Pharaohs would make doubly sure with granite sarcophagus and massive pyramid.
What Gregory of Nyssa laboured to expound and enforce was accepted and popularly preached by Chrysostom, and it became henceforth the normal doctrine of the Church. The West was not slow to adopt the same ideas. We have movements towards them in the writings of Hilary; and Ambrose tells strange things of the magical efficacy of the sacred elements. Still, with this doctrine which meant so much for the Latin Church in all subsequent ages, as with so many other doctrines, it was the Greek theologians who first gave definite expression to it. Nevertheless, belief in transubstantiation did not make way without difficulties and objections in some quarters. For instance, Palladius tells of an old monk near Scetis who much distressed two of his comrades by being unable to accept it. They agreed to pray for a week that the doubter might be enlightened. "And the Lord hearkened to both," says Palladius. "And when the week was fulfilled they came on the Lord's Day to the church, and the three stood together alone on one seat, and the old man was in the middle. And their eyes were opened, and when the bread was placed on the holy table, it appeared to the three only as a child, and when the presbyter stretched out his hand to break the bread, lo! an angel of the Lord came down from heaven with a sword and slew the child as a sacrifice,[1] and emptied its blood into the cup. But when the presbyter brake the bread into small portions, the angel also began to cut out of the child small portions; and as they drew near to partake of the holy things there was given, to the old man alone, bleeding flesh; and he cried out, saying, 'I believe. Lord, that the bread is Thy body and the cup Thy blood.' And straightway the flesh in his hand became bread according to the mystery, and he partook, giving thanks to God. And the old men say to him, 'God knew man's nature, that it cannot eat raw flesh, and on this account transmuted[2] the body into bread and His
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