Conversations on Christ: The Two Natures and the Eucharist

Of what is the flesh of Jesus capable?

Can Jesus' body actually be physically present in the Eucharist and still remain truly and fully human? That is the central question of modern eucharistic controversies. That is also the central question of ancient controversies over the two natures of Christ.

Can Jesus' flesh be life-giving while remaining truly human? Everything that needs to be said about the modern controversy was already said in the ancient one. Therefore, I want to address the topic of the day by rehearsing the basic concerns that were reconciled in the Chalcedonian Definition.

The Nicene Creed confessed the core Christian belief that Jesus Christ is true God "of one substance with the Father..." and also true man "incarnate...made man." Thus, by 325ad, any denial either of Jesus' true humanity or of His true divinity was permanently ruled out.

While these basic facts were settled, the deeper question still remained:

Of what is the flesh of Jesus capable?

Can Christ's human nature contain and communicate divine power? Or, must any and all divine power be denied Christ's humanity lest it become something other than truly human? Each side held a legitimate biblical concern. But each side also held the seed of heresy--prone to reject either the divinity or humanity.

Hebrews 2:14 states: As we are "flesh and blood, he also himself likewise took part of the same," also 4:14: He is "like we are." If this is not true, our flesh remains unredeemed and unreconciled. But if Jesus' human nature is filled with divinity can it still be real?

Some (like Nestorius) took it that far, denying that any divine power operated through Christ's flesh (echoes of Arianism). But if Jesus' humanity has no divine power, how can He say in John 6:51,  "My flesh... I will give for the life of the world"? Clearly Jesus' flesh is life-giving—an attribute proper to God alone!

Does that make Jesus' humanity super-human—therefore, non-human? Again, some (like Eutyches) so blended the divine and human as to make Jesus' human nature only seem human (shades of Gnosticism)

Language barriers, cultural suspicions, ego and politics all contributed to amplify the divisions and drag out the controversy. But true Christians on both sides of the debate recognized the legitimacy of each concern.

The biblical Jesus must be truly God and truly man. But not only this. These two natures must relate in such a way that Jesus' flesh itself becomes life-giving while remaining true man.  That's the incarnation! We are saved because God is made man.

In 451 both sides came together at Chalcedon to confess: The flesh is filled with divine power while remaining flesh. "We confess that one and the same Christ [has] two natures without confusion, change, division, or separation...in one person."

Jesus' human nature remains pure—neither mixed with the divine nor changed into a half-god. He is one with us in every respect. "without confusion or change" But neither can He be divided into parts. His divine nature is eternally and fully united with the human nature.

Now, wherever the Son of God is, Jesus' flesh is; and wherever Jesus flesh is, there is the Son of God. "without division or separation." Cyril of Alexandria put it thus: "[Jesus'] flesh gives life because it is the flesh of the Word who gives life to all." (Anathema 11) While the flesh of Christ, as flesh, has no power to save. The flesh of Christ as the flesh of the Son of God contains and communicates all of God's life-giving power.

So, of what is the flesh of Jesus capable?

It is capable of containing "the fullness of the Godhead bodily." (Col. 2:9) for the "Word is God...and was made flesh" (Jn 1:1,14) It is capable of giving life "to all receive it" (Jn 6) It is capable of doing all of this while remaining truly human because, and only because, it is fully united with the Son of God. For wherever the Son of God is, there also is Jesus' humanity...without confusion, change, division, or separation.

Since Jesus declares His will to give His flesh to be eaten in the Holy Eucharist, His humanity is also is capable of this. So in bread Jesus gives His flesh. And in His flesh, gives us God.

Thanks be to God.

CrossTalk: Who Is My Neighbor

Jesus teaches us to, “love your neighbor as yourself” (Matthew 19:19; 22:39; Mark 12:31). So do the apostles (Romans 13:9; Galatians 5:14 and James 2:8). But this rule did not just begin with Jesus. It was taught by Moses (Leviticus 19:18) and was well known 1500 years before Christ. In fact, one of the clearest statements of this rule came, not from Jesus, but from an expert in the law of Moses as recorded in Luke 10:25-27.

This simple sentence includes everybody and excludes nobody. In fact, it is so overwhelmingly impossible that the law expert asks Jesus a follow-up question: “and who is my neighbor?” (Luke 10:29). This question prompted Jesus to tell the familiar story of the Good Samaritan (Luke 10:30-35). A certain man was mugged and left for dead. Two religious authorities traveling that way saw him but did nothing. Only a Samaritan (an enemy) stopped to help him, binding his wounds, taking him to an inn and providing for his convalescence.

Clearly the religious authorities were wrong to do nothing. They should have counted the victim as their neighbor and helped him. This point is so obvious that it has been written into our own legal framework for centuries. We have a whole class of laws termed “Good Samaritan” laws based on this parable. You might think that this is the whole point of Jesus’ story. But Jesus takes it in a different direction. Instead of saying, “which of these three recognized the poor victim as his neighbor?” Jesus summarizes the parable by asking, “Which of these three was neighbor to him?” (Luke 10:36). This question turns everything around! Instead of focusing on the one needing help as our neighbor, Jesus focuses on the One who helps as our neighbor!

It’s not that Jesus is discouraging us from being helpful. Certainly not! After all, He concludes by saying, “Go and do likewise.” But Jesus here highlights an even more important point for you. The Good News of the Bible is not just a rehash of all the laws that would have you do good to your neighbor. We already know these and fail regularly. The really Good News is that your creator Himself is your Neighbor who does good to you.

What Jesus comes for is to be your Good Samaritan. You are the one who has been set upon by Satan. You find yourself beaten, stripped, robbed and left for dead. And the Samaritan comes along to help you because you can’t help yourself. He doesn’t come because you have treated Him well (after all, Jews hated Samaritans). Rather, He comes to you because He is Good and because He is your truest Neighbor. In this way, He does for you what no religious teacher, guru or sage can do. They all pass by yelling out encouragement and instructions to you but ultimately leaving you in the same place they found you. Only Jesus actually picks you up and carries you to safety. That’s why we call Him Our Saviour.

This is what the Christian Church is all about. It is that inn where the Good Samaritan takes you. In the parable, the Samaritan leaves behind enough money to provide for the extended care of the victim. In the Church, Jesus provides His washing, His preaching and His feeding for your ongoing care. So as you busy yourselves with all the things that you do in care of your neighbor, never forget who is your truest Neighbor nor pass by an opportunity to be picked up and cared for by Jesus, your Good Samaritan.