φοβου και τρομου πολλου προσεκύνησαν. Μιμησωμεθα τοινυν και τους βαρβαρους ημεις οι των ουρανων πολίται. Εκειναι μεν γαρ και επι φατνης ιδοντες και εν καλύβη και ουδεν τοιουτον ιδοντες οιον συ νυν, μετα πολλης της φρίκης προσηεσαν. Συδε ουκ εν φάτνη ορας, αλλ' εν θυσιαστηρίω, ου γυναικα κατεχουσαν, αλλ' ιερέα παρεστώτα, και πνευμα μετα

πολλης της δαψιλειας τοις προκειμενοις εφιπταμενον. Ουχ απλως αυτο τουτο ΤΟ owna ορας, ωσπερ εκεινοι, αλλ' οισθα αυτου και την δυναμιν και την οικονομιαν απασαν, και ουδέν αγνοεις των δι' αυτου τελεσ θέντων, μετ' ακριβειας μυσταγω‐ γηθεις απαντα. Διαναστήσωμεν τοινυν εαυτους και φρίξωμεν, και πολλω των βαρβαρων εκεινων πλείονα επιδειξωμεθα την ευλαβειαν, ινα μη απλως, μηδε ως ετυχε προςελθοντες, πυρ

επι

ported themselves a long journey and worshipped with much awe. Let us, therefore, who are citizens of the heavens imitate the barbarians. For they seeing him in

a

manger and in a small but, and seeing nothing as we do now, approached with great fear. But you do not behold him in a manger, but on the altar; you don't see a priest standing by, and the woman holding him, but the Spirit in great abundance hovering over the things which lay before you. And you do not simply see this very same body as they did, but you know his power, and the whole economy, and you are ignorant of none of the things which are performed, having been thoroughly initiated in the whole mystery. Let us arouse ourselves, therefore, and fear, and shew far more discretion than the barbarians, lest by inconsiderately and inadvertently drawing near we should heap fire upon our heads. But I say these things, not in order that we may not draw near, but that we may not draw near inconsiderately. For as it is dangerous to approach inadvertently, so not τo partake of that mystical supper is famine and death. For this table is the nerves of our soul, the bracing of our mind, the foundation of * QJ. εκειθεν.

την εαυτων σωρεύσωμεν κεφαλήν. Ταυτα δε λεγω, ουχ ινα μη προσιωμεν, αλλ' ίνα μη απλως προσιωμεν, ωσπερ γαρ το ως ετυχε προσιέναι κινδυνος, ουτω το μη κοινωνειν των μυστικων δείπνων εκείνων λιμος και θανατος. Αυτη γαρ η τραπεζα της ψυχης ημων τα νευρα, της διανοιας ο συνδεσμος, της παρρησιας η υποθεσις, ελπις, η σωτηρια, το φως, η ζωη. Μετα ταυτης απελθοντες εκεί* της θυσίας, εν παρρησια πολλή των ιερων επιβησομεθα προθύρων, ώσπερ τισι οπλοις χρυσοις περιφραγμενοι παντοθεν, και τι

λεγω τα μελλοντα; ενταυτα γαρ σοι την γην ουρανον ποιει τούτο το μυστηριον. Αναπετασον γουν του ουρανου τας πυλας, και διακυψον μαλλον δε ουχε του ουρανου, αλλα το

ουρανου των ουρανων, και τότε

οψει το ειρημενον. Το γαρ

πάντων εκει τιμιωτερον, τουτο

γαρ

σοι επι της γης δείξω κειμενον.
Ωσπερ γαρ εν τοις βασιλείοις
το παντων σεμνοτερον, ου τει-
χεα, ουδε οροφος χρυσους, αλλα
το βασιλικον σωμα το καθημε-
νον επι του θρονου ουτω και εν
τοις ουρανοις το του βασιλεως
Αλλα τουτο σοι νυν
σωμα.
εξεστιν επι γης ιδειν. Ου
αγγελους, ουδε αρχαγγελους,
ουδε
ουδε
ουρανους,
ουρανους
ουρανων, αλλ' αυτον τον του-
των σοι δεικνυμι δεσπότην.
Είδες πως το παντων τιμιωτε-
ρον ορας επι γης, και ουχ όρας
μονον, αλλα και απτη, και ουχ
απτη μονον, αλλα και εσθιεις,
και λαβων οικαδε
αποσμήχε τοινυν την ψυχην,
παρασκευαζε την διάνοιαν προς

αναχωρεις ;

την τουτων μυστηρίων χην.

υποδο

our confidence, it is hope,
salvation, light and life.
Departing thence after this
sacrifice, we shall enter the
holy thresholds with great
boldness, as if fenced round
on every side with certain
golden arms. And why do
I speak of things to come?
For there this mystery makes
earth heaven to you. Throw
open, then, the gates of
heaven and look in; or ra-
ther not of heaven, but of the
heaven of heavens, and then
you will see what has been
said. For I will shew you
that which is most honoured
there, lying upon the earth.
For as in palaces that which
is the most of all to be
venerated, is not the wall or
the
gilded roof, but the
King's body seated the
upon
throne, so also is the King's
body the most to be vene-
rated in heaven. But it is
now permitted to you to see
this upon the earth. For I
do not shew you angels, or
archangels, or the heaven
of heavens, but the Lord of
these himself. Do you per-
ceive how behold
you
upon
the earth the most honour-
able of all things? and do
you not only see it, but also
touch it, and not only touch
it, but also eat it, and having
received* it, do you return

* One can hardly fancy that Chrysostom should have imagined that the most honoured thing in heaven and earth, could be eaten by a hypocrite or a profane communicant, yet such an absurdity attaches itself to consubstantiation as well as transubstantiation.

Another passage quoted by Romanists.

Chys. in serv. nost. Jesu Christi diem nat. Ser. xxxiii. Tom. v. p. 430.

The following passage conveys correctly the notions of those who believe that through consubstantiation the union, which is by the Holy Spirit, takes place between believers and Christ. Chrysostom talks of believers fixing their teeth in Christ's flesh, which even Romanists would hardly admit.

Chrys. in cap. vi. Evang. Joan. Hom. xlv. Tom. viii. p. 291.

εκ των οστέων αυτού.

Οι δε

μεμνημενοι παρακολουθείτωσαν
τοις λεγομενοις, ιν' ουν μη
μόνον κατά την αγαπην γενω-
μεθα, αλλα και κατ' αυτο το

πραγμα εις εκείνην ανακερασ
θωμεν την σαρκα.
Δια της
τροφης γαρ τούτο γίνεται ης
εχαρισατο, βουλομενος ημας
δειξαι τον ποθον ον εχει περι
τουτο ανέμιξεν
εαυτον ημιν, και ανέφυρε το
σωμα αυτού εις ημας, ιν' εν τι
υπαρξωμεν,

ημας.

Δια

καθαπερ

σωμα

Το γαρ κεφαλη συνημμενον. σφοδρα ποθούντων εστι τούτο. Τουτο γουν και ο Ιωβ αινιττομενος έλεγε περι των εαυτου οικετων, οις ην ουτω μεθ' υπερβολης ποθεινος, ως προσφυναι ταις σαρξιν αυτου επιθυμειν. Εκείνοι γαρ τον πολυν αυτων ενδεικνυμενοι ποθον ον ειχον" τις αν δωη ημιν των σαρκων

αυτού, έλεγον, εμπλησθηναι ; διο δη και ο Χριστος αυτο πεποιηκεν, εις φιλιαν ημας εναγων μείζονα, και τον αυτου ποθον επιδεικνυς τον περι ημας, ουκ ιδειν αυτον μονον παρέσχε τοις επιθυμούσιν, αλλα

και

αψασθαι, και φαγείν, και εμπηξαι τους οδοντας τη σαρκι κ. τ. λ. (Editio ut supra.)

But

flesh and of his bones. let those who are initiated obey what is said, that we be this not only accordmay ing to love, but that also in very deed we may be mixed For up with the same flesh. this happens through the food which he bestowed when he wished to display the love which he has for us. For this cause he mixed himself up with us, and intermingled his body with us, that we may be one, as the body is united to the head. For this is a sign of those who greatly love. Job, therefore, obscurely intimating this, said concerning his household, to whom he was exceedingly dear, that they desired to be mixed up with his fesh. For they, when love which they had, said, they would display the great "who will grant us to be filled with his flesh?" Wherefore, Christ did this also, leading us to greater love; and, displaying his affection towards us, he not only provided that those who desired it might see him, but also might touch him, and eat him, and fix their teeth in his Alesh, &c.

Strong figurative language.

Chrys. in c. xix. Evang. Joannis. Hom. xxxiv. Tom. viii.

p. 546. Bened. edit. (Parisiis, 1839.)

Δι' αίματος δε και σαρκος

VOL. II.

Being nourished by the

F

τρεφόμενοι.
λαμβάνει τα μυστηρια, ιν' οταν
προσίης τω φρικτω ποτηρίω, ως
απ' αυτής πινων τας πλευρας
ούτω προσίης. κ. τ. λ.

Εντευθεν αρχην

blood and the flesh. Thence the mysteries take their beginning, so that you may thus draw near as drinking from his very side.

Christ is represented to believers as ' food, a garment, " a house,'' a head,' and 'a root.'

Chrys. ad populum Antioch. Μη τοινυν ετι προς τα βιωτικα μεινωμεν κεχηνότες, μη περι τρυφην τραπεζης, μηδε περι πολυτέλεια ιματίων. Και γαρ εχεις ιματιον μεγιστον, έχεις τραπεζαν πνευματικήν, έχεις την δόξαν την ανω, και παντα σοι Χριστος γίνεται, και τραπεζα, και ιματιον,* και οικος και κεφαλη και ριζα. Όσοι γαρ εις Χριστόν εβαπτίσθητε, Χριστον ενδύσασθε. Ιδού πως ιματιον σοι γεγονε.

ται ; 0

Ότι

θειν πως και τραπεζα σοι γινε-
τρωγων με, φησι,
κακείνος ζησεται δι' εμε.
δε και οικος γίνεται, ο τρωγων
μου την σαρκα εν εμοι μενει,
καγώ εν αυτώ. Και οτι ριζα,
παλιν φησιν, εγω η αμπελος,
υμεις και κληματα.

Hom. xxi. Tom. i. p. 235.

Let us not, therefore, remain gaping after worldly things, not (thinking) about the nourishment of the table, or costliness of garments. For you have the best garment, you have a spiritual table, you have the glory which is above, and Christ becomes all things to youboth a table, and a garment, and a house, and a head, and

on

Βούλει ματ a root. "For as many of you as have been baptized into Christ have put Christ.” Behold how he becomes a garment to you. Do you wish to know how he also becomes a table to you ? "He who eateth me,' he says, "shall live by me." He becomes, also, a house to you; for he says, "He that eateth my flesh dwells in me and I in him.” And to shew that he is a root to us, he says again, “ I am the vine, ye are the branches." And

Και οτι

αδελφος, και φιλος, και νυμφιος. Ουκ ετι υμας λεγω δουλους, υμεις γαρ φιλοι μου εστε. Και ο Παυλος παλιν, ηρμοσαμεν υμας ενι ανδρι παρθενον αγνήν παραστησαι τω Χριστω. Και παλιν εις το είναι αυτόν

Romanists might just as well adduce Chrysostom's authority to prove that Christ is a garment, as that the bread of the eucharist is his flesh. The eastern nations were so accustomed to strong figurative expressions from their eloquent preachers and orators, that they were not likely to be led to disbelieve the evidence of their senses.