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Translated by W. Moore and H. A. Wilson
St Gregory of Nyssa Resources Online and in Print
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54 Pages
Page 50
Perhaps, then, we are now not far from the probable explanation. If the subsistence of every body depends on nourishment, and this is eating and drinking, and in the case of our eating there is bread and in the case of our drinking water sweetened with wine, and if, as was explained at the beginning, the Word of God, Who is both God and the Word, coalesced with man's nature, and when He came in a body such as ours did not innovate on man's physical constitution so as to make it other than it was, but secured continuance for His own body by the customary and proper means, and controlled its subsistence by meat and drink, the former of which was bread,--just, then, as in the case of ourselves, as has been repeatedly said already, if a person sees bread he also, in a kind of way, looks on a human body, for by the bread being within it the bread becomes it, so also, in that other case, the body into which God entered, by partaking of the nourishment of bread, was, in a certain measure, the same with it; that nourishment, as we have said, changing itself into the nature of the body. For that which is peculiar to all flesh is acknowledged also in the case of that flesh, namely, that that Body too was maintained by bread; which Body also by the indwelling of God the Word was transmuted to the dignity of Godhead. Rightly, then, do we believe that now also the bread which is consecrated by the Word of God is changed into the Body of God the Word. For that Body was once, by implication, bread, but has been consecrated by the inhabitation of the Word that tabernacled in the flesh. Therefore, from the same cause as that by which the bread that was transformed in that Body was changed to a Divine potency, a similar result takes place now. For as in that case, too, the grace of the Word used to make holy the Body, the substance of which came of the bread, and in a manner was itself bread, so also in this case the bread, as says the Apostle [2040] , "is sanctified by the Word of God and prayer"; not that it advances by the process of eating [2041] to the stage of passing into the body of the Word, but it is at once changed into the body by means of the Word, as the Word itself said, "This is My Body." Seeing, too, that all flesh is nourished by what is moist (for without this combination our earthly part would not continue to live), just as we support by food which is firm and solid the solid part of our body, in like manner we supplement the moist part from the kindred element; and this, when within us, by its faculty of being transmitted, is changed to blood, and especially if through the wine it receives the faculty of being transmuted into heat. 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 [2042] the natural quality of these visible things to that immortal thing.
[2040] 1 Tim. iv. 5.
[2041] by the process of eating, dia broseos. There is very little authority for kai poseos which follows in some Codd. If Krabinger's text is here correct, Gregory distinctly teaches a transmutation of the elements very like the later transubstantiation: he also distinctly teaches that the words of consecration effect the change. There seems no reason to doubt that the text is correct. The three Latin interpretations, "a verbo transmutatus," "statim a verbo transmutatus," "per verbum mutatus," of Hervetus, Morell, and Zinus, all point to their having found pros to soma dia tou logou metapoioumenos in the text: and this is the reading of Cod. Reg. (the other reading is pros to soma tou logou). A passage from Justin Mart., Apol. ii. p. 77, also supports Krabinger's text. Justin says, "so we are taught that that food which has been blessed by the pronouncing of the word that came from Him, which food by changing nourishes our blood and flesh, is the flesh and blood of that Incarnate Jesus." As to the nature of the change (pros to soma metapoioumenos), another passage in Gregory (In Baptism. Christi, 370 A) should be compared: "The bread again, was for a while common bread, but when the mystic word shall have consecrated it (hierourgese), it is called, and moreover is, the body of Christ." He says also at the end of this chapter, "He gives these gifts by virtue of the benediction through which He transelements (metastoicheiosas) the natural quality (phusin) of these visible things to that immortal thing." Harnack does not attempt to weaken the force of these and other passages, but only points out that the idea of this change does not exactly correspond (how could it?) with the mediaeval scholastically-philosophical "transubstantiation." Gregory's belief is that, just as the Word, when Christ was here in the flesh, rendered holy His body that assimilated bread, which still in a manner remained bread, so now the bread is sanctified by the Word of God and by prayer. "The idea," says Neander, "of the repetition of the consecration of the Logos had taken hold of his mind." The construction is proi& 241;n (hoste) genesthai eis to soma tou logou, "eo progrediens, ut verbi corpus evadat."
[2042] metastoicheiosas. Suicer labours, without success, to show that the word is not equivalent to transelementare or metousioun, but only to substantiam convertere, i.e. to change by an addition of grace into another mode or use. In the passages from Epiphanius which Suicer adduces for "figure," "mode," as a meaning of stoicheion itself, that word means a sign of the zodiac (as in our Gregory's De Animâ et Resurr., it means the moon), only because the heavenly bodies are the elements or first principles as it were of the celestial alphabet. The other meaning of metastoicheioun which he gives, i.e. to unteach, with a view to obscure the literal meaning here, is quite inapplicable. Gregory defines more clearly than Chrysostom (metarruthmizesthai), Theophylact (metapoieisthai), and John Damascene (metaballesthai), the change that takes place: but all go beyond Theodoret's (Dial. ii), "not changing nature, but adding grace to the nature," which Suicer endeavours to read into this word of Gregory's. It is to be noticed, too, that in Philo the word is used of Xerxes changing in his march one element into another, i.e. earth into water, not the mere use of the one into the use of the other.
Reference address : https://elpenor.org/nyssa/great-catechism.asp?pg=50
