Chapter 49: Augustine's Teachings on the Presence of Christ
The carcass is the body of the Lord by reason of His death. Unless He had fallen, we would not have risen again. He calls us eagles to show that he who comes unto this body must mount on high, must have no community with the earth, and must not lay hold upon or be drawn unto inferior things but always fly aloft and look into the sun of righteousness and have a most ready eye of the mind: for this is a table of eagles and not of jays.
Ascending from Earth to Heaven Again, the same father in Homily 83 on Matthew 26 says: "They were about to journey from Egypt into Palestine, and therefore they did wear the habit of a traveller: thou from the earth must ascend into heaven." And in the third book De Sacerdotio, he states: "Do you think to dwell among mortal men, and to stay and be on the earth? And do you not rather think that you shall forthwith be translated into heaven? And in casting away all cogitation of the flesh, do you not with a single heart and pure mind consider those things that are in heaven?"
Chapter 49:
Augustine's Teachings on the Presence of Christ Augustine wrote to Boniface, maintaining a consistent order and sense in his teachings. He said: As Easter approaches, Christ died on this or the next day save one, and on Sunday: Christ rose again. Baptism is faith, and the Sacrament of the body of Christ is the body of Christ. In all these sayings, that which is absent is pronounced as present.
The Presence of Christ's Body
The same Father, upon the 54th Psalm, states: "The head is in heaven: and he said, 'Why do you persecute me?' We are with him in heaven by hope, and he is with us on earth by love." In the 119th Epistle to Januarius,
Augustine writes: "Wherefore, to that persecutor whom with his voice he slew, and translating him into his body after a sort has eaten, he sounded from heaven: 'Saul, Saul, why do you persecute me?'"
The Majesty and Truth of Christ Upon John, the 30th Treatise, Augustine asserts: "The Lord is above, but here also is the truth of the Lord: For the Lord's body wherein he rose again ought to be in one place, but his truth is everywhere spread." Again, upon John, the 50th Treatise: "For according to his Majesty, his providence, and his unspeakable and invisible grace, is fulfilled that which was spoken by him: 'Behold I will be with you until the end of the world.' But according to the flesh which the Word took upon it, which was born of the Virgin, taken hold of by the Jews, fastened to the tree, taken down from the cross, wrapped in clothes, buried in the sepulchre, and made manifest in the resurrection, 'You shall not always have me with you.'"
The Ascension and Presence Wherefore, after he had been conversant as touching his bodily presence for forty days with his disciples, leading them forth while they saw him but did not follow him, he ascended into heaven and is not here; for there he sits at the right hand of his Father, and is here; for he did not depart from the presence of his Majesty. We have Christ always. As touching the presence of the flesh, it was rightly said to the disciples: "Me you shall not have always." For the Church had him but a few days as touching the presence of the flesh. Now it holds him by faith, not seeing him with the eyes.
The Continuation of Christ's Presence
The same Father, upon the Epistle of John at the end, states: "Our Lord Jesus Christ ascended into heaven on the fortieth day. In this respect, he commended his body because it was to be left on earth in his members. He saw that many would honour him for ascending into heaven and perceived that their honouring is unprofitable if they tread down his members upon the earth. So that none might be deceived, nor when he worships the head in heaven, should he oppress the feet upon the earth, he told them where his members should be."
Christ's Final Words and Mission When he was about to ascend, he spoke his last words: "After these words, he spoke no more upon the earth. The head, about to ascend into heaven, commended his members upon the earth and so departed. You shall not now find Christ speaking upon the earth. You find him speaking, however, in heaven and out of heaven itself. Why? Because the members were trodden upon the earth. To Paul the persecutor, he said, 'Saul, Saul, why do you persecute me? I ascended into heaven, but I lie still upon the earth. Here I sit at the right hand of the Father, there I still hunger, thirst, and am a stranger.'"
Christ's Body on Earth After what sort then did he commend his body upon the earth while ascending? When his disciples asked him: "Lord, if you will at this time be presented, when will you restore the kingdom of Israel?" He answered upon his departure: "It is not for you to know the time, which the Father has laid up in his own power: but you shall receive the power of the Holy Spirit coming upon you, and you shall be witnesses unto me in Jerusalem."
Behold in what respect he spreads out his body: "Behold, when he will not be trodden upon, you shall be my witnesses in Jerusalem, and over all Judea and Samaria, and unto the ends of the earth." Behold I lie which do ascend:
For I ascend because I am the head; my body yet still lies. In what sort does it lie? Over the whole earth.
Augustine and Cyril on Christ's Presence Unto Augustine, Cyril agrees, who writes in his commentary on John, book
6, chapter 14: "Here must we note that although Christ took away the presence of his body, as he promised he would be away from his disciples, yet in the majesty of his Godhead he is always present. 'Behold, I am with you always, even until the end of the world.'"
The same father, in his ninth book on John, chapter 21, states: "Christ said that he would be with his disciples for a little while, not because he would utterly depart from them, for he is with us always, even until the end of the world, but because he would not live with them as he did before. The time was now at hand for him to go into heaven unto the Father. The faithful ought to believe that although he is absent from us in body, we and all things are governed by his power, and he is always present with all who love him."
Christ's Presence and the Godhead Therefore, he said: "Verily, verily I say unto you, that wherever two or three are gathered in my name, there am I in the midst of them." Just as when he was on earth as a man, he also filled the heavens and did not leave the fellowship of the angels; now, being in the heavens, he does not fill the earth with his flesh but is with those who love him. It must be observed that although he is absent only according to the flesh, he is always present by the power of the Godhead. He said he would be a little while with his disciples, clearly naming himself so that none should dare to divide Christ into two sons.
Vigilius on Christ's Humanity and Divinity Vigilius, in his first book against Eutychus, writes: "The Son of God, concerning his humanity, departed from us; concerning his Godhead, he says unto us: 'Behold, I am with you until the end of the world.'" He continues: "Whom he left and from whom he departed in his humanity, he neither left nor forsook in his divinity. According to the form of a servant, which he took from us into heaven, he is absent from us; according to the form of God, with which he does not depart from us, he is present with us upon the earth. Yet, both present and absent, he is one and the same to us."
The Dual Nature of Christ In the fourth book, he writes: "If the Word and the flesh are of one nature, how is it that, seeing the Word is everywhere, the flesh also is not found everywhere? When he was on earth, he was not also in heaven, and now because he is in heaven, he is not on earth. It does not matter that we should expect Christ to come from heaven as touching the flesh itself, whom we believe to be with us on earth as concerning the Word."
Therefore, as you will have it, either the Word is contained in a place with his flesh, or the flesh with the Word is everywhere. One nature does not receive a thing contrary or diverse in itself. It is a diverse and far unlike thing to be limited in a place and to be everywhere. Since the Word is everywhere, but the flesh is not, it appears that one and the same Christ is of both natures: he is everywhere according to his divine nature, and according to his human nature, he is contained in a place. He is created and has no beginning; he is subject to death and cannot die.
He concludes: "This is the Catholic faith and confession, which the Apostles have taught, the Martyrs have confirmed, and the faithful do to this day keep."
Chapter 50:
Fulgentius on Christ's Presence Moreover, Fulgentius, writing to Thrasimundus the King in the second book, states: "One and the same man, local as a man, who is God immense as the Father, one and the same, according to human substance, absent from heaven when he was on earth, and forsaking the earth when he ascended into heaven. But as touching the divine and immense substance, he neither left heaven when he descended from heaven, nor forsook the earth when he ascended into heaven."
This appears certainly by the assured word of the Lord himself, who, to show that his humanity was local, said to his disciples, "I ascend to your
Father and my Father, to my God and your God." Of Lazarus also, when he said, "Lazarus is dead," he added, "I am glad for your sakes that you may believe because I was not there." He undoubtedly showed the infinite greatness of his divinity to his apostles, saying, "Behold, I am with you even to the end of the world." How does he ascend into heaven, but because he is in a place as very man? Or how is he present with his faithful, except because he is one immense and very God?
Fulgentius on the Nature of Christ The same father, in the third book, writes: "The very same and inseparable
Christ, as touching his flesh only, rose out of the sepulchre. The very same and inseparable Christ, according to the whole man which he received, forsaking the earth locally, ascended into heaven and sits at the right hand of God. According to the same man, he shall come to judge the quick and the dead and to crown the faithful and godly."
Bernard on the Sacrament Lastly, Bernard, in his 33rd Sermon on the Canticles, states: "I also have the Word, but in the flesh, and before me is set the truth, albeit in a Sacrament.
The Angel is fattened, but yet with the fatness of corn, and is now filled with grain. In the meantime, it behoves me to be content with the bark of the Sacrament, with the bran of the flesh, with the chaff of the letter, with the covering of faith. These things are such that, being tasted, bring death if they have not received some seasoning of the first fruits of the Spirit. Death is altogether in the pot for me unless it is sweetened by the little meal of the Prophet. But certainly, however abundant these things grow, the book of the Sacrament and the fat of the wheat, faith and hope, memory and presence, eternity and time, the visage and a glass, the Image of God and the form of a servant, are not received with equal pleasantness. Truly, in all these things, faith is rich to me and understanding poor."
The Contrast Between Faith and Understanding "And is the savour of faith and understanding all one, when this tends towards merit and that towards reward? You see that there is as much difference between the meats as between the places. And even as the heavens are exalted from the earth, so are the inhabitants therein. Here you plainly see that Bernard makes an antithesis or contrary comparison between the remembrance and presence of a thing, and speaks of many other things which serve much to what we have in hand. But let us return to the adversaries: they have fathers to oppose against us. They have Irenaeus, who says that the Eucharist consists of two things: the one earthly and the other heavenly, which Gelasius also supposes."
The Conjunction in the Eucharist
"However, these things conclude not unless you understand the whole Sacrament so that you make it one thing consisting of the sign and the thing signified. Then we grant that it stands of two parts. But if afterward you appoint such a great conjunction between the bread and the body of Christ as is between the divine and human natures in Christ, that should in no wise be granted, because it would be necessary that of bread and of the body of Christ should be made one substance, that is, one subject, so that they might never be sundered one from another, which is most absurd."
"From the other fathers, they object in a manner the very same which the Transubstantiators cited before."
Chapter 51:
The Third Opinion on Christ's Presence Now let us see what those who embrace the third opinion say against these men. First, they do not accept the notion that the body of Christ can be scattered so as to be everywhere, because it is against the property of human nature. Augustine to Dardanus writes most plainly against this.
Furthermore, they contend that the eating mentioned in John 6 and this later eating is altogether one, except that in this are added signs. They prove this by the argument that John, when he mentioned this eating at the end of his
Gospel, did not speak of the institution of the Sacrament as the other Evangelists did, for he had sufficiently taught it before. And the sum of doctrine which they omitted, John in chapter 6 fulfilled.
The Purpose of Communion There is no reason, they say, why anyone should argue that communion is superfluous because in often communicating we celebrate the memory of
the Lord, give thanks, and our minds are stirred with the likeness of those things represented. Neither are these dumb signs, but speaking signs.
Furthermore, a certain private token is present, whereby Christians demonstrate their unity with one another and with Christ. Moreover, they profess their faith regarding the body of Christ nailed upon the cross and his blood shed for our salvation. It is not enough to believe with the heart, but confession must also be made with the mouth, and not only with the mouth but with outward actions.
The Wicked and the Sacrament They do not admit, as these men say, that the wicked also receive the body of Christ, for sense and reason do not attain to it. Therefore, it remains that he is received by faith, and those who lack faith can have nothing but the signs. Paul writes: "He that eats the bread unworthily," and he does not say,
"He that eats the body unworthily."
Remission of Sins and the Lord's Supper Furthermore, they wonder at those who follow the contrary opinion that attribute the remission of sins to the corporal eating of Christ, as this admits
Opus operatum, that is, merit, in respect of the very act of working.
Remission of sins is not obtained otherwise than by faith. They adhere to Paul's words when the Lord commands this to be done in remembrance of him and that his death should be shown, which they believe indicates the absence of the body of Christ. However, it is elsewhere shown that this argument is not very firm unless they mean that the body of Christ is really, corporally, and naturally present. Otherwise, when it is received by faith, it is not understood to be altogether absent, although he remains in heaven in nature and substance. He is spiritually eaten and truly joined with us.
The Fathers' Testimony
They cite the fathers, who plainly pronounce that the type, the sign, and the figure here are the body of Christ. They bring in two analogies. One is of a friend, whose friend being absent bodily is said to be present when thought of. The other analogy is of mirrors surrounding a person, whose face and countenance are multiplied throughout all the mirrors, although he does not move from his place. These are analogies, but yet too cold to fully agree with this mystery. For a friend comprehended in thought does not change the one thinking of him, nor does he nourish his mind or restore his flesh to be capable of resurrection. The analogy of mirrors is also a very weak shadow and cannot be compared to the conjunction we have with Christ.
The presence we confess of the Spirit of Christ has the power of the Holy Ghost joined with it, which closely binds us to him. Yet these analogies are not to be utterly refused since they can, in some way, lead us to the truth of the matter, as long as they do not make the things equal. They show how this receiving may be with faith and with the mind.
Conjunctions with Christ They mention two conjunctions with Christ: one is that by faith we apprehend his body was nailed to the cross and his blood shed for our salvation. The other is that the Son of God himself took our very nature upon him, creating a natural conjunction between us and Christ, as mentioned in Hebrews 2. But there is a third conjunction, which we enter into with Christ in spiritually eating of him, which they do not often speak of, although they do not entirely overlook it. This will be discussed later.
Christ's Presence in the Lord's Supper If these men are asked whether Christ is present at the Lord's Supper, they answer that he is present. However, they speak by the figure Synecdoche because the one part of Christ, that is, his Godhead, is truly present. In expounding the Lord's words, "This is my body," they use the figure
Metonymy, meaning the name of the sign for the thing signified. They grant that Christ himself is present in this manner, like the sun which keeps itself within its own circle and yet is said to be present with the world, governing it with motion and light.
Faith's Role in Presence How thoroughly faith can make a thing present is explained from the Epistle to the Galatians, where Paul said that Christ was described before their eyes and crucified among them.
Chapter 52:
Evaluating the Opinions on Christ's Presence Now remains that we show our judgement among these opinions, discerning what must be avoided and what must be received. It is not my intention to reprove either Luther or Zwingli, who were singular and very excellent men. Regarding Zwingli, I know for certain that in his books he affirms the signs in this sacrament are not vain or futile, as we have previously declared. Additionally, it has been reported to me by all those who have conferred with Luther that he indeed considers the body of Christ and the signs to be united only in a sacramental conjunction. How the contention between them has grown and become inflamed is not the matter to discuss now.
Dissecting the First Opinion Setting these men aside, who are never sufficiently praised, we will address the opinions as they are set down and urged on both sides. In the first opinion, I do not support the gross knitting together of the body of Christ
with bread, as if it were naturally, corporally, and really comprehended therein. The holy Scripture does not drive us to such an affirmation. To multiply and increase so many miracles without its testimony is not to act like a divine. Moreover, such a presence is not necessary and is of no moment to our salvation. I also reject the idea that the wicked receive the body of Christ. Whatever the Lord instituted was for our health, and a fleshly and corporal eating does not aid the salvation of the wicked.
Therefore, Christ appointed no such eating. Whatever the wicked eat corporally, it should not be said that they eat the body of Christ, unless you attribute the name of the thing to the sign and seal.
The Body of Christ and Omnipresence Further, we will not grant that the body of Christ is everywhere or spread over many places, as this contradicts human nature. Similarly, there should be no distinction between the spiritual eating in John 6 and that which the Lord instituted at the last supper, except that he added a seal to the doctrine and promise he had first taught. Their doubtful statements about adoration should not be admitted. We have taught plainly and manifestly what we must judge about that matter. Thus, concerning this opinion, I think it is good to remove the points I have now recited.
Addressing the Second Opinion In the other opinion, I find it unsatisfactory that they seldom mention a sacramental change of the bread and wine, which is nevertheless significant. The Fathers, wherever they seem to favour transubstantiation, have regard to this change. The holy Scriptures do not scorn it. For Paul, in handling the Sacrament, does not simply name it "the cup" but "the cup of the Lord." Furthermore, in the Old Testament, things offered are not only called holy but "holy of holies," that is, in the Hebrew phrase, "most holy."
Therefore, there is no reason to say this change is of light importance, seeing it is of great moment.
Misunderstanding and Remedy If they claim to avoid this emphasis to prevent over-attachment to signs, we respond that a remedy can easily be had through teaching that Christ, while we communicate, is joined to us in an excellent conjunction. He dwells in us, and we in him. He is also joined with words by signification, and thirdly by signs and signification, which conjunction, however, is less than that which pertains to words. Indeed, from the former, the conjunction by words, the signs take their sacramental signification. If these things are rightly taught, there will be no danger. I concede that the proponents of this opinion have sometimes treated this sacramental change, yet only seldom.
The Efficacy of the Sacrament Furthermore, they have not always applied the efficacy that is due unto it, for these are not made common signs but such as may mightily and effectually stir up the mind. They will say that this attributes too much to the elements of this world. We answer that these things are not attributed to those elements for their own sake but because of the institution of the Lord, the power of the Holy Ghost, and the plainness of the words.
If they shall demand, "How may I know that the Holy Ghost works here?" it may be easily answered: because it is already ordained that this is a spiritual eating. But how shall we eat spiritually without the Holy Ghost? As for the institution of the Lord, there is no doubt, and of the efficacy of the word, the Scriptures speak everywhere. Paul says that the Gospel is the power of God unto salvation, namely that God will declare his power by this instrument.
What else is the Eucharist than the Gospel or visible word? Also, Paul says that faith is by hearing, and hearing by the word of God. Not that the word
makes us believe, for it is the Spirit by whom we believe, but he uses the instrument of words and also of sacraments, which are the sensible words of God.
The Role of the Word and Sacraments Who does not know that the creatures are sanctified by the word of God as it is in the Epistle to Timothy? This must be rightly understood. It is the Holy Ghost who in very deed sanctifies. However, he does this by the instrument of both the word and sacraments. Therefore, this changing must not be taken from bread and wine, whereby they are made effectual signs of the body and blood of Christ, by which the Spirit of the Lord works mightily in us so that we are endowed with faith and godliness. We do not speak here of an efficacy that binds our salvation to the things of this world.
Spiritual Communion Neither should anyone cry out that, seeing this receiving is had by faith, the communicants gain nothing because, if they are faithful, they already have
Christ joined unto them. It may be easily answered: indeed he is joined unto them, but he is every day more nearly joined unto us, and while we communicate he is more and more united unto us. Moreover, this comes to pass so that we should satisfy the commandment of the Lord, who commanded that we should eat and drink this Sacrament. Otherwise, you would say the very same of Baptism. For when a man believes, he is straightway justified and has remission of sins, and yet he is not in vain baptized.
The Measure of Faith If you ask whether this efficacy of the Eucharist is towards all men alike, I answer, No, but according to the state and measure of the faith of the
communicants. As Origen said upon the 15th chapter of Matthew, the matter of this Sacrament profits not but by the word and by supplication; it may help our minds according to the quantity and proportion of faith.
Incorporation into Christ Another thing I would often remind these men is that by Communion, we are incorporated into Christ. This word is not new but is in Paul to the Ephesians, who says that the Gentiles are made coheirs and of the same body, which in Greek is called σύσσωμος (syssōmos). Although we affirm that the apprehension or holding fast of the body of Christ is done by faith, yet upon this fast holding follows an effect, even a true conjunction with Christ, not a feigned or imagined one. This first belongs to the soul and then redounds to the body.
The Metaphor of Head and Body The same is commended to us in the holy Scriptures by Paul under a metaphor of the head and body when he calls us members of one and the same body under Christ the head, and under the state of marriage, wherein two are made one flesh. Cyril expresses this by bringing in a similitude of molten wax, which, mingled with other wax, makes one: thus he would have us joined with Christ. To this purpose are the words to the Ephesians, where we are said to be flesh of his flesh and bone of his bones. These words, if you look at them at first view, might seem to say that the Son of God is of our flesh and bones because he assumed flesh of mankind.
However, Paul did not understand mere flesh but flesh clean from sin, capable of resurrection and immortality. The faithful have not this of themselves, nor did they draw it from Adam; they claim it by Christ because they are incorporated into him by the sacraments and by faith.
Spiritual Touching
A certain entrance of Christ into us and a spiritual touching happens. Paul weighed this when he said to the Galatians, "But now it is not I that live, but Christ lives in me." There is no need in these respects to draw Christ out of heaven or to disperse his body into infinite places, for all that we teach is spiritual, yet not a feigned thing. Imagined sights, idols, or feigned things do not nourish the mind, as we are certain is done here. We have said and confirm that these signs signify, offer, and most truly exhibit the body of Christ, although spiritually, that is, to be eaten with the mind, not with the mouth of the body.
The Sacraments of the Old Law If you ask how the Fathers of the old law could have the same in their sacraments that we have, it is easy to answer, seeing we have affirmed that in this Sacrament the thing is used spiritually, not corporally. In the Apocalypse, we read that the Lamb was slain from the beginning of the world. They waited for things to come; we celebrate the memory of them already done.
Spiritual Eating and Presence Lastly, we have shown that great heed must be taken lest what we speak of spiritual eating be understood as though it destroys the truth of his presence.
Augustine said upon the 54th Psalm that the body of the Lord is in a certain place in heaven, but that the truth of the Lord's body is everywhere.
Wherever the faithful are, they apprehend that Christ had a true body given for us, and so they do eat him by faith.
Affirmation of Sacramental Truth Wherefore, I have now spoken in this sacramental matter that which, in my judgement, ought to be affirmed, being according to the Scriptures, which I
would have the godly reader consider well and take in good part. May God in his goodness grant that at length the Church of Christ may obtain both truth and peace regarding this sacrament. These two things I wish for because I see that the Eucharist, which we discuss, has been so overwhelmed, buried, and defaced with lies, crafty devices, and superstitions, that it might rather be judged any other thing than that which the Lord instituted at the Last Supper.
The Devil's Deception To prevent it from being easily cleansed, the Devil, the most grievous enemy of all peace and truth, has sown so many opinions, contentions, disagreements, heresies, and controversies (though, thankfully, without bloodshed) that scarcely any consent worthy of Christians can be hoped for, by human reason. But we suffer these things (alas) not without cause. We have committed a double injury unto this Sacrament: partly by erecting an execrable idol in place of a notable and singular gift of Christ, and partly by abusing these most holy mysteries without sincerity of faith, with consciences defiled by grievous sins, and without sufficient selfexamination.
A Prayer for Restoration I beseech the Lord to take pity on this great calamity and vouchsafe to restore unto his Church a reformed Eucharist and the right use of the same, through our Lord Jesus Christ. Amen.
References for Further Reading Look to the Exhortation to the Supper of the Lord.
Also, see his Confession and opinion touching this whole matter.
Item: the disputations with Tressham, etc., at the end of these Commonplaces.
The end of the Treatise on the Eucharist.
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