Worth Quoting – Peter Martyr Vermigli on Communion With Christ
December 31, 2007 § Leave a comment
But while I write to you like this about N. N., something else occurs to me about which there is reason enough urging me to write you, both by way of inquiry and also to state my own opinion. As I do this with all freedom, so will it be up to you whenever you have leisure to indicate your own opinion. I do not press for an answer, being well aware that you are overwhelmed by important matters.
Men do not all agree concerning the communion which we have with the body of Christ and the substance of his nature; for what reason, I suppose you will hear. It is so important that he that is Christ’s should understand the mode (ratio) of his union with him.
First, it seems to me that he was pleased (as is said in the Epistle to the Hebrews [2.14] to communicate with us, in flesh and blood, by the benefit of his incarnation. ‘Since the children share in flesh and blood, he himself likewise partook of the same’.
But unless some other kind of communion were offered us, this would be very general and feeble; for the whole human race already has communion with Christ in this manner. They are in fact men, as he was man.
So besides that communion this is added, that in due season faith is breathed into the elect whereby they may believe in Christ. Thus are they not only forgiven their sins and reconciled to God (in which the true and solid method of justification consists) but further there is added a renewing power of the spirit, by which our bodies also–flesh, blood and nature–are made capable of immortality, and become daily more and more in Christ’s form (Christiformia) as I may say. Not that they cast aside the substance of their own nature and pass into the very body and flesh of Christ, but that they no less approach him in spiritual gifts and properties than at birth they naturally communicated with him in body, flesh and blood.
Here, then, we have two communions with Christ (duas communiones cum Christo), the one natural, which we draw from our parents at birth, while the other comes to us by the Spirit of Christ. At the very time of regeneration we are by him made new according to the image of his glory.
I believe that between these two communions there is an intermediate one which is fount and origin of all the heavenly and spiritual likeness which we have with Christ. It is that by which, as soon as we believe, we obtain Christ himself our true Head, and are made his members. Whence, from the Head himself as Paul says [Eph. 4.16] his Spirit flows and is derived through the joints and ligaments into ourselves as his true and legitimate members. Wherefore this communion with our Head is prior, in nature at least though perhaps not in time, to that later communion which is introduced through regeneration. And here, it seems to me, natural reason helps us. We are taught that in things engendered the heart itself is formed first in infants. From it by a certain vein a spirit flows from the heart and in some way pierces the prepared matter of the living creature and there shapes the head. Thus by that vein through which spirit proceeds from heart, the head is joined to the heart. Again, by another vein spirit flows from the head and afterwards forms the liver, an organ that communicates with head and heart, by the arteries or veins which knit together. From the liver, moreover, and the other principal members there are other arteries or veins reaching to the other parts of the whole, by which the same engendering spirit passing through, fashions the other members. Thus it happens that they all communicate together, and are joined especially to the heart, that is to the fountain of life-not indeed in place or immediate contact (as they call it) but because from thence they draw the quickening spirit and life, by the wondrous workmanship of the highest artificer.
Peter Martyr Vermigli (A.D. 1499-1562)
Peter Martyr, “Calvin, Strasbourg 8 March 1555,” in The Life, Early Letters & Eucharistic Writings of Peter Martyr, ed., by J.C. McLelland and G.E. Duffield (Sutton Courtney Press, 1989), pp., 345-347.