St. John Damascene: The Holy and Immaculate Mysteries of the Lord

Concerning the Holy and Immaculate Mysteries of the Lord.

GOD Who is good and altogether good and more than good, Who is goodness throughout, by reason of the exceeding riches of His goodness did not suffer Himself, that is His nature, only to be good, with no other to participate therein, but because of this He made first the spiritual and heavenly powers: next the visible and sensible universe: next man with his spiritual and sentient nature. All things, therefore, which he made, share in His goodness in respect of their existence. For He Himself is existence to all, since all things that are, are in Him (Rom 11:36), not only because it was He that brought them out of nothing into being, but because His energy preserves and maintains all that He made: and in special the living creatures. For both in that they exist and in that they enjoy life they share in His goodness. But in truth those of them that have reason have a still greater share in that, both because of what has been already said and also because of the very reason which they possess. For they are somehow more dearly akin to Him, even though He is incomparably higher than they.

Man, however, being endowed with reason and free will, received the power of continuous union with God through his own choice, if indeed he should abide in goodness, that is in obedience to his Maker. Since, however, he transgressed the command of his Creator and became liable to death and corruption, the Creator and Maker of our race, because of His bowels of compassion, took on our likeness, becoming man in all things but without sin, and was united to our nature. (Heb 2:17) For since He bestowed on us His own image and His own spirit and we did not keep them safe, He took Himself a share in our poor and weak nature, in order that He might cleanse us and make us incorruptible, and establish us once more as partakers of His divinity.

For it was fitting that not only the first-fruits of our nature should partake in the higher good but every man who wished it, and that a second birth should take place and that the nourishment should be new and suitable to the birth and thus the measure of perfection be attained. Through His birth, that is, His incarnation, and baptism and passion and resurrection, He delivered our nature from the sin of our first parent and death and corruption, and became the first-fruits of the resurrection, and made Himself the way and image and pattern, in order that we, too, following in His footsteps, may become by adoption what He is Himself by nature (Rom 7:17), sons and heirs of God and joint heirs with Him. He gave us therefore, as I said, a second birth in order that, just as we who are born of Adam are in his image and are the heirs of the curse and corruption, so also being born of Him we may be in His likeness and heirs of His incorruption and blessing and glory.

Now seeing that this Adam is spiritual, it was meet that both the birth and likewise the food should be spiritual too, but since we are of a double and compound nature, it is meet that both the birth should be double and likewise the food compound. We were therefore given a birth by water and Spirit: I mean, by the holy baptism: and the food is the very bread of life, our Lord Jesus Christ, Who came down from heaven. (Jn 6:48) For when He was about to take on Himself a voluntary death for our sakes, on the night on which He gave Himself up, He laid a new covenant on His holy disciples and apostles, and through them on all who believe in Him. In the upper chamber, then, of holy and illustrious Sion, after He had eaten the ancient Passover with His disciples and had fulfilled the ancient covenant, He washed His disciples' feet in token of the holy baptism. Then having broken bread He gave it to them saying, Take, eat, this is My body broken for you for the remission of sins. Likewise also He took the cup of wine and water and gave it to them saying, Drink ye all of it: for this is My blood, the blood of the New Testament which is shed for you for the remission of sins. This do ye in remembrance of Me. For as often as you eat this bread and drink this cup, you do show the death of the Son of man and confess His resurrection until He come. 

If then the Word of God is quick and energising (Heb 4:12), and the Lord did all that He willed; if He said, Let there be light and there was light, let there be a firmament and there was a firmament; if the heavens were established by the Word of the Lord and all the host of them by the breath of His mouth; if the heaven and the earth, water and fire and air and the whole glory of these, and, in truth, this most noble creature, man, were perfected by the Word of the Lord; if God the Word of His own will became man and the pure and undefiled blood of the holy and ever-virginal One made His flesh without the aid of seed, can He not then make the bread His body and the wine and water His blood? He said in the beginning, Let the earth bring forth grass (Gen 1:11), and even until this present day, when the rain comes it brings forth its proper fruits, urged on and strengthened by the divine command. God said, This is My body, and This is My blood, and this do ye in remembrance of Me. And so it is at His omnipotent command until He come: for it was in this sense that He said until He come: and the overshadowing power of the Holy Spirit becomes through the invocation the rain to this new tillage. For just as God made all that He made by the energy of the Holy Spirit, so also now the energy of the Spirit performs those things that are supernatural and which it is not possible to comprehend unless by faith alone. How shall this be, said the holy Virgin, seeing I know not a man? And the archangel Gabriel answered her: The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you. (Lk 1:34-35) And now you ask, how the bread became Christ's body and the wine and water Christ's blood. And I say unto you, “The Holy Spirit is present and does those things which surpass reason and thought.”

Further, bread and wine are employed: for God knows man's infirmity: for in general man turns away discontentedly from what is not well-worn by custom: and so with His usual indulgence He performs His supernatural works through familiar objects: and just as, in the case of baptism, since it is man's custom to wash himself with water and anoint himself with oil, He connected the grace of the Spirit with the oil and the water and made it the water of regeneration, in like manner since it is man's custom to eat and to drink water and wine, He connected His divinity with these and made them His body and blood in order that we may rise to what is supernatural through what is familiar and natural.

The body which is born of the holy Virgin is in truth body united with divinity, not that the body which was received up into the heavens descends, but that the bread itself and the wine are changed into God's body and blood. But if you enquire how this happens, it is enough for you to learn that it was through the Holy Spirit, just as the Lord took on Himself flesh that subsisted in Him and was born of the holy Mother of God through the Spirit. And we know nothing further save that the Word of God is true and energises and is omnipotent, but the manner of this cannot be searched out. But one can put it well thus, that just as in nature the bread by the eating and the wine and the water by the drinking are changed into the body and blood of the eater and drinker, and do not become a different body from the former one, so the bread of the table and the wine and water are supernaturally changed by the invocation and presence of the Holy Spirit into the body and blood of Christ, and are not two but one and the same.

Wherefore to those who partake worthily with faith, it is for the remission of sins and for life everlasting and for the safeguarding of soul and body; but to those who partake unworthily without faith, it is for chastisement and punishment, just as also the death of the Lord became to those who believe life and incorruption for the enjoyment of eternal blessedness, while to those who do not believe and to the murderers of the Lord it is for everlasting chastisement and punishment.

The bread and the wine are not merely figures of the body and blood of Christ (God forbid!) but the deified body of the Lord itself: for the Lord has said, “This is My body,” not, this is a figure of My body: and “My blood,” not, a figure of My blood. And on a previous occasion He had said to the Jews, Except you eat the flesh of the Son of Man and drink His blood, you have no life in you. For My flesh is meat indeed and My blood is drink indeed. And again, He that eats Me, shall live (Jn 6:51-55). 

Wherefore with all fear and a pure conscience and certain faith let us draw near and it will assuredly be to us as we believe, doubting nothing. Let us pay homage to it in all purity both of soul and body: for it is twofold. Let us draw near to it with an ardent desire, and with our hands held in the form of the cross let us receive the body of the Crucified One: and let us apply our eyes and lips and brows and partake of the divine coal, in order that the fire of the longing, that is in us, with the additional heat derived from the coal may utterly consume our sins and illumine our hearts, and that we may be inflamed and deified by the participation in the divine fire. Isaiah saw the coal. (Is 6:6) But coal is not plain wood but wood united with fire: in like manner also the bread of the communion is not plain bread but bread united with divinity. But a body which is united with divinity is not one nature, but has one nature belonging to the body and another belonging to the divinity that is united to it, so that the compound is not one nature but two.

With bread and wine Melchisedek, the priest of the most high God, received Abraham on his return from the slaughter of the Gentiles. (Gen 14:18) That table pre-imaged this mystical table, just as that priest was a type and image of Christ, the true high-priest. (Lev xiv) For you are a priest for ever after the order of Melchisedek. Of this bread the show-bread was an image. This surely is that pure and bloodless sacrifice which the Lord through the prophet said is offered to Him from the rising to the setting of the sun (Mal 1:11).

The body and blood of Christ are making for the support of our soul and body, without being consumed or suffering corruption, not making for the draught (God forbid!) but for our being and preservation, a protection against all kinds of injury, a purging from all uncleanness: should one receive base gold, they purify it by the critical burning lest in the future we be condemned with this world. They purify from diseases and all kinds of calamities; according to the words of the divine Apostle (1 Cor 11:31-32), For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. This too is what he says, So that he that partakes of the body and blood of Christ unworthily, eats and drinks damnation to himself. Being purified by this, we are united to the body of Christ and to His Spirit and become the body of Christ.

This bread is the first-fruits of the future bread which is ἐπιούσιος, i.e. necessary for existence. For the word ἐπιούσιον signifies either the future, that is Him Who is for a future age, or else Him of Whom we partake for the preservation of our essence. Whether then it is in this sense or that, it is fitting to speak so of the Lord's body. For the Lord's flesh is life-giving spirit because it was conceived of the life-giving Spirit. For what is born of the Spirit is spirit. But I do not say this to take away the nature of the body, but I wish to make clear its life-giving and divine power (Jn 6:63).

But if some persons called the bread and the wine antitypes of the body and blood of the Lord, as did the divinely inspired Basil, they said so not after the consecration but before the consecration, so calling the offering itself.

Participation is spoken of; for through it we partake of the divinity of Jesus. Communion, too, is spoken of, and it is an actual communion, because through it we have communion with Christ and share in His flesh and His divinity: yea, we have communion and are united with one another through it. For since we partake of one bread, we all become one body of Christ and one blood, and members one of another, being of one body with Christ.

With all our strength, therefore, let us beware lest we receive communion from or grant it to heretics; Give not that which is holy unto the dogs, says the Lord, neither cast ye your pearls before swine (Mt 7:6), lest we become partakers in their dishonour and condemnation. For if union is in truth with Christ and with one another, we are assuredly voluntarily united also with all those who partake with us. For this union is effected voluntarily and not against our inclination. For we are all one body because we partake of the one bread, as the divine Apostle says (1 Cor 10:17).

Further, antitypes of future things are spoken of, not as though they were not in reality Christ's body and blood, but that now through them we partake of Christ's divinity, while then we shall partake mentally through the vision alone.

~St. John Damascene: An Exposition of the Orthodox Faith, Bk. IV, Chap. 13.

The Institution of the Eucharist, by Joos van Wassenhove.

Oil on wood, 1473-75; Galleria Nazionale delle Marche, Urbino.

St. Cyril of Jerusalem: "The Bread and Wine of the Eucharist"

● For as the Bread and Wine of the Eucharist before the invocation of the Holy and Adorable Trinity were simple bread and wine, while after the invocation the Bread becomes the Body of Christ, and the Wine the blood of Christ, so in like manner such meats belonging to the pomp of Satan, though in their own nature simple, become profane by the invocation of the evil spirit.

● Even of itself the teaching of the blessed Paul (1 Cor 11:23) is sufficient to give you a full assurance concerning those Divine Mysteries, of which having been deemed worthy, you are become of the same body and blood with Christ. For you have just heard him say directly, “That Our Lord Jesus Christ in the night in which he was betrayed, took bread, and when He had given thanks He broke it, and gave to His disciples, saying, ‘Take, eat, this is My Body’; and having taken the cup and given thanks, He said, ‘Take, drink, this is my Blood’” (Mt 26:26ff.). Since then He Himself declared and said of the Bread, ‘This is My Body,’ who shall dare to doubt any longer? And since He has affirmed and said, ‘This is My Blood,’ who shall ever hesitate, saying, that it is not His Blood?

~St. Cyril of Jerusalem: Catechetical Lectures, 19:7; 22:1.

Last Supper, Tree of Life and Four Miracle Scenes, by Taddeo Gaddi. 

Fresco, c. 1360; Refectory, Santa Croce, Florence.

St. Leo the Great: Sermon 62, On the Passion

[On the Passion, XI.]

I. The mystery of the Passion passes man's comprehension

The Feast of the Lord's Passion  that we have longed for and that the whole world may well desire, has come, and suffers us not to keep silence in the tumult of our spiritual joys: because though it is difficult to speak often on the same thing worthily and appropriately, yet the priest is not free to withhold from the people's ears instruction by sermon on this great mystery of God's mercy, inasmuch as the subject itself, being unspeakable, gives him ease of utterance, and what is said cannot altogether fail where what is said can never be enough. Let human frailty, then, succumb to God's glory, and ever acknowledge itself unequal to the unfolding of His works of mercy. Let us toil in thought, fail in insight, falter in utterance: it is good that even our right thoughts about the Lord's Majesty should be insufficient. For, remembering what the prophet says, “Seek the Lord and be strengthened: seek His face always,” no one must assume that he has found all he seeks, lest he fail of coming near, if he cease his endeavours. And amidst all the works of God which weary out man's wondering contemplation, what so delights and so baffles our mind's gaze as the Saviour's Passion? Ponder as we may upon His omnipotence, which is of one and equal substance with the Father, the humility in God is more stupendous than the power, and it is harder to grasp the complete emptying of the Divine Majesty than the infinite uplifting of the “slave's form” in Him. But we are much aided in our understanding of it by the remembrance that though the Creator and the creature, the Inviolable God and the passible flesh, are absolutely different, yet the properties of both substances meet together in Christ's one Person in such a way that alike in His acts of weakness and of power the degradation belongs to the same Person as the glory.

II. The Creed takes up St. Peter's confession as the fundamental doctrine of the Church

In that rule of Faith, dearly-beloved, which we have received in the very beginning of the Creed, on the authority of apostolic teaching, we acknowledge our Lord Jesus Christ, whom we call the only Son of God the Father Almighty, to be also born of the Virgin Mary by the Holy Ghost. Nor do we reject His Majesty when we express our belief in His crucifixion, death, and resurrection on the third day. For all that is God's and all that is Man's are simultaneously fulfilled by His Manhood and His Godhead, so that in virtue of the union of the Passible with the Impassible, His power cannot be affected by His weakness, nor His weakness overcome by His power. And rightly was the blessed Apostle Peter praised for confessing this union, who when the Lord was inquiring what the disciples knew of Him, quickly anticipated the rest and said, “You are Christ, the Son of the living God.” And this assuredly he saw, not by the revelation of flesh or blood, which might have hindered his inner sight, but by the very Spirit of the Father working in his believing heart, that in preparation for ruling the whole Church he might first learn what he would have to teach, and for the solidification of the Faith, which he was destined to preach, might receive the assurance, “You are Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it.” The strength, therefore, of the Christian Faith, which, built upon an impregnable rock, fears not the gates of death, acknowledges the one Lord Jesus Christ to be both true God and true Man, believing Him likewise to be the Virgin's Son, Who is His Mother's Creator: born also at the end of the ages, though He is the Creator of time: Lord of all power, and yet one of mortal stock: ignorant of sin, and yet sacrificed for sinners after the likeness of sinful flesh.

III. The Devil's devices were turned against himself

And in order that He might set the human race free from the bonds of deadly transgression, He hid the power of His majesty from the raging devil, and opposed him with our frail and humble nature. For if the cruel and proud foe could have known the counsel of God's mercy, he would have aimed at soothing the Jews' minds into gentleness rather than at firing them with unrighteous hatred, lest he should lose the thraldom of all his captives in assailing the liberty of One Who owed him nought. Thus he was foiled by his malice: he inflicted a punishment on the Son of God, which was turned to the healing of all the sons of men. He shed righteous Blood, which became the ransom and the drink for the world's atonement. The Lord undertook that which He chose according to the purpose of His own will. He permitted madmen to lay their wicked hands upon Him: hands which, in ministering to their own doom, were of service to the Redeemer's work. And yet so great was His loving compassion for even His murderers, that He prayed to the Father on the cross, and begged not for His own vengeance but for their forgiveness, saying, “Father, forgive them, for they know not what they do (Lk. 23:34).” And such was the power of that prayer, that the hearts of many of those who had said, “His blood be on us and on our sons (Mt. 27:25),” were turned to penitence by the Apostle Peter's preaching, and on one day there were baptized about 3,000 Jews: and they all were “of one heart and of one soul (Acts 4:32),” being ready now to die for Him, Whose crucifixion they had demanded.

IV. Why Judas could not obtain forgiveness through Christ

To this forgiveness the traitor Judas could not attain: for he, the son of perdition, at whose right the devil stood, gave himself up to despair before Christ accomplished the mystery of universal redemption. For in that the Lord died for sinners, perchance even he might have found salvation if he had not hastened to hang himself. But that evil heart, which was now given up to thievish frauds, and now busied with treacherous designs, had never entertained anything of the proofs of the Saviour's mercy. Those wicked ears had heard the Lord's words, when He said, “I came not to call the righteous but sinners (Mt. 9:13),” and “The Son of man came to seek and to save that which was lost (Lk. 19:10),” but they conveyed not to his understanding the clemency of Christ, which not only healed bodily infirmities, but also cured the wounds of sick souls, saying to the paralytic man, “Son, be of good cheer, your sins are forgiven you (Mt. 9:3);” saying also to the adulteress that was brought to Him, “neither will I condemn you; go and sin no more,” to show in all His works that He had come as the Saviour, not the Judge of the world. But the wicked traitor refused to understand this, and took measures against himself, not in the self-condemnation of repentance, but in the madness of perdition, and thus he who had sold the Author of life to His murderers, even in dying increased the amount of sin which condemned him.

V. The cruelty of Christ's crucifixion is lost in its wondrous power

Accordingly that which false witnesses, cruel leaders of the people, wicked priests did against the Lord Jesus Christ, through the agency of a coward governor and an ignorant band of soldiers, has been at once the abhorrence and the rejoicing of all ages. For though the Lord's cross was part of the cruel purpose of the Jews, yet is it of wondrous power through Him they crucified. The people's fury was directed against One, and the mercy of Christ is for all mankind. That which their cruelty inflicts He voluntarily undergoes, in order that the work of His eternal will may be carried out through their unhindered crime. And hence the whole order of events which is most fully narrated in the Gospels must be received by the faithful in such a way that by implicit belief in the occurrences which happened at the time of the Lord's Passion, we should understand that not only was the remission of sins accomplished by Christ, but also the standard of justice satisfied. But that this may be more thoroughly discussed by the Lord's help, let us reserve this portion of the subject till the fourth day of the week.  God's grace, we hope, will be vouchsafed at your entreaties to help us to fulfil our promise: through Jesus Christ our Lord, etc. Amen.

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Source. Nicene and Post-Nicene Fathers, Second Series, Vol. 12. Edited by Philip Schaff and Henry Wace. Buffalo, NY: Christian Literature Publishing Co., 1895.

St. Justin Martyr: Judgment

“THE prophets have foretold two comings of Christ: the one, which has already taken place, was that of a dishonored and suffering Man; the other coming will take place, as it is predicted, when He shall gloriously come from heaven with His angelic army, when He shall also raise to life the bodies of all the men that ever were, shall cloak the worthy with immortality, and shall relegate the wicked, subject to sensible pain for all eternity, into the eternal fire with the evil demons.”

~St. Justin Martyr: First Apology, 52.

Triptych: The Last Judgment, by Fra Angelico.

Poplar, c. 1450; Staatliche Museen, Berlin.

St. Augustine: Of Christ's Ascension into Heaven

"WE BELIEVE that He Ascended into Heaven, which place of blessedness He has likewise promised unto us, saying, They shall be as the angels in the heavens, in that city which is the mother of us all, the Jerusalem eternal in the heavens. But it is wont to give offense to certain parties, either impious Gentiles or heretics, that we should believe in the assumption of an earthly body into heaven. The Gentiles, however, for the most part, set themselves diligently to ply us with the arguments of the philosophers, to the effect of affirming that there cannot possibly be anything earthly in heaven. For they know not our Scriptures, neither do they understand how it has been said, It is sown an animal body, it is raised a spiritual body. For thus it has not been expressed, as if body were turned into spirit and became spirit; inasmuch as at present, too, our body, which is called animal (animale), has not been turned into soul and become soul (anima). But by a spiritual body is meant one which has been made subject to spirit in such wise that it is adapted to a heavenly habitation, all frailty and every earthly blemish having been changed and converted into heavenly purity and stability. This is the change concerning which the apostle likewise speaks thus: We shall all rise, but we shall not all be changed. And that this change is made not unto the worse, but unto the better, the same [apostle] teaches, when he says, And we shall be changed. But the question as to where and in what manner the Lord's body is in heaven, is one which it would be altogether over-curious and superfluous to prosecute. Only we must believe that it is in heaven. For it pertains not to our frailty to investigate the secret things of heaven, but it does pertain to our faith to hold elevated and honorable sentiments on the subject of the dignity of the Lord's body."

~St. Augustine: Of Faith and the Creed, Chap. VI. (A discourse delivered before a council of the whole North African Episcopate assembled at Hippo-Regius.)

No. 38 Scenes from the Life of Christ: 22. Ascension, 

by Giotto di Bonde. Fresco, 1304-06;
Cappella Scrovegni (Arena Chapel), Padua.

Pope St. Leo I: "Christ's Ascension"

“SINCE then Christ’s Ascension is our uplifting, and the hope of the body is raised, whither the glory of the Head has gone before, let us exult, dearly beloved, with worthy joy and delights in the loyal paying of thanks. For today not only are we confirmed as possessors of paradise, but have also in Christ penetrated the heights of heaven.”

~St. Leo I, ‘Sermons,’ 73:4.

Ascension of Christ, by Andrea di Vanni d'Andrea.
Tempera on wood, 1355-60; The Hermitage, St. Petersburg.

St. Cyril of Alexandria: "The virgin mother"

“CHRIST, as I have said, was also God in his humanity, permitting human nature to use its laws while nonetheless conserving also the purity of divinity. For in this way and in no other is God to be understood both what was born by nature and those things which the virgin mother produced not only of flesh and blood in the same way that other mothers do, but the flesh and blood of the Lord and of God imbued with our likeness.”

~St. Cyril of Alexandria: Pascal Homilies, 17: 2.

Enthroned Virgin and Child.
Ivory carving with paint, ca. 1275–1300;
Metropolitan Museum of Art.

St. Augustine: The Cross of Christ

"ON this cross, indeed, the Christian ought to hang continually throughout the whole of this life, which is spent in the midst of trials and temptations. The time, you see, doesn’t come in this life for pulling out the nails, of which it says in the psalm, Let my flesh be transfixed with nails by the fear of you (Ps 119:120). Flesh means the lusts of the flesh; the nails are the commandments of justice; with these the fear of the Lord transfixes those, and crucifies us as a sacrifice acceptable to him. That’s why, again, the apostle says, "And so I beseech you, brothers, by the compassion of God, to present your bodies as a living sacrifice, holy, pleasing to God" (Rom 12:1).

"So this cross, on which the servant of God is not only not put to confusion, but in fact glories in it, saying, "But far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world" (Gal 6:14)."

~St. Augustine: Sermons, 205, 1.

Triptych, by Jacobello Alberegno.
Tempera on panel, 1360-90; Gallerie dell'Accademia, Venice.