"The Lord Jesus wanted those whose eyes were held lest they should recognize him, to recognize Him in the breaking of the bread [Luke 24:16,30-35]. The faithful know what I am saying. They know Christ in the breaking of the bread. For not all bread, but only that which receives the blessing of Christ, BECOMES CHRIST'S BODY." (St. Augustine, Sermons 234:2)
"What you see is the bread and the chalice; that is what your own eyes report to you. But what your faith obliges you to accept is that THE BREAD IS THE BODY OF CHRIST AND THE CHALICE [WINE] THE BLOOD OF CHRIST." (St. Augustine, Sermons 272)
"How this ['And he was carried in his own hands'] should be understood literally of David, we cannot discover; but we can discover how it is meant of Christ. FOR CHRIST WAS CARRIED IN HIS OWN HANDS, WHEN, REFERRING TO HIS OWN BODY, HE SAID: 'THIS IS MY BODY.' FOR HE CARRIED THAT BODY IN HIS HANDS." (St. Augustine, Psalms 33:1:10)
"By those sacrifices of the Old Law, this one Sacrifice is signified, in which there is a true remission of sins; but not only is no one forbidden to take as food the Blood of this Sacrifice, rather, all who wish to possess life are exhorted to drink thereof." (St. Augustine, Questions on the Heptateuch 3:57)
"...I turn to Christ, because it is He whom I seek here; and I discover how the earth is adored without impiety, how without impiety the footstool of His feet is adored. For He received earth from earth; because flesh is from the earth, and He took flesh from the flesh of Mary. He walked here in the same flesh, AND GAVE US THE SAME FLESH TO BE EATEN UNTO SALVATION. BUT NO ONE EATS THAT FLESH UNLESS FIRST HE ADORES IT; and thus it is discovered how such a footstool of the Lord's feet is adored; AND NOT ONLY DO WE NOT SIN BY ADORING, WE DO SIN BY NOT ADORING." (St. Augustine, Psalms 98:9)
"There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. It is wrong to pray for a martyr, to whose prayers we ought ourselves be commended" (Sermons 159:1 [A.D. 411]).
"Temporal punishments are suffered by some in this life only, by some after death, by 'some both here and hereafter, but all of them before that last and strictest judgment. But not all who suffer temporal punishments after death will come to eternal punishments, which are to follow after that judgment" (The City of God 21:13 [A.D. 419]).
"The prayer either of the Church herself or of pious individuals is heard on behalf of certain of the dead, but it is heard for those who, having been regenerated in Christ, did not for the rest of their life in the body do such wickedness that they might be judged unworthy of such mercy [as prayer], nor who yet lived so well that it might be supposed they have no need of such mercy [as prayer]" (ibid., 21:24:2).
"That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain PURGATORIAL FIRE" (Handbook on Faith, Hope, and Charity 18:69 [A.D. 421]).
"The time which interposes between the death of a man and the final resurrection holds souls in hidden retreats, accordingly as each is deserving of rest or of hardship, in view of what it merited when it was living in the flesh. Nor can it be denied that the souls of the dead find relief through the piety of their friends and relatives who are still alive, when the Sacrifice of the Mediator [Mass] is offered for them, or when alms are given in the Church. But these things are of profit to those who, when they were alive, merited that they might afterward be able to be helped by these things. There is a certain manner of living, neither so good that there is no need of these helps after death, nor yet so wicked that these helps are of no avail after death" (ibid., 29:109).
Mary, a disciple of Christ
"But look here, my brothers and sisters, concentrate more, I beg you, on what follows, concentrate more on what Christ the Lord said as he stretched out his hand over his disciples: This is my mother and these are my brothers; and whoever does the will of my Father who sent me, that person is a brother to me and a sister and a mother (Mt 12:49-50). Didn't the Virgin Mary do the will of the Father? I mean, she believed by faith, she conceived by faith, she was chosen to be the one from whom salvation in the very midst of the human race would be born for us, she was created by Christ before Christ was created in her. Yes, of course, holy Mary did the will of the Father. And therefore it means more for Mary to have been a disciple of Christ than to have been the mother of Christ. It means more for her, an altogether greater blessing, to have been Christ's disciple than to have been Christ's mother. That is why Mary was blessed, because even before she gave him birth, she bore her teacher in her womb.
Just see if it isn't as I say. While the Lord was passing by, performing divine miracles, with the crowds following him, a woman said: Fortunate is the womb that bore you. And how did the Lord answer, to show that good fortune is not really to be sought in mere family ties? Rather blessed are those who hear the word of God and keepit (Lk 11:27-28). So that is why Mary, too, is blessed, because she heard the word of God and kept it. She kept truth safe in her mind even better than she kept flesh safe in her womb. Christ is truth, Christ is flesh; Christ as truth was in Mary's mind, Christ as flesh in Mary's womb; that which is in the mind is greater than what is carried in the womb.
Mary is holy, Mary is blessed, but the Church is something better than the Virgin Mary. Why? Because Mary is part of the Church, a holy member, a quite exceptional member, the supremely wonderful member, but still a member of the whole body. That being so, it follows that the body is something greater than the member. The Lord is the head, and the whole Christ is head and body. How shall I put it? We have a divine head, we have God as our head." (Sermon 72/A, 7 source: http://www.vatican.va/spirit/documents/spirit_20001208_agostino_en.html)
"It was not the visible sun, but its invisible Creator who consecrated this day for us, when the Virgin Mother, fertile of womb and integral in her virginity, brought him forth, made visible for us, by whom, when he was invisible, she too was created. A Virgin conceiving, a Virgin bearing, a Virgin pregnant, a Virgin bringing forth, a Virgin perpetual. Why do you wonder at this, O man?" (Sermons 186:1 [A.D. 411] source: http://www.catholic.com/ANSWERS/tracts/_virgint.htm).
Eve sorrowed, but Mary exulted; Eve carried weeping in her womb, but Mary carried joy, for Eve brought forth a sinner, but Mary innocence itself. The mother of our race brought punishment into the world, but the Mother of our Lord brought salvation into the world. Eve was the source of sin, Mary the source of merit. Eve by killing was a hindrance, Mary by giving life was a help. Eve wounded, Mary healed. Obedience takes the place of disobedience, faith makes up for faithlessness.
Mary may now play on her instruments, the Mother strike the cymbals with swift fingers.
The joyful choruses may sound out and songs alternate with sweet harmonies. Hear, then,
how she sings, she who leads our chorus. For she say, "My soul magnifies the Lord, and
my spirit rejoices in God my Savior; because He has regarded the lowliness of His
handmaid; for, behold, henceforth all generations shall call me blessed; because He who
is mighty has done great things for me." And so the miraculous new birth takes away the
cause of our increasing burden of sin, and Mary's song puts an end to the weeping of Eve.
(From the Second Nocturn of Matins of the feast of the Nativity of the Blessed Virgin Mary)
"There are many other things which most properly can keep me in [the Catholic Church's] bosom. The unanimity of peoples and nations keeps me here. Her authority, inaugurated in miracles, nourished by hope, augmented by love, and confirmed by her age, keeps me here. The succession of priests, from the very see of the Apostle Peter, to whom the Lord, after his resurrection, gave the charge of feeding his sheep [John 21:15-17], up to the present episcopate, keeps me here. And last, the very name Catholic, which, not without reason, belongs to this Church alone, in the face of so many heretics, so much so that, although all heretics want to be called 'Catholic,' when a stranger inquires where the Catholic Church meets, none of the heretics would dare to point out his own basilica or house" (Against the Letter of Mani Called 'The Foundation' 4:5 [A.D. 397]).
"If the very order of episcopal succession is to be considered, how much more surely, truly, and safely do we number them [the bishops of Rome] from Peter himself, to whom, as to one representing the whole Church, the Lord said, 'Upon this rock I will build my Church, and the gates of hell shall not conquer it.' Peter was succeeded by Linus, Linus by Clement . . . In this order of succession a Donatist bishop is not to be found" (Letters 53:1:2 [A.D. 412]).
"It is this one Spirit who makes it possible for an infant to be regenerated ... when that infant is brought to baptism; and it is through this one Spirit that the infant so presented is reborn. For it is not written, `Unless a man be born again by the will of his parents' or `by the faith of those presenting him or ministering to him,' but, `Unless a man be born again of water and the Holy Spirit.' The water, therefore, manifesting exteriorly the sacrament of grace, and the Spirit effecting interiorly the benefit of grace, both regenerate in one Christ that man who was generated in Adam" (Letters 98:2 [A.D. 412]).
"Baptism washes away all, absolutely all, our sins, whether of deed, word, or thought, whether sins original or added, whether knowingly or unknowingly contracted" (Against Two Letters of the Pelagians 3:3:5 [A.D. 420]).
"There are three ways in which sins are forgiven: in baptism, in prayer, and in the greater humility of penance; yet God does not forgive sins except to the baptized" (Sermons to Catechumens, on the Creed 7:15 [A.D. 395]).
"[According to] Apostolic Tradition ... the Churches of Christ hold inherently that without baptism and participation at the table of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and life eternal. This is the witness of Scripture too" (Forgiveness and the Just Deserts of Sin, and the Baptism of Infants 1:24:34 [A.D. 412]).
However, Augustine allowed for exceptions, what he called baptism of desire or blood (martyrdom).
"That the place of baptism is sometimes supplied by suffering is supported by a substantial argument which the same blessed Cyprian draws from the circumstance of the thief, to whom, although not baptized, it was said, `Today you shall be with me in paradise' [Luke 23:43]. Considering this over and over again, I find that not only suffering for the name of Christ can supply for that which is lacking by way of baptism, but even faith and conversion of heart [i.e., baptism of desire] if, perhaps, because of the circumstances of the time, recourse cannot be had to the celebration of the mystery of baptism" (ibid., 4:22:29).
"A Christian people celebrates together in religious solemnity the memorials of the martyrs, both to encourage their being imitated and so that it can share in their merits and be aided by their prayers" (Against Faustus the Manichean [A.D. 400]).
"At the Lord's table we do not commemorate martyrs in the same way that we do others who rest in peace so as to pray for them, but rather that they may pray for us that we may follow in their footsteps" (Homilies on John 84 [A.D. 416]).
"For even now miracles are wrought in the name of Christ, whether by his sacraments or by the prayers or relics of his saints ... The miracle which was wrought at Milan when I was there ... [and when people] had gathered to the bodies of the martyrs Protasius and Gervasius, which had long lain concealed and unknown but where now made known to the bishop Ambrose in a dream and discovered by him" (City of God 22:8 [A.D. 419]).
"That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain purgatorial fire" (Handbook on Faith, Hope, and Charity 18:69 [A.D. 421]).
"We read in the books of the Maccabees [2 Macc. 12:43] that sacrifice was offered for the dead. But even if it were found nowhere in the Old Testament writings, the authority of the Catholic Church which is clear on this point is of no small weight, where in the prayers of the priest poured forth to the Lord God at his altar the commendation of the dead has its place" (The Care to be Had for the Dead 1:3 [A.D. 421]).
"When you shall have been baptized, keep to a good life in the commandments of God so that you may preserve your baptism to the very end. I do not tell you that you will live here without sin, but they are venial sins which this life is never without. Baptism was instituted for all sins. For light sins, without which we cannot live, prayer was instituted. ... But do not commit those sins on account of which you would have to be separated from the body of Christ. Perish the thought! For those whom you see doing penance have committed crimes, either adultery or some other enormities. That is why they are doing penance. If their sins were light, daily prayer would suffice to blot them out ... In the Church, therefore, there are three ways in which sins are forgiven: in baptisms, in prayer, and in the greater humility of penance" (Sermon to Catechumens on the Creed 7:15, 8:16 [A.D. 395]).
"I realize what the incontinent can say: ... that if a man, accusing his wife of adultery, kills her, this sin, since it is finished and does not perdure in him [i.e., since he does not keep committing it], if it is committed by a catechumen, is absolved in baptism, and if it is done by one who is baptized, it is healed by penance and reconciliation" (Adulterous Marriages 2:16:16 [A.D. 419]).
"The whole canon of the Scriptures, however, in which we say that consideration is to be applied, is contained in these books: the five of Moses . . . and one book of Joshua [Son of] Nave, one of Judges; one little book which is called Ruth ... then the four of Kingdoms, and the two of Paralipomenon ... [T]here are also others too, of a different order ... such as Job and Tobit and Esther and Judith and the two books of Maccabees, and the two of Esdras ... Then there are the Prophets, in which there is one book of the Psalms of David, and three of Solomon ... But as to those two books, one of which is entitled Wisdom and the other of which is entitled Ecclesiasticus and which are called `of Solomon' because of a certain similarity to his books, it is held most certainly that they were written by Jesus Sirach. They must, however, be accounted among the prophetic books, because of the authority which is deservedly accredited to them" (Christian Instruction 2:8:13 [A.D. 397]).