1992 issue 10 - sermons of benjamin palmer: communion of the blood of christ - counsel of chalcedon

8/12/2019 1992 Issue 10 - Sermons of Benjamin Palmer: Communion of the Blood of Christ - Counsel of Chalcedon

1/7

Thepointofmysennontodayis

to explain and apply the nature of that

communion Christians enjoy with

Christ in the Lord s

Supper. Most

certainlywe gain little, and losemuch,

by closing our eyes to this high

mysteryofcommunionwithourLord,

by

eating and drinking, wherein

w.e

are made partakers of His body and

blood.

In

th

supper

w

hold special

communion

with

Christ in each o

His

offices

as

He

is th King, the

Priest

and the Prophet

of

his

Church.

It is not, 6f course,

intimated that every act of

worship does not include

these three offices so

essential

to

the Mediator s

work. Theyare alIso related

as tobe inseparable, and the

mention of one

necessari1y

involves the others. For

example, the truth which

the Prophet discloses

is

that

which the Priest has

wrought out and

con

stituted such,

ei ther

directly lying in the work of

redemption which

He

accomplished, or as being

antecedently

s i

necessary

thereto as tobe of necessity

unfolded. In like manner, the

Kingdom

which

the Mediator

administers

is

that acquireg through

His

priesthood. Thoseare

the

proper

subjects ofit, who were given Himin

the Covenant of Redemption, whom

He has purchased with

His

blood,

and overwhom.He

is

conStituted the

Lord and Head

forever.

If there be a

wider extension ofHis authority over

others, itis designed tobesubordinate

and subsidiary to thatempirewhichis

wielded more irrunediately over the

subjects ofHis grace. The Priesthood

of hrist maybe represented then as

underlying

all

the offices which he is

called todischarge,

giving

the

material

which

is

worked up in them . It is

impOSsible, therefore, to think of one

without implying the other two, and

they are

together

involved

in

any

true

worship of the

Redeemer.

Atthecommuniontable,however,

there is a more direct and spedal

homage rendered to Christ in

each

of

His offices,

separately

viewed.

The

distinction between

this

and other

acts of worship,

is

that here the

o ~ u n i o n with Christ in these

offices

is

explidt, whilst in them it

is

implidt. Just

as

with the adorable

Trinity, therecognitionof eachPerson

involves therecognition ofall,

because

the

three Persons

are the

one

God,

and

we

think of the Trinity onlywhen

we think it in unity. It

is

the tri-unity.

Communion with one Person is

implicitlycotnmunion with thewhole

8 TIlE COUNSEL

of

Chalcedon November, 1992

Godhead. Yet there arespecial

acts

of

worship,

as

in the

Doxology

and

Benediction,

when the thought

is

directed to Jehovah in, His plural

subsistence,

and the reference to the

three

Persons

in the God-head

is

an

explidt reference. So, there

is

an

implicationofalltheRedeemersoffices

in the mentionofanyoneof the three;

but in theSupper, the corrununion

is

explicit

in

each. Let

us look at

this

a

little more

minutely.

We

are

accustomed to

speak

of

some parts

of

human

worship

as

natural;

by which

is

meant,

that they have a ground in

ourownnatureas Godhas

constituted it, and in the

necessary relations in

which

we stand to

Him

as our

Creator. Prayer

and

praise, for example,

have

their foundation in

nature.

Reason

itself

deddes that, i we are

creatures, our depen

dence

should

be

constantly acknow

ledged

to

the great

Being

in whom

we

live and

move. Desireshouldnot

reach forth to any good,

without going first in

prayer to

Him

whose prerogative it s

to bestow or to withhold it. Nor

should

we

~ o i e in the possession of

any

blessing,

without expressions of

gratitude

and love

to Him who has

opened

His

hand in

this

kindness

upon our head.

So

true

is

this,

that

viewed

in any light which reason can

shed, anintelligentcreatute, wholives

withoutprayer and worship ofGod,

is

simply a monster in t u r e ~ d the

day

will come when the defonnity

will

be

so

revealed as

to shock the

moralsentimentoftheentireuniverse.


2/7

The Lord's Supper is

distinguished

from these,

as

being a positive

institute-resting solely upon the

appointmentofJesusChrist,andupon

the express command: do thls in

remembrance of me. Human

authority would never

have

ventured

to

introduce such a service

as

this;

nor

wouldhumanwisdomhavestumbled

upon any worship so sublime

in its

reach, and still

so

Simple in

its form.

In its

observance,

then,

we render

conspicuous homage to that

kingly

authority by which it was ordained,

an act of formal obeisance to the

supremacy of Christ in and over His

Church. Itis,you perceive,more than

a single act of obedience to one out of

many commands of our

King.

It is a

typical and comprehensive act,

covering

thewhole obedience

ofa

life.

t is the formal sacramental vow, by

which we bind ourselvesto the

person

and cause of our Master forever; in

which, through most expressive

symbols, we are knit to Him and

participate

in

His

life.

It

is impossible

to conceive ofany consecration more

solemn

than

this,

by which

we

are

identified with Christ in His spiritual

kingdom.

twill require even

fewer words

to

indicate our communion withChrist

as

the only Priest in his Church. The

very design of the ordinance is to

show forth Christ inHis death. (I

Cor.

11:26)

In the

Jewish

Passover,

the

memorial character of the service

and dying beneath

this, its

typical

reference also-were well brought

out in the dialogue between the

children and the parents, which

became incorporated

as

one

of

the

features of the

feast. And itshall

come

topass,

h e n y o u r c h i l d r e n s h a l l s ~ u n t o

you what

mean

ye

by

thisservice?-that

ye

shall say, itis

the

sacrificeof

he

Lord's

Passover, who passed over

the houses of

the children

of Israel in

Egypt,

when

he

snwte

the Egyptians,

and delivered

0111'

houses.

(Exodus

12:26, 27) Just so,

the Lord's Supper

is

an emblematic

representation of thesacrificein

which

Christ offered

Himself

once

in

the endof

the world,

to bear

the sins

of

many.

Under a figure, He is before ollr

eyes

evidently setforth,

crucifiedamo

ngstus.

(GaL 3:1) We profess to receive

Him

as

oursubstitute under the

Jaw,

making

atonement for our

sins.

It

is

the most

solemn and explicit homage which

can

be paid to

Christ, in

the

discharge

of his Priesthood.

Since, too, we could attach no

significance

to these

symbols without

the explanation which He himself

h th

given, there is an equal

recognition of His prophetical office

and authority. In these respects, our

communion with Christin

the

Supper

is

peculiar.

t s

the public and

formal

acknowledgment of Him as our

Redeemer, in each of His necessary

offices; and it

s

thesolemn

decJaration,

that in each of the three we are

partakers ofHis life; so that He ofCod

ismadeuntouswisdomandrighteousness

and sanctification and redemption. I

Cor.

1: 30)

2. In

this

holy

ordinance, the object

o

aith

and its consequent actings

are spedaL

No little confusion of

thought

in

respect

to faith,

arises from

blending

its

generic with

its

more

special and technical

signification.

In

its

broadestsense,

it

has

respectsimply

to the truth of statements made

to

us,

and of course to the veracity of the

witness. It

is

co-incident with belief,

or the mereassent of the mind to what

is held byit as

true.

But it is

easy

to see

that the truth, thus received, may

draw along with it what shall deeply

stir theaffection, androuse into action

thewholeenergyofournature. IfIam

startled at midnight with the cry that

my

house is on fire, it would not be

possible to believe it and yet curl

l ~ e l f

up

to t h ~

nap which had been

so

rudely disturbed. I could not

recognize the

signs

of a loathsome

disease

upon

my

person and believe

tllat the whole system was tainted

witll its poison, with onlya cold assent

of

the

judgment, involving no

flush

of

theemotions and no action of thewill.

The interestsatstake are too immense

to be resigned with indifference; and

if in eithercase, a mode of deliverance

should be proposed, then faith must

assume the

form

of trust and involve

acordial acceptance. When therefore

the Scriptures describe the condition

of a sinner under the sentence of the

Divinelawshutup to

everlasting

death,

it is idle to restrict the faith insuch a

revelation to n unimpassioned

intellectual assent to itas a proposition

simply true. For if it

be

true, there

must be a corresponding recognition

of it as a filet that is dreadful. If

further, theseScripturesrevealaSavior

whose province it is

to

deliver from

this death, it

is

idle to talk of a faith

which does no tjoyfully rest upon his

power,and accept the proffered relief.

It depends upon the nature of what

is

disclosedto us, and upon the practical

interest we have in it, whether the

faith

shall sink to the level of a mere

intellectual belief, or whether it shall

draw upon all the powers of the soul

in personal

trust

nd

loving

acceptance. When it is asked what is

meant in the Scriptures by faith in

Jesus Christ, we have only to consider

what is our need of Him,andwhat He

.offers to do for us, to

see

that the word

h snoSignificance except inthesense

of the closest appropriation ofHim in

November, 1992 l' TIlE COUNSEL of Chalcedon 9


3/7

all His blessed work. Faith in Christ partake of the one is to partake of the as true as that of the emblems which

is not simply belief, resting upon the other. In the illustration which he are employed. Theeatinganddrinking

divine truthfulness;

but

it

is

trust, drawsfromtheSupper,theremustbe are bothof them real acts; and they set

resting upon the divine fidelity. It is therefore a similar identification of forth a real feeding of the soul upon

not

simply the mind dealing with the Christ with the elements which are Christ, by the living faith which

truth; but it is the heart dealing with chosentorepresentHirn. Thesacrifice receives

Him

. To the subjective faith

the promises. throughwhich He

put w y

sin:was

wroughtinthesoulbytheHolyGhost,

But

in

the Supper, faith

is

directed Himself. (Heb. 9:26) As this consisted by which the Savior

is

embraced,

exclusively to the Savior himself, as in the offering of His human life, it

is

there

is

the objective presentation of

engaged with the work for which He represented in the Supper under the Himin thatveryworkofsufferingand

became incarnate. Itlooks death y which He made

upon im in that nature atonement for sin. In the

inwhich

He

was

wounded

eating and in the drinking,

for our transgressions and there is a

spiritual

bruised for

our

iniquities, communion with Christ in

making His soul an offering

His

body and blood, which

forsin.(1s.53:5,1O) Not He offered in sacrifice for

only so;

it

looks

upon

His the life of the world.

body,

divided into its The language which I

constituent parts of flesh have employed is, i trust,

and

blood. In the Jewish sufficiently guarded to

sacrifices the two were show that this is no

c rn l

distinguished; the blood, eating of the Lord's body.

wherein was the life, was This could not be, unless

poured out at the altar; there was first an actual

andthebIoodIessfleshwas transmutation 6f the

eatenin thesacrificialfeast elernentsin the

flesh

and

So here; faith beholds the bloodofChrist. We cannot

blood, the life poured out

eat

His literal body, whilst

for our redemption-and only the bread is beforeuS

the body risen and in heaven, the emblems of bread and wine. The nor drink the veritable blood, whilst

pledgeandsourceofalltheblessedness bread broken, sets forth His body the cup sprrkles only with the wine.

and glory weshall hereafter enjoy. In bruised underthelaw; thewinepoured Thatno ttansmutationof the elements

the specific actings of this faith as out sets forth

the

blood of

the new

has taken place, is affirmed to us by

directedtothepersonofoursuffering covenantshedformanyfortheremission our bodily senses; fopr out of

five

Lord, the cup

of

blessing in this

of

sins. (Matt. 26: 28) The concurring to prove that the

ordinance is termed the

communion

of communicant therefore who eats the substances beforeus have updergone

t te blood ofChrist. bread, symbolically eats the flesh nochange,butexhibitstilltothernost

3. We do

sacramentally

and representedunder it;when he drinks critical detection only the properties

spiritually eat the flesh and drink the

the cup, he drinksunder a symbolthe of bread and of wine. It

will

be no

blood o Christ, throu.gh the blood for which it stands. Thedesign relief from the dilemma to allege that

identification

o

hese with the bread

of the whole ordinance is to render the change is miraculous, and must

and wine in the Su.pper. The core of more real to us, through these be believed upon the authority of the

the

Apostle s

argument against representative emblems, the sacrifice miracle. The point. in dispute

is

partidpation in heathen feasts, is the of our Lord Jesus Christ upon the precisely

this,

.whether any miracle

identification of the idol

with

the cross. The sacramental actions in hasbeenwroughtinthecase;andthis

sacrifice offered

to

it. In his view, to which we engage, have a significance can be only determined by evidence

1 TIlE COUNSEL ofChaicedon November, 1992


4/7

of

the

change

alleged to have been

accomplished

by

it.

No one denies

that a miracle

sufficiently establishes

whatever it

is

wrought

to prove. But

then it must

be

known that

there is

a

miracle

in

the

case; and it lies

in the

very

natureofa

miracle,

that

it

appeals

to

the observation

of the senses

for

its

own verification.

A

miracle which

does

not

challenge the testimony of

sense, vacates its claim to the

supernatural altogether,

sinks to the level of

imposture and

of

magic

.

Howmuchmoreanalleged

miracle

which

is

not

only

unattested

by

the

senses,

but

which has to be

accepted

againsttheprotest

of

them

all?

Stripped of needless

mystery,

thetruthissimply

this:

in the Supper

we eat

the bread;

as

bread, it

is

received

into the

system

and is assimilated to it. Its

strengtheningpower,

asfood,

depends

precisely

upon

this fact.

Because

it

is

inwardly digested, its constituent

properties are distributed throughout

the body,

giving

nutriment to the

blood, the

muscle,

the flesh and the

bone ofwhich thatbodyiscomposed.

So, by

faith,

thesoul

receives

Christ in

his atoning work

as

objectively

presented in the bread and in

the

wine-refreshes

its sense of

pardon

by resting upon the blood through

which

this

pardon

was procured;-

and feeds its hopes of eternal

life

by

looking upon the bodyof Christ

once

bruised for

sin,

but now risen and

reigning in

glory.

Who

shall

say,

tl1at

the

one

feeding is

not as

real as

the

other?

They

differ only as the organs

differ, by which the representative

acts are

performed.

The

body

is

material, and its eating

is

gross and

materiallikeitself: thesoulisspiritual,

and

its

eating

is

spiritual

like

itself.

In

the

one,

sense

recognizes

bread, and

is

nourished by

it; in

the other, faitll

recognizes

tlle

Redeemer s

atoning

sacrifice,

and

is

nourished by it.

Perhaps, it may

be ret1dered plainer

through

an illustration. We read an

a

llegory,

or a fable, which

is

utterly

insipid, as long as

the

thought

is

fastet1ed

upon

the

grotesque narrative

alone

:but themomentitis

recognized

as

the mere

costume

in whose

drapery

a spiritual

UUth is

hidden, it

h s

an

inexpressible charm

for

us. The

emblem, which

at

first served as a

vehicle to

convey tlle truth, becomes

the

dress

which

adorns

it.

So witll

the

symbols employed

in

the

ordinance

oftheSupper-faithcutsrighttlrrough

to

the

truth, which

they

are intended

to represent. The

external sign is

laid

aside, when it

unveils

to us the thing

signified;

which

is

instantly

seized

as

the food of the soul. This

unquestionably

is

what the

Apostle

intends, when he speaks

of

not

discerning the Lord's body;

and

of tllose

being guilty of he

body

and blood of he

Lord, who eat the bread and drink the

cup unworthily. The sign

and the

thing signified are

blended together,

so

that

to enjoy

or

to

profane the one,

is to enjoy or to

profane the other.

And

this

gives

the clue by which to

interpret our Lord's remarkable

language in

the

Gosp

el

of

000:

the

bread that

I

will give will be my flesh,

which

I

will give for the

life

oIthe world.

Exceptyeeat theflesh of he Son ofMan,

and

drink His

blood,

ye have no

life

in

you. Qohn6:51,53)

Thecornmunion

of the blood of Ch

rist,

which we

outwardly manifest

by

drinking

of

the cup,

is

to

experience within our

hearts

therealityofChrist

s

satisfaction for sin,

as

applied by the

Holy

Spirit

in the expiation of our

guilt before God.

The

communion of

the body

of

h r i s ~

as

manifested in

the eating of the bread,

is

to realize

inourown souls

thefactofour living union

with His body;

upon

which depend our sanctification in

this

world, and the

glory

which shall

follow

in

the

world

to

come. by the

consenting act of our will we accept

the blood

as

our ransom, andthe

flesh

as ourfood.

As

Father, Son and

Holy

Spirit

consent to

His

substitution

for

us,

so we

COl Set t

to accept Christ

as

that substitute. We become thus, in

law

and

in

fact, one body and one

bloodwith Christ.

t

s

His

death, and

it

is

our

death;

it

is His

blood, and it

is

our blood-1lnd thatbytheconcurrent

choice

of all parties concemed-1lnd

therefore

it avails

to

our redemption.

t is

hard

to see

how we could more

partake

of

Christ,

tl1an

when

we

truly

eat

His flesh

and drink His blood.

4 In thesacramentoJtheSupper,

we have

fellowship with

the

mystical

Christ, as all believers are equally

one body and blood with Him. This

November,

1992 IRE

COUNSEL of Cltalcedon

11


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6/7

But the Supperisno less prophetic,

th n declarative. It is instituted to

showforththe

Lord'sdeath tillHe

come.

His distinct promise to Hissorrowing

. Disciples, was, that He would come

againand

receive them to Himself. Oohn

14:3) This reappearing of Christ

upon earth was armounced by the

angels at the time of His ascension:

this sameJesus,

whiLh

is taJunfrom you

into heaven,

shall so come in like

manner

as

ye

have seen

Him go

break, is itnot the communion of he body

of Christ? The distinction of the

elements

and

the communication in

each,havetheirsignificance.

Theone

points backward

to

the death

of

the

sacrifice, through which sin is atoned:

the other points forward to the life

treasured in me body of the Mediator

above, to be communicated in the

sanctification upon earth

and

in the

glory of heaven.

the most solemn transactionin

which

the soul can engage; dealing wi th all

that is dreadful

in

law, and

with

all

thatis tender

in

grace; accept ingunder

the sanction of an oath,

all the

provisiOns of mercy, and binding

our

ownobediencewithcordstothehorns

of he altar, (Ps.118: 27) as a sacrificial

offering to Him

who

offered Himself

as a sacrif'iceforus. (Heb 9: 26-28) It

is therefore, underevery aspect, an act

into heaven.

(Acts 1:11)

'Whom the

heavens

must

receive, saysPeter,

until

the times of restitution of

The Festal

Character

o Sacramental Worship

of worship as

unique

as

it is solenm, which is

all

things

,

whU h Godhath

We approach this table in order that we may

spokenbythemouthofall with joy draw

water

out of the wells of

intended o beconveyed

in

the

interrogatory of

thetext;

thecupcfolt:ssing

whichwe

bless, is t not the

communion

of he

blood i

Christ?

His holy prophets

since

salvation. (Is

Z:

3

We

are

here

that

we

may

the world began. (Acts hide the sins which trouble us, beneath the Thissubject,beloved

3:21)

TheGospelsand

covering

of

theblood.

Weareherethatwemay brethren,

will find its

the Epistles are alike

full

talce large draughts

of

spiritual life from the own application

in the

of testimonies to the open side, whence issues the full stream oflife meditations

you will

seconc;l coming of

our

upon all the redeemed. Sadnessofheart

does yourselves indulge,

Lord:

FortheSonofMan

not belong to the bride who is adorned for her whtlstsittingatthistable.

shall come

in the

glory

of husband. The responsibility

o

the consecra. Withall thesolernnityof

His Father, with His the service, sometimes

tion

may

be great; but it will only cause the

angels,

and then shall

He

throwing the shadow

heart t throb with a stronger pulse ofjoy n

reward every

man

upon

the

soul of

according to his works:

- - - - - - - - - - - - - - - - - - - - -

something like fear,

you

(Matt. 16: 27; 24: 30) For

the

Lord The feature, however, which will nevertheless esteem the privilege

himselfshalldescendfromheaven,with involves the greatest responsibilityon

to

be great of

this complete

a shout, with the

voice

of the archangel, our part, is its federal or covenanting identification with the Master whom

and

wit'll

the

trump of God:

I

Thess. obligation.

t

is tlle seal of God's you love. Lettllehumilitybeprofound

4:16; II Thess. 1: 7,10) It is needless gracious covenant with us, according as it may, and

the

penitence deep as a

either to multiply the testimonies, or to the definition of a Sacramentin

our

true sense of

sin

can make i t but let

to

show

this second coming of

our

Standards; aholyordinanceinstituted neither me one,

nor

the other,dim the

Lord

to

be an essential part of His byChrist-wherein,bysensiblesigns, festal character of this worship.

We

mediatorial work, equally wim me Christ

and

the benefits of the

new

approach this table

in

order that we

first. It is only necessary to observe covenant are represented, sealed

and

may

with

joy

drawwateroutoftheweUs

how admirably this ordinance is fitted applied to believers. But in every of salvation. (is . 12:3) We are here

to preserve the knowledge

of

a truth covenant there are two parties, wim that

we may

hide

the sins

which

so

likely to be forgotten, in

me

long mutual stipulation. In the Supper, we trouble us,

beneath the

covering

of

absence of Cluistin the heavens. The renew our engagement to be the the blood. We are here that we

may

nature of the communion proclaims Lord s-openly accepting Him, as I take large draughts of spiritual life

the fact that He still lives, and mat He have before shown, in all His offices as from the open side,

whence

issues

the

lives to return: The bread which we theRedeemerofHisseed.ltistherefore full stream of life

upon

all the

November, 1992

t

TIlE COUNSEL

of

Chalcedon

t 13


7/7

redeemed. Sadnessofheartdoesnot

b ~ o n g to the bride who is adorned

forher

hwiJand.. (Rev

.

21:2)

The

respOnsibilityof theconsecration

may

be great; but it

will

only cause the

heart to throb with a stronger pulse

of oy.

Our

pteliminary suggestion

may

perhaps

aSsist

you in the

vowS

you

will

here secretly make

to

Him, who

hasbought you with

His

blood. his

incorpotationwith Ouistdrawsafter

. .

it a corresponding separation

from

theworld. Itisimplied in

theApostle's

enti.re

~ g u m e n t

out,of which the

teittistaken.WecaIinotbepartakers

ofChri$t and

also

of an idoL The

world

h s

its Sacraments, as well as

the the Church. I

will

not specify

them here, but leave ' it to your

educatedconsciencetoascenainwhat

theyare. Thereareformsofpleasure

and pursuits of business, which are

so intensely

of

the world that

everybodyacceptsthemasthebadges

of the world. Thosewho engage in

thernarenaturallyconsnuedasbeing

of hew rid, and belongingto it,just

as

those found at.the sacramental

board are construed to be followers

of Christ, and professors of

His

religion. What I desire to say is, that

these two,are antagonistic. The one

excludes the other, arid

we

cannot

wear the badges ofboth. I desire that

your own spiritual life shall put out

its instinct of recoil from all that

would compromise the interests of

the soul. I wish only

to

impress you

that separation from

evil is

involved

i n t h ~ v e r y n a m e g i v e n i n c r i p t u r e t o

the Churph of theRedeemer; itis the

body that is called from

Consecration to something, is of

courseconsecrationfromsomething.

The

call

which carries you

to

Christ,

takesyou away from leave

behind. What is it that you and I

havegivenup? Inwhatrespectsdoes

the

Master

say of us,

they are

not of ' '

theworld,evenaslamnotciftheworld?

Oohn 17:14) May the anointing

which wehavereceived ofHirn teach

us, this day, what this pregnant

Scripture

means

'

May the unction

from theHoly one

reveal

to us all

that

is involved in the

communion

of the

blood ofChrist, and which will not

allowus

to

eat of thatwhichis"offered

,

n sacrifice unto idolsl

*The first paragraph is a

paraphrase of ,Paltner's first three

paragraphs by

Joe

Morecraft,

Ill.

Q .

OLUMims AND CORTEZ, CONTINUED

feared the Aztec's bloody deathcult.

Eidsmoe graphically describes

demonic Aztec religious practices

and convincingly argues that the

coriflict between ,Cortez and

Montezuma

wasesseruiallyreligious.

Eidsmoe's

work

includes

an

exciting natrative of the Spanish

victory over the Aztecs, Cortez'

relationshipwithhisbeautifulguide,

Dona Marina, ,and his enlightened

attempts to rebuild Mexico

City.

(Cortez even persuaded the king to

ban lawyers from New Spain )

Though he had his share of failings,

as Eidsmoe shows, Cortez was a

genuine Christian.

Ihighly recommend this book. It

is written on a popular level and is

fascinating reading.

It

is

infonnative

and evaluatesevents from a straight-

forward Christian perspective.

Attacks upon Columbus, his

legacy,

and European contributions to

Atnerica will reach a

fever

pitch in

the next months. Get

this

book and

be prepared.a

14

TIlE CQUNSEL of Chalcedon November,

1992

1992 issue 10 - sermons of benjamin palmer: communion of the blood of christ - counsel of chalcedon

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