The Lives of the Saints Volume 1 - St. Patrick's Basilica

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wonderful manner by which we are united and made one with him; not by
affection, but by natural participation; which he calls "a mixture, an
incorporation, a blending together; for as wax melted and mingled with
another piece of melted wax, makes one; so by partaking of his precious
body and blood, he is united in us, and we in him," &c. (L. 10, in Joan.
pp. 862, 863, item pp. 364, 365.) See the longer and clearer texts of
this doctrine in this book itself, and in the controversial writers upon
that subject. Also, in his works Against Nestorius, whom he confutes
from the blessed eucharist, proving Christ's humanity to be the humanity
of the divine Person. "This," says he, "I cannot but add in this place,
namely, that when we preach the death of the only begotten Son of God,
that is, of Jesus Christ, and his resurrection from the dead, and
confess his ascension into heaven, we celebrate the unbloody sacrifice
in the church, and do by this means approach the mystical benedictions,
and are sanctified, being made partakers of the sacred flesh and
precious blood of Christ, the Saviour of us all. And we do not receive
it as common flesh, ([Greek: mê genoito],) God forbid; nor as the flesh
of man who is sanctified and joined to the Word by a unity of dignity,
or as having a divine habitation; but we receive it, as it is truly, the
life-giving and proper flesh of the Word." (Ep. ad Nestorium, de
Excommun. p. 72, t. 5, par. 2, and in Declaratione undecimi
Anathematismi, t. 6, p. 156.) In this latter place he speaks of it also
as a true sacrifice: "We perform in the churches the holy and
life-giving and unbloody sacrifice, believing the body which is placed,
and the precious blood to be made the very body and blood of the Word,
which gives life to all things, &c. He proves that it is only to be
offered in Catholic churches, in the only one house of Christ" (L. adv.
Anthropomorph. t. 6, p. 380.) He heard that some imagined that the
mystical benediction is lost if the eucharist is kept to another day;
but says, "they are mad; for Christ is not altered, nor his body
changed." (T. 6, p. 365, ep. ad Calosyrium.) In his fourth book on St.
John, (t. 4, p. 358,) he as expressly confutes the Jewish doubt about
the possibility of the holy sacrament, as if he had the modern
Sacramentarians in view.
To refute the whole system of Arianism, he wrote the book which he
called The Treasure, which he divided into thirty-five titles or
sections. He answers in it all the objections of those heretics, and
establishes from scripture the divinity of the Son of God; and from
title thirty-three, that of the Holy Ghost.
His book On the Holy and Consubstantial Trinity, consists of seven
dialogues, and was composed at the request of Nemesm and Hermias. This
work was also written to prove the consubstantiality of Christ, but is
more obscure than the former. The holy doctor added two other Dialogues,
the eighth and ninth, On the Incarnation, against the errors of