Expositio super orationem Dominicam

Give us this day our daily bread, etc.

It must be known that this adverbial expression today is sometimes a mark of eternity, sometimes of temporality. Of eternity, as in that passage: today I have begotten you, that is, eternally. Of temporality, as in this place: our daily bread, etc. Luke says daily¹, which can be expounded only of the viaticum. Matthew, however, says supersubstantial², that is, Christ, who is supersubstantial, that is, above all substances, and is our bread upon the altar. Or it can be read as divided into two words, so that it is said super substantialem, and then the sense is this: give us the bread, that is, Christ, the preter-substantial bread, that is, necessary for sustenance. As if it were said: give us both breads, of the soul and of the body.

And it must be noted that where we say daily or supersubstantial, the Greek says epiousion, which is the same thing, while the Hebrew says segullah, which is interpreted as excellent or particular. But a plurality of words does not establish a plurality of things, for the sense is the same in both. The daily bread, then, is said to be Christ himself, whom we need daily. This is the living bread which came down from heaven³, whose sublimity of nature is above all substances.

We say our because Christ was made ours, and God the Father, together with Christ, has given us all things. It is called daily in this life, but in the other life it will not be daily, where day does not succeed day by any turning of time. We pray, then, that what is ours through the gift of grace may be given to us in effect daily. Bread is also said to be the body of Christ, which is daily received under the appearance of bread.

And note three things which must be considered in the sacrament of the altar. The first is sacrament only, the second is sacrament and reality, the third is reality and not sacrament, that is, the appearance of bread, the truth of the flesh, the power of spiritual grace. As far as the appearance of bread, the outer sight reaches; as far as the truth of the flesh, the inner faith reaches; as far as the power of spiritual grace, the higher charity reaches. The appearance of bread even the smallest mouse sometimes gnaws; the flesh even the worst man receives; the power of spiritual grace only the predestined perceives.

What is seen there, then, is the appearance of bread and wine. What is believed to be there is the body of Christ, which hung upon the cross, and the blood which he poured out for us. Whence Augustine says: Under the appearance of bread and wine which we see, we honor the invisible realities, that is, the flesh and blood. For just as the appearances are seen there, whose realities or substances are not believed to be there, so truly and substantially do we believe Christ to be present there, whose appearance nevertheless we do not see.

Note: our Savior poured out his blood for us five times. The first shedding of blood was in the circumcision, the second in the sweat, the third in the scourging, the fourth in the crucifixion, the fifth in the piercing of his dead body with the lance. The first was done as an example, that we should circumcise our members; the second as a sign, that he might irrigate and make fruitful the earth with his blood; the third and fourth for remedy, the fifth for sacrament. Let us not, then, say that only his hands and feet and side were sprinkled with blood, but that with his whole garment stained he came up from Bosra⁴. There follows: