) {617} This twenty-second catechesis alone puts it out of dispute.
"Do not look apor the bread and wine as bare and common elements, for
they are the Body and Blood of Christ, as our Lord assures us. Although
thy sense suggest this to thee, let faith make thee firm and sure. Judge
not of the thing by the taste, but be certain from faith that thou hast
been honored with the gift of Christ's Body and Blood. (Cat. 22, n. 6,
p. 321.) When he has pronounced and said of the bread: 'This is my
body,' who will, after this, dare to doubt? and when he has assured and
said, 'This is my blood,' who can ever hesitate, saying it is not his
blood? (n. 1, p. 32.) He changed water into wine, which is akin to
blood, in Cana; and shall we not think him worthy our belief, when he
has changed, [Greek: metaballon], wine into blood? (n. 2,) &c. Wherefore
let us receive them with an entire belief as Christ's Body and Blood,
for under the figure of bread is given to thee his Body, and under the
figure of wine his Blood, that when thou hast received Christ's Body and
Blood, thou be made one body and blood with him: for so we carry him
about in us, his Body and Blood being distributed through our bodies."
(n. 3, p. 320.) We learn the manner of receiving the blessed sacrament
from his Catech. 23. "Putting your left hand under your right," says he,
"form a throne of your right hand to receive the king; hold it hollow,
receiving on it the Body of Christ. Answer, Amen. Carefully sanctify
your eyes, by touching them with the holy Body, being very watchful that
no part of it fall. Approach to the cup of the Blood, bowed in a posture
of adoration and reverence; saying, Amen, take of the Blood of Christ.
While yet something of the moisture sticks on your lips, touch them with
your hand, and by applying it then to your eyes, forehead, and other
senses, sanctify them."

In his twenty-third or last catechesis, he calls the mass an unbloody
sacrifice, a victim of propitiation, a supreme worship, &c. (n. 8, p.
327.) He explains the Preface, and the other principal parts of it,
especially the Communion, and mentions the priest from the altar crying
out to the faithful, before they approached to receive, [Greek: Ta hagia
tois hagiois]. He expounds the Lord's Prayer, and mentions the
commemorations for the living and the dead. Of the latter he writes
thus: (n. 9, p. 328.) "We also pray for the deceased holy fathers,
bishops, and all in general who are dead, beli