His most well-known and influential work is an exposition on the nature of the Eucharist written around 831, entitled De Corpore et Sanguine Domini.

120 (1852) and his important tract on the Eucharist and transubstantiation, De Corpore et Sanguine Domini, in a 1969 edition by B. Paulus, published by Brepols (Corpus Christianorum, Continuatio Mediaevalis 16).

At a fairly young age, Paschasius left the convent to serve as a monk under Abbot Adalard, at Corbie.

Why he resigned is unknown, but it is likely that his actions were motivated by factional disputes within his monastic community; misunderstandings between himself and the younger monks were likely factors in his decision.

[1] The most well-known and influential work of Paschasius, De Corpore et Sanguine Domini (written between 831 and 833), is an exposition on the nature of the Eucharist.

It was originally written as an instructional manual for the monks under his care at Corbie, and is the first lengthy treatise on the sacrament of the Eucharist in the Western world.

[10] Ultimately, however, the king accepted Paschasius' assertion, and the substantial presence of Christ in the Eucharist became the authoritative belief in the Roman Catholic faith.

As described by Cicero, artists study models to perfect their art; Zeuxis' challenge was to paint the woman, Helen of Troy.

Paschasius states that just as Zeuxis studied forms in order to perfect his art, so too does Adalard in trying to reform the image of God in himself.

[13] Paschasius depicts Adalard as a mirror image of Christ, emphasizing the elements of infinite love and descent into suffering.

[14] He also parallels Adalard's role in the church to that of a mother, which is a concept attributed to Cistercian spirituality in the 12th century, three hundred years after Paschasius' death.

[16] Phrases and passages from a variety of sources are woven into the text (Acts of St. Sebastien, The Book of Job, various comedies of Terence).

De Partu Virginis, written for his friend Emma, Abbess of St. Mary at Soissons and daughter of Theodrara, describes the lifestyle of nuns.

He also wrote a treatise, titled De Nativitae Sanctae Mariae, regarding the nature of the Virgin Mary and the birth of Jesus Christ.

[20] In opposition to other Carolingian authors, Paschasius locates the Imago Dei (the "Image of God") in the whole human being – body as well as soul.

[26] The relationship between Jesus' humanity and his divinity is rather convoluted; however, it is analogous to the relation of figures (written letters) of words to their spoken counterparts.

Therefore, Jesus in physical form is the visual representation, T-R-U-T-H, while his divinity is the spoken sound of those written letters together as a word.