5 • A final paper of 2000-3000 words, or the equivalent of

5

• A final paper of 2000-3000 words, or the equivalent of 8-12 pages double spaced, 12 point Times New Roman Font, with 1½ inch margin on the left, and 1 inch margins elsewhere. The term paper is to be uploaded by August 1 at 12:00pm PST, no exceptions. All papers should follow Turabian-Style Documentation format for footnotes, endnotes and bibliography, as explained in your prerequisite to this course, Introduction to Theological Research and Writing
• Any delays in submission will result in an automatic deduction of a grade.

Thesis Statement: This study will show that the doctrine of the Eucharist as the actual body and blood of Christ has been a core element of Christian theology since the earliest Church Fathers.

Outline

The writings of the early Church fathers, Justin Martyr, St. Ignatius of Antioch, Irenaeus, and St. Cyril of Alexandria will be analyzed and compared for doctrine on the eucharist to establish the earliest beliefs on the matter.

The eucharist has many references in the New Testament, with Mark 14:22–24, Luke 22:19–20, and John 6:35 being key. In John 6:51–58, there is a passage in which Jesus says:

“Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink.”

Establishing there was strong evidence through the gospel narratives for Jesus initiating the eucharist, the key question arose over whether the bread and wine were symbolic or whether they were literally transformed into the body and blood of Christ during the eucharist. St. Cyril of Alexandria, the great theologian, held a strong belief in the actual presence of Christ in the Eucharist. During the Eucharistic service, St. Cyril’s mystical transformation of the bread and wine into the flesh and blood of Christ was centred around his theological teachings, particularly his opposition to the Nestorian heresy. For St. Cyril, the Eucharist was a real sacrament that allowed people to experience Christ’s divine life, not just a symbolic feast (Krause).

St. Justin Martyr, 100 AD–165 AD, is the earliest central defender of the position that the eucharist is the actual blood and body of Christ; he showed the real presence of Christ in the eucharist service. In his “Apology” to the Roman authorities, Justin defends Christianity against the charge of cannibalism. In his writing, Justin does not step aside from the aspect of eating and drinking the body and blood of Christ. Justin writes:

“We have been taught that the food consecrated by word of prayer that comes from him, from which our flesh and blood are nourished by transformation, is the flesh and blood of the incarnate Jesus” (D. Ambrosio, 67).

This essay will present further evidence from Justin, showing how he crafted his argument and defended this belief to the Romans.

Next, Ignatius of Antioch was a co-worker with the Apostle John. In around 110 AD, before he was martyred in Rome, he wrote a series of letters to the early churches. In the letter to the Smyrnaeans, he recognizes that there are those who deny the transformation of the eucharist service; these Christians he denounces as heretics: “Take note of those who hold heterodox opinions. They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Saviour Jesus Christ, flesh that suffered for our sins” (Geiger, 122). This is notable as it begins to confirm that, at this early date, there was a divergence of opinion between the official stance and those considered more unorthodox. The letter of Jude (circa 70 AD) also warns of false messengers; so soon after Christ ascended to heaven, there were theological differences of opinion.

Lastly, turning to Irenaeus, he was a bishop in the second century. Irenaeus was disputing with the Gnostics, who looked to deny the actual transformation of bread and wine. He saw the bread as no longer common bread but transformed by the service. He presented the eucharist as both of earth and of the heavens. Thus, the bread is earthly in its look and taste, but it is heavenly too in the way it transforms during the eucharist (Rordorf).

In summary, these early Church fathers placed great emphasis on the significance of partaking in the Eucharist to enter into Christ’s divine existence and experience a mystical union with Him. Their writings reflect the early belief and comprehension of this theology in the early Christian Church and establish a strong foundation for the Catholic and Orthodox traditions’ continued allegiance to the notion that Christ is present in the Eucharist.

Preliminary Works Cited

D’Ambrosio, Marcellino. When the Church Was Young: Voices of the Early Fathers. United Kingdom, Franciscan Media, 2014.

Feingold, Lawrence. The Eucharist: Mystery of Presence, Sacrifice, and Communion. United States, Emmaus Academic, 2018.

Geiger Bsn, R. L. Journey to the Heart of Jesus: A Bible Study and Meditation for Christians. United States, Author Solutions, Incorporated, 2012.

Kaye, John. Some Account of the Writings and Opinions of Justin Martyr. United Kingdom, F. and J. Rivington, 1853.

Krause, M. J., & Porter, W. (2020). Early Christianity and the Eucharist. Journal Worship. Org, 94, 265-280. https://www.academia.edu/download/44952359/Early_Christianity_and_the_eucharist.pf

Lovasik, Lawrence George. The Basic Book of the Eucharist. United States, Sophia Institute Press, 2001.

Rordorf, Willy. The Eucharist of the Early Christians. United States, Liturgical Press, 2001.