If the Lord were from other than the Father (and thus capable of performing miracles), how could He rightly take bread, which is of the same creation as our own, and confess it to be His Body and affirm that the mixture in the cup is His Blood? When, therefore, the mixed cup (wine and water) and the baked bread receives the Word of God and becomes the Eucharist, the Body of Christ, and from these the substance of our flesh is increased and supported, how can they say that the flesh is not capable of receiving the gift of God, which is nourished by the Body and Blood of the Lord, and is in fact a member of Him?" St. Irenaeus, "Against Heresies," 189 A.D.
"I have not come to bring peace but a sword."
"Take from my hand this cup of fiery wine and make all the nations to whom I send you drink it. When they have drunk it they will vomit and go mad; such is the sword that I am sending among therm."
"From his mouth there went a sharp sword with which to smite the nations"
"Take this cup of wine and drink it, all of you.. This is a cup of my blood,
the blood of the covenant."
"Just art thou, in these thy judgments, thou Holy One who art and wast; for they shed the blood of thy people and of thy prophets and thou hast given them blood to drink."
"I will force your oppressors to eat their own flesh and make them drunk on their own blood as if with new wine. Then all flesh shall know that I, the Lord, am your savior and your redeemer, the Mighty One of Jacob."
The belief that the bread and wine that form the matter of the Eucharist become the body and blood of Christ appears to have been widespread from an early date, with early Christian writers referring to them as his body and the blood. They speak of them as the same flesh and blood which suffered and died on the cross.[8][9]
The short document known as the
Teaching of the Apostles or
Didache, which may be the earliest Christian document outside of the
New Testament to speak of the Eucharist, says, "Let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, 'Give not that which is holy to the dogs'."
[10]
A letter by
Ignatius of Antioch to the Romans, written in about AD 106 says: "I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink of God, namely His blood, which is incorruptible love and eternal life."
[11]
Writing to the Christians of Smyrna in the same year, he warned them to "stand aloof from such heretics", because, among other reasons, "they abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again."
[8]
In about 150,
Justin Martyr, referring to the Eucharist, wrote: "Not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh."
[12]
In about AD 200, Tertullian wrote: "Having taken the bread and given it to His disciples, He made it His own body, by saying, This is my body, that is, the figure of my body. A figure, however, there could not have been, unless there were first a veritable body. An empty thing, or phantom, is incapable of a figure. If, however, (as Marcion might say) He pretended the bread was His body, because He lacked the truth of bodily substance, it follows that He must have given bread for us."
[13]
The
Apostolic Constitutions (compiled c. 380) says: "Let the bishop give the oblation, saying, The body of Christ; and let him that receiveth say, Amen. And let the deacon take the cup; and when he gives it, say, The blood of Christ, the cup of life; and let him that drinketh say, Amen."
[14]
Ambrose of Milan (died 397) wrote:
Perhaps you will say, "I see something else, how is it that you assert that I receive the Body of Christ?" ... Let us prove that this is not what nature made, but what the blessing consecrated, and the power of blessing is greater than that of nature, because by blessing nature itself is changed. ... For that sacrament which you receive is made what it is by the word of Christ. But if the word of Elijah had such power as to bring down fire from heaven, shall not the word of Christ have power to change the nature of the elements? ... Why do you seek the order of nature in the Body of Christ, seeing that the Lord Jesus Himself was born of a Virgin, not according to nature? It is the true Flesh of Christ which was crucified and buried, this is then truly the Sacrament of His Body. The Lord Jesus Himself proclaims: "This Is My Body." Before the blessing of the heavenly words another nature is spoken of, after the consecration the Body
is signified. He Himself speaks of His Blood. Before the consecration it has another name, after it is called Blood. And you say, Amen, that is, It is true. Let the heart within confess what the mouth utters, let the soul feel what the voice speaks.
[9]
Other fourth-century Christian writers say that in the Eucharist there occurs a "change",
[15] "transelementation",
[16] "transformation",
[17] "transposing",
[18] "alteration"
[19]of the bread into the body of Christ.
In AD 400,
Augustine quotes Cyprian (AD 200): "For as Christ says 'I am the true vine,' it follows that the blood of Christ is wine, not water; and the cup cannot appear to contain His blood by which we are redeemed and quickened, if the wine be absent; for by the wine is the blood of Christ typified, ..."
[20]
Transubstantiation - Wikipedia