A real transformation #1

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Saint Athanasius, whose feast is commemorated today, was one of the most significant Christian figures of the fourth century. An Egyptian bishop and theologian, he died in A.D. 373 and is best remembered as the principal defender of Nicene orthodoxy against the Arian heresy, which sought to deny the full divinity of Jesus Christ. He is often described by the phrase Athanasius contra mundum –  ‘Athanasius against the world’ – reflecting his steadfast resistance to both ecclesiastical and imperial pressures in defence of the Catholic faith at a time when Arianism had gained influence throughout the Roman Empire, including among senior clergy.

Athanasius is honoured as a saint in both the Eastern and Western Churches and is also revered by many churches of the Reformation. Although he did not author it, his name is traditionally associated with the Athanasian Creed, a Latin confession of faith that sets out the Church’s Trinitarian and Christological teaching with great precision. The creed is accepted by many Christian churches, including the Anglican Communion, where it is typically included in the formularies and the Book of Common Prayer. Its well‑known opening declares in very uncompromising terms and tone that reflect the historical context:

Whosoever will be saved, before all things it is necessary that he hold the catholic faith. Which faith unless every one do keep whole and undefiled, without doubt he shall perish everlastingly [Quicumque vult salvus esse.....].

Like other early patriarchs and theologians, Athanasius did not compose a standalone treatise on the Eucharist. Nevertheless, the Eucharist was clearly central to Christian worship and life in the early Church, and when Athanasius refers to it in his writings, the language used reflects what would today be described as a robustly ‘high’ Eucharistic theology.

A frequently cited example comes from a fragment of a sermon addressed to the newly baptised, dating from the early fourth century. This passage is preserved in later sources and is cited by a number of Catholic and Eastern Orthodox writers. The excerpt reads:

You shall see the Levites bringing loaves and a cup of wine, and placing them on the table. So long as the prayers of supplication and entreaties have not been made, there is only bread and wine. But after the great and wonderful prayers have been completed, then the bread is become the Body, and the wine the Blood, of our Lord Jesus Christ. ‘And again:’ Let us approach the celebration of the mysteries. This bread and this wine, so long as the prayers and supplications have not taken place, remain simply what they are. But after the great prayers and holy supplications have been sent forth, the Word comes down into the bread and wine – and thus His Body is confected. (Sermon to the Newly Baptised)

I have consulted the full online text of Athanasius’ extant writings - a document running to over 4,400 pages –  and was unable to locate this passage within his surviving works. This is not unexpected. Patristic scholars generally agree that the sermon itself does not survive as a complete text. Rather, the passage is preserved as part of what are known as patristic florilegia — literally “gatherings of flowers” — anthologies of choice excerpts drawn from earlier writings, often preserving material that would otherwise have been lost.

Although fragmentary, scholars widely judge this passage to be coherent with Athanasius’ known theology, particularly his teaching on the Incarnation and the full divinity of Christ. On that basis, it is commonly regarded as an authentic reflection of what Athanasius taught, even if it cannot be assigned to a complete extant work with absolute certainty.

Read in this context, the fragment supports at least three key conclusions consistent with Catholic doctrine:

1. The Eucharist is identified as the Body and Blood of Christ, not merely symbolic food.
2. The transformation is attributed to the prayer and the coming down of the Word linking Eucharistic doctrine with Athanasius’ strong Christology. [derekramsey.com]
3. His teaching is catechetical meant to instruct newly baptised Christians in what they are receiving at the altar.

 

*Picture credit:  St. Athanasius | St. Athanasius Antiochian Orthodox Church