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Gutberlet answers this question suc cinctly as follows: " First and above all we uphold the idea of the mystical slaying of the sacrificial Victim by means of the double Consecration. In connection with this, the preparation of the food signifies the preparation of the slain lamb for the sacrificial feast. In this sense the preparation of the sacrificial food continues, supple ments, and completes the mystic slaying. Only a lifeless lamb that has been sacrificed can be eaten, as St. Gregory of Nyssa says. Because the Eucharist is also a Sacra ment, the Consecration, as an offering, reduces the Body of the Lord to the condition of food, which condition 18 fjS-r} r6 awfia IrtQvro* l» V. supra, pp. 162 sqq. 370 THE EUCHARIST AS A SACRIFICE is at the same time that of a sacrificial lamb/' 20 Cfr. i Cor. V, 7: " Etenim Pascha nostrum immolatus est Christus — For Christ our pasch is sacrificed.

a) Theologians generally* agree that in itself (in actu primo) the Mass, as a sacrifice of impetration and pro pitiation, has infinite power, because impetration and propitiation performed by the God-man must have the same infinite value as praise and thanksgiving, though they may not attain their full effect on account of the limitations of human nature. It follows that intensively (intensive) the external value of the Mass as a sacrifice of impe- 2 Cfr. Pohle-Preuss, Christology, per hanc incruentam uberrime per-pp. 161 sqq.; Soteriology, pp. 70 cipiuntur." sqq. 4 With but few exceptions, among 3 Sess. XXII, cap. 2: " Cuius them Bellarmine, De Eucharistia, quidem oblationis cruentae fructus VI, 4. tration and propitiation can be but finite. This is con firmed by experience, and also by the fact that the Church allows many Masses to be offered for the same purpose. We may fairly ask, however, whether in its application (in actu secitndo) and extensively (extensive) the value of the Mass is also merely finite.

—The Fathers teach that God does not forgive sins without the cooperation of the Church. See the Patristic texts quoted infra, Part III, Ch. II, Sect. 2, Art. 3, pp. 206 sqq. The history of the penitential discipline of the Church shows that at no time was the sinner free to perform the prescribed penances; on the contrary, it was always held that he who refused to submit to the penitential regulations of the Church was eternally lost. St. Au gustine says in one of his Sermons : " Do penance, as it is done in the Church, in order that the Church may pray for you. Let no one say to himself: ' I do [penance] secretly before God; God knows it, and He will forgive me, because I am doing penance in my heart.' Has it, therefore, been said without reason: * Whatso ever you shall loose on earth shall be loosed also in heaven'? Have the keys been given to the Church of God for nothing? Do we frustrate the Gospel and the words of Christ?

​The principal technical determinations according to which Platonists understand Hera’s role are motion (kinêsis) and the mixing vessel (kratêr, from krasis, mixing or blending). [127] When, in Plato’s dialogue the Parmenides, it is denied that the One is in motion (Parm. 138b & sqq.), it means that no God or Goddess, qua deity, is in motion, but also that a certain class of Gods are the causes of motion to all things that do move.