What is the Eucharist? (Lord's Supper)

Since then He Himself declared and said of the Bread, This is My Body , who shall dare to doubt any longer? And since He has Himself affirmed and said, This is My Blood , who shall ever hesitate, saying, that it is not His blood?

Cyril of Jerusalem, Cyril of Jerusalem, *The Catechetical Lectures of S. Cyril* 26 (Nicene and Post-Nicene Fathers, Series 2, Vol. 7)

In the first place, the holy Synod teaches, and openly and simply professes, that, in the august sacrament of the holy Eucharist, after the consecration of the bread and wine, our Lord Jesus Christ, true God and man, is truly, really, and substantially contained under the species of those sensible things. For neither are these things mutually repugnant,—that our Saviour himself always sitteth at the right hand of the Father in heaven, according to the natural mode of existing, and that, nevertheless, he be, in many other places, sacramentally present to us in his own substance, by a manner of existing, which, though we can scarcely express it in words, yet can we, by the understanding illuminated by faith, conceive, and we ought most firmly to believe, to be possible unto God: for thus all our forefathers, as many as were in the true Church of Christ, who have treated of this most holy Sacrament, have most openly professed, that our Redeemer instituted this so admirable a sacrament at the last supper, when, after the blessing of the bread and wine, he testified, in express and clear words, that he gave them his own very body, and his own blood, words which,—recorded by the holy Evangelists, and afterwards repeated, by Saint Paul, whereas they carry with them that proper and most manifest meaning in which they were understood by the Fathers,—it is indeed a crime the most unworthy that they should be wrested, by certain contentious and wicked men, to fictitious and imaginary tropes, whereby the verity of the flesh and blood of Christ is denied, contrary to the universal sense of the Church, which, as the pillar and ground of truth, has detested, as satanical, these inventions devised by impious men; she recognizing, with a mind ever grateful and unforgetting, the most excellent benefit of Christ.

Council of Trent, Council of Trent, *Canons and Dogmatic Decrees of the Council of Trent* Session 13, ch. I

7. Worthy receivers, outwardly partaking of the visible elements, in this sacrament, do then also, inwardly by faith, really and indeed, yet not carnally and corporally but spiritually, receive, and feed upon, Christ crucified, and all benefits of his death: the body and blood of Christ being then, not corporally or carnally, in, with, or under the bread and wine; yet, as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.

Westminster Assembly, Westminster Assembly, *Westminster Confession of Faith* 29.7

The Communion is a Sacrament, in which the believer, under the forms of bread and wine, partakes of the very Body and Blood of Christ, to everlasting life. 316. How was this Sacrament instituted? Jesus Christ, immediately before his passion, consecrated it for the first time, exhibiting in it by anticipation a lively image of his sufferings for our salvation; and after having administered it to the Apostles, he gave them at the same time a commandment ever after to perpetuate this Sacrament.

Philaret of Moscow, Philaret of Moscow, *The Longer Catechism of the Orthodox, Catholic, Eastern Church* q. 315–327

Our own eyes and our own tongues tell us that the bread is bread and the wine is wine, after consecration as well as before. Our Lord never requires us to believe that which is contrary to our senses. The doctrine of transubstantiation is therefore false and unscriptural.

J.C. Ryle, Ryle, *Expository Thoughts on Luke* Luke 24:36-43 (Expository Thoughts on the Gospels, Vol. 3)

“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. Hence God speaks by the mouth of Malachi, one of the twelve [prophets], as I said before, about the sacrifices at that time presented by you: ‘I have no pleasure in you, saith the Lord; and I will not accept your sacrifices at your hands: for, from the rising of the sun unto the going down of the same, My name has been glorified among the Gentiles, and in every place incense is offered to My name, and a pure offering: for My name is great among the Gentiles, saith the Lord: but ye profane it.’ [So] He then speaks of those Gentiles, namely us, who in every place offer sacrifices to Him, i.e., the bread of the Eucharist, and also the cup of the Eucharist, affirming both that we glorify His name, and that you profane [it].

Justin Martyr, Justin Martyr, *Dialog with Trypho* 41 (Ante-Nicene Fathers, Vol. 1)

17. And because we make mention of His passion in all sacrifices (for the Lord’s passion is the sacrifice which we offer), we ought to do nothing else than what He did. For Scripture says, “For as often as ye eat this bread and drink this cup, ye do show forth the Lord’s death till He come.” As often, therefore, as we offer the cup in commemoration of the Lord and of His passion, let us do what it is known the Lord did. And let this conclusion be reached, dearest brother: if from among our predecessors any have either by ignorance or simplicity not observed and kept this which the Lord by His example and teaching has instructed us to do, he may, by the mercy of the Lord, have pardon granted to his simplicity. But we cannot be pardoned who are now admonished and instructed by the Lord to offer the cup of the Lord mingled with wine according to what the Lord offered, and to direct letters to our colleagues also about this, so that the evangelical law and the Lord’s tradition may be everywhere kept, and there be no departure from what Christ both taught and did.

Cyprian of Carthage, Cyprian, *The Epistles of Cyprian* 62 (Ante-Nicene Fathers, Vol. 5)

I answer that, As stated above ( Q[79], AA[5] ,7), the Eucharist is not only a sacrament, but also a sacrifice. Now whoever offers sacrifice must be a sharer in the sacrifice, because the outward sacrifice he offers is a sign of the inner sacrifice whereby he offers himself to God, as Augustine says (De Civ. Dei x). Hence by partaking of the sacrifice he shows that the inner one is likewise his.

Thomas Aquinas, Aquinas, *Summa Theologica* III.Q82.A4

And Hosea gives the name of “calves of the lips” (Hos. 14:3) to thanksgivings, which David elsewhere calls “sacrifices of praise;” the apostle, imitating him, speaks of offering “the sacrifice of praise,” which he explains to mean, “the fruit of our lips, giving thanks to his name” (Heb. 13:15). This kind of sacrifice is indispensable in the Lord’s Supper, in which, while we show forth his death, and give him thanks, we offer nothing but the sacrifice of praise.

John Calvin, Calvin, *Institutes of the Christian Religion* IV.18

1. The eucharistic celebration in the Church is not a continuous repetition or renewal of the propitiatory sacrifice offered once for ever by Christ upon the cross; but its sacrificial character consists in this, that it is the permanent memorial of it, and a representation and presentation on earth of that one oblation of Christ for the salvation of redeemed mankind, which, according to the Epistle to the Hebrews (ix. 11, 12), is continuously presented in heaven by Christ, who now appears in the presence of God for us (ix. 24).

Bonn Union Conference, Bonn Union Conference, *The Fourteen Theses of the Old Catholic Union Conference at Bonn* art. 14

For as His presence, which conveyed to us those great and unutterable blessings, condemned the more them that received it not: so also the Mysteries become provisions of greater punishment to such as partake unworthily. But why doth he eat judgment to himself? “Not discerning the Lord’s body:” i.e., not searching, not bearing in mind, as he ought, the greatness of the things set before him; not estimating the weight of the gift.

John Chrysostom, John Chrysostom, *Homilies on First Corinthians* 29 (Nicene and Post-Nicene Fathers, Series 1, Vol. 12)

Therefore, it remains to be said that Judas received our Lord's body and blood with the other disciples, as Dionysius says (Eccl. Hier. iii), and Augustine (Tract. lxii in Joan.). … Consequently, Christ did not repel Judas from Communion; so as to furnish an example that such secret sinners are not to be repelled by other priests. Reply to Objection 3: Without any doubt Judas did not receive Christ's body in the dipped bread; he received mere bread.

Thomas Aquinas, Aquinas, *Summa Theologica* III.Q81.A2

A. It is required of them that would worthily partake of the Lord’s supper, that they examine themselves of their knowledge to discern the Lord’s body, of their faith to feed upon him, of their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judgment to themselves.

Westminster Assembly, Westminster Assembly, *Westminster Shorter Catechism* 97

As to particular divines, I find multitudes of them among the dissenters, in later as well as former times, expressing the same sentiments: distinguishing between natural and instituted duties, between initial and confirming means, between special ordinances and common: and declaring the Lord’s supper a disciple-privilege, peculiar to such as have disciple-properties, and admonishing as well the close hypocrite, as the more gross, of the sin and danger of coming to it in his unregenerate state, impenitent and unbelieving.

Jonathan Edwards, Edwards, *Inquiry Concerning Qualification for Communion* 7

The Lord's Supper has no power to automatically confer benefit on those who come to it, if they do not come to it with faith. The mere formal act of eating the bread and drinking the wine is utterly unprofitable, unless it is done with a right heart. It is eminently an ordinance for the living soul, not for the dead--for the converted, not for the unconverted.

J.C. Ryle, Ryle, *Expository Thoughts on Matthew* Matthew 26:26-35 (Expository Thoughts on the Gospels, Vol. 1)

10. Moreover, the blessed Apostle Paul, chosen and sent by the Lord, and appointed a preacher of the Gospel truth, lays down these very things in his epistle, saying, “The Lord Jesus, the same night in which He was betrayed, took bread; and when He had given thanks, He brake it, and said, This is my body, which shall be given for you: do this in remembrance of me. After the same manner also He took the cup, when he had supped, saying, This cup is the new testament in my blood: this do, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread and drink this cup, ye shall show forth the Lord’s death until He come.” But if it is both enjoined by the Lord, and the same thing is confirmed and delivered by His apostle, that as often as we drink, we do in remembrance of the Lord the same thing which the Lord also did, we find that what was commanded is not observed by us, unless we also do what the Lord did; and that mixing the Lord’s cup in like manner we do not depart from the divine teaching; but that we must not at all depart from the evangelical precepts, and that disciples ought also to observe and to do the same things which the Master both taught and did.

Cyprian of Carthage, Cyprian, *The Epistles of Cyprian* 62 (Ante-Nicene Fathers, Vol. 5)

The Saviour also, since He was changing the typical for the spiritual, promised them that they should no longer eat the flesh of a lamb, but His own, saying, ‘Take, eat and drink; this is My body, and My blood .’ When we are thus nourished by these things, we also, my beloved, shall truly keep the feast of the Passover.

Athanasius of Alexandria, Athanasius, *Letters of Athanasius with Two Ancient Chronicles of His Life* 3.3.4 (Nicene and Post-Nicene Fathers, Series 2, Vol. 4)

After the same manner also, when He had supped, He took the cup of wine mingled with water, and lifting His eyes to Thee, His Father, our God, and the God of all, gave thanks; and when He had blessed and filled it with the Holy Spirit, gave it to His holy and blessed disciples and apostles, saying:— Pray earnestly again. For this is my blood of the new testament which is shed for you and for many, and distributed among you for the remission of sins. The Priest prays thus:— This do ye in remembrance of me; for as often as ye eat this bread and drink this cup, ye do show forth my death and acknowledge my resurrection and ascension until I come.

Anonymous (ANF), Anonymous, *Early Liturgies* 3 (Ante-Nicene Fathers, Vol. 7)

Take, eat: this is my body, broken for you, and given for remission of sins. Then he takes the cup, and says:— In like manner, after supper, He took the cup, and having mixed wine and water, lifting up His eyes to heaven, and presenting it to Thee, His God and Father, He gave thanks, and hollowed and blessed it, and filled it with the Holy Spirit, and gave it to us His disciples, saying, Drink ye all of it; this is my blood of the new testament shed for you and many, and distributed for the remission of sins. This do in remembrance of me; for as often as ye eat this bread, and drink this cup, ye do show forth the Lord’s death, and confess His resurrection, till He come. We believe and confess: We show forth Thy death, O Lord, and confess Thy resurrection.

Anonymous (ANF), Anonymous, *Early Liturgies* 2 (Ante-Nicene Fathers, Vol. 7)

Ver. 26 . “For as often as ye eat this bread, and drink this cup, ye proclaim the Lord’s death till He come.” For as Christ in regard to the bread and the cup said, “Do this in remembrance of Me,” revealing to us the cause of the giving of the Mystery, and besides what else He said, declaring this to be a sufficient cause to ground our religious fear upon:—(for when thou considerest what thy Master hath suffered for thee, thou wilt the better deny thyself:)—so also Paul saith here: “as often as ye eat ye do proclaim His death.” And this is that Supper.

John Chrysostom, John Chrysostom, *Homilies on First Corinthians* 28 (Nicene and Post-Nicene Fathers, Series 1, Vol. 12)

The Hebrews, again, in their animal sacrifices, which they offered to God in many varied forms, suitably to the significance of the institution, typified the sacrifice offered by Christ. This sacrifice is also commemorated by Christians, in the sacred offering and participation of the body and blood of Christ.

Augustine of Hippo, Augustine, *Reply to Faustus the Manichæan* 22 (Nicene and Post-Nicene Fathers, Series 1, Vol. 4)

In the upper chamber, then, of holy and illustrious Sion, after He had eaten the ancient Passover with His disciples and had fulfilled the ancient covenant, He washed His disciples’ feet in token of the holy baptism. Then having broken bread He gave it to them saying, Take, eat, this is My body broken for you for the remission of sins . Likewise also He took the cup of wine and water and gave it to them saying, Drink ye all of it: for this is My blood, the blood of the New Testament which is shed for you for the remission of sins. This do ye in remembrance of Me. For as often as ye eat this bread and drink this cup, ye do shew the death of the Son of man and confess His resurrection until He come .

John of Damascus, John of Damascus, John of Damascus: Exposition of the Orthodox Faith 4.13 (Nicene and Post-Nicene Fathers, Series 2, Vol. 9)

It was necessary accordingly that there should be at all times among men something to show forth our Lord's Passion; the chief sacrament of which in the old Law was the Paschal Lamb. Hence the Apostle says ( 1 Cor. 5:7 ): "Christ our Pasch is sacrificed." But its successor under the New Testament is the sacrament of the Eucharist, which is a remembrance of the Passion now past, just as the other was figurative of the Passion to come.

Thomas Aquinas, Aquinas, *Summa Theologica* III.Q73.A5

I answer that, This sacrament has a threefold significance. one with regard to the past, inasmuch as it is commemorative of our Lord's Passion, which was a true sacrifice, as stated above ( Q[48], A[3] ), and in this respect it is called a "Sacrifice." With regard to the present it has another meaning, namely, that of Ecclesiastical unity, in which men are aggregated through this Sacrament; and in this respect it is called "Communion" or {Synaxis}.

Thomas Aquinas, Aquinas, *Summa Theologica* III.Q73.A4

The Supper then is (so to speak) a kind of memorial, which must always remain in the Church, until the last coming of Christ; and it has been appointed for this purpose, that Christ may put us in mind of the benefit of his death, and that we may recognize it before men. Hence it has the name of the Eucharist.

John Calvin, Calvin, Commentary on Corinthians, Vol. 1 11.3 (Calvin's Commentaries, Vol. 39)

“As often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.” How, pray, can we require infants to commemorate any event of which they have no understanding; how require them “to show forth the Lord’s death,” of the nature and benefit of which they have no idea?

John Calvin, Calvin, *Institutes of the Christian Religion* IV.16

Q. 169. How hath Christ appointed bread and wine to be given and received in the sacrament of the Lord’s supper? A. Christ hath appointed the ministers of his word, in the administration of this sacrament of the Lord’s supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and his blood shed, for them.

Westminster Assembly, Westminster Assembly, *Westminster Larger Catechism* 169

1. Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord’s Supper, to be observed in his church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death; the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and, to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.

Westminster Assembly, Westminster Assembly, *Westminster Confession of Faith* 29.1

The Lord liveth, that brought us up out of the land of Egypt; a much greater deliverance shall eclipse the lustre of that, and therefore the Lord's supper is instituted to be a commemorative sign or memorial of a Christ already come, that has by dying delivered us; and it is his death that is in a special manner set before us in that ordinance.

Matthew Henry, Henry, *Commentary on Luke* 22.2 (Commentary on the Whole Bible, Vol. 5)

They continued in the breaking of bread, in celebrating that memorial of their Master's death, as those that were not ashamed to own their relation to, and their dependence upon, Christ and him crucified. They could not forget the death of Christ, yet they kept up this memorial of it, and made it their constant practice, because it was an institution of Christ, to be transmitted to the succeeding ages of the church.

Matthew Henry, Henry, *Commentary on Acts* 2.5 (Commentary on the Whole Bible, Vol. 6)

We have here the institution of the great gospel ordinance of the Lord's supper, which was received of the Lord. … Christ is to us the Passover-sacrifice by which atonement is made ( 1 Cor. v. 7 ); Christ our Passover is sacrificed for us. This ordinance is to us the passover-supper, by which application is made, and commemoration celebrated, of a much greater deliverance than that of Israel out of Egypt.

Matthew Henry, Henry, *Commentary on Matthew* 26.5 (Commentary on the Whole Bible, Vol. 5)

There has been of late a great increase of preaching the word, of social prayer, and of singing praises. These external duties of religion are attended much more frequently than they used to be; yet I cannot understand that there is any increase of the administration of the Lord’s supper, or that God’s people do any more frequently commemorate the dying love of their Redeemer, in this sacred memorial of it, than they used to do. I do not see why an increase of love to Christ should not dispose Christians as much to increase in this as in those other duties; or why it is not as proper that Christ’s disciples should abound in this duty, in this joyful season, which is spiritually supper-time, a feast-day with God’s saints, wherein Christ is so abundantly manifesting his dying love to souls, and is dealing forth so liberally of the precious fruits of his death.

Jonathan Edwards, Edwards, *Thoughts on the Revival of Religion in New England* 6

24. This is my blood of the New Testament - That is, this I appoint to be a perpetual sign and memorial of my blood, as shed for establishing the new covenant, that all who shall believe in me may receive all its gracious promises.

John Wesley, Wesley, *Notes on the Bible* 2.14

And if any man hunger ... - The Lord's Supper is not a common feast; it is not designed as a place where a man may gratify his appetite. It is designed as a simple "commemoration," and not as a "feast." This remark was designed to correct their views of the supper, and to show them that it was to be distinguished from the ordinary idea of a feast or festival.

Albert Barnes, Barnes, *Notes on the Bible* First Corinthians 11:34

347. What should we remember at the moment of the consecration of the Sacrament, and while the clergy are communicating within the altar? The mystical supper of Jesus Christ himself with his Apostles; his suffering, death, and burial.

Philaret of Moscow, Philaret of Moscow, *The Longer Catechism of the Orthodox, Catholic, Eastern Church* q. 345–350

Let us learn, in the second place, from these verses, that the principal object of our Lord's Supper, is to remind us of Christ's sacrifice for us on the cross. … The atonement and propitiation which our Lord effected by His death as our Surety and Substitute, stand out prominently in the whole ordinance. The false doctrine which some teach, that His death was nothing more than the death of a very holy man, who left us an example how to die, turns the Lord's supper into an unmeaning ordinance, and cannot possibly be reconciled with our Lord's words at its institution.

J.C. Ryle, Ryle, *Expository Thoughts on Mark* Mark 14:17-25 (Expository Thoughts on the Gospels, Vol. 2)

Our Lord, as we confess to God, “did institute, and in His Holy Gospel command us to continue, a perpetual memory of that His precious Death until His Coming again,” that we might plead to the Father that same Sacrifice. In the Holy Eucharist we do in act what in our prayers we do in words.

E.B. Pusey, Pusey, *An Eirenicon* 1.33

"Show," or "announce," is an expression applicable to new things; compare "show" as to the Passover (Ex 13:8). So the Lord's death ought always to be fresh in our memory; compare in heaven, Re 5:6. That the Lord's Supper is in remembrance of Him, implies that He is bodily absent, though spiritually present, for we cannot be said to commemorate one absent.

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, *Commentary Critical and Explanatory on the Whole Bible* First Corinthians 11

The fact that we not only show the Lord's death in the supper, but eat and drink the pledges of it, could only be understood by the Jews, accustomed to such feasts after propitiatory sacrifices, as implying our personal appropriation therein of the benefits of that death. till he come—when there shall be no longer need of symbols of His body, the body itself being manifested. The Greek expresses the certainly of His coming. Rome teaches that we eat Christ present corporally, "till He come" corporally; a contradiction in terms. The showbread, literally, "bread of the presence," was in the sanctuary, but not in the Holiest Place (Heb 9:1-8); so the Lord's Supper in heaven, the antitype to the Holiest Place, shall be superseded by Christ's own bodily presence; then the wine shall be drunk "anew" in the Father's kingdom, by Christ and His people together, of which heavenly banquet, the Lord's Supper is a spiritual foretaste and specimen (Mt 26:29).

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, *Commentary Critical and Explanatory on the Whole Bible* First Corinthians 11

It was to this end that our blessed Lord instituted this sacrament, and accompanied the institution with the command, “This do in remembrance of me.” And the Apostle in 1 Corinthians xi. 26, tells his readers, “As often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.” This itself is of great importance. The fact that the Lord’s Supper has been celebrated without interruption in the Church, from the day of the crucifixion to the present time, is an irresistible proof of the actual occurrence of the event which it is intended to commemorate.

Charles Hodge, Hodge, *Systematic Theology* III.20.15 (Vol. 3)

The Lord’s Supper is a divine Ordinance of perpetual Obligation. … The design of the ordinance which is declared to be the commemoration of Christ; the constantly repeated proclamation of his expiatory death in the eats of men; and the communication of the benefits of that death to his people, necessarily assumes that it is to be observed so long as Christ, in the visible manifestation of his person, is absent from his Church.

Charles Hodge, Hodge, *Systematic Theology* III.20.15 (Vol. 3)

While the Paschal Lamb was still offered, it was the Law that, after partaking of its flesh, nothing else should be eaten. But since the Paschal Lamb had ceased, it is the custom after the meal to break and partake as Aphikomon, or after-dish, of that half of the unleavened cake, which, as will be remembered, had been broken and put aside at the beginning of the Supper. The Paschal Sacrifice having now really ceased, and consciously so to all the disciples of Christ, He anticipated this, and connected with the breaking of the Unleavened Cake at the close of the Meal the institution of the breaking of Bread in the Holy Eucharist.

Alfred Edersheim, Edersheim, *The Life and Times of Jesus the Messiah* 5.10

The Lord’s Supper is a standing evidence of Christ’s own estimate of where the centre of His work lies. … If it were in His case what it is in all others, the end of His activity for blessing, and no part of His message to the world, what need is there for the Lord’s Supper, and what meaning is there in it, if Christ’s death were not the sacrifice for the world’s sin? Surely no view of the significance and purpose of the Cross but that which sees in it the propitiation for the world’s sins accounts for this rite.

Alexander Maclaren, Maclaren, *Luke* 2.27 (Expositions of Holy Scripture, Vol. 9)

There is a prophetic element, as well as a commemorative and symbolic, in the Lord’s Supper, which is prominent in Christ’s closing words. He does not partake of the symbols which He gives; but there comes a time, in that perfected form of the kingdom, when perfect love shall make all the citizens perfectly conformed to the perfect will of God. Then, whatsoever associations of joy, of invigoration, of festal fellowship, clustered round the wine-cup here, shall be heightened, purified, and perpetuated in the calm raptures of the heavenly feast, in which He will be Partaker, as well as Giver and Food.

Alexander Maclaren, Maclaren, *Mark* 1.65 (Expositions of Holy Scripture, Vol. 8)

‘I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.’—MATT. xxvi. 29. This remarkable saying of our Lord’s is recorded in all of the accounts of the institution of the Lord’s Supper. The thought embodied in it ought to be present in the minds of all who partake of that rite. It converts what is primarily a memorial into a prophecy.

Alexander Maclaren, Maclaren, *Matthew IX to XVIII* 2.30 (Expositions of Holy Scripture, Vol. 7)

Christ’s view of His death is written unmistakably on the Lord’s Supper. It is not merely that He wishes it rather than His life, His miracles, or words, to be kept in thankful remembrance, but that He desires one aspect of it to be held high and clear above all others. He is the true ‘Passover Lamb,’ whose shed and sprinkled blood establishes new bonds of amity and new relations, with tender and wonderful reciprocal obligations, between God and the ‘many’ who truly partake of that sacrifice.

Alexander Maclaren, Maclaren, *Mark* 1.65 (Expositions of Holy Scripture, Vol. 8)

The Lord's Supper is the great preacher (καταγγελλετε) of the death of Christ till his second coming (Mt 26:29 ).

A.T. Robertson, Robertson, *Word Pictures in the New Testament* 8.11

The new sacrament was linked up with the central element in the paschal meal. The bread that was eaten with the lamb was consecrated to a new use. This is evident from the fact that the third cup, generally called "the cup of blessing" was used for the second element in the new sacrament. Thus the sacrament of the Old Testament passed into that of the New in a most natural way.

Louis Berkhof, Berkhof, *Systematic Theology* 5.2.5

3. When, therefore, 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, from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him?—even as the blessed Paul declares in his Epistle to the Ephesians, that “we are members of His body, of His flesh, and of His bones.” He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh; but [he refers to] that dispensation [by which the Lord became] an actual man, consisting of flesh, and nerves, and bones,—that [flesh] which is nourished by the cup which is His blood, and receives increase from the bread which is His body.

Irenaeus of Lyons, Irenaeus, *Against Heresies: Book V* 3 (Ante-Nicene Fathers, Vol. 1)

Thus the cup of the Lord is not indeed water alone, nor wine alone, unless each be mingled with the other; 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.

Cyprian of Carthage, Cyprian, *The Epistles of Cyprian* 62 (Ante-Nicene Fathers, Vol. 5)

Because he intended to express something more and to point out how close was the union: in that we communicate not only by participating and partaking, but also by being united. For as that body is united to Christ, so also are we united to him by this bread.

John Chrysostom, John Chrysostom, *Homilies on First Corinthians* 25 (Nicene and Post-Nicene Fathers, Series 1, Vol. 12)

There is a spiritual food also which the faithful know, which ye too will know, when ye shall receive it at the altar of God. This also is “daily Bread,” necessary only for this life. For shall we receive the Eucharist when we shall have come to Christ Himself, and begun to reign with Him for ever? So then the Eucharist is our daily bread; but let us in such wise receive it, that we be not refreshed in our bodies only, but in our souls. For the virtue which is apprehended there, is unity, that gathered together into His body, and made His members, we may be what we receive.

Augustine of Hippo, Augustine, *Sermons on Selected Lessons of the New Testament* 9 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)

The sacrament of this thing, namely, of the unity of the body and blood of Christ, is prepared on the Lord’s table in some places daily, in some places at certain intervals of days, and from the Lord’s table it is taken, by some to life, by some to destruction: but the thing itself, of which it is the sacrament, is for every man to life, for no man to destruction, whosoever shall have been a partaker thereof.

Augustine of Hippo, Augustine, *Lectures or Tractates on the Gospel According to St. John* 27 (Nicene and Post-Nicene Fathers, Series 1, Vol. 7)

For the enemy will more and more abuse the man who is possessed, if he sees him cut off from the heavenly medicine, and will tempt him more often and more fearfully, as he sees him removed the further from this spiritual remedy.

John Cassian, John Cassian, *The Conferences of John Cassian. Part I. Containing Conferences I-X* 8.30 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)

For naught else is brought about by the partaking of the Body and Blood of Christ than that we pass into that which we then take , and both in spirit and in body carry everywhere Him, in and with Whom we were dead, buried, and rose again, as the Apostle says, “For ye are dead, and your life is hid with Christ in God . For when Christ, your life, shall appear, then shall ye also appear with Him in glory .”

Leo the Great, Leo the Great, *The Letters and Sermons of Leo the Great* 5.32 (Nicene and Post-Nicene Fathers, Series 2, Vol. 12)

Upon this, O man, let thy heart feed, this let it inwardly digest, sucking out the sweetness and relishing the goodness thereof, at such times as thy mouth receiveth the flesh and blood of Him, thy Redeemer. Make this thy daily bread and sustenance in this life, and thy provision for the way,Viaticum: Anselm has doubtless in his mind the use of this word for the Eucharist, when administered to the sick and dying as a provision from the journey from this world to the next. for by this and by this alone shalt thou both abide in Christ and Christ in thee, and in the life to come shall He be thy full joy.

Anselm of Canterbury, Anselm, *The Devotions of Saint Anselm* 6

Reply to Objection 3: The Eucharist is the sacrament of ecclesiastical unity, which is brought about by many being "one in Christ."

Thomas Aquinas, Aquinas, *Summa Theologica* III.Q82.A2

Thirdly, by nourishment, whereby life and strength are preserved to man; and corresponding to this in the spiritual life there is the Eucharist. Wherefore it is said ( Jn. 6:54 ): "Except you eat of the flesh of the Son of Man, and drink His blood, you shall not have life in you."

Thomas Aquinas, Aquinas, *Summa Theologica* III.Q65.A1

I answer that, In this sacrament we may consider both that from which it derives its effect, namely, Christ contained in it, as also His Passion represented by it; and that through which it works its effect, namely, the use of the sacrament, and its species. Now as to both of these it belongs to this sacrament to cause the attaining of eternal life. … In like manner the refreshment of spiritual food and the unity denoted by the species of the bread and wine are to be had in the present life, although imperfectly. but perfectly in the state of glory.

Thomas Aquinas, Aquinas, *Summa Theologica* III.Q79.A2

YOU must often return to the source of grace and divine mercy, to the fountain of goodness and perfect purity, if you wish to be free from passion and vice, if you desire to be made stronger and more watchful against all the temptations and deceits of the devil. The enemy, knowing the great good and the healing power of Holy Communion, tries as much as he can by every manner and means to hinder and keep away the faithful and the devout.

Thomas à Kempis, Thomas à Kempis, *The Imitation of Christ* 4.10

That night in which he was betrayed. This circumstance as to time instructs us as to the design of the sacrament — that the benefit of Christ’s death may be ratified in us. For the Lord might have some time previously committed to the Apostles this covenant-seal, but he waited until the time of his oblation, that the Apostles might see soon after accomplished in reality in his body, what he had represented to them in the bread and the wine Should any one infer from this, that the Supper ought, therefore, to be celebrated at night and after a bodily repast, I answer, that, in what our Lord did, we must consider what there is that he would have to be done by us.

John Calvin, Calvin, Commentary on Corinthians, Vol. 1 11.3 (Calvin's Commentaries, Vol. 39)

In short, Paul describes our union to Christ, a symbol and pledge of which is given to us in the ordinance of the supper. … Do we wonder then, that in the Lord’s supper he holds out his body to be enjoyed by us, and to nourish us unto eternal life? Thus we prove that the only union which we maintain to be represented by the Lord’s supper is here declared in its truth and consequences by the apostle.

John Calvin, Calvin, Commentary on Galatians and Ephesians Ephesians 5.6 (Calvin's Commentaries, Vol. 41)

We confess that the Lord’s Supper, which is the second sacrament, is a witness of the union which we have with Christ, inasmuch as he not only died and rose again for us once, but also feeds and nourishes us truly with his flesh and blood, so that we may be one in him, and that our life may be in common. Although he be in heaven until he come to judge all the earth, still we believe that by the secret and incomprehensible power of his Spirit he feeds and strengthens us with the substance of his body and of his blood. We hold that this is done spiritually, not because we put imagination and fancy in the place of fact and truth, but because the greatness of this mystery exceeds the measure of our senses and the laws of nature. In short, because it is heavenly, it can only be apprehended by faith.

Reformed Churches, French Confession, *French Confession* 36

The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather is a Sacrament of our Redemption by Christ’s death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ. Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions. The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper is Faith.

Church of England, Thirty-Nine Articles, *Thirty-Nine Articles* 28

The Saviour instituted the most holy Sacrament of the Eucharist, really containing His Body and His Blood, in order that they who eat it might live for ever. And therefore whosoever receives it frequently and devoutly, so strengthens the health and life of his soul, that it is hardly possible for him to be poisoned by any evil desires. We cannot be fed by that Living Flesh and hold to the affections of death; and just as our first parents could not die in Paradise, because of the Tree of Life which God had placed therein, so this Sacrament of Life makes spiritual death impossible.

Francis de Sales, Francis de Sales, *Introduction to the Devout Life* 2.20

A. The sacraments of baptism and the Lord’s supper differ, in that baptism is to be administered but once, with water, to be a sign and seal of our regeneration and ingrafting into Christ, and that even to infants; whereas the Lord’s supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul, and to confirm our continuance and growth in him, and that only to such as are of years and ability to examine themselves.

Westminster Assembly, Westminster Assembly, *Westminster Larger Catechism* 177

There is not only a commemoration of Christ dying, but a communication of Christ living. … In the cup there is a communication of the blood of Christ, a conveyance of a right to the merits of his death, and the blessedness of his life: we are not less by this made one body with Christ than we are by baptism (1 Cor. xii. 13): and “put on Christ” living in this, as well as in baptism (Gal. iii. 27); that as his taking our infirm flesh was a real incarnation, so the giving us his flesh to eat is a mystical incarnation in believers, whereby they become one body with him as crucified, and one body with him as risen; for if Christ himself be received by faith in the word (Col. ii. 6), he is no less received by faith in the sacrament.

Stephen Charnock, Charnock, *The Existence and Attributes of God* 12

The sacrament is a sealing ordinance. Christ made himself known to his disciples in the breaking of bread; so, in the holy supper, in the breaking of bread God makes himself known to us, to be our God and portion.

Thomas Watson, Watson, *A Body of Divinity* 6.6

In short, the Lord's supper is a feast on the sacrificed body and blood of our Lord, epulum ex oblatis. And to eat of the feast is to partake of the sacrifice, and so to be his guests to whom the sacrifice was offered, and this in token of friendship with him. Thus to partake of the Lord's table is to profess ourselves his guests and covenant people. This is the very purpose and intention of this symbolical eating and drinking; it is holding communion with God, and partaking of those privileges, and professing ourselves under those obligations, which result from the death and sacrifice of Christ; and this in conjunction with all true Christians, with whom we have communion also in this ordinance.

Matthew Henry, Henry, *Commentary on First Corinthians* 10.3 (Commentary on the Whole Bible, Vol. 6)

That which God offers to us as our food, he offers as our portion; and that which we accept as our food, we accept as our portion. Thus the Lord’s supper is plainly a mutual renovation, confirmation, and seal of the covenant of grace: both the covenanting parties profess their consent to their respective parts in the covenant, and each affixes his seal to his profession. And there is in this ordinance the very same thing acted over in profession and sensible signs, which is spiritually transacted between Christ and his spouse in the covenant that unites them.

Jonathan Edwards, Edwards, *Inquiry Concerning Qualification for Communion* 5

Finally, we learn from these verses, the nature of the spiritual benefits which the Lord's supper as intended to convey, and the persons who have a right to expect them. … The conclusion we are meant to draw, is manifestly this, that the Lord's supper is appointed for "the strengthening and refreshing of our souls," and that those who ought to partake of it are those who are lively, real Christians. All such will find this sacrament a means of grace.

J.C. Ryle, Ryle, *Expository Thoughts on Mark* Mark 14:17-25 (Expository Thoughts on the Gospels, Vol. 2)

By Baptism we are ingrafted into the mystical body of Christ; by partaking of His Body, we continue to be members of His Body.

E.B. Pusey, Pusey, *An Eirenicon* 1.70

In the Lord’s Supper we are said to receive Christ and the benefits of his redemption to our spiritual nourishment and growth in grace. As our natural food imparts life and strength to our bodies, so this sacrament is one of the divinely appointed means to strengthen the principle of life in the soul of the believer, and to confirm his faith in the promises of the gospel. The Apostle teaches that by partaking of the bread and wine, the symbols of Christ’s body and blood given for us, we are thereby united to him as our head, and with all our fellow believers as joint members of his mystical body.

Charles Hodge, Hodge, *Systematic Theology* III.20.16 (Vol. 3)

What is taught concerning the Lord’s Supper presupposes what is taught of the nature of man and of the person of Christ. In the sacrament of the supper we are united to Christ; but the nature of our union with Christ depends upon the nature of the parties to that union.

Charles Hodge, Hodge, *Systematic Theology* III.20.17 (Vol. 3)

Bread and wine strengthen and refresh the body; so the eucharist strengthens and refreshes the soul. And more than this, the food of the body is transmuted into the body; whereas the divine food received in this sacrament transmutes the soul into its own nature.

Charles Hodge, Hodge, *Systematic Theology* III.20.19 (Vol. 3)

Baptism is not a common washing, nor is the Supper common meat and drink; it is a divine cleansing, a divine nourishment, with which we have to do in these rites; there is a mysterious power of God in them, which the Corinthians were inclined to conceive as operating like a charm for their protection in situations of moral ambiguity or peril.

James Denney, Denney, *The Death of Christ* 6

The Lord's Supper is not only a sign but also a seal. This is lost sight of by a good many in our day, who have a very superficial view of this sacrament, and regard it merely as a memorial of Christ and as a badge of Christian profession. … The seal is attached to the things signified, and is a pledge of the covenanted grace of God revealed in the sacrament.

Louis Berkhof, Berkhof, *Systematic Theology* 5.2.5

The sacrament of the Lord's Supper, instituted by the Lord Himself as a sign and seal, is as such also a means of grace. Christ instituted it for the benefit of His disciples and of all believers. It was clearly the intention of the Saviour that His followers should profit by participation in it.

Louis Berkhof, Berkhof, *Systematic Theology* 5.2.5

1. Now concerning the Thanksgiving (Eucharist), thus give thanks. 2. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. 3. And concerning the broken bread : We thank Thee, our Father, for the life and knowledge which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever.

Anonymous (ANF), Anonymous, *The Teaching of the Twelve Apostles* 3.9 (Ante-Nicene Fathers, Vol. 7)

1. But every Lord’s day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure.

Anonymous (ANF), Anonymous, *The Teaching of the Twelve Apostles* 3.14 (Ante-Nicene Fathers, Vol. 7)

Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as where Christ is, there does all the heavenly host stand by, waiting upon Him as the Chief Captain of the Lord’s might, and the Governor of every intelligent nature. It is not lawful without the bishop either to baptize, or to offer, or to present sacrifice, or to celebrate a love-feast.

Ignatius of Antioch, Ignatius, *The Epistles of Ignatius* 8 (Ante-Nicene Fathers, Vol. 1)

We take also, in congregations before daybreak, and from the hand of none but the presidents, the sacrament of the Eucharist, which the Lord both commanded to be eaten at meal-times, and enjoined to be taken by all alike.

Tertullian, Tertullian, *The Chaplet, or De Corona* 3 (Ante-Nicene Fathers, Vol. 3)

11. Since, then, neither the apostle himself nor an angel from heaven can preach or teach any otherwise than Christ has once taught and His apostles have announced, 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. The Holy Spirit also is not silent in the Psalms on the sacrament of this thing, when He makes mention of the Lord’s cup, and says, “Thy inebriating cup, how excellent it is!” Now the cup which inebriates is assuredly mingled with wine, for water cannot inebriate anybody.

Cyprian of Carthage, Cyprian, *The Epistles of Cyprian* 62 (Ante-Nicene Fathers, Vol. 5)

It has come to the knowledge of the holy and great Synod that, in some districts and cities, the deacons administer the Eucharist to the presbyters, whereas neither canon nor custom permits that they who have no right to offer should give the Body of Christ to them that do offer. … Let them receive the Eucharist according to their order, after the presbyters, and let either the bishop or the presbyter administer to them.

Anonymous (NPNF), Anonymous, *The First Ecumenical Council:  The First Council of Nice* 6.27 (Nicene and Post-Nicene Fathers, Series 2, Vol. 14)

And having hollowed thy palm, receive the Body of Christ, saying over it, Amen . So then after having carefully hallowed thine eyes by the touch of the Holy Body, partake of it; giving heed lest thou lose any portion thereof

Cyril of Jerusalem, Cyril of Jerusalem, *The Catechetical Lectures of S. Cyril* 27 (Nicene and Post-Nicene Fathers, Series 2, Vol. 7)

Canon XXXVII. (Greek xl.) It is not lawful to offer anything in the Holy Mysteries except bread and wine mixed with water. In the sacraments of the body and blood of the Lord nothing else shall be offered than that which the Lord himself ordained, that is to say, bread and wine mixed with water.

Anonymous (NPNF), Anonymous, *The Canons of the Synods of Sardica, Carthage, Constantinople, and Carthage Under St. Cyprian, Which Canons Were Received by the Council in Trullo and Ratified by II. Nice* 4.4.38 (Nicene and Post-Nicene Fathers, Series 2, Vol. 14)

Nevertheless the custom of celebrating with unleavened bread is more reasonable. … Secondly, because bread is properly the sacrament of Christ's body, which was conceived without corruption, rather than of His Godhead, as will be seen later ( Q[76], A[1] , ad 1).

Thomas Aquinas, Aquinas, *Summa Theologica* III.Q74.A4

I answer that, The power of consecrating the Eucharist belongs to the character of the priestly order. But every character is indelible, because it is given with a kind of consecration, as was said above ( Q[63] , A[5] ), just as the consecrations of all other things are perpetual, and cannot be lost or repeated.

Thomas Aquinas, Aquinas, *Summa Theologica* III.Q82.A8

It is indeed necessary for me, who fall and sin so often, who so quickly become lax and weak, to renew, cleanse, and inflame myself through frequent prayer, confession, and the holy reception of Your Body, lest perhaps by abstaining too long, I fall away from my holy purpose. For from the days of his youth the senses of man are prone to evil, and unless divine aid strengthens him, he quickly falls deeper. But Holy Communion removes him from evil and confirms him in good.

Thomas à Kempis, Thomas à Kempis, *The Imitation of Christ* 4.3

To the laity are given Both Kinds in the Sacrament of the Lord’s Supper, because this usage has the commandment of the Lord in Matthew 26:27 , Drink ye all of it, where Christ has manifestly commanded concerning the cup that all should drink. And lest any man should craftily say that this refers only to priests, Paul in 1 Corinthians 11:27 recites an example from which it appears that the whole congregation did use both kinds.

Lutheran Church, Augsburg Confession, *Augsburg Confession* 25

We believe that there is no other consecration but that which is performed by the minister, when he celebrates the Lord’s Supper, when he addresses the people, in a known language, the institution of this Supper literally, according to the way that our Lord Jesus Christ taught us, admonishing the people concerning the death and passion of our Lord. And even as it is taught by Saint Augustine, consecration is the word of faith that it is preached and received in faith. Therefore it follows that the words secretly pronounced about the signs cannot be their consecration, as it appears from the institution that our Lord left to His Apostles, speaking His words to the disciples who were present, whom he ordered to take and eat.

Reformed Churches, Guanabara Confession, *Guanabara Confession* 7

Is it not openly to mock God when one privately seizes for himself what ought to have been distributed among a number? But as the words, both of our Saviour and of Paul, are sufficiently clear, we must briefly conclude, that wherever there is no breaking of bread for the communion of the faithful, there is no Supper of the Lord, but a false and preposterous imitation of the Supper. But false imitation is adulteration.

John Calvin, Calvin, *Institutes of the Christian Religion* IV.18

Wherefore, this holy Synod,—instructed by the Holy Spirit, who is the spirit of wisdom and of understanding, the spirit of counsel and of godliness, and following the judgment and usage of the Church itself,—declares and teaches, that laymen, and clerics when not consecrating, are not obliged, by any divine precept, to receive the sacrament of the Eucharist under both species; and that neither can it by any means be doubted, without injury to faith, that communion under either species is sufficient for them unto salvation. For, although Christ, the Lord, in the Last Supper, instituted and delivered to the apostles, this venerable sacrament in the species of bread and wine; not therefore do that institution and delivery tend thereunto, that all the faithful of the Church be bound, by the institution of the Lord, to receive both species.

Council of Trent, Council of Trent, *Canons and Dogmatic Decrees of the Council of Trent* Session 21, ch. I

4. There be only two sacraments ordained by Christ our Lord in the Gospel; that is to say, baptism, and the Supper of the Lord: neither of which may be dispensed by any, but by a minister of the Word lawfully ordained.

Westminster Assembly, Westminster Assembly, *Westminster Confession of Faith* 27.4

3. The Lord Jesus hath, in this ordinance, appointed his ministers to declare his word of institution to the people; to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; but to none who are not then present in the congregation.

Westminster Assembly, Westminster Assembly, *Westminster Confession of Faith* 29.3

The ancient churches celebrated this ordinance every Lord's day, if not every day when they assembled for worship. … Note, The Lord's supper is not a temporary, but a standing and perpetual ordinance.

Matthew Henry, Henry, *Commentary on First Corinthians* 11.3 (Commentary on the Whole Bible, Vol. 6)

326. Why is this name given to the first part of the Liturgy? From the custom of the primitive Christians to offer in the Church bread and wine for the celebration of the Sacrament. On the same account this bread is called prosphora, which means oblation.

Philaret of Moscow, Philaret of Moscow, *The Longer Catechism of the Orthodox, Catholic, Eastern Church* q. 315–327

The ordinance of the Lord's Supper has been regarded as something mysterious and past understanding. Immense harm has been done to Christianity by the vague and high-flown language in which many writers have indulged in treating of the sacrament. There is certainly nothing to warrant such language in the account of its original institution. The more simple our views of its purpose, the more Scriptural they are likely to be.

J.C. Ryle, Ryle, *Expository Thoughts on Matthew* Matthew 26:26-35 (Expository Thoughts on the Gospels, Vol. 1)

We should notice, for another thing, in these verses, that the observance of the Lord's Supper is a duty binding on all true Christians.The words of our Lord on this point are direct and emphatic--"Do this in remembrance of me." To suppose, as some do, that these words are only an injunction to the apostles and all ministers to administer the Lord's Supper to others, is a thoroughly unsatisfactory interpretation. The obvious sense of the words is a general precept to all disciples.

J.C. Ryle, Ryle, *Expository Thoughts on Luke* Luke 22:14-23 (Expository Thoughts on the Gospels, Vol. 3)

These verses contain Luke's account of the institution of the Lord's supper. It is a passage which every true Christian will always read with deep interest. How astonishing it seems that an ordinance, so beautifully simple at its first appointment, should have been obscured and mystified by man's inventions! What a painful proof it is of human corruption, that some of the bitterest controversies which have disturbed the Church, have been concerning the table of the Lord.

J.C. Ryle, Ryle, *Expository Thoughts on Luke* Luke 22:14-23 (Expository Thoughts on the Gospels, Vol. 3)

Withholding the cup from the laity is therefore founded on the doctrine of transubstantiation, and must fall with it. The custom was introduced gradually, and it was not until the Council of Constance, A.D. 1415, that it was made a law in the Latin Church.

Charles Hodge, Hodge, *Systematic Theology* III.20.15 (Vol. 3)

The names given to this sacrament in the early Church were very various. … It is a solemn thanksgiving for the blessings of redemption. This designation being so appropriate, all English speaking Christians are fond of calling it the eucharist.

Charles Hodge, Hodge, *Systematic Theology* III.20.15 (Vol. 3)

By wine as prescribed to be used in this ordinance, is to be understood “the juice of the grape;” and “the juice of the grape” in that state which was, and is, in common use, and in the state in which it was known as wine. The wine of the Bible was a manufactured article. It was not the juice of the grape as it exists in the fruit, but that juice submitted to such a process of fermentation as secured its preservation and gave it the qualities ascribed to it in Scripture. That οἶνος in the Bible, when unqualified by such terms as new, or sweet, means the fermented juice of the grape, is hardly an open question.

Charles Hodge, Hodge, *Systematic Theology* III.20.15 (Vol. 3)

For I received of the Lord (εγο γαρ παρελαβον απο του Κυριου). Direct claim to revelation from the Lord Jesus on the origin of the Lord's Supper. Luke's account (Lu 22:17-20 ) is almost identical with this one.

A.T. Robertson, Robertson, *Word Pictures in the New Testament* 8.11

(4) Eucharistia thanksgiving, and eulogia, blessing, terms which are derived from I Cor. 10:16; 11:24. In Matt. 26:26,27 we read that the Lord took the bread and blessed it, and took the cup and gave thanks. In all probability the two words were used interchangeably and refer to a blessing and thanksgiving combined.

Louis Berkhof, Berkhof, *Systematic Theology* 5.2.5