The Early Church Fathers on the Eucharist

In modern times, one of the most questioned and debated issues of the Catholic Church is the True Presence of Christ in the Holy Eucharist. Without a doubt, this issue is the greatest dividing factor between Catholicism and Protestantism. Some Protestants would claim the Church created the teaching of the True Presence, declaring that this belief was not present within the Early Church. However, this pivotal teaching of the Church stems directly from Christ and the Apostolic Church. When Christ established the Church through his Apostles, He instituted the Sacrament of the Eucharist at the Last Supper. In turn, this great Sacrament was handed down from the early Church to the present age, passing from generation to generation through apostolic succession and tradition. We can clearly observe the teaching of the Eucharist in the early Church through reading the works of the Church Fathers. 

The early Church Fathers were men who defended and explained the Faith during the times of the early Church. These individuals lived the faith by spreading the Gospel message as it was handed down by Christ to His Apostles. Several of the early Church Fathers knew the Apostles directly; thus, they are termed “Apostolic Fathers.”1 Several notable early Church Fathers include St. Ignatius of Loyola, St. Justin Martyr, and St. Irenaeus of Lyons. Each of these Fathers of the early Church had distinctive teaching on the topic of the Holy Eucharist. 
The early Church Fathers spoke of the Church’s initial reception of the Eucharist. St. Justin Martyr (c. 100-165 A.D) explains that the Eucharist was given to us from Christ at the Last Supper. This was recorded in the Gospels by the Apostles. St. Justin explains that when one receives the Eucharist, it is truly Christ, for “we do not receive these things as common bread … the food eucharistized through the word of prayer ... is the flesh and blood of that Jesus who became incarnate.”2 Thus, partaking  in the Eucharist is partaking in a tradition which was instituted by Christ Himself. This tradition is not of man, but of God; as a result, the Church has continued the tradition of the Eucharist throughout the ages. This teaching has been handed down from Christ to his Apostles and to our current generation. However, the Sacrament of the Eucharist is not a mere “teaching” or “tradition;” rather, it is the center of our faith, the “source and summit” of our Christian life.3 Christ explained in the Gospels, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.”4 Thus, this teaching is of importance to the Fathers because it was of importance to Christ Himself. 

Saint Ignatius of Antioch lived during the first century of the Church. Ignatius is an Apostolic Father since he knew the Apostle John. Ignatius wrote several letters near A.D. 110 which are notable for their contributions to the faith of the early Church.5 Regarding the Eucharist, Saint Ignatius explained, “Take care, then, to partake of one Eucharist; for, one is the Flesh of Our Lord Jesus Christ, and one the cup to unite us with His Blood.”6 Ignatius sternly warned against those who denied the True Presence of Christ in the Eucharist, stating that “The Eucharist is the Flesh of our Savior Jesus Christ, which suffered for our sins, and which the Father in His loving-kindness raised from the dead.”7 Ignatius clearly did not believe the Eucharist to be a symbolic or supplementary aspect of the Faith; rather, he saw belief in the Eucharist as necessary for one’s salvation. He explained that even the angels above have the choice to either believe in the Flesh of Christ or to be damned.8 

Since the early Church Fathers believed in the True Presence of the Eucharist, they honored and protected the faithful’s reception of Communion. On the topic of the Eucharist, the Didache (c. 90 A.D.) explains, “Only let those who are baptized in the name of the Lord eat and drink at your eucharists.”9 Similarly, St. Justin Martyr explains, “this food is called among us eucharist, of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing that is for the remission of sins and for rebirth.”10 Clearly, the early Church believed that partaking in the Eucharist was very solemn and modeled one’s ascent (or “amen”) to all the Church teaches. This parallels the current Catholic teaching that, due to the great seriousness of the Eucharist, only those who have given their life to Christ through Baptism may choose to receive the Eucharist. This teaching is not harsh or exclusive; rather, it shows us that receiving the Eucharist is an act of surrender to God, appropriate only when one has surrendered their life through Baptism and received cleansing from sin through the graces of that sacrament.11

Saint Irenaeus (c. 140-202 A.D.) strongly defends the Presence of Christ in the Eucharist in Against the Heresies, explaining, “the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made.”12 Clearly, the early Church firmly held to the True Presence of Christ in the Holy Eucharist. Yet, one may wonder if the early Church celebrated the Eucharist in the Holy Mass like the Church does today. The writings of St. Justin Martyr described the liturgy of the early Church in a manner strikingly parallel to the Mass we celebrate today. By reading the words of St. Justin, one can perceive the various parts of the Mass which are present in our current liturgy. For greater clarity, the sections of the Mass have been added in parentheses. The saint explains … 

On the day we call the day of the sun, all who dwell in the city or country gather in the same place. (Worship occurs on Sunday)

The memoirs of the apostles and the writings of the prophets are read, as much as time permits. (The Liturgy of the Word) 

When the reader has finished, he who presides over those gathered admonishes and challenges them to imitate these beautiful things. (The Homily)

Then we all rise together and offer prayers for ourselves . . . and for all others, wherever they may be, so that we may be found righteous by our life and actions, and faithful to the commandments, so as to obtain eternal salvation. When the prayers are concluded we exchange the kiss. (General Intercessions)

Then someone brings bread and a cup of water and wine mixed together to him who presides over the brethren. (The Offertory)

He takes them and offers praise and glory to the Father of the universe, through the name of the Son and of the Holy Spirit and for a considerable time he gives thanks (in Greek: eucharistian) that we have been judged worthy of these gifts. (Preparation of the Altar, Eucharistic Prayer)  

When he has concluded the prayers and thanksgivings, all present give voice to an acclamation by saying: 'Amen.' (The Great “Amen”)

When he who presides has given thanks and the people have responded, those whom we call deacons give to those present the "eucharisted" bread, wine and water and take them to those who are absent.”13 (Reception of Communion)

After reading the words of St. Justin Martyr, it is undeniable that today’s Catholics uphold the ancient tradition instituted by Christ when we celebrate the Eucharist at the Holy Mass. The writings of the Fathers attest to both the True Presence of Christ and the structure of the Mass in our current liturgy. As Catholics, we should recognize how truly blessed we are to have the great gift of the Eucharist. Indeed, God is with us through this Most Blessed Sacrament. As Christ Himself stated, “I will not leave you orphans, I will come to you.”14 

Endnotes

1 John Vidmar, _The Catholic Church Through the Ages: A History,_ (New York: Paulist Press, 2005), 46. 

2 St. Justin Martyr: The First and Second Apologies, trans. Leslie William Barnard, (New York: Paulist Press, 1997), 66.

3 Catechism of the Catholic Church, 2nd ed., (Washington, DC: United States Catholic Conference, 2000), 1324.

4 John 6:53, NIV. 

5 Alan Schreck, _The Compact History of the Catholic Church_, (Ann Arbor: Servant Books, 1987), 17. 

6 The Epistles of St. Clement of Rome and St. Ignatius of Antioch, trans. James A. Kleist, (New York: Paulist Press, 1946), Letter to the Philadelphians, 4:1.

7 The Epistles of St. Clement of Rome and St. Ignatius of Antioch, trans. James A. Kleist, (New York: Paulist Press, 1946), To the Smyrnaeans, 7:1. 

8 The Epistles of St. Clement of Rome and St. Ignatius of Antioch, trans. James A. Kleist, (New York: Paulist Press, 1946), To the Smyrnaeans, 6:1. 

9 Thomas O’Loughlin, The Didache: A Window on the Earliest Christians, (Grand Rapids: Baker Academic, 2010) 92. 

10 St. Justin Martyr: The First and Second Apologies, trans. Leslie William Barnard, (New York: Paulist Press, 1997), 66. 

11 CCC, 1322.

12 Saint Irenaeus of Lyons, “Against Heresies,” New Advent, Book V, Chapter 2, http://www.newadvent.org/fathers/0103502.htm

13 CCC, 1345.

14 Jn 14:18, NIV.