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Updated: May 12, 2025
For what can be said more plainly, than that which Ambrose saith: "Bread and wine remain still the same they were before, and yet are changed into another thing:" or, that which Gelasius saith: "The substance of the bread, or the nature of the wine, ceaseth not so to be:" or, that which Theodoret saith: "After the consecration the mystical signs do not cast off their own proper nature; for they remain still on their former substance, form, and kind:" or that which Augustine saith: "That which ye see is the bread and cup, for so our eyes tell us: but that which your faith requireth to be taught, is this: the bread is the body of Christ, and the cup is His blood:" or that which Origen saith: "The bread which is sanctified by the Word of God, as touching the material substance thereof, goeth into the belly, and is cast out into the privy:" or that which Christ Himself said, not only after the blessing of the cup, but after he had ministered the communion: "I will drink no more of this fruit of the vine."
There was doubt about certain books, there were differences of opinion in different quarters, the growth of heresies called for the establishment of a definite standard, and a final decision was reached in the West and announced toward the end of the fifth century by Pope Gelasius; in the East the action was less definite, but the conclusion was about the same.
So that the poor gazer on can scant tell which way he were best to turn him. Pope Gelasius saith, "It is a wicked deed and sibb to sacrilege in any man to divide the Communion, and when he hath received one kind to abstain from the other."
Only old Kosmas, who had withdrawn to the desert with his wife she had found a grave there had remained in his cave, and had declared to Gelasius, who shared his cave and who had urged him to flight, that he was content in whatever place or whatever hour the Lord should call him, and that it was in God's hands to decide whether old age or an arrow-shot should open to him the gates of heaven.
"Two powers govern the world," wrote Pope Gelasius, to the Greek Emperor Anastasius, more than fourteen hundred years ago, "the spiritual authority of the Roman Pontiff, and the temporal power of kings". These two powers have for their end, one the spiritual happiness of man, here and hereafter, the other the temporal prosperity of society in the present world.
Gregory from the Apostles to the Nicene Council. From St. Sylvester to his own time the Popes had been maintaining that constitution. But now the claim of the bishops of Constantinople was directly against this constitution. Pope Gelasius, his predecessor, had told that bishop in his day that he had no rank above that of a simple bishop.
The Latin of the Roman Mass is the Latin of slaves in Rome between the first and fifth centuries, from the time of the Apostles to that of Pope Gelasius, whose prayer for peace and rest is the last known addition to the Canon, according to most authorities.
It would really seem that the popes then slowly took the place of the Caesars, succeeding them both in their abandoned marble halls and their ever-subsisting passion for domination. Some of them assuredly dwelt in the palace of Septimius Severus; a council of the Church was held in the Septizonium; and, later on, Gelasius II was elected in a neighbouring monastery on the sacred mount.
They crowded together again in terror; Salathiel the Syrian, had ventured to the edge of the abyss, and had looked over old Stephanus' shoulder down into the hollow, and when he rushed back to his companions, crying in terror, "Our men are flying!" Gelasius shrieked aloud, beat his breast, and tore his rough black hair, crying out: "O Lord God, what wilt Thou of us?
Gelasius speaks of his having had to resist Odoacer "by God's help, when he enjoined things not to be done". And in 526 Pope John I. paid with his life, in the dungeon of Ravenna, the penalty for not having satisfied the Arian exactions of Theodorick in the eastern embassy imposed upon him.
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