Panis Angelicus “Bread of heaven” and those platinum poltergeists

The popular Christmas song “What child is this” uses the music of “Greensleaves.” Here is an excerpt:

1. What Child is this who, laid to rest
On Mary’s lap is sleeping?
Whom Angels greet with anthems sweet,
While shepherds watch are keeping?

This, this is Christ the King,
Whom shepherds guard and Angels sing;
Haste, haste, to bring Him laud,
The Babe, the Son of Mary.

Another popular “evangelical” song is “Panis Angelicus.” Many modem non-Catholics are unaware that their version of “Panis Anglicus” consists of only the music – composed by Cesar Franck. Someone took the lovely tune and set his own lyrics to it. When you see the original words, you will see that it is inspired by the Roman Catholic doctrine of “transubstantiation” where the substance of bread and wine literally change into the physical body and blood of Christ. Yet it still tastes, looks, feels, smells (its “accidents”) like wafers (“bread”) and wine.

Here is wikipedia
Panis angelicus (Latin for “Bread of Angels” or “Angelic Bread”) is the penultimate strophe of the hymn “Sacris solemniis” written by Saint Thomas Aquinas for the Feast of Corpus Christi as part of a complete liturgy of the feast, including prayers for the Mass and the Liturgy of the Hours.

The strophe of “Sacris solemniis” that begins with the words “Panis angelicus” (bread of angels) has often been set to music separately from the rest of the hymn. Most famously, in 1872 César Franck set this strophe for tenor voice, harp, cello, and organ, and incorporated it into his Messe à trois voix, Op. 12.

Other hymns for Corpus Christi by Saint Thomas where sections have been separately set to music are “Verbum supernum prodiens” (the last two strophes begin with “O salutaris Hostia”) and “Pange lingua gloriosi” (the last two strophes begin with “Tantum ergo”).

http://en.m.wikipedia.org/wiki/Panis_Angelicus

Here is the original Latin of Aquinas:

Panis angelicus
fit panis hominum;
Dat panis caelicus
figuris terminum:
O res mirabilis!
manducat Dominum
Pauper, servus, et humilis.

Te trina Deitas
unaque poscimus:
Sic nos tu visita,
sicut te colimus;
Per tuas semitas
duc nos quo tendimus,
Ad lucem quam inhabitas.
Amen.

Literal English translation:

Bread of Angels,
made the bread of men;
The Bread of heaven
puts an end to all symbols:
A thing wonderful!
The poor, servant, and humble person eats (gnaws, chews) the Lord.
.
We beseech Thee,
Godhead One in Three
That Thou wilt visit us,
as we worship Thee,
lead us through Thy ways,
We who wish to reach the light
in which Thou dwellest.
Amen.

Most “evangelicals” would eschew the first verse. The second verse is accepted by all Trinitarians.

Contrast the new “evangelical” version, which is a radically different cup of tea.

O Lord most holy, O Lord most mighty,
O loving Father, Thee would we be praising alway.
Help us to know Thee,
Know Thee and love Thee;
Father, Father, grant us Thy truth and grace;

Father, Father, guide and defend us.
Rule Thou our wilful hearts,
Keep Thine our wand’ring thoughts;
In all our sorrows, let us find our rest in Thee;

And in temptation’s hour,
Save through Thy mighty power,
Thine aid, O send us;
Hear us in mercy.
Show us Thy favour,
So Shall we live and sing praise to Thee.

Here are two performances, the first the “evangelical” version, the second the Roman Catholic version:

Music by Cesar Franck

Jerome Hines: O Lord, most holy

Andrea Bocelli: Panis Angelicus

With regard to Aquinas’ last line of the first verse “The poor, servant, and humble person eats the Lord,” there is a sense in which this is biblical, which all the reformers  – Luther, Calvin and many others – except Zwingli believed and taught.
.
Here is the Apostle Paul rebuking the Corinthians:

1 Corinthians 11:22-29
What! Have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.
23 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: 24 And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. 25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
26 For as often as ye eat this bread, and drink this cup, ye show the Lord’s death till he come.
27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29 For he that eats and drinks unworthily, eats and drinks damnation to himself, not discerning the Lord’s body.

Roman Catholics and Protestants differ in the meaning of the “Lord’s body.”

I must say I hate the description “elements.” Makes me think of platinum poltergeists.

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One thought on “Panis Angelicus “Bread of heaven” and those platinum poltergeists

  1. From Stephen Chanock’s “Discourses upon the existence and attributes of God.”

    One of the abuses of God’s power

    “The power of God is abused, as well as contemned when we make use of it to justify contradictions. The doctrine of transubstantiation is an abuse of this power. When the maintainers of it cannot answer the absurdities alleged against it, they have recourse to the power of God. It implies a contradiction, that the same body should be on earth and in heaven at the same instant of time; that it should be at the right hand of God, and in the mouth and stomach of a man; that it should be a body of flesh, and yet bread to the eye and to the taste; that it should be visible and invisible, a glorious body, and yet gnawn by the teeth of a creature; that it should be multiplied in a thousand places, and yet an entire body in every one, where there is no member to be seen, no flesh to be tasted; that it should be above us in the highest heavens, and yet within us in our lower bowels; such contradictions as these are an abuse of the power of God. Again, we abuse this power when we believe every idle story that is reported, because God is able to make it so if he pleased. We may as well believe Aesop’s Fables to be true, that birds spake, and beasts reasoned, because the power of God can enable such creatures to such acts. God’s power is not the rule of our belief of a thing without the exercise of it in matter of fact, and the declaration of it upon sufficient evidence.”

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