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.