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Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine
Complete historical editorial footnotes. These notes retain the original edition’s wording; individual note authors are unspecified.
English translation and editorial credits: Edwin Hamilton Gifford (D.D.).
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Mystag. iii. § 3. In the same Lecture, § 7, the consecration of the bread and wine is said to follow “the Invocation of the Holy and Adorable Trinity.”
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-3 · Original source
We have seen that Cyril makes the consecration of sacramental elements in every case consist in the Invocation of the Holy Ghost, after which the water of Baptism is no longer mere simple water, the ointment no longer plain ointment, the bread and the wine no longer plain bread and wine, but the Body and Blood of Christ.
᾽Αλλ᾽ ὅρα μὴ ὑπονοήσῃς ἐκεῖνο τὸ μύρον ψιλὸν εἶναι. ὥσπερ γὰρ ὁ ἄρτος τῆς εὐχαριστίας μετὰ τὴν ἐπίκλησιν τοῦ ἁγίου Πνεύματος οὐκ ἔτι ἄρτος λιτός, ἀλλὰ σῶμα Χριστοῦ, οὕτω καὶ τὸ ἅγιον τοῦτο μύρον οὐκ ἔτι ψιλόν, οὐδ᾽ ὡς ἂν εἴποι τις κοινὸν μετ᾽ ἐπίκλησιν, ἀλλὰ Χριστοῦ χάρισμα, καὶ Πνεύματος ἁγίου παρουσίᾳ τῆς αὐτοῦ θεότητος ἐνεργητικὸν γινόμενον.
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-7 · Original source
Upon these statements an argument against Transubstantiation has been founded by Bishop Cosin, and adopted both by Dr. Pusey and Dean Goode. It being universally admitted that the substance of the water and of the ointment remains unchanged, it is argued from the identity of the language employed in each case that, according to Cyril, no substantial change takes place in the Bread and Wine. Bishop Cosin quotes the following passage, of which the original is given below: “Take heed thou dost not think that this is a mere ointment only. For as the bread of the Eucharist after the invocation of the Holy Ghost is no longer ordinary bread, but is the body of Christ; so this holy ointment is no longer a bare common ointment after it is consecrated, but is the gift or grace of Christ, which, by His Divine Nature, and the coming of the Holy Ghost, is made efficacious; so that the body is anointed with the ointment, but the soul is sanctified by the holy and vivifying Spirit.”
See Pusey, R. P. p. 151, note 3: “Dr. Gaisford, on my applying to him, kindly answered me,—῾συναναλίσκεσθαι. It appears to me that this word can only be explained by a periphrasis. The writer appears to me to mean that the elements are not thrown off like ordinary food, but that they become blended or assimilated to the body, and waste away as the body wastes away.’ Mr. Field gives the same meaning.
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-17 · Original source
Thus then, according to Cyril, the Eucharistic Body and Blood of Christ are distributed to all our members; His Flesh and Blood pass by a change into our blood and flesh, and we thereby become “of the same body and the same blood with Him:” and “this Bread does not pass into the belly, and is not cast out into the draught,” but wastes away as the body itself wastes.
Oratio Catechetica, c. xxxvii. The whole chapter should be read with the Rev. W. Moore’s notes in this Series, Vol. V. pp. 504–506.
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-19 · Original source
That this was also the teaching of Cyril’s contemporaries is clear from the famous passage of Gregory of Nyssa, in which this doctrine is fully developed. It will be sufficient to quote here the latter part of the passage, in which Gregory is speaking of the Wine. “Since then that God-containing flesh partook for its substance and support of this particular nourishment also, and since the God who was manifested infused Himself into perishable humanity for this purpose, viz. that by this communion with Deity mankind might at the same time be deified, for this end it is that, by dispensation of His grace, He disseminates Himself in every believer through that flesh whose substance comes from bread and wine, blending Himself with the bodies of believers, to secure that, by this union with the immortal, man too may be a sharer in incorruption. He gives these gifts by virtue of the benediction through which He transelements the natural quality of these visible things to that immortal thing.”
The History of Popish Transubstantiation, Ch. v. § 14.
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-4 · Original source
Upon these statements an argument against Transubstantiation has been founded by Bishop Cosin, and adopted both by Dr. Pusey and Dean Goode. It being universally admitted that the substance of the water and of the ointment remains unchanged, it is argued from the identity of the language employed in each case that, according to Cyril, no substantial change takes place in the Bread and Wine. Bishop Cosin quotes the following passage, of which the original is given below: “Take heed thou dost not think that this is a mere ointment only. For as the bread of the Eucharist after the invocation of the Holy Ghost is no longer ordinary bread, but is the body of Christ; so this holy ointment is no longer a bare common ointment after it is consecrated, but is the gift or grace of Christ, which, by His Divine Nature, and the coming of the Holy Ghost, is made efficacious; so that the body is anointed with the ointment, but the soul is sanctified by the holy and vivifying Spirit.”
The Doctrine of the Real Presence, pp. 277–281.
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-5 · Original source
Upon these statements an argument against Transubstantiation has been founded by Bishop Cosin, and adopted both by Dr. Pusey and Dean Goode. It being universally admitted that the substance of the water and of the ointment remains unchanged, it is argued from the identity of the language employed in each case that, according to Cyril, no substantial change takes place in the Bread and Wine. Bishop Cosin quotes the following passage, of which the original is given below: “Take heed thou dost not think that this is a mere ointment only. For as the bread of the Eucharist after the invocation of the Holy Ghost is no longer ordinary bread, but is the body of Christ; so this holy ointment is no longer a bare common ointment after it is consecrated, but is the gift or grace of Christ, which, by His Divine Nature, and the coming of the Holy Ghost, is made efficacious; so that the body is anointed with the ointment, but the soul is sanctified by the holy and vivifying Spirit.”
The Nature of Christ’s Presence in the Eucharist, p. 483.
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-6 · Original source
Upon these statements an argument against Transubstantiation has been founded by Bishop Cosin, and adopted both by Dr. Pusey and Dean Goode. It being universally admitted that the substance of the water and of the ointment remains unchanged, it is argued from the identity of the language employed in each case that, according to Cyril, no substantial change takes place in the Bread and Wine. Bishop Cosin quotes the following passage, of which the original is given below: “Take heed thou dost not think that this is a mere ointment only. For as the bread of the Eucharist after the invocation of the Holy Ghost is no longer ordinary bread, but is the body of Christ; so this holy ointment is no longer a bare common ointment after it is consecrated, but is the gift or grace of Christ, which, by His Divine Nature, and the coming of the Holy Ghost, is made efficacious; so that the body is anointed with the ointment, but the soul is sanctified by the holy and vivifying Spirit.”
Mystag. iii. 3. On the translation see note on the passage.
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-9 · Original source
“The ointment is Christ’s gift of grace (Χάρισμα), and becomes effectual to impart by the presence of the Holy Ghost His Divine Nature.” “The Bread becomes the Body and the Wine the Blood of Christ.”
On this reading, see Mystag. iv. § 2, note 4.
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-11 · Original source
There is here no such identity of language as would justify the assertion that the change described is of the same nature in each case, that because it leaves the substance of the water and the ointment untouched, therefore the substance of the Bread also must, according to Cyril, remain unchanged: this must be proved by other arguments. We must also remember that if this argument based upon the identity of the language used on the two sides of a comparison is trustworthy, there is another passage in Cyril to which it may be applied: “He once, in Cana of Galilee, changed the water into wine akin to blood (οἰκεῖον αἵματι), and is it incredible that He changed wine into blood?” The change of the water into wine was a change of substance: are we then prepared to agree with the Roman Church that the change of the bread also is a change of substance? Nay further, would the Roman Church itself accept the principle of the argument? For observe that in fact Bishop Cosin himself, when he comes to deal with this passage, gives up his former argument, and distinctly rejects it. “Protestants,” he says, “do freely grant and firmly believe that the wine, in the sense already often mentioned, is changed into the Blood of Christ; but every change is not a transubstantiation; neither doth Cyril say that this change (i.e. of the wine) is like that of the water, for then it would appear to our senses; but that He who changed the water sensibly can also change the wine sacramentally, will not be doubted by any.” Again, in describing the act of consecration, Cyril says: “We beseech the merciful God to send forth His Holy Spirit upon the gifts lying before Him, that He may make the bread the Body of Christ, and the wine the Blood of Christ, for certainly whatsoever the Holy Ghost has touched, is sanctified and changed (ἡγίασται καὶ μεταβέβληται ).” Here again, as in the passage quoted from Myst. iii. § 3, a sacramental change of some sort is asserted, but its specific character is not defined.
Real Presence, p. 144. See note 8, below.
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-14 · Original source
The meaning is, as Otto says in his note, “that the divine food passes away into our bodies entire, so that nothing remains:” and Dr. Pusey seems to take the same view, in his note on the words, “from which (food) through transmutation our blood and flesh are nourished: “i.e. the material parts are changed into the substance of the human body.”
Review of the Doctrine of the Eucharist, c. V.
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-22 · Original source
This is not the language of the Western Church, whether Roman, Lutheran, or Anglican, but it is the language of the earliest Greek Fathers, and of Cyril, as is partly and reluctantly admitted by so cautious a writer as Dr. Waterland. After referring to the passage quoted above from Justin Martyr (Apol. i. 66) he proceeds: “There is another the like obscure hint in Irenæus, which may probably be best interpreted after the same way. He supposes the elements to become Christ’s body by receiving the word (Word). He throws two considerations into one, and does not distinguish so accurately as Origen afterwards did between the symbolical food and the true food.” The elements, Waterland adds, “are made the representative body of Christ; but they are at the same time, to worthy receivers, made the means of their spiritual union with Christ Himself; which Irenæus points at in what he says of the bread’s receiving the Logos, but should rather have said it of the communicants themselves, as receiving the spiritual presence of Christ, in the worthy use of the sacred symbols.”
Cat. xiii. § 19: τὸ σῶμα αὔτου κατὰ τὸ εὐαγγέλιον τύπον ἔφερεν ἄρτου.
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-24 · Original source
From this view of Cyril’s doctrine concerning the Sacramental elements we can easily understand in what sense he applies the terms “ type” and “antitype” to the Eucharistic elements. “The Sacrament of the Holy Eucharist having two parts, an outward and an inward, and the outward part having been instituted by our Blessed Lord with a certain relation to the inward, and gifted with a certain significance of it, nothing is more natural than that the titles, type, antitype, symbol, figure, image, should be given to the outward part.” Add to this that, according to Cyril’s doctrine as already explained, the bread after the Invocation, without ceasing to be bread, not only signifies but also is the Body, and we see how natural it was for him to say in one passage that “His Body bore the figure of bread,” in another that “in the figure of bread the Body is given.” The Body which “is given” cannot be an absent Body of our Lord, but must be that Sacramental Body, of which Cyril goes on to say in the same sentence that it is “distributed to our members.” Thus the Bread broken is a type or figure of Christ’s Body as crucified for us; and by virtue of its union with the Divine Word it becomes the life-giving Body, which makes the faithful recipient to be, in Cyril’s words, “of the same body and same blood with Christ.”
Mystag. iv. § 3: ἐν τύπῳ γὰρ ἄρτου δίδοταί σοι τὸ σῶμα.
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-25 · Original source
From this view of Cyril’s doctrine concerning the Sacramental elements we can easily understand in what sense he applies the terms “ type” and “antitype” to the Eucharistic elements. “The Sacrament of the Holy Eucharist having two parts, an outward and an inward, and the outward part having been instituted by our Blessed Lord with a certain relation to the inward, and gifted with a certain significance of it, nothing is more natural than that the titles, type, antitype, symbol, figure, image, should be given to the outward part.” Add to this that, according to Cyril’s doctrine as already explained, the bread after the Invocation, without ceasing to be bread, not only signifies but also is the Body, and we see how natural it was for him to say in one passage that “His Body bore the figure of bread,” in another that “in the figure of bread the Body is given.” The Body which “is given” cannot be an absent Body of our Lord, but must be that Sacramental Body, of which Cyril goes on to say in the same sentence that it is “distributed to our members.” Thus the Bread broken is a type or figure of Christ’s Body as crucified for us; and by virtue of its union with the Divine Word it becomes the life-giving Body, which makes the faithful recipient to be, in Cyril’s words, “of the same body and same blood with Christ.”
Of Transubstantiation, Ch. vi. § 14.
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-12 · Original source
There is here no such identity of language as would justify the assertion that the change described is of the same nature in each case, that because it leaves the substance of the water and the ointment untouched, therefore the substance of the Bread also must, according to Cyril, remain unchanged: this must be proved by other arguments. We must also remember that if this argument based upon the identity of the language used on the two sides of a comparison is trustworthy, there is another passage in Cyril to which it may be applied: “He once, in Cana of Galilee, changed the water into wine akin to blood (οἰκεῖον αἵματι), and is it incredible that He changed wine into blood?” The change of the water into wine was a change of substance: are we then prepared to agree with the Roman Church that the change of the bread also is a change of substance? Nay further, would the Roman Church itself accept the principle of the argument? For observe that in fact Bishop Cosin himself, when he comes to deal with this passage, gives up his former argument, and distinctly rejects it. “Protestants,” he says, “do freely grant and firmly believe that the wine, in the sense already often mentioned, is changed into the Blood of Christ; but every change is not a transubstantiation; neither doth Cyril say that this change (i.e. of the wine) is like that of the water, for then it would appear to our senses; but that He who changed the water sensibly can also change the wine sacramentally, will not be doubted by any.” Again, in describing the act of consecration, Cyril says: “We beseech the merciful God to send forth His Holy Spirit upon the gifts lying before Him, that He may make the bread the Body of Christ, and the wine the Blood of Christ, for certainly whatsoever the Holy Ghost has touched, is sanctified and changed (ἡγίασται καὶ μεταβέβληται ).” Here again, as in the passage quoted from Myst. iii. § 3, a sacramental change of some sort is asserted, but its specific character is not defined.
Mystag. iv. §§ 1, 3.
Editorial footnote · Introduction, Chapter VII.—Eucharistic Doctrine.; original source section: Eucharistic Doctrine, editorial note cite_note-15 · Original source
Thus then, according to Cyril, the Eucharistic Body and Blood of Christ are distributed to all our members; His Flesh and Blood pass by a change into our blood and flesh, and we thereby become “of the same body and the same blood with Him:” and “this Bread does not pass into the belly, and is not cast out into the draught,” but wastes away as the body itself wastes.