The Hidden Eucharist in the Our Father

“Ma-daddy,” my daughter said. “Ma-daddy.” I was trying to teach my daughter the Lord’s Prayer, but we were stuck at “give us this day our daily bread.” 

Lucy, my daughter, kept tugging at my sleeve. “Dad-dy, why day-day?” After trying to ignore the interruption the first dozen or so times, I finally stopped to listen. “Day-day? 

What’s ‘day-day’?”

“Day-day bread,” Lucy answered. Her eyes and nostrils were flaring in exasperation. It took me some time to realize it, but it was God, through my child, that was truly asking the question.

Have you ever noticed? There is something odd about the “Our Father.” 

We pray "give us this day our daily bread" in the Lord’s Prayer. Do you remember seventh grade English class and diagramming sentences? Something should stand out about that sentence. It's redundant. Why do we say both "day" and "daily"? As my daughter would say, why “day-day bread”? 

It's actually not redundant at all. It's just a poor translation of Jesus' words - a poor translation that masks one of the greatest mysteries and miracles of human history: the Eucharist. 

So, wait, does that mean that, every time a Christian prays the Lord’s Prayer, Catholic and Protestant alike, they are asking for the Eucharist? YES. 

What is the Greek word for "Daily" in the Our Father's "Daily Bread"?

The word "daily" in "give us this day our daily bread" is the Greek word epiousios. 

It's sort of a difficult word to translate because it's brand new. Before Christ, nobody had used this word. This word is found no where else in Greek literature. Jesus actually coined this word. Perhaps he did so to give this petition special significance. 

Apart from being a new word, epiousios is not that hard to translate. If we break it up into its components, we get epi and ousios

We see "epi" quite a lot as a prefix. Think of "epicenter", the point on the earth's surface above the focus of an earthquake, or "epithelium", the outermost layer of the skin. "Epi" means highest, above, or superior. As a prefix, this gives us "super-". 

Next we have the word "ousios," which means essence, substance, or nature.

So what words do these components make when put together? "Super-substance," "Super-nature," or "Super-essence", which gives us "supersubstantial," "superessential," or "supernatural." 

So, what's the correct translation of epiousios in the Our Father?

"Give us this day our supernatural bread." That's what Jesus really said when he told us how to pray the "Our Father", the perfect prayer. Jesus wanted us to remember that He wasn't giving us ordinary bread or a mere symbol, but the Eucharist. This super-essential bread is nothing less than the body, blood, soul, and divinity of Jesus -- Jesus' entire "essence" and "substance" and "nature". 

You might be asking yourself, why didn't any of the translators of the Bible catch this? Why did they all translate epiousios as "daily"? They didn't. See, for example, the Catechism of the Catholic Church, paragraph 2837. This is how St. Jerome, whom the Church calls the greatest of all the Doctors of the Church, translated epiousios. 

St. Jerome and "Daily Bread" in the Our Father

Working in the Fourth Century A.D., St. Jerome translated the Bible from Greek into Latin, creating the Vulgate Bible. St. Jerome translated epiousios as "supersubstantial." What's also interesting is where St. Jerome was working: Bethlehem, the birthplace of Christ. Do you know what "Bethlehem" means in Hebrew? "House of bread". 

Isn't that amazing? St. Jerome was working in the "House of bread," the place where Jesus, the "bread of heaven," was born and placed in a "manger", which translates as "to eat"!

The original "supersubstantial bread" was the Manna of Moses

There is SO much more that could be said of this heavenly reality. "Supersubstantial" or "supernatural" bread is also a reference to the greatest miracle of Moses: the Manna. 

The manna fed the Israelites for forty years in the desert, cf. Exodus 16. It is the original bread from heaven which came to earth every morning, except on the Sabbath. 

It formed on the ground like dew. Does that sound familiar? The bread came down "like the dewfall". These words are uttered by the priest at the epiclesis, the consecration of the bread, when the work of the Holy Spirit makes the bread supernatural. 

The Eucharist and the Forgiveness of Sins

There's more, too. What comes after "give us this day our supernatural bread"? The second petition, right after that, is "forgive us our trespasses" or "forgive us our sins." Why? Might this "supernatural bread" have something to do with the forgiveness of sins? 

Yes, of course! This is the ultimate mercy of God that He would give us His own flesh to eat in the appearance of bread. 

Please bring these rich insights with you before the Blessed Sacrament. Oh, and if your child keeps tugging your sleeve asking about that “day-day bread”, you’ll know why. God bless! 

Extra: Dante's Divine Comedy & the "Daily Manna"

Dante provides an expanded form of the "Our Father" in the first terrace of Purgatory, the terrace of Pride. Look how he translates the "daily bread" section:

Give unto us this day the daily manna
without which he who labors most to move
ahead through this harsh wilderness falls back. 

Isn't that interesting? Not only does Dante use the "manna" translation, but there's more. 

The use of "manna" is followed by a description of the "harsh wilderness." Why? Because the manna and the Eucharist are the "bread for the journey."

What "journey," you might ask? Exactly the one that Dante is describing. Our journey to Heaven through Purgatory. Just like the Israelites wandering in the Wilderness, this manna feeds us on our journey to the Promised Land. 

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  1. These boxes don't work for comments that are more than 2 sentences. I've wasted a half hour. never again

    1. Sorry about that, brother. It appears that the guy who commented below was able to write over 20 sentences. Feel free to email me and I'll post the comment myself.

  2. Dear Catholic Crusader,

    Five hundred years ago in 1517, Martin Luther made public his 95 complaints against the Roman Catholic church (hereafter, RCC). Today, we shall do likewise, with another 95 reasons. However, in this critique, we will exclusively fixate on the nucleus of all Catholic doctrine called, Transubstantiation. This teaching is built on the premise that when the priest utters “This is my body” over bread and wine that the “combustible” syllables of these four words ignite with such power and energy that, unbeknownst to our cognizant senses, the substance of bread and wine miraculously change (“by the force of the words” says the Council of Trent; cf. Catechism of the Catholic Church, 1375). They are then abruptly replaced with something else entirely; namely, the very body, blood, soul and divinity of the Lord Jesus Christ in some mysterious form which leaves only the outward appearance of bread and wine (i.e., the color, shape, size, taste, weight and texture -- or "accidental" properties, remain unchanged in objective reality). It is claimed that the supernatural power that creates this miracle on a daily basis, 24 hours a day in Masses worldwide, “is the same power of Almighty God that created the whole universe out of nothing at the beginning of time” (Mysterium Fidei, 47). The question is: does the sacred rhetoric of Jesus lead us to conclude He intended it be recited like a magician recites his incantations? (Reason 6, 74). That at the recitation of these four words, the world is obligated to be transfixed on Transubstantiation???

    To find the answer, the mindset of an archeologist was employed to not just scratch the surface of the Bible, but to dig into even deeper depths to see if this doctrine is the “most precious treasure of all” as it’s claimed to be (Mysterium Fidei, intro). If Transubstantiation is on course, it should stand out like a ship in the night sailing through the darkness with the floodlights of Scripture to guide it. Those of us in life rafts looking for salvation would then be more than happy to anchor our soul in the ocean of its truth. And yet, after going on this archeological expedition, we discovered the theological fossils did not at all fit the “mummified remains” of Jesus Christ being “buried” in the Eucharist. Rather, we unearthed 95 artifacts against it. Our primary excavation tools were the unshakable Scriptures, which God likens to a hammer that smashes a rock into pieces (Jeremiah 23:29). Our thesis conclusion, set forth here at the beginning, is that the skeletal framework of Transubstantiation is a bone of contention that must be hammered into pieces.

    Kindly email me for the 95 reasons @

    1. Thanks for your comment. Actually, if we're looking to the historical evidence, the Church Fathers, including St. Ignatius of Antioch and St. Justin Martyr (below), who wrote in the first two centuries AD, completely contradict your conclusions and even use words approaching "transubstantiation", i.e. "transmutation":

      For not as common bread nor common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by him, and by the change (transmutation) of which our blood and flesh is nurtured, is both the flesh and the blood of that incarnated Jesus.
      St. Justin Martyr First Apology 66