‘My spirit exults in the Lord.’
Saint Gregory of Agrigentum (c. 559–c. 630), also known as Saint Gregory Agrigentinus, was a Sicilian bishop renowned for his theological insight and pastoral leadership. Born near Agrigentum (modern-day Agrigento, Sicily), he embarked on a pilgrimage to the Holy Land at the age of eighteen. During this journey, he was ordained as a deacon by the Patriarch of Jerusalem. Later, while visiting Rome, he was consecrated as the Bishop of Agrigentum. His tenure as bishop was marked by a deep commitment to orthodox Christian teachings and the spiritual well-being of his community. Traditionally, he has been associated with a commentary on Ecclesiastes, though the authorship remains a subject of scholarly debate. Saint Gregory’s feast day is celebrated on November 23.
A Commentary On Ecclesiastes By Saint Gregory Of Agrigentum
Come, eat your bread in gladness and drink your wine with a cheerful heart, for your works have been pleasing to God. If we would interpret this text in its obvious and ordinary sense, it would be correct to call it a righteous exhortation, in which Ecclesiastes counsels us to embrace a simple way of life and to be led by doctrines which involve a genuine faith in God. Then we may eat our bread in gladness and drink our wine with a cheerful heart. We will not fall into slanderous speech nor be involved in anything devious; rather we should think that which is right, and, insofar as we can, we should help the poor and destitute with mercy and generosity, truly dedicated to those pursuits and good deeds which please God.
But a spiritual interpretation of the text leads us to a loftier meaning and teaches us to take this as the heavenly and mystical bread, which has come down from heaven, bringing life to the world, and to drink a spiritual wine with a cheerful heart, that wine which flowed from the side of the true vine at the moment of his saving passion. Of this the Gospel of our salvation says: When Jesus had taken bread and had blessed it, he said to his holy disciples and apostles, Take, eat; this is my body which is broken for you for the forgiveness of sins; and in like manner, he took the cup and said, All of you, drink of this: this is my blood of the new covenant, which will be shed for you and for many for the forgiveness of sins. For whoever eats of this bread and drinks this mystical wine enjoys true happiness and rejoices, exclaiming: You have put gladness into my heart.
Indeed, I think this is the bread and this is the wine that is referred to in the book of Proverbs by God’s subsistent Wisdom, Christ our Saviour, saying: Come, eat my bread and drink the wine I have mixed for you, hereby referring to our mystical sharing in the Word. For those worthy to receive this are ever clothed in the works of light, which shine like a bright light as the Lord says in the Gospel: Let your light shine before men, so that they may see your good works and glorify your Father who is in heaven. And, indeed, oil appears to flow continually over their heads, the oil that is the Spirit of truth, guarding and preserving them from all the harm of sin.
Christian Art | A Boy At Prayer With Jesus | Eucharist Office Of Readings | Eastertide Week 3, Sunday | A Reading From The First Apology Of Saint Justin Martyr In Defence Of The Christians | Celebration Of The Eucharist ‘Celebration of the eucharist.’ Saint Justin Martyr: Celebration of the Eucharist Saint Justin Martyr’s account of Christian Eucharistic worship, written around 155 AD, is one of the earliest and most significant descriptions of the liturgy outside of the New Testament. Composed as part of his First Apology—a formal defense of Christianity addressed to the Roman Emperor Antoninus Pius—this passage reveals not only the centrality of the Eucharist in the life of the early Church but also the theological, communal, and sacrificial dimensions of Christian worship as it was practised just a few generations after the apostles. Faith, Baptism And The Moral Life As Prerequisites Justin opens by affirming that no one may partake of the Eucharist unless they believe the Church’s teachings, have been baptized (‘washed in the regenerating waters’), and live according to Christ’s commands. This threefold requirement—orthodoxy (right belief), sacramental initiation (baptism), and orthopraxy (right living)—highlights the deeply integrated nature of early Christian identity. Eucharistic communion was not a casual or symbolic act; it was a profound participation in the mystery of Christ, accessible only to those who were fully incorporated into his Body, the Church. Real Presence And Eucharistic Transformation Justin’s teaching on the Eucharist is unmistakably clear: the bread and wine, through the ‘prayer of thanksgiving’ (Greek: eucharistia), become the body and blood of the incarnate Jesus Christ. This is not metaphorical language. Drawing on the Incarnation itself as an analogy, Justin explains that just as Christ became flesh by the power of the Word, so the Eucharistic elements become his flesh and blood by the power of the same Word, invoked in prayer. This theological reasoning lays a foundation for later doctrinal developments such as the Church’s formal teaching on the Real Presence and transubstantiation. Notably, this passage predates the formalization of these doctrines by centuries, yet the essential belief is already fully formed—a powerful testimony to the apostolic origin of the Church’s sacramental theology. The Apostolic Command And Continuity Justin grounds the Eucharistic rite in the direct command of Jesus: Do this in memory of me. He attributes this tradition to the apostles’ ‘recollections’ (anamneses), which are equated with the Gospels. This demonstrates the early Church’s consciousness of its liturgical life being not a novel invention but the faithful continuation of Christ’s instruction, carried on through apostolic succession. The fact that this teaching is described in a public defence of Christianity underscores Justin’s desire to correct Roman misunderstandings about Christian worship, which had been accused of cannibalism due to misinterpretations of Eucharistic language. Sunday Worship And Scriptural Proclamation Justin describes the Sunday assembly (koinē synaxis) as a weekly gathering of Christians from both city and countryside, centered around the reading of Scripture—first the writings of the prophets (the Old Testament), then the apostolic writings (what we now call the New Testament). After the readings, the presider (likely a bishop or priest) offers a homily, encouraging moral and spiritual growth. This structure is clearly recognizable in the Mass today: the Liturgy of the Word followed by the Liturgy of the Eucharist. Importantly, Justin situates this practice within the broader theological framework of the Lord’s Day—the first day of creation and the day of the Resurrection. Thus, Sunday worship is simultaneously eschatological and cosmological: it celebrates not only the new creation in Christ but also the re-creation of the world through his rising from the dead. The Eucharistic Prayer And Communion Justin’s account continues with the presentation of bread, wine, and water, followed by a Eucharistic Prayer during which the president offers thanks ‘to the best of his ability’, and the people respond with ‘Amen.’ This prayer is the epicentre of the liturgy, paralleling the Canon of the Mass. The Eucharist is then distributed to those present, and deacons carry it to those absent—perhaps the sick or imprisoned. This detail reveals the strong pastoral and communal dimension of the Eucharist. It is not a private devotion but a gift of Christ shared with the whole body, particularly the vulnerable. Charity And Ecclesial Responsibility The offering of gifts by the wealthy, administered by the president and used for the support of the poor, widows, orphans, and the imprisoned, reflects how closely the Eucharist was tied to practical charity. The Eucharist made real the communion of the faithful with Christ and with one another. It was not only a mystical participation in Christ’s body but also a lived expression of solidarity and sacrificial love. This aspect finds resonance in Acts 2:42–47 and remains central to Catholic social teaching. Apostolic Tradition In Action Justin’s testimony, written a mere century after the Resurrection, powerfully confirms that the early Church’s Eucharistic worship—centred on the Word, Sacrament, community, and charity—was already well-developed and firmly grounded in apostolic tradition. His witness is critical not only for understanding the historical roots of the Mass but also for deepening modern appreciation of the Eucharist’s enduring meaning. In our own time, when the mystery of the Eucharist is often misunderstood, taken for granted, or even rejected, Justin’s words remind us that the Church has always confessed the true and substantial presence of Christ in the Eucharist. His account also reinforces the communal, sacrificial, and transformative nature of this sacrament, which, as the Catechism of the Catholic Church states, is the ‘source and summit of the Christian life’ (CCC 1324). A Reading From The First Apology Of Saint Justin Martyr In Defence Of The Christians | Celebration Of The Eucharist No one may share the Eucharist with us unless he believes that what we teach is true, unless he is washed in the regenerating waters of baptism for the remission of his sins, and unless he lives in accordance with the principles given us by Christ. We do not consume the eucharistic bread and wine as […]
Saint Leo the Great’s homily on the Transfiguration presents this event as a pivotal moment in Christ’s ministry, serving both as a revelation of his divine identity and as a necessary preparation for the scandal of the cross. Christ’s humanity remains unchanged, yet his hidden divinity is made manifest in a sudden radiance. For Saint Leo, this is not merely a display of power but a deliberate act of instruction. The disciples who witness this event—Peter, James, and John—are entrusted with a vision meant to sustain their faith when they later see Christ betrayed, humiliated, and crucified. The contrast between the two realities, glory and suffering, is essential: it underscores that the Passion is not a defeat but a path to fulfilment [ … ]
The Gospel of Matthew tells us of the moment when Saint Joseph discovered that Mary, his betrothed, was pregnant. At first, Saint Joseph planned to divorce her quietly, but an angel of the Lord appeared to him in a dream and revealed the truth of Mary’s pregnancy. In response, Saint Joseph showed great faith and obedience, taking Mary into his home and raising Jesus as his own son. Matthew 1:20-21 reads: [ … ]
