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wax, forms of them one body ; so it seems to me, he that eats the flesh of our Saviour, and drinks his precious blood, as himself says, becomes one with him; by this participation being commixed and incorporated with him, so that he be found in Christ, and Christ in him.” (6) Ibid. p. 365.-And what is the meaning and the efficacy of this mystic eucharist? Is it not that Christ may corporeally dwell in us by the participation and communion of his holy flesh? It is here proper to observe, that Christ does not say that he will be in us only by a certain regard of affection, but by a natural participation.(d) For as he that shall melt wax upon wax, foms one body of two; so by partaking of the body and blood of Christ he is in us, and we are united to him.”(e) Ibid. L. x. p. 862, 863.-"The Son therefore is in us corporally as man, commixed and united to us by the mystic eucharist; but spiritually as God, by the virtue and grace of his spirit, renovating our own spirit in us, and making us partakers of his life and divine nature.-By the mediation of Christ, therefore, we enter into an union with God and the

(δ) ώπερ γαρ ει τις κηρον ἑτερῳ συνάψειε κηρῳ, παντως δηπε και ἕτερον ἐν ἑτερῳ γεγονοτα κατοψεται· τον αυτον, οιμαι, τροπον, και ὁ την σαρκα δεχομενος το σωτηρος ἡμων Χριστο, και πινων άυτε το τιμιον ἁιμα, ἑν ὡς προς αυτον ευρισκεται συνανακιρνάμενος ώσπερ και ἀναμιγνυμενος αντῳ δια της μεταληψεως, ὡς ἐν Κριστῳ μεν αυτον ἑυρισκεσθαι, Χριστον δε αν παλιν ἐν ἀντῳ·

(c)

τη μεθέξει και κοινωνία της άγιας αυτε σαρκος. (α) άλλα δε κατα μεθεξιν φυσικαν.

(ε) ούτω δια της μηταληψεως το σωματος το Χριστο, και το τιμικ αιματος, αυτος μεν ἐν ἡμιν, ημεις δε ἂν παλιν ἐν ἀντω συνενουμεθα.

Ο σωματικος μεν ὡς άνθρωπος, συνανακιρνάμενος τε και συνενεμενος δι' ἐνλογιας της μυστικής.

father, receiving him within us, corporally and spiritually,(g) who, by nature, and truly, is the Son, and consubstantial with him; and thus are we glorified, being made partakers of, and associated, to the supreme divine nature." Ibid. L. xi. p. 1001, 1002.-" Let those verbose and absurd men tell us, with whose body the sheep of the church are fed, or from what springs her children are refreshed? For if the body of God is delivered, this God is the true God, Christ the Lord, not a mere man, nor an angel, as some pretend. And if it be the blood of God, the cup of God, this God is not purely God, one of the adorable Trinity, the Son of God, but the word of God made man. But if the body of Christ be our food, and the blood of Christ be our drink," and this Christ be a mere man, how is eternal life promised to those who approach to the holy table? And how again, shall this body be divided here, and in many places, and not be diminished? A mere body cannot impart life to those who receive it. Wherefore, let us receive the body of life itself: that life, which for us has dwelt in our body; and let us drink his sacred blood for the remission of our sins, and to partake of that immortality which is in him; believing Christ to be the priest and the victim, the offerer and the offered. Mysticam Cænam. T. v. parte ii. p. 378.

COUNCIL OF EPHESUS, G. C.

Hom. in

The following extracts are from an epistle of S. Cyril,

(β) λαβοντες ἐν ἑαυτοῖς και σωματικως και πνευματικως.

(*) ει δε Κριστου σωμα ή βρωσις, και Κριστω αιμα ή ποσις.

(1) μεταλαμβανωμεν ήμεις της αυτοζωης σωμα-και πινωμεν άυτου το αιμα το άγιον— πιστεύοντες ὅτι περ αυτος μενει ἱερευς και θυσία, αυτος ὁ προσφερων και προσφερόμενος.

e

and an Egyptian Synod, read in the general council of Ephesus, in 431, and approved by the council, as conveying the belief of the universal church. They write to the heresiarch Nestorius.-" On this occasion it is our duty to add, that while we announce the death of Jesus, the only Son of God, and his resurrection from the dead, and his ascension into heaven, we likewise celebrate the unbloody sacrifice in the churches, approach to the mystic thanksgivings, and are thus sanctified, being made partakers of the sacred flesh and precious blood of Christ, the Saviour of all men. For we receive it not as common flesh far be this thought from us :) nor as the flesh of a sanctified man, and united to the word by an equality of honour, nor as having obtained a divine inhabitation; but we receive it as the truly vivifying flesh of the word made man. For as the word, as God, is essentially life, the moment it became one with its flesh, it imparted to this flesh a vivifying virtue. Wherefore, although Christ said: Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you; (John vi. 53.) we are not to imagine, that it is not the flesh of a man like to ourselves, but truly the flesh of him who for us was made and called the Son of man. For how could the flesh of man, according to its own nature, give life?" Ep. ad Nest. Conc. Gen. T. iii. p. 404.—In confirmation of this doctrine, they then add the following anathema: “ He that does not confess the flesh of the Lord to be vivifying, and the proper flesh of the word of God made man; but

(*) την άναμακτον ἐν ταῖς ἐκκλησίαις τελουμεν θυσιαν, προσιμεν τε όντω ταις μυστικαις ευλογίαις, και ἁγιαζόμεθα, μετοχοι γενόμενοι της τε άγιας σαρκος, και του τιμιου ἁιματος του παντων ήμων σωτηρος Κριστου. και ουχ ὡς σαρκα κοινην δεχομενοι μη γενοιτο.

to be the flesh of some other, united in dignity to the word, or that has obtained only a divine inhabitation; and shall not acknowledge that flesh to give life, as we have said, because it is the flesh of the word that gives life to all things, let him be anathema." Ibid. p. 409.

THEODOTUS, G. C.

In his sermon on the birth of Christ, which was read in the same Council of Ephesus, he says: "He who at that time, by his ineffable power, drew the Magi to godliness, has also this day called us together; not now lying in a manger, but placed before us on this saving table; for that manger was the parent of this table.(m) For this reason was he laid there, that on this table he might be eaten, and become to the faithful the food of salvation.(") And that manger indeed represented this glorious table." Ibid. p. 1004.

S. ISAAC, G. C.

"I saw the vessel mingled, and in place of wine, full of

Theodotus was bishop of Ancyra, in Galatia, and assisted at the Council of Ephesus, in 431.

(m) ἀλλ ̓ ἔτι της σωτηριώδους τραπέζης ταυτης προκειμενος.

(n) ἵνα ἐπι ταυτης βρώθη, και γενηται τοις πιστοις σωτηριον έδεσμα. (0) St. Isaac was a priest of Antioch, and flourished under Theodosius the younger, about the middle of the fifth century. Some account of him and his works may be seen in the first volume of the "Bibliotheca Orientalis" of Jos. Assemani. The above sermon is mentioned by Gennadius, who died about 493.

blood; and the body, in lieu of bread, place on the table.) I saw the blood, and shuddered; I saw the body, and was awed with fear. Faith whispered to me; Eat, and be silent; drink, child, and enquire not. (P)-She showed me the body slain, of which placing a portion on my lips, she said, gently: Reflect what thou eatest. She held out to me a reed, directing me to write. I took the reed; I wrote; I pronounced: This is the body of my God. Taking then the cup, I drank.—And what I had said of the body, that I now said of the cup: This is the blood of my Saviour." Serm. de Fide. Bibl. Orient. T. 1. p. 220. Romæ,

1731.

S. PETER CHRYSOLOGUS, L. C.

"Let Christians understand, who every day touch the body of Christ," what helps they may draw from that body, when the woman was perfectly cured by only touching the hem of his garment." Serm. xxxiv. p. 872. Edit Lugduni, 1676.—“ I am the bread that came down from heaven: He is the bread which, sown in the womb of the virgin,

(p) Pro vino, sanguine plenam; et pro pane, positum corpus in medio mensæ.

(9) Commede et sile: bibe, non scrutare, puer.

(r) Confessus sum, hoc esse Dei corpus-hunc esse Redemptoris nostri sanguinem.

() He was placed on the archiepiscopal chair of Ravenna about the year 430, and governed that church about twenty years.

We

have 176 of his discourses, which were so much esteemed in those

days as to procure him the surname of Chrysologus.

(Qui quotidie corpus Christi attingunt.

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