Kenneth J. Howell. John Chrysostom, Theologian of the Eucharist. Patristic Theology series. Washington, DC: Catholic University of America Press, 2024. 344 pages. Paperback or ebook, $34.95. ISBN: 978-0813238425. Reviewed by Steve W. Lemke, B. H. Carroll Theological Seminary, Arlington, TX 76010.

Kenneth Howell is Academic Director of the Eucharist Project and President of the Pontifical
Studies Foundation. This work on John Chrysostom displays his profound knowledge of
Catholic theology, Patristic thought, and ancient Greek. John Chrysostom is incredibly well-
researched and well-written. It seems that no book or article on this topic escapes Howell’s
notice, and he interacts ably with these interlocutors. His knowledge of all of Chrysostom’s
extant texts, as well as the history of interpretation of these ancient manuscripts, is impressive.
Although Chrysostom is best known as an outstanding preacher, Howell argues that this church
father of the East was more of a theologian than is commonly supposed. Although Chrysostom
did not write doctrinal works such as his Cappadocian colleagues, when examined closely, his
sermons do reflect theological depth. In particular, Howell asserts, Chrysostom addresses the
eucharist more than any other church father.

The first section of the book describes the “anticipation” of the eucharist in the preaching of
Chrysostom, addressing Old Testament precursors to the eucharist and harbingers of the
eucharist in the earthly life of Jesus. For Chrysostom, the primary precursor to the eucharist in
the Old Testament was the “union of heaven and earth” described in Isaish’s vision of God in the
temple (Isaiah 6). The church father saw this divine-human encounter as a reality in every
practice of the eucharist. In the gospels, Jesus’ teachings in John 6 were a foretaste of the later
Lord’s Supper. The Bishop of Constantinople highlighted three doctrinal concepts that
profoundly shaped his entire discussion of the eucharist: God’s infinite love for persons
(philanthropia), and Jesus’ condescension in the incarnation (sugkatabasis), both constitutive of
God’s overall plan of salvation (oikonomia).

The second section of the book highlights the “presence” of Christ in the eucharist. Howell
argues that although Chrysostom did not use the term “real presence” to describe Christ’s
presence in the eucharist, his sermons clearly articulate this doctrine, based particularly on a
literal reading of John 6. An informative chapter is also included on the crucial role of priests in
the eucharist, drawn largely from Chrysostom’s treatise On the Priesthood. The church father
contrasts the objective and subjective sides of the priesthood. The objective side of the eucharist
reflects the indispensability of the priest in invoking the Holy Spirit to transform the bread and
wine to Jesus’ body and blood, the epiclesis. Howell downplays the different views of East and
West on what actually causes transubstantiation – the East highlighting the invocation of the
Holy Spirit, the West highlighting repeating the words of Christ in the original Lord’s Supper.
Howell notes that both traditions included both of these references in their respective liturgies, so
the distinction was more of emphasis than polar opposition. The subjective side of the priesthood
addresses the priest’s purity in preparation for the eucharist, particularly in resisting temptations
to arrogance, money, or sexual impurity. However, Chrysostom is well aware of priests who fail,
but based on the objective side of the priesthood, he affirms that even the eucharist performed by
immoral priests is still valid.

The final section of the book completes the movement from the “axis of anticipation” to the
“axis of participation.” Chrysostom preached numerous sermons on the proper attitudes and
moral preparation required of each participant in the eucharist. He chastised congregants who
skipped the eucharist or approached it casually. However, the bishop’s sternest words were to
castigate those who practiced mnesiakakia – holding a grudge or unforgiveness. Chrysostom did
not believe anyone could approach the eucharist while in a spirit of unforgiveness, based on
Jesus’ admonition immediately after the Model Prayer that God would not forgive those who
were unforgiving (Matt. 6:14). Indeed, one’s very salvation required overcoming mnesiakakia.
Chrysostom also deplored greed, calling for mercy and charity toward those who are poor. The
book concludes with a helpful bibliography, index, and list of the sermons and writings of
Chrysostom.

This review has touched only the high points of this remarkable work, necessarily underreporting
the depth and richness of this volume. John Chrysostom: Theologian of the Eucharist is certainly
must-read material for Patristics scholars, but it is also valuable for all Catholics to occasion an
opportunity to think through their beliefs and practices regarding the eucharist. Highly
recommended.