First, the first six centuries of the Eucharist theological church in the godfather era were the most important period for the formation of the Eucharist: from the bread-sharing ceremony in the family to the mass in the main hall. There are some valuable materials about Eucharist theology in the second century, which are scattered in the teaching records of apostles, the works of Ignatius, Justine and Elena of Antioquia. From the third to the fifth century, the belief and expression of the Eucharist continued to develop. The representatives of this period are St. Amber and St. Austin. We now sum up the ideas of the godfathers as follows. 1. The church nature of the Eucharist. Ignatius of Antioquia (about a.d. 107) saw the Eucharist from his lifelong beliefs. He believes that Christians are integrated in the Eucharist, and Christian groups are also shown in the Eucharist. In this way, the whole Christian faith has the color of Eucharist. In fact, the Eucharist is meaningful only in the whole Christian community. 2. The relationship between the Eucharist and the life of the parishioner St. Justin (about AD 150 ~ 160) often explains the Eucharist to foreigners and Jews. He pointed out to the Gentiles that the Eucharist is food and nourishes the whole life. Where does the great power of the Eucharist come from? The sage said that the power of the Eucharist comes from the "holy word". He pointed out to the Jews that the Eucharist is the only solid sacrifice that can please God. Eucharist is also a memorial of gratitude, commemorating the suffering of God. 3. The cosmic essence of Eucharist. Saint Elinor (about AD 180 ~ 1990) regarded the Eucharist as a happy reunion of matter and spirit in order to refute the dualism of Gnosticism. Sages pay special attention to secular factors or the material world and advocate a kind of "realism" that connects the universe with the gods. Only through "things" and "God" can we get in touch with human Christ. In this way, we have stepped into God's plan or order to create and save the world. In this order, God gave us eternal life. In the Eucharist, there is a microcosm of God's plan: the beginning of the incarnation or material world, that is, bread and wine became the continuation of the enlightenment sacrament to commemorate the sacrifice of redemption. And all this is the guarantee of eschatological salvation. All the elements of the Eucharist are unified, just like God's whole plan to create and save the world. 4. St. Ambow's realism (380-390 AD, on Eucharist IV-V) explained the basic etiquette to new believers, that is, the Eucharist etiquette they knew and lived at that time (this etiquette is similar to the first form of the Thanksgiving Sutra today in many places). The sage said: once the bread and wine are sanctified, they become the body blood of Christ. The ability to change comes from the creative words of the holy word. When we receive the Eucharist, we receive the holy blood of Christ in an "image". Images only refer to bread and wine, which cover up the "truth of faith", that is, the body of Jesus in the history of Mary's birth and, of course, the body glorified after the resurrection. This presence also enables us to participate in the sacrifice of Christ, especially the forgiveness of sins and the granting of eternal life. These views of St. Ambow are the characteristics of western future beliefs and statements about the Eucharist, and their emphasis is very different from that of St. Austin. 5. Symbolism in St. Austin (AD 354-430) (1): Sacrifice and Eucharist represent the sacrifice of the church by repeating the original sacrifice of Christ in the Eucharist every day. "Christ himself only sacrificed once, but he sacrificed for the people every day in the sacrament. We are not lying when we say this. In fact, sacraments are not sacred if they are not similar to what they express. 」(Epist.98，9； P.l.33,363) It can be seen that St. Austin regards Mass as a sacred sacrifice. (2) On the one hand, the reality of Christ lies in the tendency of symbolism: paying attention to the meaning of "sacrament-symbol". He often accused Gefaweng of the Eucharist: eating the Eucharist is not chewing Christ, and Christ stays in heaven after he ascended to heaven. The so-called Eucharist should be sacred. On the other hand, St. Austin also pays attention to Eucharist realism: after avoiding Gefaweng Road, it should be said that what is taken by the Holy Road or Shinto Road is the same body taken by Maria. " The body born of a virgin is sacrificed to God in the holy body "(Serm. 235，2: P.L. 38， 1 18- 19； De Trin, IV, 14, 19: P.L.42, 90 1). Sometimes, he also mentioned the changes brought about by dedication: because of dedication, bread became the body of Christ, which was through the active intervention of the Holy Spirit. The above two tendencies should be coordinated at a deeper level: St. Austin's focus is not on communion for the sake of communion, but on the ultimate goal of communion: the unity of Christians and Christ and their unity with each other, which is the first draft of eternal happiness in the future. His idea is to jump from the symbol to the ultimate meaning, but the distance he has traveled is still the whole traditional distance: I believe that under the symbol of the Eucharist, with the presence of Christ, bread becomes his "meat" and wine becomes his "blood". Without this presence, the sacrifice of the church will not be promoted and supported by the sacrifice of its leaders, and those who receive the Eucharist will not share the eternal life of the way of birth. The unity of the Olympic movement is not established by all the limbs, but handed down by the leaders. The way of transmission is to give himself to us faithfully and effectively through sacraments. It can be seen that the church scope of the Eucharist not only does not replace the reality of the Eucharist, but also undertakes it and guarantees it. The reality of the church is also manifested through the symbol of the Eucharist, which is active. Because Christ showed the existence of others and God as gifts in the Eucharist, and gave himself to the church and to us. Secondly, the evolution of Eucharistic theology in the Middle Ages had several factors that influenced Eucharistic theology in this period. Today, they are described as follows. 1. The etiquette in the church lives in the past. The sacraments of the Eucharist are the celebrations and daily food of church groups; It has gradually become the exclusive product of priests and is no longer the etiquette held by Quaker groups. There are many factors contributing to this fact, one of which is the problem of speech. 2. Deny the truth of the Eucharist. Because some people in this period denied the authenticity of the Eucharist and the reality of Christ, theologians at that time paid attention to the reality of Christ and the "depravity" associated with reality. On the contrary, it ignores the significance of the real existence of Christ. 3. The decline of the habit of eating Eucharist. In the past, the congregation paid attention to participating in the Mass Eucharist and sharing the body and blood of Christ. But now we turn to the question of "worshipping the Eucharist" and just want to "get the grace of God". As a result, the number of people receiving the Eucharist has decreased so little that it is necessary for the fourth parliament of Latlang to issue an order requiring all members to receive the Eucharist at least once a year. (D.437). The influence of Aristotle's philosophy As soon as Aristotle's philosophy entered Western Europe, it brought new words and new ways of thinking to theology. In this way, the so-called scholasticism came into being. This period produced one of the greatest theologians, namely St. Thomas. Some people think that theology has reached its peak due to the influence of Aristotle's philosophy. However, it is undeniable that the Eucharist life of the church is a regrettable decline compared with before. Because Catholics don't understand the meaning of Eucharist, there are many disadvantages, which aroused Martin Luther's disgust in the future. From the Trident Conference to the Revival of Modern Eucharist Theology.
1. The Eucharist Law led to the Reformation in16th century. Some more respectable theologians deny the sacred remains of the Eucharist, that is, the existence of Christ and the sacrificial nature of Mass. Faced with this situation, the Trident Council issued three decrees declaring the church's belief in sacred sites. These three laws teach three important issues respectively. The first law concerns the Eucharist. The second law discusses the reception of the Eucharist and holy blood and the reception of the Eucharist by infants. The third law discusses the sacrifice of mass. The decree of the general assembly is very important. Let's briefly introduce its contents. 2. The contents of the decree Article 1: On the Eucharist: The key point of this decree is to emphasize the authenticity of the body and blood of Christ in the Eucharist. This is aimed at some so-called "Eucharism" at that time. They completely denied the authenticity of Christ's body and blood, and Eucharist was purely a symbol. We will give a special speech on this issue. In addition, the law especially defends some customs about the Eucharist in the church. The Eucharist was established by Christ for the benefit of his parishioners, but this does not prevent the church from having the habit of preserving the Eucharist and paying tribute to it. The second law: on taking the Eucharist blood and the baby Eucharist: This law is not to educate and teach a Eucharist-friendly life, but to defend the habits at that time. At that time, the congregation only received the Eucharist, not the holy blood. At that time, some people opposed this habit and asked believers to accept the Eucharist and holy blood. The Great Council issued this decree, declaring that the whole Christ (body, blood, soul and Catholicism) is in the Eucharist, and the whole Christ is also in the holy blood. Therefore, the General Assembly protected the legality of accepting only the Eucharist. There is also a saying in the law that babies receive the Eucharist, which has become a purely historical issue today. So let's not discuss it. The Third Law: On the Sacrifice of Mass: At that time, theologians in Protestant Christianity denied the sacrifice of Eucharist. In view of this, the Great Council reiterated the sacrificial nature of the Eucharist. The congress showed that Jesus realized the sacrifice on the cross ahead of time in the dining room under the symbol of bread and wine, and ordered the church to hold this bloodless sacrifice in memory of him. In addition, in this decree, the Great Council also defined the atonement value of mass and the mass to pay tribute to saints. 3. Impact and consequences of the Act. The decree of the Trident Grand Council on sacred objects had a far-reaching impact on the next day. These documents became a guide to the theology of Eucharist in the future. The conference discussed three issues about the Eucharist (the actual existence of Christ, taking the holy blood of the Eucharist and offering sacrifices to the masses). This division of law makes people feel that these three issues seem to have nothing to do. Theologians' research on the mystery of Eucharist focuses on the authenticity of Christ. If we want to do further research on Mass, we should also try our best to study the sacrificial nature of Mass. On the contrary, this has caused the separation of the holy sacrifice and the Eucharist, making people think that Mass is only a sacrifice rather than the Eucharist. The decree did little to restore the Eucharist life of the church. Catholics still pay more attention to "paying tribute" to Jesus in the Eucharist niche and holding the Eucharist Parade, while ignoring the Eucharist life. It is only Sunday's duty to be a member of the collective sacrifice. The revival of communion life in the church will be the day after tomorrow. Revival of Eucharistic Theology Since19th century, Eucharistic Theology has been revived in the church. This is caused by many factors. Let's briefly introduce the main factors. 1. The influence of Tubingen theology We should admit that from the beginning of19th century, Tubingen theology has deeply influenced the revival of modern theology. First of all, it abandoned the way of discussing sacred objects in the past, and emphasized the group life in the church and the works of godfathers. 2. Etiquette Movement In the19th century, more pure and perfect etiquette appeared in Benedictine churches, which produced a new experience of sacred relics. Benedictine and Dubingen theologians paved the way for a deeper and richer Eucharist experience. At the beginning of the 20th century, Saint Pius X issued several encyclicals to discuss the holy sacrifice of attending Mass and attending Eucharist, which also contributed to the revival of etiquette. 1947, pope pius xii promulgated the Sino-German etiquette, which can be described as the Magna Carta of etiquette. It emphasizes the value and importance of attending mass, the importance of taking communion, and the clergy status of parishioners. Before the second Vatican meeting, we all knew how the voices of etiquette reform around the world sang, the etiquette charter of Vatican II and today's etiquette achievements. Almost from the beginning, the etiquette movement promoted the study of the Eucharist. 3. Dagongism Dagongism is one of the most concerned issues among theologians today. Patriarchy also contributes to the revival of Eucharist theology. In the past, there was a big debate between Catholic and Christian theologians. One side denies some truths, while the other side insists. Nowadays, in the atmosphere of Christians moving towards unity, theologians have also given up confrontation and adopted the attitude of * * * learning together. Back to the accepted Bible and Godfather. 4. Philosophy also contributes to the revival of Eucharist theology. In other words, Tian Ling's philosophy emphasizes interpersonal relationships. This idea also entered Eucharist theology. The revival of Eucharist theology, like other theological problems, has not yet reached the completion stage, and it is still going on, and may continue forever, because theology is a process of constantly seeking the understanding of faith and the most appropriate words to express our beliefs based on the Bible.