Orth.--In its incorruption and its immortality they too will share. Moreover in its glory they will participate, as says the Apostle, "If so be that we suffer with Him, that we may be also glorified together." [1296] It is in quantity that the vast difference may be found, a difference as great as between sun and stars, or rather between master and slaves, and that which gives and that which receives light. Yet has He given a share of His own name to His servants and as He is Light, calls His saints light, for "Ye," He says, "are the Light of the world," [1297] and being named servants and being named "Sun of Righteousness" [1298] He says of his servants "Then shall the righteous shine forth as the Sun." [1299] It is therefore according to quality, not according to quantity, that the bodies of the saints shall be fashioned like unto the body of the Lord. Now I have shewn you plainly what you bade me. Further, if you please, let us look at the matter in yet another way.
Eran.--One ought "to stir every stone," as the proverb says, [1300] to get at the truth; above all when it is a question of divine doctrines.
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, [1301] therefore even now the body of the Lord is a body, not changed into nature of Godhead, but filled with divine glory.
Eran.--You have opportunely introduced the subject of the divine mysteries for from it I shall be able to show you the change of the Lord's body into another nature. Answer now to my questions.
Orth.--I will answer.
Eran.--What do you call the gift which is offered before the priestly invocation?
Orth.--It were wrong to say openly; perhaps some uninitiated are present.
Eran.--Let your answer be put enigmatically.
Orth.--Food of grain of such a sort.
Eran.--And how name we the other symbol?
Orth.--This name too is common, signifying species of drink.
Eran.--And after the consecration how do you name these?
Orth.--Christ's body and Christ's blood.
Eran.--And do you believe that you partake of Christ's body and blood?
Orth.--I do.
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 are not deprived of their own nature; they remain in their former substance figure and form; 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 [1302] 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.
Eran.--Yes; and the mystic symbol changes its former appellation; it is no longer called by the name it went by before, but is styled body. So must the reality be called God, and not body.
Orth.--You seem to me to be ignorant--for He is called not only body but even bread of life. So the Lord Himself used this name [1303] and that very body we call divine body, and giver of life, and of the Master and of the Lord, teaching that it is not common to every man but belongs to our Lord Jesus Christ Who is God and Man. "For Jesus Christ" is "the same yesterday, to-day, and forever." [1304]
Eran.--You have said a great deal about this, but I follow the saints who have shone of old in the Church; show me then, if you can, these in their writings dividing the natures after the union.
Orth.--I will read you their works, and I am sure you will be astonished at the countless mentions of the distinction which in their struggle against impious heretics they have inserted in their writings. Hear now those whose testimony I have already adduced speaking openly and distinctly on these points.
Testimony of the holy Ignatius, bishop of Antioch, and martyr:--
From the Epistle to the Smyrnæans: [1305] "I acknowledge and believe Him after His resurrection to be existent in the flesh: and when He came to them that were with Peter He said to them Take; handle me and see, for I am not a bodiless dæmon.' [1306] And straightway they took hold of him and believed."
Of the same from the same epistle:--
"And after His Resurrection He ate with them, and drank with them, as being of the flesh, although He was spiritually one with the Father."
Testimony of Irenæus, the ancient bishop of Lyons;--
From the third Book of his work "Against Heresies." (Chap. XX.)
"As we have said before, He united man to God. For had not a man vanquished man's adversary, the enemy would not have been vanquished aright; and again, had not God granted the boon of salvation we should not have possessed it in security. And had not man been united to God, he could not have shared in the incorruption. For it behoved the mediator of God and men, by means of His close kinship to either, to bring them both into friendship and unanimity, and to set man close to God and to make God known to men."
Of the same from the third book of the same treatise (Chapter XVIII):--
"So again in his Epistle he says Whosoever believeth that Jesus is the Christ is born of God,' [1307] recognising one and the same Jesus Christ to whom the gates of heaven were opened, on account of His assumption in the flesh. Who in the same flesh in which He also suffered shall come revealing the glory of the Father."
Of the same from the fourth book (Chapter VII):--
"As Isaiah saith He shall cause them that come of Jacob to take root. Israel shall blossom and bud and fill the face of the world with fruit.' [1308] So his fruit being scattered through the whole world, they who erst brought forth good fruit (for of them was produced the Christ in the flesh and the apostles) were abandoned and removed. And now they are no longer fit for bringing forth fruit."
Of the same from the same book (Chapter LIX):--
"And he judges also them of Ebion. [1309] How can they be saved unless it was God who wrought their salvation on earth, or how shall man come to God unless God came to man?"
Of the same from the same book (Chapter LXIV):--
"They who preach that Emmanuel was of the Virgin set forth the union of God the Word with His creature."
Of the same from the same treatise (Book V. Chap. I.):--
"Now these things came to pass not in seeming but in essential truth, for if He appeared to be man though He was not man then the Spirit of God did not continue to be what in truth It is; for the Spirit is invisible; nor was there any truth in Him, for He was not what He appeared to be. And we have said before that Abraham and the rest of the prophets beheld Him in prophecy prophesying what was destined to come to pass in actual sight. If then now too He appeared to be of such a character, though in reality He was not what He appeared, then a kind of prophetic vision would have been given to men, and we must still look for yet another advent in which He will really be what He is now seen to be in prophecy. Now we have demonstrated that there is no difference between the statements that He only appeared in seeming and that He took nothing from Mary, for He did not really even possess flesh and blood whereby He redeemed us, unless He renewed in Himself the old creation of Adam. The sect of Valentinus are therefore vain in teaching thus that they may cast out the life of the flesh."
Testimony of the holy Hippolytus, bishop and martyr, from his work on the distribution of the talents: [1310] --
"Any one might say that these and those who uphold otherwise are neighbours, erring as they do in the same manner, for even they either confess that the Christ appeared in life as mere man, denying the talent of His Godhead, or else acknowledging Him as God, on the other hand they deny the man, representing that He deluded the sight of them that beheld Him by unreal appearances; and that He wore manhood not as a Man but was rather a mere imaginary semblance, as Marcion and Valentinus and the Gnostics teach, wrenching away the Word from the flesh, and rejecting the one talent, the incarnation."
Of the same from his letter to a certain Queen: [1311] --
"He calls Him the first fruits of them that sleep,' as being the first born from the dead,' [1312] and He, after His resurrection, wishing to show that that which was risen was the same as that which had undergone death, when the disciples were doubting, called Thomas to Him, and said, Come hither handle me and see for a spirit hath not flesh and blood as ye see me have.'" [1313]
Of the same from his discourse on Elkanah and Hannah:--
"Wherefore three seasons of the year typified the Saviour Himself that He might fulfil the mysteries predicted about Him. In the Passover, that He might shew Himself as the sheep doomed to be sacrificed and shew a true Passover as says the Apostle, Christ, God, [1314] our Passover was sacrificed for us.' At Pentecost that He might announce the kingdom of heaven ascending Himself first into heaven and offering to God man as a gift."
Of the same from his work on the great Psalm: [1315] --
"He who drew from the nethermost hell man first formed of the earth when lost and held fast in bonds of death; He who came down from above and lifted up him that was down; He who became Evangelist of the dead, ransomer of souls and resurrection of them that were entombed; this was He who became succourer of vanquished man in Himself, like man firstborn Word; visiting the first formed Adam in the Virgin; the spiritual seeking the earthy in the womb; the ever-living him who by disobedience died; the heavenly calling the earthly to the world above, the highborn meaning to make the slave free by His own obedience; He who turned to adamant man crumbled into dust and made serpents' meat; He who made man hanging on a tree of wood Lord over him who had conquered Him and so by a tree of wood is proved victorious."
Of the same from the same book:--
"They who do not now recognise the Son of God in the flesh will one day recognise Him when He comes as judge in glory, though now in an inglorious body suffering wrong."
Of the same from the same book:--
"Moreover the apostles when they had come to the sepulchre on the third day did not find the body of Jesus, just as the children of Israel went up on the mountain, and could not find the tomb of Moses."
Of the same from his interpretation of Psalm II.:--
"When He had come into the world He was manifested as God and Man. His manhood is easy of perception because He is ahungered and aweary, in toil He is athirst, in fear He flees, [1316] in prayer He grieves; He falls asleep upon a pillow, He prays that the cup of suffering may pass from Him, being in an agony He sweats, He is strengthened by an angel, betrayed by Judas, dishonoured by Caiaphas, set at nought by Herod, scourged by Pilate, mocked by soldiers, nailed to a cross by Jews, He commends His spirit to the Father with a cry, He leans His head as He breathes His last, He is pierced in the side with a spear and rolled in fine linen, is laid in a tomb, and on the third day He is raised by the Father. No less plainly may His divinity be seen when He is worshipped by angels, gazed on by shepherds, waited for by Simeon, testified to by Anna, sought out by Magi, pointed out by a Star, at the wedding feast makes water wine, rebukes the sea astir by force of winds, and on the same sea walks, makes a man blind from birth see, raises Lazarus who had been four days dead, works many and various wonders, remits sins and gives power to His disciples."