John Chrysostom and Transubstantiation

Q. Did John Chrysostom advocate the Roman dogma of transubstantiation?

 

John Chrysostom, Archbishop of Constantinople (c. 349-407 A.D.):

What then? do not we offer every day? We offer indeed, but making a remembrance of His death, and this [remembrance] is one and not many. How is it one, and not many? Inasmuch as that [Sacrifice] was once for all offered, [and] carried into the Holy of Holies. This is a figure of that [sacrifice] and this remembrance of that. …This is done in remembrance of what was then done. For (saith He) “do this in remembrance of Me.” (Luke xxii. 19.) It is not another sacrifice, as the High Priest, but we offer [ποιοῦμεν, make] always the same, or rather we perform a remembrance of a Sacrifice. 

(Philip Schaff, NPNF1, Vol. XIV, The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Homily XVII.6, [Hebrews ix. 24–26]). Here

 

His words are: Hoc altare veneraris, quoniam in eo proponitur corpus Christi; eum autem, qui re ipsa corpus Christi, afficis contumelia, et negligis pereuntem. [Chrysost. Hom. XX. in Epist. 2 ad Corinth.] "This alter thou dost reverence, because the body of Christ therein is set before thee: but him that is the body of Christ indeed thou dost spitefully entreat, and dost neglect him ready to perish." 

(S. Chrysost. Hom. XX. in Epist. see ad Corinth. ad fin. Eton. 1612. Tom. III. p. 656.) see (Edmund Grindal, The Remains of Edmund Grindal, Edited for the Parker Society by Rev. William Nicholson, Winchester. [Cambridge: Printed at the University Press M.DCCC.XLIII.], p. 67). Here

 

Alternate Translation:

But thou honorest indeed this altar, because it receiveth Christ’s body; but him that is himself the body of Christ thou treatest with contumely, and when perishing, neglectest. 

(Philip Schaff, NPNF1, Vol. XII, Chrysostom, Homilies on Second Corinthians, Homily XX). Here

 

Let no one communicate who is not of the disciples. Let no Judas receive, lest he suffer the fate of Judas. This multitude also is Christ’s body. Take heed, therefore, thou that ministerest at the mysteries, lest thou provoke the Lord, not purging this body. Give not a sword instead of meat. 

(Philip Schaff, NPNF1, Vol. X, The Homilies of St. John Chrysostom, Homily LXXXII. [On Matthew XXVI. 26-28], § 6). Here

 

For, “This,” saith He, “is my blood, which is shed for the remission of sins.”

But this He said, indicating thereby, that His passion and His cross are a mystery, by this too again comforting His disciples. And like as Moses saith, “This shall be to you for an everlasting memorial,”so He too, “in remembrance of me,” until I come. Therefore also He saith, “With desire I have desired to eat this passover,” that is, to deliver you the new rites, and to give a passover, by which I am to make you spiritual.

And He Himself drank of it. For lest on hearing this, they should say, What then? do we drink blood, and eat flesh? and then be perplexed (for when He began to discourse concerning these things, even at the very sayings many were offended), therefore lest they should be troubled then likewise, He first did this Himself, leading them to the calm participation of the mysteries. Therefore He Himself drank His own blood. What then must we observe that other ancient rite also? some one may say. By no means. For on this account He said, “Do this,” that He might withdraw them from the other. For if this worketh remission of sins, as it surely doth work it, the other is now superfluous.

As then in the case of the Jews, so here also He hath bound up the memorial of the benefit with the mystery, by this again stopping the mouths of heretics. For when they say, Whence is it manifest that Christ was sacrificed? together with the other arguments we stop their mouths from the mysteries also. For if Jesus did not die, of what are the rites the symbols?

…Then, when He had delivered it, He saith, “I will not drink of the fruit of this wine, until that day when I drink it new with you in my Father’s kingdom.” 

…Hear this, as many as wait not again for the last prayer of the mysteries, for this is a symbol of that. He gave thanks before He gave it to His disciples, that we also may give thanks. He gave thanks, and sang an hymn after the giving, that we also may do this selfsame thing. 

(Philip Schaff, NPNF1, Vol. X, The Homilies of St. John Chrysostom, Homily LXXXII. [On Matthew XXVI. 26-28], § 1-2). Here

 

For this is then a sign, when the reality of which it is the sign is found with thee, that is, faith; since if thou have not this, the sign to thee has no longer the power of a sign, for what is it to be the sign of? or what the seal of, when there is nothing to be sealed? much as if you were to show one a purse with a seal to it, when there was nothing laid up within.

...For the reason of your receiving a sign was that you might seek diligently for that reality whereof you have the sign: so that if you had been sure of diligently seeking thereafter without it, then you had not needed it. 

(Philip Schaff, NPNF1, Vol. XI, The Homilies of St. John Chrysostom on Paul's Epistle to the Romans, Homily VIII. [Rom. IV. 1, 2.]). Here

 

The figure may not be far off from the truth; otherwise it were no figure: neither may it be even, and one with the truth; otherwise it would be the truth itself.

(J. P. Minge, Patrologiæ Cursus Completus, [1862], Patrologiæ Græcæ, Tomus LI, S. Joannis Chrysostomi, Archiep. Constantinop., In Dictum Pauli, Nolo Vos Ignorare. Etc., § 4, Col. 248). Here Trans. (The Works of John Jewel, The Second Portion, ed. John Ayre, [Cambridge: Printed at the University Press, 1847], p. 594). Here

 

For as in the benefits the types went before and the substance followed,

(Philip Schaff, NPNF1, Vol. XII, Homilies on First Corinthians, Homily XXIII.4 [1 Cor. ix. 24], Ver. 6). Here

 

For Christ hath given nothing sensible, but though in things sensible yet all to be perceived by the mind. So also in baptism, the gift is bestowed by a sensible thing, that is, by water; but that which is done is perceived by the mind, the birth, I mean, and the renewal. For if thou hadst been incorporeal, He would have delivered thee the incorporeal gifts bare; but because the soul hath been locked up in a body, He delivers thee the things that the mind perceives, in things sensible. 

(Philip Schaff, NPNF1, Vol. X, The Homilies of St. John Chrysostom, Homily LXXXII. [On Matthew XXVI. 26-28.], § 4). Here

 

For great indeed is the might of baptism (φωτίσματου): it makes them quite other men than they were, that partake of the gift; it does not let the men be men (and nothing more). 

… But besides, consider how many, after their baptism, have of men become angels! 

(Philip Schaff, NPNF1, Vol. XI, A Commentary on the Acts of the Apostles, Homily XXIII, [Acts X. 23, 24]). Here

 

And why did he say, after the order of Melchisedec? Even because of the mysteries, because he also brought out bread and wine to Abraham. 

(J. P. Minge, Patrologiæ Cursus Completus, [1862], Patrologiæ Græcæ, Tomus LV, S. Joannis Chrysostomi, Archiep. Constantinop., Expositio In Psalmum CIX, Cap. 8, Col. 276). Here Trans. (J. H. Treat, The Catholic Faith; Or, Doctrines of the Church of Rome Contrary to Scripture and the Teaching of the Primitive Church, [1888], p. 177). Here

 

The plain falleth not on thy sight, thou seest not tree, nor fountain, but straightway thou takest into thee the Lord Himself, thou art mingled with His Body, thou art intermixed with that Body that lieth above, whither the devil cannot approach. 

(Philip Schaff, NPNF1, Vol. XIII, Homilies on Colossians, Homily VI [Colossians ii. 16–19]) Here

 

On John 6:

Ver. 32. They, when they heard this, replied, “Give us this bread to eat”; for they yet thought that it was something material, they yet expected to gratify their appetites, and so hastily ran to Him.  

(Philip Schaff, NPNF1, Vol XIV, The Homilies of St. John Chrysostom on the Gospel of St. John, Homily XLV, on 6:32). Here

 

Ver. 34. “Give us this bread.”

Then He, to rebuke them, because while they supposed that the food was material they ran to Him, but not when they learned that it was a spiritual kind… 

(Philip Schaff, NPNF1, Vol XIV, The Homilies of St. John Chrysostom on the Gospel of St. John, Homily XLV, on 6:34). Here

Ver. 63. “It is the Spirit that quickeneth, the flesh profiteth nothing.”

His meaning is, “Ye must hear spiritually what relateth to Me, for he who heareth carnally is not profited, nor gathereth any advantage.” It was carnal to question how He came down from heaven, to deem that He was the son of Joseph, to ask, “How can he give us His flesh to eat?” All this was carnal, when they ought to have understood the matter in a mystical and spiritual sense. “But,” saith some one, “how could they understand what the ‘eating flesh’ might mean?” Then it was their duty to wait for the proper time and enquire, and not to abandon Him.

“The words that I speak unto you, they are spirit and they are life.”

That is, they are divine and spiritual, have nothing carnal about them, are not subject to the laws of physical consequence, but are free from any such necessity, are even set above the laws appointed for this world, and have also another and a different meaning. Now as in this passage He said “spirit,” instead of “spiritual,” so when He speaketh of “flesh,” He meant not “carnal things,” but “carnally hearing,” and alluding at the same time to them, because they ever desired carnal things when they ought to have desired spiritual. For if a man receives them carnally, he profits nothing. “What then, is not His flesh, flesh?” Most certainly. “How then saith He, that the flesh profiteth nothing?” He speaketh not of His own flesh, (God forbid!) but of those who received His words in a carnal manner. But what is “understanding carnally”? It is looking merely to what is before our eyes, without imagining anything beyond. This is understanding carnally. But we must not judge thus by sight, but must look into all mysteries with the eyes within. This is seeing spiritually. He that eateth not His flesh, and drinketh not His blood, hath no life in him. How then doth “the flesh profit nothing,” if without it we cannot live? Seest thou that the words, “the flesh profiteth nothing,” are spoken not of His own flesh, but of carnal hearing? 

(Philip Schaff, NPNF1, Vol XIV, The Homilies of St. John Chrysostom on the Gospel of St. John, Homily XLVII, on 6:63). Here

~ Soli Deo Gloria