Is "becoming Christ" a literal teaching?

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When we consume the literal body & blood, soul & divinity of Christ, it is taught that we become “a Christ”. Is this teaching also a literal one: that is, that our actual body undergoes a literal but hidden transformation to becoming “flesh of my flesh, and bone of my bone” to Christ, just as Adam declared upon seeing Eve?

Do the benefits of Eucharist include a bodily transformation?
 
When we consume the literal body & blood, soul & divinity of Christ, it is taught that we become “a Christ”. Is this teaching also a literal one: that is, that our actual body undergoes a literal but hidden transformation to becoming “flesh of my flesh, and bone of my bone” to Christ, just as Adam declared upon seeing Eve?

Do the benefits of Eucharist include a bodily transformation?
I would suggest that “literal” is not a useful word to describe a teaching.
 
It made me think of this anecdote from the biography of St. Catherine d’Ricci:
But the most wonderful fact recorded, of this kind, is the conversion from incredulity of the same Sister Euphrasia’s own sister, Gabriella Mascalzoni. She was also devotedly fond of the saint, and suffered greatly at heart from feeling unable to believe in her ecstasies. One day Catherine, meeting Gabriella at the door of a little oratory in the convent, asked her the time; and when she replied that she did not know, begged her to go and look at the clock and bring back word. The saint then went into the Oratory, began to pray, and fell almost at once into an ecstasy. When Sister Gabriella came back and found her in this state there being no one else present to notice she fell on her knees before her holy companion, and fervently entreated our Lord to have pity on her, and to remove from her heart the hardness that made her always doubt about these raptures. Then, raising her eyes to Catherine’s face, what did she behold but the Face of Jesus Christ Himself, with the long hair and the beard belonging to our representations of Him! Seized with fear, the sister would have fled at the sight; but the saint without breaking through her ecstasy placed both hands on Euphrasia’s shoulders and held her back, looking straight into her eyes. Then she said: “Who do you think I am? Jesus, or Catherine?” The poor child, yet more frightened now, gave a cry that was heard by many of the community; and all who had heard came hastily running into the Oratory, whilst Euphrasia felt constrained to make answer: " You are Jesus!" Three times did she have to give the same reply to the same question asked by the Estatica; and then an immense joy suddenly flooded her heart, for she had in that moment gained the absolute certainty of Catherine’s great sanctity and the reality of her ecstasies. She afterwards told her companions that never in her whole life had she beheld any beauty to compare with the beauty of Christ’s Face, as she saw it in the place of Catherine’s.*
Benedict XIV, speaking from that seat which has the privilege of passing infallible judgments on the actions of the saints, expresses himself as follows concerning this marvelous phenomenon:
"Jesus Christ, wishing to show how far the union of thought and will between Himself and Catherine reached, placed a glorious sign of it on her face, by transforming it to a living image and perfect likeness of His own Face; so that those who saw Catherine thought they beheld the Son of God and the Son of Man."
The saint herself gave the same interpretation of the marvel, in her own naive and graceful manner, to her fortunate confidante Maddalena Strozzi, who had and, clearly, never failed to use the right of questioning her upon the innermost secrets of her life. Sister Maddalena having asked how such a change of countenance as this could possibly be made, Catherine replied in the beautiful words of St John: **" Do you not know that ’ he who dwells in charity dwells in God, and God in him’ ?" **
  • Compendia dMa Vita, etc., cap. vi, p. 32. t Bull of Canonization.
 
I think that becoming a Christ though Holy Communion is meant to be taken in a spiritual, rather than physical, sense. We become a Christ through the many graces that are received in Holy Communion in that we imitate Christ’s virtues, thereby becoming a Christ by how closely we imitate Him. The reception of Holy Communion doesn’t really have any effect on our bodies as its aim is chiefly the nourishment of our souls.
 
I think that becoming a Christ though Holy Communion is meant to be taken in a spiritual, rather than physical, sense. We become a Christ through the many graces that are received in Holy Communion in that we imitate Christ’s virtues, thereby becoming a Christ by how closely we imitate Him. The reception of Holy Communion doesn’t really have any effect on our bodies as its aim is chiefly the nourishment of our souls.
This is very lucid, worded very well.

-Tim-
 
There is another reference that is often accredited to St. Augustine, and most recently quoted by Pope Benedict XVI in his encyclical, Sacramentum Caritatis::

36. The Eucharistic celebration, the work of "Christus Totus"

The “subject” of the liturgy’s intrinsic beauty is Christ himself, risen and glorified in the Holy Spirit, who includes the Church in his work. (109) Here we can recall an evocative phrase of Saint Augustine which strikingly describes this dynamic of faith proper to the Eucharist. The great Bishop of Hippo, speaking specifically of the eucharistic mystery, stresses the fact that Christ assimilates us to himself: "The bread you see on the altar, sanctified by the word of God, is the body of Christ. The chalice, or rather, what the chalice contains, sanctified by the word of God, is the blood of Christ.

In these signs, Christ the Lord willed to entrust to us his body and the blood which he shed for the forgiveness of our sins. If you have received them properly,** “you yourselves are what you have received.” **
 
This is something mentioned in St Augustine’s Confessions and also explained in the most recent book by Scott Hahn that I’m reading.

In Confessions it is said that just as when we eat food, that food is turned into ourselves (scientifically speaking, this is exactly what happens), when we eat Christ, rather than Christ turning into us, we are turned into Christ.

I wasn’t sure how I was suppose to precisely interpret it though. Whether this is referring to the grace Christ infuses in us, or if an actual miraculous transformation is occurring in our bodies. Obviously we still retain our individuality as a person (Christ remains his own person, and we remain our own person), but we would share in the nature of Christ. So that, when Christ beholds us as his Bride, he can declare with joy, “Flesh of my flesh, and bone of my bones!”
 
A mystery, as always where HE is concerned!

Obviously, our DNA and blood-type, etc, remain unchanged. We do not come to physically resemble Him.

But I** <3** the idea that we become “flesh of His flesh”!!!

ICXC NIKA.
 
When we consume the literal body & blood, soul & divinity of Christ, it is taught that we become “a Christ”. Is this teaching also a literal one: that is, that our actual body undergoes a literal but hidden transformation to becoming “flesh of my flesh, and bone of my bone” to Christ, just as Adam declared upon seeing Eve?

Do the benefits of Eucharist include a bodily transformation?
INTERNATIONAL THEOLOGICAL COMMISSION

COMMUNION AND STEWARDSHIP:

Human Persons Created in the Image of God
29. The central dogmas of the Christian faith imply that the body is an intrinsic part of the human person and thus participates in his being created in the image of God. The Christian doctrine of creation utterly excludes a metaphysical or cosmic dualism since it teaches that everything in the universe, spiritual and material, was created by God and thus stems from the perfect Good. Within the framework of the doctrine of the incarnation, the body also appears as an intrinsic part of the person. The Gospel of John affirms that “the Word became flesh (sarx),” in order to stress, against Docetism, that Jesus had a real physical body and not a phantom-body. Furthermore, Jesus redeems us through every act he performs in his body. His Body which is given up for us and His Blood which is poured out for us mean the gift of his Person for our salvation. Christ’s work of redemption is carried on in the Church, his mystical body, and is made visible and tangible through the sacraments. The effects of the sacraments, though in themselves primarily spiritual, are accomplished by means of perceptible material signs, which can only be received in and through the body. This shows that not only man’s mind but also his body is redeemed. The body becomes a temple of the Holy Spirit. Finally, that the body belongs essentially to the human person is inherent to the doctrine of the resurrection of the body at the end of time, which implies that man exists in eternity as a complete physical and spiritual person.

http://www.vatican.va/roman_curia/c...th_doc_20040723_communion-stewardship_en.html
 
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