The Confession of Dositheus
(1672)
Decree 17: Of Holy Communion.
We believe the All-holy Mystery of the Sacred Eucharist, which
we have enumerated above, fourth in order, to be that which our Lord delivered
in the night in which He gave Himself up for the life of the world. For taking
the bread, and blessing, He gave to HIs Holy Disciples and Apostles, saying, “Take,
eat; This is My Body” (Matthew 26:26). And taking the chalice, and giving
thanks, He said: “Drink of It, all of you; This is My Blood, which for you is
being poured out, for the remission of sins.”
In the celebration whereof we believe the Lord Jesus to
be present, not typically, nor figuratively, nor by superabundant grace, as in
the other Mysteries, nor by a bare presence, as some of the Fathers have said
concerning Baptism, or by impanation, so that the Divinity of the Word is united
to set forth bread of the Eucharist hypostatically, as the followers of Luther
most ignorantly and wretchedly suppose, but truly and really, so that after the
consecration of the bread and of the wine, the bread is changed (μεταβαλλεσθαι), transubstantiated (μετουσιουσθαι), transformed (μεταποιεισθαι), and converted (μεταρρυθμιζεσθαι) into the true Body Itself
of the Lord, which was born in Bethlehem of the ever-Virgin, was baptized in
the Jordan, suffered, was buried, rose again, was received up, sits at the
right hand of the God and Father, and is to come again in the clouds of Heaven;
and the wine is transformed (μεταποιεισθαι)
and transubstantiated (μετουσιουθαι)
into the true Blood Itself of the Lord, which as He hung upon the Cross, was
poured out for the life of the world (John 6:51).
Further, that after the consecration of the bread and of
the wine, there is no longer remains the substance (ουσιαν) of the bread and of the wine, but the
Body Itself and the Blood of the Lord, under the species (ειδει) and form (τυπω) of bread and wine; that is to say,
under the accidents (συμβεβηκοσιν) of
the bread.
. . .
Further, that it is a true and propitiatory sacrifice (θυσιαν αληθη και ιλαστικην) offered for all Orthodox, living and dead;
and for the benefit of all, as it is set forth expressly in the prayers of the
Mystery delivered to the Church by the Apostles in accordance with the command
they received of the Lord. (The Holy Standards: The Creeds, Confessions of
Faith, and Catechisms of the Eastern Orthodox Church [Olyphany, Pa.: St. Theophan
the Recluse Press, 2020], 60, 61, 64)
The Shorter Catechism of St.
Philaret of Moscow (1824)
340. How are we to understand the word transubstantiation?
In the exposition of the faith by the Eastern Patriarchs,
it is said that the word transubstantiation is not to be taken to define the
manner in which the bread and wine are changed into the Body and Blood of the
Lord; for this none can understand but God; but only thus much is signified,
that the bread truly, really, and substantially becomes the very true Body of
the Lord, and the wine the very Blood of the Lord. (The Holy Standards: The
Creeds, Confessions of Faith, and Catechisms of the Eastern Orthodox Church [Olyphany,
Pa.: St. Theophan the Recluse Press, 2020], 208)
The Catechism of Peter
Mogila (1898)
106. What is the
third Sacrament?
The holy Eucharist,
or the Body and Blood of our Lord Jesus Christ, under the beholding (υποκατο εις την θεωριαν;
Latin sub visibili specie) of bread and wine: Wherein, according to the
thing itself (ηγουν
κατα το πραγμα),
Jesus Christ is truly and principally present (αληθως και κυριως παρων).
. . .
107. What is to be observed in this Mystery?
. . .
Secondly, It must be provided
that where the Prist is to celebrate this Sacrament, there be a fit and proper Altar,
or at least a consecrated antimension (αντιμισιον), without one of which he may not, by any means, offer
the bloodless Sacrifice (την
αναιμακτον θυσιαν).
. . .
Fourthly, In the moments of consecration
of the holy Gifts, the Priest must firmly and undoubtedly resolve within
himself that the substance or essence (ουσια) of the bread and the substance or essence (ουσια) of the wine are changed (μεταβαλλεται) into the substance or
essence of the true Body and Blood of Christ (Gεις την ουσιαν του αληθινου σωματος και αιματος του Χριστου), by the operation or working of the
Holy Spirit (δια την ενεργεις του αγιου Πνευματος), whose power and influence let the
Priest invoke (επικλησιν) in
these words in order to the due performance of this Sacrament:
O Lord, send down from Heaven your Holy Spirit upon us,
and upon these Gifts here offered; and make this Bread the precious Body of
your Christ, and that which is in the Cup the precious Blood of your Christ,
changing (μεταβολων)
them by your Holy Spirit.
At these words there is wrought a change in the substance
of essence of the elements (μετουσιωσις;
Latin: Transsubstantiatio), and the bread becomes truly the Body of Christ,
and the wine truly his Blood; the species (τα ειδη) only remaining, which are perceived by
the sight.
. . .
The Chief Fruits of the Eucharist.
First, A
commemoration (αναμνησις) of the sinless suffering (του αναμαρτιητου παθους) and death (και του
θανατου) of
Christ; As says the Scripture, As often as you eat this bread and drink this
cup, you proclaim the Lord’s death till he comes (1 Corinthians 11:26).
Secondly, This Sacrament is a propitiation (ιλασμος)
and reconciliation (καλοσυνημα; Latin: propitiation reconciliatioque) with
God (προς τον Θεον),
for our sins, both of the living and also of the dead: Wherefore the holy Liturgy
is never without prayers and supplications made unto God for our sins. (The
Holy Standards: The Creeds, Confessions of Faith, and Catechisms of the Eastern
Orthodox Church [Olyphany, Pa.: St. Theophan the Recluse Press, 2020], 399,
400-1, 403-4)
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