Q. Did Theodoret advocate the Roman dogma of transubstantiation?
Theodoret, Bishop of Cyrus (c. 393-458/466 A.D.):
Eran.—As, then, the symbols of the Lord’s body and blood are one thing before the priestly invocation, and after the invocation are changed and become another thing; so the Lord’s body after the assumption is changed into the divine substance.
Orth. — You are caught in the net you have woven yourself. For even after the consecration the mystic symbols (σύμβολα) are not deprived of their own nature (φύσεως); they remain in their former substance (ουσίας) figure and form (σχήματος και του είδους); they are visible and tangible as they were before. But they are regarded as what they are become, and believed so to be, and are worshipped as being what they are believed to be. Compare then the image with the archetype, and you will see the likeness, for the type must be like the reality. For that body preserves its former form, figure, and limitation and in a word the substance of the body; but after the resurrection it has become immortal and superior to corruption; it has become worthy of a seat on the right hand; it is adored by every creature as being called the natural body of the Lord.
(Philip Schaff, NPNF2, Vol. III, Theodoret, Dialogue II.—The Unconfounded. Orthodoxos and Eranistes). Here
Orth.—But our Saviour changed the names, and to His body gave the name of the symbol and to the symbol that of his body. So, after calling himself a vine, he spoke of the symbol as blood.
Eran.—True. But I am desirous of knowing the reason of the change of names.
Orth.—To them that are initiated in divine things the intention is plain. For he wished the partakers in the divine mysteries not to give heed to the nature of the visible objects, but, by means of the variation of the names, to believe the change wrought of grace. For He, we know, who spoke of his natural body as corn and bread, and, again, called Himself a vine, dignified the visible symbols by the appellation of the body and blood, not because He had changed their nature, but because to their nature He had added grace.
Eran.—The mysteries are spoken of in mystic language, and there is a clear declaration of that which is not known to all.
Orth.—Since then it is agreed that the body of the Lord is called by the patriarch “robe” and “mantle” and we have reached the discussion of the divine mysteries, tell me truly, of what do you understand the Holy Food to be a symbol and type? Of the godhead of the Lord Christ, or of His body and His blood?
Eran.—Plainly of those things of which they received the names.
Orth.—You mean of the body and of the blood?
Eran.—I do.
Orth.—You have spoken as a lover of truth should speak, for when the Lord had taken the symbol, He did not say “this is my godhead,” but “this is my body;” and again “this is my blood” and in another place “the bread that I will give is my flesh which I will give for the life of the world.”
(Philip Schaff, NPNF2, Vol. III, Theodoret, Dialogue I.—The Immutable. Orthodoxos and Eranistes). Here
Alternate Translation:
For who called what is by nature a body, grain and bread, he honored visible symbols with the appellation of his body and blood, not changing the nature, but adding grace to nature.
(J. P. Minge, Patrologiæ Cursus Completus, [1864], Patrologiæ Græcæ, Tomus LXXXIII, Theodoreti Episcopi Cyrensis, Dialogus I., Immutabilis., Col. 56). Here Trans. (Francis Turretin, Institutes of Elenctic Theology, Volume Three, trans. George M. Ginger, ed. James T. Dennison, Jr., [Phillipsburg: P & R Publishing, 1997], p. 479).
Orth.—Tell me now; the mystic symbols which are offered to God by them who perform priestly rites, of what are they symbols?
Eran.—Of the body and blood of the Lord.
Orth.—Of the real body or not?
Eran.—The real.
Orth.—Good. For there must be the archetype of the image. So painters imitate nature and paint the images of visible objects.
Eran.—True.
Orth.—If, then, the divine mysteries are antitypes of the real body, therefore even now the body of the Lord is a body, not changed into nature of Godhead, but filled with divine glory.
(Philip Schaff, NPNF2, Vol. III, Theodoret, Dialogue II.—The Unconfounded. Orthodoxos and Eranistes). Here
commenting on Psalm 110:4:
Christ, sprung from Judah according to the flesh, now serves as priest, not himself offering anything but acting as head of the offerers: he calls the Church his body, and in it he as man serves as priest, and as God receives the offerings. The Church offers the symbols of his body and blood, sanctifying all the dough through the first fruits.
(The Fathers of the Church, Theodoret of Cyrus: Commentary on the Psalms 73-150, Vol. 102, [Washington D.C.: The Catholic University of America Press, 2001], Psalm 110, p. 212.) Here
commenting on Hebrews 8:4-6:
It is clear to those versed in divine things, however, that it is not another sacrifice we offer; rather, we perform the commemoration of the one, saving sacrifice. The Lord himself, remember, required this of us, “Do this in memory of me,” so that we should recall with insight the type of sufferings undergone for us, kindle love for the benefactor and look forward to the enjoyment of the good things to come.
(PG 82: 763) see (Thomas C. Oden, Gen. Ed., Ancient Christian Commentary on Scripture, New Testament X, Hebrews, eds. Erik M. Heen, Philip D. W. Krey, [InterVarsity Press, 2014], p. 123). Here
See also:
It is clear to those versed in divine things, however, that it is not another sacrifice we offer; rather, we perform the commemoration of the one, saving sacrifice. The Lord himself, remember, required this of us, “Do this in memory of me,” so that we should recall with insight the type of sufferings undergone for us, kindle love for the benefactor and look forward to the enjoyment of the good things to come.
Robert Charles Hill, Theodoret of Cyrus: Commentary on the Letters of St. Paul, Vol. 2, [Brookline: Holy Cross Orthodox Press, 2001], pp. 169-170.
Moreover the Lord Himself promised to give on behalf of the life of the world, not His invisible nature, but His body. "For," He says, "the bread that I will give is my flesh which I will give for the life of the world," and when He took the symbol of divine mysteries, He said, "This is my body which is given for you."
(Phillip Schaff, NPNF2, Vol. III, Letter CXXX, To Bishop Timotheus). Here
And again “Therefore doth my Father love me because I lay down my life for the sheep,” and again “Now is my soul troubled” “my soul is exceeding sorrowful even unto death” and of His body He says “The bread that I will give is my flesh which I will give for the life of the world,” and when He delivered the divine mysteries and broke the symbol and distributed it, He added “This is my body which is being broken for you for the remission of sins,” and again “This is my blood which is shed for many for the remission of sins,” and again “Except ye eat the flesh of the Son of Man and drink His blood ye have no life in you” and “Whosoever eateth my flesh and drinketh my blood hath eternal life” “in himself” he adds.
(Phillip Schaff, NPNF2, Vol. III, Letter CXLV, To the Monks of Constantinople). Here
~ Soli Deo Gloria
No comments:
Post a Comment