Chapter 37: Augustine's Position on the Eucharist
Our adversaries should be asked whether they want these similitudes to be alike in all respects. If they grant this, they must also take away the accidents from this Sacrament. For the wax applied to the fire is destroyed both as to the substance and the accidents. If they do not want the similitude to take place in this respect, it is free for us to understand all this concerning our cogitations of the mind and comprehension of faith. We confess that concerning the thing itself, the nature of bread and wine goes away, and our mind cleaves only to the things signified and to that which by the signs is offered to us: that is, to the body and blood of Christ.
Conclusion on Chrysostom's Teachings In considering Chrysostom, we see how truly those things apply which we spoke of regarding the Fathers. His use of hyperbolic language and vivid imagery serves to elevate the minds of the faithful from the material signs to the spiritual realities they signify, reinforcing the true presence and union with Christ in the Sacrament without necessitating the doctrine of Transubstantiation.
Chapter 37:
Augustine's Position on the Eucharist Augustine was later cited, saying upon the 33rd Psalm that Christ bore himself in his own hands, verily in the Last Supper when he distributed the Sacrament to his Apostles. We do not deny this. For what should prevent
Christ from bearing his body in his own hands if by "body" you understand the Sacrament of his body? This is what Augustine adds at the end of this passage, "after a certain manner," as if to say: He did not absolutely bear
himself, but in a certain manner he is undoubtedly the very same whom we said him to be.
They oppose us with Augustine again, in the third book "De Trinitate," where he says the bread is brought to this visible form by the hands of men, but it cannot be made so great a Sacrament without the invisible working of the Holy Ghost. It is much to be marveled at why these men acknowledge no other work of the Holy Ghost in this sacrament besides transubstantiation. Upon hearing the name of the Holy Ghost in this sacrament, they immediately infer transubstantiation, when these signs cannot be advanced or translated to the state and condition of Sacraments without God's help: by the Lord's institution, holy words, and the strength of the Holy Ghost. These holy things no longer possess our mind in an ordinary and common manner but by the effectual and most vehement force of the Spirit. By the same Holy Spirit's strength and operation, our minds and souls are furthered to embrace the matter of the Sacraments.
Augustine on Worship and the Eucharist Augustine, in his commentary on the 99th Psalm, inquires what manner of footstool is referred to in "Worship his footstool." He concludes that the Scriptures say the earth is his footstool. But he asks, how shall we worship the earth? Is it not written: "Thou shalt worship the Lord thy God, and him only shalt thou serve?" And is it not commanded that we should not worship things in heaven, on earth, in the waters, or under the earth?
Augustine finds that the flesh of Christ is justly worshipped because when he gave it to be eaten, none ate it without first worshipping it.
These words of Augustine do not contradict us because we do not deny that the flesh of Christ must be worshipped due to its conjunction with the divine nature. The contention is whether the same flesh lies hidden under the accidents, not whether it should be worshipped. They argue that if the
flesh were not there in the Sacrament and bread were there, it would be idolatry. We respond that they fall into as great a peril; they ought to remove the accidents lest they be worshipped and transubstantiate the very cup itself.
In a Sacrament, we distinguish the signs from the things and give some honor to the signs, namely that they should be decently handled and not despised, for they are holy things dedicated to God. Concerning the things signified, the body and blood of Christ, we agree that they should be readily and cheerfully worshipped. Augustine says: "We do not sin in worshipping the flesh of Christ, but we sin in not worshipping it." However, he advises that we should not cleave to the flesh of Christ but lift our minds to the divine nature, whereunto the flesh is joined by an indissoluble knot.
Otherwise, he says, "the flesh profits nothing, but it is the spirit that quickens," referring to John 6, which Augustine understands as touching the flesh of Christ, not of the carnal understanding as some will have it.
The Nature of Adoration As for adoration, I will summarize briefly. In my exposition of the Epistle to the Corinthians, I explained that adoration consists in invocation and confession, both of the heart and mouth, and in thanksgiving. These acts are due both to God and to Christ wherever they show themselves to us. This occurs in three ways:
1. Internal Word: When a vehement thought of God or Christ, inspired by the Holy Spirit, enters our minds, worship follows naturally through confession, invocation, or thanksgiving.
2. External Word: When we read the holy scriptures or hear godly sermons, we are often stirred to invocation or other acts of worship.