From the book
The Sophic Hydrolith, Water Stone of the Wise
Anonymous and companion authors · Diotimos Editions · 2026
Browse this book’s lexicon →Orientation
At a Glance
- The wordThe holy Supper is one of the two named means for restoring a sinner in the closing theological comparison.
- In the Sophic HydrolithPart IV: the spiritual comparison · unit 54 begins with a comparison to correcting a damaged compound.
- In this editionThe English expands H.Abentmahl as “holy Supper,” while retaining the unusual “Lamb’s sweat” rather than silently replacing it with a conventional devotional phrase.
- A place to readAbsolution and the Supper restore the sinner within an explicitly ecclesial account of nourishment and discipline.
Meaning
The holy Supper is one of the two named means for restoring a sinner in the closing theological comparison. Its companion is absolution, identified with the office of the keys. The Supper’s nourishment is expressed through spiritual milk, the heavenly Lamb’s sweat, blood and water, a fountain of life, and a feast of wine and marrow. These are coordinated scriptural and material analogies, not a list of additional sacramental ingredients.
“Restoration” here is not merely recovery of a comforting inward feeling. The passage explicitly says that God has ordained absolution and the Supper and entrusted their administration to the Church. The communal and ministerial setting is therefore part of the word’s local meaning.
Use in the book
Part IV: the spiritual comparison · unit 54 begins with a comparison to correcting a damaged compound. Human defects include pride and ambition, despair after sin, and impatient murmuring under tribulation. The author maps these failures to the material account’s errors, but then supplies specifically theological means of correction.
The sinner must recognise error and be absolved through the releasing key of holy solution. This may be needed repeatedly for daily failings. Nourishment in the Supper follows: the person is fed, refreshed and strengthened towards enduring blessedness. The work’s vocabulary of final coagulation and fixation interprets stability in salvation, not bodily solidification.
The same passage places a severe qualification beside nourishment. Like the mercurial water in the material analogy, this gift is called poison to the unworthy and godless. The warning does not make ordinary chemical toxicity the explanation of the sacrament. It concerns reception and judgement within the author’s theological account.
The office of the keys has a binding as well as a releasing action. True repentance is associated with release; impenitence and persistence in sin with binding and Christian exclusion. The passage’s stated final purpose is the spirit’s salvation. An account of the Supper that retained only its soothing images would miss both this disciplinary context and the explicit distinction between the Church’s two restorative means.
Places to read
- Part IV: the spiritual comparison · unit 54Absolution and the Supper restore the sinner within an explicitly ecclesial account of nourishment and discipline.
Translation
The English expands H.Abentmahl as “holy Supper,” while retaining the unusual “Lamb’s sweat” rather than silently replacing it with a conventional devotional phrase. It also translates the author’s own explanation of final fixation as enduring perfection of blessedness. Most importantly, the closing sentence explicitly names “holy absolution and the Supper”; these are not editorial categories inferred from vague cleansing language. The source’s claims about administration and binding therefore belong in the entry alongside the nourishment imagery, without importing a fuller sacramental system not stated in this unit.
Attested forms
H.Abentmahl; lambs schweiß; Blut vnd wasser; wein vnd marck