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Justinus The holy martyr, writing of our faith in his second apology to the unfaithful
Emperor Antonius, sayeth thus of this Blessed Sacrament. “We do not take these things
for common bread, or common drink. But like as by the word of God, Jesus Christ our
saviour being incarnate, had flesh and blood for our salvation, to this food wherewith our
flesh and blood by alteration be nourished after it be consecrate by the same word, we be
taught that it is the flesh and blood of the same Jesus incarnate: for the Apostle in their
books which they call Gospels, did teach that Jesus did so command them, when as he
taking the bread and giving thanks said: do this in remembrance of me, this is my body,
and likewise taking the cup when he had given thanks said, this is my blood and to them
alone did he give them.
Saint Ireneus writeth thus in his fourth booke and 34th Chapter Now shall it appear to
them to be true that Eucharist bread upon which thanks be given, is the body of their
Lord, and the cup of his blood, except they say that he is the son of him that made the
world and a little after he sayeth Now do they affirm that man’s flesh goeth to corruption
and receiveth not life again which is nourished of the body and blood of our Lord.
Therefore either let them change their opinion or abstain from offering from their foresaid
things.
Tertullian also writeth in a book concerning the resurrection of our flesh in this manner:
The flesh eateth the body and blood of Christ that the soul also may be made fat of God.
Likewise, Orgien writeth in his life homily after this manner: When thou doest receive
this holy meate and incorruptible food, when thou does take and enjoy the bread and
cuppe of life, and doeth eat and drink the body and blood of our Lord, then our Lord
entreth under thy house, and therefore humbling thyself, imitate and follow this Centurio
And say with him, Lord, I am not worthy that thou shouldeth enter under my house, for
where he entreth unworthily there he entreth to the damnation of the receiver.
Saint Cyprian In his sermon which he made of the supper of our Lord, readeth thus. The
Sacraments which of olde were signified from the time of Melchizedech are now set
abroade and to the sons of Abraham doing the works of Abraham, the most high Priest
bringeth forth Bread and wine. This is (says he) my body. Of the same bread and wine
according to the visible form they did eat and drink, but before those words, that common
bread did only serve for the nourishing of the body, and did relieve and sustain corporal
life. But after that our Lady said, “Do this in remembrance of me, this is my flesh and this
is my blood, as often it is done with these words, and with this faith, that heavenly and
supersubantial bread and cup, being consecrated with that solemn benediction, is
profitable to life and salvation of the whole man, being both a medicine to heal
infirmities, and a sacrifice to purge iniquities.
Saint Basil in his book of those questions, asketh this question, and aswereth it himself by
and by in these words. With what fear, and with what faith and persuasion of mind,
should we receive the body and blood of Christ: the answer, concerning our fear, we have
the Apostle that sayth, he that eatheth and drinketh unworthily, eateth and drinketh
damnation to himself. And as concerning our faith, it is taught and framed by the words
of our Lord, who said: This is my body which is given for you. Do this in remembrance
of me.
Hesychius an old author writeth thus in his first book the 22nd chapter upon Leviticus. The
sanctifying of the mystical sacrifice and the transaction or changing of it from the things
sensible to things intelligible,ought to be given and ascribed to Christ, who is the true
Priest, that is to say, we ought to grant and impute to him the miracle wrought in them.
For by his virtue and the word pronounced of him, they be sanctified so as they exceed
and pass all the senses of the flesh.
Saint Ambrose sayeth in the 5th Chapter of his fourth book of the sacraments
The sacrament before it be consecrated is bread. But when Christs wordes be come to it,
it is the body of Christ. Last of al hear him saying, take and eat of this all you, this is my
body. And before the words of Christ the cup is full of wine and water, but when the
words of Christ have wrought there is made the blood that redeemed the people.
Therefore see by what manner and sort, the word of Christ is able to convert all things.
Also our Lord Jesus himself doth testify unto us that we receive his body and blood.
Ought we to doubt to his fidelity and testimony.
St Cyril also writeth in his 10th book of the 13th chapter upon St John’s Gospel after this
manner
Like as if a man should mingle one wax melted by the fire to another piece of wax
likewise melted so that one mass or lump be made of them one both: even so by
communicating and receiving of Christ’s body and blood, he is in us and we are in him.
For otherwise it is not possible for this corruptible nature of our bodies to be brought to
life and incorruption, expect the body of natural life be joined it.
Saint Gregory writeth in his 22nd Homily thus, alluding to the pascall Lambe which was
the figure of this sacrament.
What is the blood of the lamb you have learned not now by hearing but by drinking,
which blood is put upon both posts, when it is drunk and received, not only by the mouth
of the body, but also by the mouth of the heart: for the blood of the lambe is put upon
both the posts, when the sacrament of his passion is received with the mouth for
redemption, and also is thought upon with a mindful and attent mind for imitation. For he
that so receiveth the blood of his redeemer that he willl not yet imitate and follow his
passion, he hath put the blood but upon one post, which ought to be put upon both of the
house.