A concise survey of the liturgical commentary on the Eucharist in the Byzantine Tradition: Dionysius, Maximus, and Germanos
A concise survey of the liturgical commentary on the Eucharist in the Byzantine Tradition: Dionysius, Maximus, and Germanos

Summary/Abstract: The most significant commentators of the first Christian millennium were Dionysius the Areopagite, Maximus the Confessor and Germanos of Constantinople. Throughout the Byzantine period, diversions from the Eucharistic norm of the Church as such were rarely the main reason for the emergence of heretical groups, such as the so-called Hydroparastates. Concerned as it was by the peril of possible alterations in Christological doctrine, the Church as a whole came to oppose these diversions in an effort to safeguard Christological truth. No Eucharistic heresy emerged during the first Byzantine millennium and no conflict regarding the Eucharistic norm had been so important as to mar an entire historical period, as was the case, for example, with the Iconoclast debate.5 It is worth mentioning that the Iconoclasts, among others, rejected the metavolē6 of the bread and wine into the body and blood of Christ.7 The issue was handled as a byproduct of iconoclast Christology. John of Damascus, the main theological opponent of iconoclast teachings, defended the Eucharistic doctrine upholding the reality of metavolē. In doing so, he summarized the preceding patristic theology in accordance with the spirit of Biblical teaching and Tradition.8 He says characteristically that should anyone inquire into the manner in which metavolē happens, they should be satisfied with the response that the change occurs through the intervention of the Holy Spirit, in the same way that the Holy Spirit interacted with Virgin Mary during the mystery of the Incarnation; and that is all we can know on the subject. We believe that the Word of God is real, active and all-powerful, but the manner in which the mysteries of His Incarnation and metavolē occur, is inscrutable.

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