Tuesday, July 16, 2019

Early Christian Quotes on Communion

Early Christian Quotes on Communion


Didache (1st Century) 9:1-5:

Now about the Eucharist: This is how to give thanks:  First in connection with the cup: "We thank you, our Father, for the holy vine of David, your child, which you have revealed through Jesus, your child. To you be glory forever." 
 Then in connection with the piece [broken off the loaf]: "We thank you, our Father, for the life and knowledge which you have revealed through Jesus, your child. To you be glory forever. 
 "As this piece [of bread] was scattered over the hills and then was brought together and made one, so let your Church be brought together from the ends of the earth into your Kingdom. For yours is the glory and the power through Jesus Christ forever." 
 You must not let anyone eat or drink of your Eucharist except those baptized in the Lord's name. For in reference to this the Lord said, "Do not give what is sacred to dogs."


Ignatius’ Letter to the Smyrneans (Late 1st Century or Early 2nd Century) Chapter 7:

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. Those, therefore, who speak against this gift of God, incur death in the midst of their disputes. But it were better for them to treat it with respect, that they also might rise again. It is fitting, therefore, that ye should keep aloof from such persons, and not to speak of them either in private or in public, but to give heed to the prophets, and above all, to the Gospel, in which the passion[of Christ] has been revealed to us, and the resurrection has been fully proved. But avoid all divisions, as the beginning of evils.


Justin Martyr’s Dialog with Trypho (Mid-2nd Century) Chapter 31:

"And the offering of fine flour, sirs," I said, "which was prescribed to be presented on behalf of those purified from leprosy, was a type of the bread of the Eucharist, the celebration of which our Lord Jesus Christ prescribed, in remembrance of the suffering which He endured on behalf of those who are purified in soul from all iniquity, in order that we may at the same time thank God for having created the world, with all things therein, for the sake of man, and for delivering us from the evil in which we were, and for utterly overthrowing principalities and powers by Him who suffered according to His will."


Justin Martyr’s Dialog with Trypho (Mid-2nd Century) Chapter 117: 

…the Eucharist of the bread and the cup…in the remembrance effected by their solid and liquid food, whereby the suffering of the Son of God which He endured is brought to mind.



Justin Martyr’s First Apology (Mid-2nd Century) Chapters 65-66:

But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized [illuminated] person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to genoito [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 

And this food is called among us Eukaristia [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, 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. For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, "This do ye in remembrance of Me, this is My body;" and that, after the same manner, having taken the cup and given thanks, He said, "This is My blood;" and gave it to them alone.


Fragments of Irenaeus (Late 2nd Century) Paragraph 37:
The oblation of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure. For we make an oblation to God of the bread and the cup of blessing, giving Him thanks in that He has commanded the earth to bring forth these fruits for our nourishment. And then, when we have perfected the oblation, we invoke the Holy Spirit, that He may exhibit this sacrifice, both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these antitypes may obtain remission of sins and life eternal.



Cyprian’s Letter to the People (Mid-3rd Century) Paragraph 2:

I hear that certain of the presbyters, neither mindful of the Gospel nor considering what the martyrs have written to me, nor reserving to the bishop the honour of his priesthood and of his dignity, have already begun to communicate with the lapsed, and to offer on their behalf, and to give them the eucharist, when it was fitting that they should attain to these things in due course. For, as in smaller sins which are not committed against God, penitence may be fulfilled in a set time, and confession may be made with investigation of the life of him who fulfils the penitence, and no one can come to communion unless the hands of the bishop and clergy be first imposed upon him; how much more ought all such matters as these to be observed with caution and moderation, according to the discipline of the Lord, in these gravest and extremest sins!



Cyprian’s Letter to Caecilius (Mid-3rd Century) Paragraphs 2, 9, 11-13:

…in offering the cup, the tradition of the Lord must be observed, and that nothing must be done by us but what the Lord first did on our behalf, as that the cup which is offered in remembrance of Him should be offered mingled with wine. For when Christ says, “I am the true vine,” the blood of Christ is assuredly not water, but wine; neither can His blood by which we are redeemed and quickened appear to be in the cup, when in the cup there is no wine whereby the blood of Christ is shown forth, which is declared by the sacrament and testimony of all the Scriptures…

[After speaking of the waters of baptism] …we find that the cup which the Lord offered was mixed [with water], and that that was wine which He called His blood. Whence it appears that the blood of Christ is not offered if there be no wine in the cup, nor the Lord’s sacrifice celebrated with a legitimate consecration unless our oblation and sacrifice respond to His passion. But how shall we drink the new wine of the fruit of the vine with Christ in the kingdom of His Father, if in the sacrifice of God the Father and of Christ we do not offer wine, nor mix the cup of the Lord by the Lord’s own tradition?...

…I wonder very much whence has originated this practice, that, contrary to evangelical and apostolical discipline, water is offered in some places in the Lord’s cup, which water by itself cannot express the blood of Christ…doubtless the Lord’s cup so inebriates them that drink, that it makes them sober; that it restores their minds to spiritual wisdom; that each one recovers from that flavour of the world to the understanding of God; and in the same way, that by that common wine the mind is dissolved, and the soul relaxed, and all sadness is laid aside, so, when the blood of the Lord and the cup of salvation have been drunk, the memory of the old man is laid aside, and there arises an oblivion of the former worldly conversation, and the sorrowful and sad breast which before was oppressed by tormenting sins is eased by the joy of the divine mercy; because that only is able to rejoice him who drinks in the Church which, when it is drunk, retains the Lord’s truth…

…the divine Scripture in the Apocalypse declares that the waters signify the people, saying, “The waters which thou sawest, upon which the whore sitteth, are peoples and multitudes, and nations of the Gentiles, and tongues,” which we evidently see to be contained also in the sacrament of the cup.

For because Christ bore us all, in that He also bore our sins, we see that in the water is understood the people, but in the wine is showed the blood of Christ. But when the water is mingled in the cup with wine, the people is made one with Christ, and the assembly of believers is associated and conjoined with Him on whom it believes; which association and conjunction of water and wine is so mingled in the Lord’s cup, that that mixture cannot any more be separated. Whence, moreover, nothing can separate the Church—that is, the people established in the Church, faithfully and firmly persevering in that which they have believed—from Christ, in such a way as to prevent their undivided love from always abiding and adhering…just as, on the other hand, the body of the Lord cannot be flour alone or water alone, unless both should be united and joined together and compacted in the mass of one bread; in which very sacrament our people are shown to be made one, so that in like manner as many grains, collected, and ground, and mixed together into one mass, make one bread; so in Christ, who is the heavenly bread, we may know that there is one body, with which our number is joined and united.

- - -

Find more of what the early Christians thought on my Christian History page!





No comments:

Post a Comment