Mystagogical Catechesis IV: On the Body and Blood of Christ
IV On the Body and Blood of Christ The reading is from the Epistle of Paul to the Corinthians, "For I received from the Lord what I delivered to you, and the following
(a Cor 11.23ff.).
And this teaching of blessed Paul should prove to be sufficient to give you full assurance about the divine mysteries, of which you were made worthy when you became members of "the same body"
(Eph 3.6) and blood of Christ. For he has just declared: "That in the night in which our Lord Jesus Christ was betrayed, taking bread and having given thanks, he broke [it] and gave [it] to his disciples, saying: "This is my body? And taking the cup, and having given thanks, said: "Take, drink, this is my blood'" (cf. 1 Cor 11.23-25). Therefore, since he himself said plainly about the bread, "This is my body,' who will dare to cast doubts from now on? And he, having also confirmed and said, "This is my blood,' who will ever doubt, saying, "Tt is not his blood?"
Ashe once changed water into wine as a friendly sign at Cana of Galilee, is it not worthy of belief that he also changed wine into blood? Called to a human wedding, he performed this incredible miracle. Is it not more to be confessed that he gave the greater enjoyment of his body ahd blood to the "children of the bridegroom" (Mk
2.19)?
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'Oote μετὰ πάσης πληροφορίας ὡς σώματος Kai αἵματος µεταλαμβάνομεν Χριστοῦ. Ἐν τύπῳ γὰρ ἄρτου δίδοταί σοι τὸ σῶμα, καὶ ἐν τύπῳ οἴνου δίδοταί σοι τὸ αἷμα, ἵνα γένῃ, μεταλαβὼν σώματος καὶ αἵματος Χριστοῦ, σύσσωμος καὶ σύναιµος Χριστοῦ.
Οὕτω γὰρ καὶ χριστοφόροι γινόµεθα, τοῦ σώματος αὐτοῦ καὶ τοῦ αἵματος εἰς τὰ ἡμέτερα ἀναδιδομένου µέλη. Οὕτω κατὰ τὸν µακάριον Πέτρον «θείας κοινωνοὶ φύσεως» γινόµεθα.
Πότε Χριστὸς τοῖς Ἰουδαίοις διαλεγόμενος ἔλεγεν: «Εὰν μὴ φάγητέ µου τὴν σάρκα καὶ πίητέ µου τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς:» ἐκεῖνοι, μὴ ἀκηκοότες πνευματικῶς τῶν λεγομένων, σκανδαλισθέντες «ἀπῆλθον εἰς τὰ ὀπίσω» νοµίζοντες τὸν σωτῆρα
Ἠσαν καὶ ἐν παλαιᾷ διαθήκῃ ἄρτοι προθέσεως: ἀλλ᾽ ἐκεῖνοι παλαιᾶς ὄντες διαθήκης τέλος εἰλήφασιν. Ἐν δὲ τῇ καινῇ διαθήκῃ ἄρτος οὐράνιος καὶ ποτήριον σωτηρίου, ψυχὴν καὶ σῶμα ἁγιάζοντα: ὥσπερ γὰρ ὁ ἄρτος τῷ σώματι κατάλληλος, οὕτω καὶ ὁ λόγος τῇ ψυχῇ ἁρμόδιος.
Mh πρόσεχε οὖν ὡς ψιλοῖς τῷ ἄρτῳ καὶ τῷ οἴνῳ: σῶμα γὰρ καὶ αἷμα κατὰ τὴν δεσποτικὴν τυγχάνει ἀπόφασιν. Εἰ γὰρ καὶ ἡ αἴσθησίς σοι τοῦτο ὑποβάλλει, ἀλλὰ ἡ πίστις σε βεβαιούτω.
Μὴ ἀπὸ τῆς γεύσεως κρίνῃς τὸ πρᾶγμα, ἀλλ᾽ ἀπὸ τῆς πίστεως πληροφοροῦ ἀνενδοιάστως σώματος καὶ αἵματος Χριστοῦ καταξιωθείς.
«ἡτοίμασας ἐνώπιόν µου τράπεζαν ἐξεναντίας τῶν θλιβόντων µε.» Ὅ δὲ λέγει, τοιοῦτόν ἐστι. Πρὸ τῆς σῆς παρουσίας τράπεζαν οἱ
δαίμονες τοῖς ἀνθρώποις ἠτοίμασαν, ἠλισγημένην καὶ μεμιασμένην 22 μεταλαμβάνομεν P : µεταλαμβάνωμεν C 24 Xptotov P : avtov C 31 τὸν σωτῆρα Ρ:ὅτις 32 προτρέπεσθαι P : προτρέπεται C 36 τῷ Ρ 3ο Χριστοῦ after αἷμα C 47 ἡτοίμασαν C : ἡἠτοίμαζον
On the Body and Blood of Christ
So with every assurance, we receive as of the body and blood of Christ. For in the figure of bread is the body given to you, and in the figure of wine the blood is given to you, in order that, having received the body and blood of Christ, you may become [his] one body and one blood of Christ. For in this way we become "Christ-bearers," his body and his blood having been given into our bodily members.
Thus, according to blessed Peter, we become "sharers of the divine nature" (2 Pet 1.4).
Once, in arguing with the Jews, Christ said, "Unless you eat my flesh and drink my blood you have no life in yourselves" (Jn 6.53).
They, not listening spiritually to what he was saying, were scandalized and "turned back" (Jn 6.66), thinking that the Savior was encouraging them to eat human flesh.
Also in the old covenant there were loaves of the Presence (Ex 25.30; cf. Mt 12.4). Those, being part of the old covenant, however, have come to an end. But in the new covenant are the bread of heaven and the cup of salvation, sanctifying soul and body. For just as the bread is related to the body, so also is the word well-fitted to the soul.
Stop, therefore, considering the bread and wine to be ordinary; for they are body and blood according to the Lord who made the declaration. For even if your senses suggest this to you, let faith confirm you. Do not judge this by taste, but be informed without doubt from faith that you have been made worthy of the body and blood of Christ.
Blessed David also suggests the meaning of this to you, saying:
"You have prepared before me a table in the presence of my enemies"
(Ps 23.5). And what he says is this: before your coming the demons prepared a table for people, defiled and contaminated, and filled with
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καὶ διαβολικῆς πεπληρωμένην δυνάµεως: ἀλλὰ μετὰ τὴν σὴν παρουσίαν, ὦ δέσποτα, ἠτοίμασας ἐνώπιόν µου τράπεζαν. Ὅταν ἄνθρωπος λέγῃ θεῷ «ἡτοίμασας ἐνώπιόν µου τράπεζαν»» τί ἄλλο σηµαίνει ἢ τὴν μυστικὴν καὶ νοητὴν τράπεζαν, ἣν ὁ θεὸς ἡμῖν ἡτοίμασεν ἐξεναντίας, ἀντὶ τοῦ ἐκ τοῦ ἐναντίου ἀντικειμένως τοῖς δαίµοσιν; Καὶ µάλα εἰκότως: ἐκείνη μὲν γὰρ κοινωνίαν εἴχε δαιμόνων, αὕτη δὲ κοινωνίαν θεοῦ. «Ἑλίπανας ἐν ἐλαίῳ τὴν κεφαλήν µου» Ἐλαίῳ ἐλίπανέ σου τὴν κεφαλὴν ἐπὶ μετώπου διὰ τὴν σφραγίδα, ἣν ἔχεις τοῦ θεοῦ, ἵνα γένῃ ἐκτύπωμα σφραγῖδος, ἁγίασμα θεοῦ. «Καὶ τὸ ποτήριόν σου μεθύσκον µε ὡσεὶ κράτιστον.»
καὶ εὐχαριστήσας εἶπε: «τοῦτό μού ἐστι τὸ αἷμα τὸ ὑπὲρ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν»
Ata τοῦτο καὶ ὁ Σολομὼν ταύτην αἰνιττόμενος τὴν χάριν ἐν τῷ Ἐκκλησιαστῇ λέγει. «δεῦρο, φάγε ἐν εὐφροσύνῃ τὸν ἄρτον σου» τὸν πνευματικὸν ἄρτον. «Δεῦρο» καλεῖ τὴν σωτήριον καὶ μακαριοποιὸν κλῆσιν. «Καὶ mie τὸν ἐν καρδίᾳ ἀγαθῇ οἶνόν cov,» τὸν πνευματικὸν οἶνον, «καὶ ἔλαιον ὑπὲρ κεφαλῆς σου ἐκχείσθω.» ὁρᾷς αὐτὸν καὶ τὸ μυστικὸν αἰνιττόμενον χρῖσμα. Καὶ «διαπαντὸς ἔστω σου τὰ ἱμάτια λευκά, ὅτι εὐδόκησε κύριος τὰ ποιήματά σου.»
Νῦν δὲ ἀποδυσάμενος τὰ παλαιὰ ἱμάτια καὶ ἐνδυσάμενος τὰ πνευματικῶς λευκὰ χρὴ λευχειμονεῖν διαπαντός. OV πάντως τοῦτο λέγομεν, ὅτι σε δεῖ λευκὰ περιβεβλῆσθαι ἱμάτια dei, ἀλλὰ τὰ ὄντως λευκὰ καὶ λαμπρὰ καὶ πνευματικὰ ἀναγκαῖόν ἐστι περιβεβλῆσθαι, ἵνα λέγῃς κατὰ τὸν µακάριον Ἡσαῖαν: «ἀγαλλιάσθω ἡ ψυχή
µου ἐπὶ τῷ κυρίῳ' ἐνέδυσε γάρ µε ἱμάτιον σωτηρίου καὶ χιτῶνα εὐφροσύνης περιέθηκέ LOL.»
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On the Body and Blood of Christ
diabolic power. But after your coming, O Lord, you have prepared before me a table. When one says to God, "You have prepared before me a table," what else can he intend but the mystical and spiritual table, which God made for us against, that is, in opposition to, the evil demons? And more truthfully; for that one had communion with demons, but this one with God. "You have anointed my head with oil" (Ps 23.5). With oil he anointed your head upon the forehead by the seal, which you have from God, that by the impression of a seal he might make you holy to God. "And your cup inebriates me as most strong" (Ps 23.5). See here the cup being spoken of, which Jesus took with his hands, and after giving thanks, said, "This is my blood which is being poured out for many for the forgiveness of sins" (Mt
26.28).
Onaccount of this also Solomon, referring to this grace, says in Ecclesiastes: "Come, eat your bread in gladness,' the spiritual bread.
"Come," he calls, the saving and blessed invitation. "And, drink your wine in gladness of heart; the spiritual wine, "and let your head be anointed with oil." See how he refers also to the mystical chrism. And "let your clothing be always white, for the Lord is pleased with your works" (Eccl 9.7). For before you came to grace, your works were
"vanity of vanities" (Eccl 1.2).
But now, having taken off the old clothing and having put on those which are spiritually white, you should keep these white always. I do not at all mean that it is necessary for you to be dressed always in white clothes, but that it is necessary for you to be dressed always in clothing that is truly white, sparkling, and spiritual, that you might say with blessed Isaiah, "Let my soul rejoice in the Lord.
For he has clothed me in a garment of salvation and has covered me with a robe of gladness" (Is 61.10).
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ἸΤαῦτα μαθὼν καὶ πληροφορήθείς, ὡς ὁ φαινόµενος ἄρτος οὐκ ἄρτος ἐστίν, εἰ καὶ τῇ γεύσει αἰσθητός, ἀλλὰ σῶμα Χριστοῦ, καὶ ὁ φαινόµενος οἶνος οὐκ οἶνός ἐστιν, εἰ Kai ἡ γεῦσις τοῦτο βούλεται, ἀλλὰ αἷμα Χριστοῦ, καὶ ὅτι περὶ τούτου ἔλεγε πάλαι ὁ Δαβὶδ ψάλλων «καὶ ἄρτος καρδίαν ἀνθρώπου στηρίζει, τοῦ ἱλαρῦναι πρόσωπον ἐν Ehaiw,» στηρίζου τὴν καρδίαν, µεταλαμβάνων αὐτοῦ ὡς πνευματικοῦ, και ἱλάρυνον τὸ τῆς ψυχῆς σου πρόσωπον. Ὁ γένοιτό σε ἀνακεκαλυμμένον ἔχοντα ἐν καθαρᾷ συνειδήσει, τὴν δόξαν κυρίου κατοπτριζόµενον, ἔρχεσθαι «ἀπὸ δόξης εἰς δόξαν» ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ᾧ ἡ τιμὴ καὶ κράτος καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.
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On the Body and Blood of Christ
Having learned and being informed, namely, that what appears to be bread is not bread—even if that is suggested by taste—but it is the body of Christ, and that that which appears to be wine is not wine—even if this is suggested by taste—but it is the blood of Christ.
And concerning this, David said of old in the Book of Psalms: "And bread strengthens the human heart, and by oil to make the face shine" (Ps 103[104].15). Strengthen your heart, receiving this [bread and wine] as spiritual, and make the face of your soul shine. Let yourselves, being unveiled with a pure conscience, and reflecting the glory of the Lord, pass from "glory to glory" (2 Cor 3.18) in Christ
Jesus our Lord, to whom be honor, power, and glory unto the ages of ages. Amen.
Vv On the Eucharistic Liturgy Καὶ ἀνάγνωσις Πέτρου καθολικῆς ἐπιστολῆς: «Διὸ ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ πάντα δόλον καὶ καταλαλιάν» καὶ τὰ ἑξῆς.
'Ti τοῦ θεοῦ φιλανθρωπίᾳ ἐν ταῖς προλαβούσαις συνάξεσιν ἀκρούντως ἀκηκόατε περί τε βαπτίσματος καὶ χρίσµατος καὶ µεταλήψεως σώματος καὶ αἵματος Χριστοῦ. Νῦν δὲ ἐπὶ τὰ ἑξῆς µεταβαίνειν ἀναγκαῖον, σήμερον τὴν στεφάνην ἐπιθήσοντας τῇ πνευματικῇ ὑμῶν τῆς ὠφελείας οἰκοδομῇ.
Ἑωράκατε τοίνυν τὸν διάκονον τὸν νίψασθαι διδόντα τῷ ἱερεῖ καὶ τοῖς κυκλοῦσι τὸ θυσιαστήριον τοῦ θεοῦ πρεσβυτέροις.
Οὐ πάντως δὲ ἐδίδου διὰ τὸν σωματικὸν ῥύπον: οὐκ ἔστι τοῦτο: οὐδὲ γὰρ ῥύπον σώματος ἔχοντες τὴν ἀρχὴν εἰσῄειμεν εἰς τὴν ἐκκλησίαν. Ἀλλὰ σύμβολόν ἐστι τοῦ δεῖν ὑμᾶς καθαρεύειν πάντων ἁμαρτημάτων καὶ ἀνομημάτων τὸ νίψασθαι. Ἐπειδὴ γὰρ αἱ χεῖρες σύμβολον πράξεως, τῷ νίψασθαι ταύτας τὸ καθαρὸν δηλονότι καὶ ἅμωμον τῶν πράξεων αἰνιττόμεθα. Οὐκ ἤκουσας τοῦ µακαρίου
Δαβὶδ αὐτὸ τοῦτο μυσταγωγοῦντος καὶ λέγοντος: «νίψομαι ἐν ἀθῴοις τὰς χεῖράς µου καὶ κυκλώσω τὸ θυσιαστήριόν σου,
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