And whilst they were at supper, Jesus took bread and blessed and broke and gave to his disciples and said: Take ye and eat. This is my body.
εσθιοντων δε αυτων λαβων ο ιησους τον αρτον και ευχαριστησας εκλασεν και εδιδου τοις μαθηταις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου
19 Church Fathers comment on this verse · 27 commentaries
And this John shews when he says, After the sop, Satan entered into him John 13:27. For his sin was aggravated in that he came near to these mysteries with such a heart, and that having come to them, he was made better neither by fear, kindness, nor honour. Christ hindered him not, though He knew all things, that you may learn that He omits nothing which serves for correction.
After offering a blessing and giving thanks, the Lord broke the bread. This mirrors our practice during prayers. He states, “This which you now receive, is My Body,” indicating that the bread is not merely a representation of the Lord’s Body, but the actual Body of Christ into which the bread is divided. The Lord further declares, “But the bread which I shall give is My Flesh” (John 6:51); He did not refer to it as “the image of My Flesh,” but simply as “My Flesh.” Additionally, He instructs, “unless ye eat the Flesh of the Son of man” (John 6:53). However, one might wonder how this is possible, seeing that the Flesh is not visibly present. This is due to our human frailty!
For bread and wine are commonplace to us, and the sight of the Flesh and Blood being offered would be overwhelming, causing us to recoil in fear. In His mercy, God, in His lovingkindness, allows the elements to retain the appearances of bread and wine while transforming them into the true essence of His Flesh and Blood.
After Judas departed, the Savior imparted the sacred sacrament to the eleven disciples. In a short time, Christ was to return to the Father through His own resurrection, ensuring His physical presence among us (for without Christ’s presence, humanity cannot be redeemed from death and sin; the Life must reside with us). He bestowed upon us His Body and Blood, Matthew 26:28, so that the power of decay could be vanquished, He could inhabit our souls with the Holy Spirit, enabling us to partake in sanctification and be recognized as heavenly and spiritual beings.
And as they were eating, whereby it is clearly seen that at their first partaking of the Lord’s Body and Blood, the disciples did not partake fasting. But are we therefore to except against the practice of the whole Church, of receiving fasting? It has seemed good to the Holy Ghost, that for the better honour of so great a Sacrament, the Lord’s Body should enter the Christian’s mouth before other food. For to commend more mightily the depth of this mystery, the Saviour chose this as the last thing He would imprint on the hearts and memory of His disciples, from whom He was to depart to His Passion. But He did not direct in what order it should thenceforth be taken, that He might reserve that for the Apostles by whom He would regulate His Church.
The Lord committed His Body and Blood to substances which are formed a homogeneous compound out of many. Bread is made of many grains, wine is produced out of many berries. Herein the Lord Jesus Christ signified us, and hallowed in His own table the mystery of our peace and unity.
i And said, Take, eat; The Lord invites His servants to set before them Himself for food. But who would dare to eat his Lord? This food when eaten refreshes, but fails not; He lives after being eaten, Who rose again after being put to death. Neither when we eat Him do we divide His substance; but thus it is in this Sacrament. The faithful know how they feed on Christ’s flesh, each man receives a part for himself. He is divided into parts in the Sacrament, yet He remains whole; He is all in heaven, He is all in thy heart. They are called Sacraments, because in them what is seen is one thing, what is understood is another; what is seen has a material form, what is understood has spiritual fruit.
Peter and Judas received of the same bread, but Peter to life, Judas to death.
Let us not eat Christ’s flesh only in the Sacrament, for that do many wicked men, but let us eat to spiritual participation, that we may abide as members in the Lord’s body, that we may be quickened by His Spirit.
From the moment He broke His body and shared it with His disciples, leading to the Apostles, the three days during which He was among the dead began. This is akin to Adam, who, after partaking of the forbidden fruit, lived many years yet was counted among the dead due to his disobedience; for God decreed, "In the day that thou eatest, thou shalt die" (Genesis 2:17). Additionally, it is stated, "Four hundred years shall thy seed be in Egypt" (Genesis 15:13), where the years are calculated from the moment the prophecy was made. The same applies to our Lord. Thus, the sixth day is viewed as two days, and the Sabbath as one. By allowing His body to be partaken of in the sacrament of His death, He was metaphorically ingested by them, just as later He would become one with the earth.
While Adam failed to bless the fruit he consumed in his rebellion, "the Lord blessed and broke it" (Matthew 26:26). The bread entered in a manner that erased the condemnation brought about by Adam's disobedience (cf. Romans 5:12).
In essence, the three days correspond to His descent and subsequent ascension—Friday, Saturday, and Sunday. Since Adam faced death due to sin, it was fitting that He who eliminated sin would conquer death. Though it was declared to Adam, "In the day that thou eatest, thou shalt surely die" (Genesis 2:17), he did not perish immediately; rather, he received the sentence of death. Consequently, he found himself exposed, lost his glory, and was filled with fear upon realizing his fate (Genesis 3:6-7). Similarly, we are granted life through Christ. We partake of His body instead of the fruit from the tree, and His sacrificial meal has supplanted the paradise of desire. Through His righteous blood, our curses have been cleansed, and with the assurance of resurrection, we anticipate our future hope, living by His life, which serves as our guarantee.
When the typical Passover was concluded, and He had partaken of the Lamb with His Apostles, He comes to the true paschal sacrament; that, as Melchisedech, Priest of the most high God, had done in foreshadowing Christ, offering bread and wine (Gen. 14:18.), He also should offer the present verity of His Body and Bloodc.
Hence learn that the Christian mysteries were before the Jewish. Melchisedech offered bread and wine, being in all things like the Son of God, (Ps. 110:4.) to Whom it is said, Thou art a Priest for ever after the order of Melchisedech; and of Whom it is here said, Jesus took bread. (John 12:24.)
d; And that we might not be shocked by the sight of blood, while it at the same time wrought the price of our redemption.
This bread before the sacramentary words, is the bread in common use; after consecration it is made of bread Christ’s flesh. And what are the words, or whose are the phrases of consecration, save those of the Lord Jesus? For if His word had power to make those things begin to be which were not, how much rather will it not be efficacious to cause them to remain what they are, while they are at the same time changed into somewhat else? For if the heavenly word has been effectual in other matters, is it ineffectual in heavenly sacraments? Therefore of the bread is made the Body of Christ, and the wine is made blood by the consecration of the heavenly word.f Dost thou enquire after the manner? Learn. The course of nature is, that a man is not born but of man and woman, but by God’s will Christ was born of the Holy Spirit and a Virgin.
Before consecration, it is bread; after Christ’s words, This is my body, have been pronounced, it is Christ’s Body.
After having shared in the blessed Passover, they settled down to continue the meal, just as previously described. Then Jesus Christ rose and washed the feet of His disciples, as recorded by John (John 13:5). Following this act, they sat down again to partake in the meal. After they had eaten, as noted by Matthew, Jesus Christ took bread, which lay before Him, and broke it into pieces, distributing it among them. Luke (Luke 22:19) recorded His words: This is My body, given for you, which signifies His imminent sacrifice. He offered thanks both before the bread and the cup, instructing us to express gratitude for such a profound sacrament, meant to elevate our human nature.
If the sacrifice of the Passover lamb provided the Jews with deliverance from death and liberation from bondage, certainly the sacrifice of the true Lamb offers even greater promise to Christians. In this act, Jesus Christ demonstrates His willing submission to suffering and teaches us to praise God through our own trials.
Much like artists sketching lines on a canvas, casting shadows, and painting with colors to convey different images, Jesus Christ, during this meal, illustrated a preparatory Passover that served merely as a foreshadowing. In contrast, He unveiled the authentic Passover, a fulfillment of the shadows cast before. The sacrifice of the ceremonial lamb foreshadowed the ultimate sacrifice of the Lamb of God, indicating that the shadow must vanish with the dawning of the true light, and the prototype must pass away with the arrival of the ultimate truth. This sacrament is referred to as communion because we partake of these holy elements, fostering our connection with Christ and with one another, thus becoming integrated into the body of Christ and closely united with each other. That which is received does not corrupt or fade away; instead, it becomes an integral part of the recipient's very existence. Just as it does not transform into an entirely different body and blood from those of the one receiving, we assert that it remains the same as the Body and Blood of the Lord: He asserts, This is My Body, and again, This is My Blood. Such profound mystery! Although Basil the Great described them as counter-images, they become sanctified upon reception and through grace. Observe how the natural becomes transcendent: the act of eating the offered bread and drinking the wine is natural, yet their effect and potency are supernatural.
First, He cleansed the disciples’ feet, and then allowed them to partake in this Sacrament, demonstrating that we must first be purified before participating in communion. Isaiah (Isaiah 6:6) perceived a burning coal; this is not merely wood, but wood that has been consumed by fire. Similarly, the coal of this Sacrament sanctifies those who are worthy while consuming the unworthy, for fire serves a dual purpose—it purifies through discipline and brings to ruin.
Or, The Passover was concluded by the taking the cup and breaking the bread without Judas, for he was unworthy the communion of eternal sacraments. And that he had left them we learn from thence, that he returns with a multitude.
It is declared that the Eucharist is not to be administered to the bodies of those who have passed away. For it is stated, Receive and eat, yet the deceased cannot receive or partake.
Not excluding the traitor even from this mystery, that it might be made manifest that Judas was provoked by no wrong, but that he had been foreknown in voluntary impiety.
It has given trouble to divers persons, that in the Church some offer unleavened and others leavened bread. The Roman Church offers unleavened, because the Lord took flesh without any pollution1; other2 Churches offer leavened bread, because the Word of the Father took flesh upon Him, and is Very God, and Very Man; and so the leaven is mingled with the flour. But whether we receive leavened or unleavened, we are made one body of the Lord our Saviour.
Fittingly also did He offer fruit of the earth, to shew there by that He came to take away the curse wherewith the earth was cursed for the sin of the first man. Also He bade be offered the produce of the earth, and the things for which men chiefly toil, that there might be no difficulty in procuring them, and that men might offer sacrifice to God of the work of their hands.
Hereby He shewed also that He together with the Father and the Holy Spirit has filled human nature with the grace of His divine power, and enriched it with the boon of immortality. And to shew that His Body was not subject to passion but of His own will, it is added, And brake.
The philosopher expressed, "We have also learned that representatives from Rome came to instruct you in their faith. However, their beliefs diverge slightly from ours: they partake of unleavened bread, specifically in the form of a casserole, which is not what God instituted as He commanded the breaking of bread. He taught the apostles, taking the bread and declaring, 'This is my body, which is broken for you...' Similarly, He took the cup and affirmed, 'This is my blood of the new covenant.' Those who do not follow these practices hold an erroneous belief."
We affirm that the sacred sacrament of the Holy Eucharist, which we have honored as a vital sacrament, is a divine mystery instituted by the Lord on the night He offered Himself for the salvation of humanity. He took bread, blessed it, and shared it with His disciples, saying, "Take, eat; this is My body." Following this, He took the cup, gave thanks, and said: "Drink of it, all of you; this is My blood, which is shed for you for the forgiveness of sins." We hold that in this sacrament, our Lord Jesus Christ is truly present—not in a symbolic or figurative manner, nor merely through an abundan
ce of grace as in the other sacraments, nor through a simplistic interpretation as some early theologians suggested regarding Baptism, and not through the mere presence of the bread; instead, His Divine essence enters into the bread offered for the Eucharist in a way that is essential and real. Thus, when the bread and wine are consecrated, they undergo a transformation into the genuine body and blood of the Lord, who was born of the Virgin Mary in Bethlehem, baptized in the Jordan, endured suffering, was buried, rose from the dead, ascended into heaven, sits at the right hand of God the Father, and will come again in glory. The wine is transformed into the very true blood of the Lord, poured out during His crucifixion for the life of the world.
Moreover, we believe that after the consecration, what remains is not simply bread and wine, but the true body and blood of the Lord, manifesting under the appearances of bread and wine. This pure body and blood of the Lord are distributed to those receiving communion, both the righteous and the unrighteous. For those who approach worthily, it brings forgiveness of sins and eternal life; for the unworthy, it results in condemnation and eternal separation. Although the body and blood of the Lord appear separated during communion, this division occurs only in the elements of bread and wine, which can be seen and handled; in essence, they remain whole and indivisible. This is why the Universal Church proclaims that while the Eucharist may present as broken and shared, it is undivided and yet sanctifies those who partake with reverence.
We further believe that every fragment of the bread and wine contains the entirety of the body and blood of the Lord, united as one, with Christ present in His substance—perfect God and perfect man, with body, soul, and divinity. Although many priests administer the sacrament worldwide, there is but one body of Christ, truly present, sharing one body and one blood in the various congregations of the faithful. This is not due to the body of Christ descending from heaven to the altars but is because the bread prepared in each church, once consecrated, becomes one with the body in heaven—Jesus Christ always maintains one body across all places.
Therefore, this sacrament is seen as extraordinary, understood through faith rather than human reason, which often leads to confusion and misleading interpretations of divine things. The body and blood of the Lord in the Eucharist deserve special honor and reverence; just as we worship our Lord Jesus Christ, so too we honor His body and blood. We believe this sacrament is indeed the true, redemptive sacrifice, offered for all the faithful, living and deceased, as derived from the teachings of the Apostles, intended for "the salvation of all."
Furthermore, we affirm that the sacramental presence—immediately after consecration and even when reserved in sacred vessels for the dying—is the true body of the Lord, distinctly recognizable as His body at all times. The term "transubstantiation" does not fully articulate how the bread and wine become the body and blood of the Lord, as this mystery is beyond human comprehension; attempts to rationalize it might lead to folly. What is clear is that, following consecration, the bread and wine truly transform into the body and blood of Christ—without mere symbolism, grace excess, or mere divine penetration—but rather as we have stated, truly, and essentially.
We also believe that the sacrament of the Holy Eucharist is administered solely by a pious priest sanctioned by a legitimate bishop, as held by the Eastern Church. This concise doctrine of the Universal Church about the Eucharist reflects the genuine confession and ancient tradition, which all desiring salvation should preserve without alteration, rejecting the new and deceitful teachings of heretical beliefs. The Church of Christ rejects and condemns any who distort this truth.
Furthermore, when the Lord instituted this Sacrament with His disciples, He did not approach them with mere counsel, saying, ‘If anyone desires, let him partake of My Body, and if anyone wishes, let him drink My Blood,’ as He addressed in His call to discipleship: ‘If anyone wishes to come after Me’ (Matt. 16:24) and “if you aspire to perfection” (Matt. 19:21). Rather, He stated emphatically, ‘Come, partake, this is My Body,’ and ‘all of you drink from it, for this is My Blood’ (see Matt. 26:26-28). This signifies a command that one must assuredly eat My Body and unhesitatingly drink My Blood. He further affirms: ‘You shall perform these actions in remembrance of Me’ (Luke 22:19).
This implies that I bestow this Sacrament upon you to be partaken not just once, twice, or thrice, but daily (as elucidated by the holy Chrysostom) in remembrance of My passion, My death, and the entirety of My plan of salvation. The Lord's words distinctly highlight two essential components in Communion: one is the authoritative command intrinsic to them, and the other pertains to the perpetuity suggested by the term ‘do,’ which clearly implies that we are instructed not just to receive Communion, but to do so continually. Thus, it is evident that it is not permissible for any Orthodox Christian to disregard this command, regardless of his station, as it is incumbent upon him to observe it faithfully, accepting it as the Lord's commandments and teachings.
"I yearn to partake of this Passover with you," said the Savior to His disciples (Luke 22:15), expressing His desire to share a significant gift of love with them during the Passover. In this context, He established a new Feast, the Feast of the New Covenant, remarkable for the fullness of divine grace it embodies. The accounts from the three Evangelists and the Apostle Paul illuminate the creation of this new Feast and its profound mysteries. Jesus took bread and, offering it to His followers (Matt. 26:26), blessed it, broke it, and declared, "Take, eat… Do this in remembrance of Me." Similarly, He presented the cup during the meal (Luke 22:19). The actions of the Savior over the bread and the cup are described by St. Luke and St. Paul as acts of praise and thanksgiving, while St.
Matthew and St. Mark refer to them as blessings. From the earliest days of Christianity, Christ’s Feast has been recognized as the Eucharist, emphasizing gratitude. Church leaders refer to it as the Supper of the Eucharist and highlight that praise and thanksgiving to the Lord are integral to it. This underscores the necessity of offering thanks to the Heavenly Father for His wondrous deeds as a key component of Christ’s new service.
The Evangelist Luke notes that Christ's Feast was celebrated following the Paschal meal, detailing the last act of the Passover feast just before the New Supper—the offering of the cup. It is apparent from the words of St. Matthew and St. Mark, "But to those who partake," that during the evening of Easter, while still at the meal, a sacred ritual was performed by the Savior. As the Old Testament Passover was to be fulfilled, the Evangelists focus on what is essential for the Christian Church. Thus, the Feast of Christ was not merely a continuation of the ancient Passover practices; it was conducted at the conclusion of the Paschal meal as a distinct act, representing a new institution vital to the Christian faith. The Savior declared: in the Apostle Paul’s writings and all three Evangelists, the cup of the Eucharist is referred to as the blood of the new covenant. This term evokes the historical and prophetic act of the Sinai covenant, where Moses, sprinkling the blood on the people, proclaimed, "This is the blood of the covenant that the Lord has made with you" (Ex. 24:8). Therefore, if the blood presented at the Lord’s Supper signifies the new covenant, then the blood of the old covenant that has become obsolete (2 Cor. 3:11) serves merely as a reminder of the past. The Old Covenant is supplanted by the blood that cleanses the sins of the entire world.
Likewise, in place of the Paschal lamb that was sacrificed under the old law, Christ offers His body, which is broken for all—the Lamb of God who takes away the sins of the world. This establishes the foundation for the new Church for generations to come. The command that says, "Do this in remembrance of Me," is a clear directive from the Lord, emphasized in St. Luke’s account. In the Apostle Paul’s narrative, the Lord states regarding the Eucharistic bread, "This you shall do in My remembrance," and concerning the cup, "This you shall do, if you drink it, in My remembrance." Thus, according to the will of the Son of God, believers are to repeat what He did in preparation for His death, conducting the new Feast in memory of Him, the Redeemer. The reiteration of His command in the Apostle’s writings emphasizes both the obligation of observance and the necessity of faith, revitalizing belief in the Redeemer. It clarifies God’s intention that His Supper is not merely a ritual but a sacramental institution meant to endure in His Church until the end of the age. The Apostle Paul, recounting how the Lord established the new Feast, adds, "If you eat this bread and drink this cup, you proclaim the Lord’s death until He comes" (1 Cor. 11:26). This understanding from the Apostle highlights the importance of celebrating the Supper in remembrance of Christ’s crucifixion until His return.
As the gates of hell shall not prevail against the Church of Christ, no darkness can hinder the continual observance of the Savior's Feast until His return. "Receive, eat; drink of it all," says the Lord, which St. Mark confirms. Even Judas, the betrayer, did not miss out on the presence of Christ at this Feast. The assertion that Judas could not partake due to unworthiness is misplaced; the Savior does not depict Judas’ soul as irredeemably lost at that moment. He extended His love towards him even after the Feast, endeavoring to prevent him from committing grievous sin. How remarkable is the compassion of the Lord! "Drink from it, all of you." The Lord invites everyone to partake of the cup. Acknowledging the inclusive nature of this invitation, He calls all across ages, regardless of rank or gender—children included—to the cup, while refraining from a blanket invitation concerning the bread, as children might not be able to partake due to their tender age. If it is stated that all should drink from the cup, then those who separate the laity from this cup oppose the will of the Lord. Likewise, those who stubbornly refuse both the bread and the cup violate the intent of the Son of God by establishing their own will as law.
At the heart of the Supper of Christ lies a profound mystery. "Take, eat; this is My body; drink of it all; this is My blood,” declares the Lord. He draws attention to the extraordinary nature of what is presented, demanding reverent focus on its significance. His declaration that "This is My body, this is My blood" makes it clear that, while the outward appearance remains bread and wine, in its essence, it is indeed the true body and blood of Christ. In St. Luke's account, the Lord says: "This is the cup of the new covenant in My blood, which is poured out for you." Since a cup cannot pour itself, His words indicate the contents within—the blood of Christ shed for humanity, which establishes the new covenant. The other Evangelists affirm, "This is My blood of the new covenant." The Savior thus clarifies that, just as in the old covenant, the sacrificial food was consumed and blood was sprinkled (Ex. 24:6, 8), in the new covenant, real food and real blood are offered, which cleanse the sins of mankind. The distinction is that the food and blood of the old covenant served as symbols, while what is offered in the new covenant is the very reality itself.
What the Savior promised to offer at His Supper was, in fact, the true sustenance of His flesh. "The bread which I will give is My flesh, which I will give for the life of the world" (John 6:51). The promised nourishment is fulfilled as Christ's flesh is delivered for the salvation of the world, and this sustenance represents nothing less than Christ Himself. The Jews recognized this and questioned, "How can this man give us his flesh to eat?" (John 6:52). In response, the Savior not only affirms His words about His flesh but elaborates with even greater emphasis: "Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever feeds on My flesh and drinks My blood abides in Me, and I in him" (John 6:53, 56). The miraculous nourishment is indeed the body and blood of the Lord; it possesses divine qualities, sustaining spiritual life, and uniting the believer with their Lord. Paul, recounting how the Lord established the new Feast, instructs that anyone who participates unworthily will be guilty of the body and blood of the Lord (1 Cor. 11:27), equating unworthy neglect with that of a Jew who disregards Christ’s sacrifice.
Accordingly, at the Supper of Christ, the body and blood of the Lord are presented. "The one who eats and drinks in an unworthy manner brings judgment upon himself, not recognizing the body of the Lord" (1 Cor. 11:29). The Apostle portrays the body of the Lord as a tangible presence at the Feast, an object of consumption and reverent focus, not merely a symbol. He teaches, "The cup of blessing, which we bless, is it not a participation in the blood of Christ? And the bread, which we break, is it not a participation in the body of Christ? For we, though many, are one bread, one body" (1 Cor. 10:16, 17). In this teaching, the sharing of the blood and body is framed by the term "communion." Thus, when we partake of the sacred bread and wine, we do not consume mere representations but share in the true body and blood of our Lord. Furthermore, the Apostle’s teachings affirm that communion should not exclude the weak-minded, infants, or those with serious disabilities.
We must not waver in affirming the real presence of the body and blood of Christ at the Lord's Supper. Is it not conceivable for the omnipotent Son of God to transform bread and wine into His body and blood according to His divine will? In Him resides the fullness of the Godhead. He calmed storms, changed water into wine with a single utterance, raised the dead, and restored the health of the hopeless. His power is boundless, equal to that of the Creator—"All things were made through Him" (John 1:3). Out of love for His own, He loved them to the end. Leaving humanity amidst earthly trials and tribulations, He bequeathed a miraculous testament of His power and majesty, affirming the truthfulness of His teachings and miracles. He established a Feast where the faithful can partake of the life-giving love of heaven until the end of the age, offering solace for the conscience burdened by sin, strength in times of weakness, comfort amid afflictions, and protection from adversaries. Oh, how perfectly this illustrates the infinite love of the Son of God! Glory and praise be to Thee, O boundless Love. Amen.
The portion of the liturgy during which the Sacrament of Communion is conducted is referred to as the liturgy of the faithful, as it is reserved for the baptized believers who possess the privilege to participate in this sacred rite. The central act of this segment of the liturgy involves the proclamation of the words spoken by Jesus Christ at the establishment of the Sacrament: ‘Receive, eat: this (is) My Body..... Drink of it all of you (drink of it all): this is My Blood of the New Covenant’ (Matthew 26:26-28). Following this, there is the invocation of the Holy Spirit and the consecration of the Gifts, which consist of the bread and wine presented at the altar.
This moment is particularly significant because it is through this ritual that the bread and wine are transformed, or transubstantiated, into the authentic Body and Blood of Christ.
What a marvelous Sacrament it is! God, who offered Himself for humanity, forever sanctifies the potency of His ultimate sacrifice by instituting an eternal priesthood. In this sacred mystery, He provides the nourishment, the promise, and the assurance of everlasting life! According to Francis de Salle, 'Divine Providence,' aware that our limited understanding cannot fully grasp this holy Sacrament of the Eucharist, has graciously offered numerous affirmations of this truth throughout both the Old and New Testament. God has richly illuminated the prophets and bestowed upon them profound insights into this ordinance; it is truly remarkable that some chose to write about it so explicitly that their words inspire awe, revealing how God presents Himself to dwell among us in our sanctuaries until the end of time. Indeed, we are called to honor this divine institution countless times each day, expressing gratitude for the love with which the Lord remains present among us; this recognition serves as a deep encouragement to our faith.
The core of this sacrifice is that the offered and consecrated elements are transformed into the Body and Blood of our Lord Jesus. In this moment, the enigmatic death of Jesus Christ is vividly brought before our hearts, while simultaneously conveying that just as at Golgotha His blood was separated from His body, in the Holy Liturgy, through the words of consecration, the bread is transformed into His body and the wine into His blood. This Sacrifice is no longer bloody, as the Savior, through His resurrection, has become glorified and immortal. His temporal death lasted only a few hours; however, His sacramental death, signified daily through the breaking of the bread and the pouring of the wine, continues. Jesus Christ has shed His blood repeatedly, that abundant offering of redemption; yet it is essential for the faithful to understand its value. His Passion on the Cross both gathered and prepared this precious treasure, which the Holy Liturgy communicates to us.
On the Cross, Jesus Christ died for all of humanity; yet, on the Holy Throne, His sacrifice appears personal for each of us. What a wondrous convergence of miracles! In the sacrifice that unfolds on the holy throne, Jesus Christ flawlessly merges the state of His glory with the state of His death: His glory counters the humiliation of Calvary, and His death allows every believer to share in its benefits. Although He manifests in the guise of death, He remains unaffected. His glory would overwhelm us, while His death would instill fear; thus, a balance exists between the two: on the holy throne, He embodies both simultaneously. There, He exists as He does in heaven, while also reflecting the state He endured on the cross; in this way, He is present as in heaven, but without the visible radiance of glory, and as on the cross, yet devoid of suffering; in heaven, He functions as High Priest, on the cross, as the sacrificial Lamb; and on the holy throne, He fulfills both roles.
"When they had finished eating" likely occurred before the conclusion of the meal, possibly during the so-called cup of blessing, a point suggested by St. Paul's reference to the Eucharist as the cup of blessing. "Took bread": ἀ'ρτος; the term refers to leavened bread, in contrast to ἀ'υμον, which refers to unleavened bread. It seems that this leavened bread was intentionally prepared at the command of the Lord for the establishment of the new sacrament, despite the law requiring unleavened bread to be consumed on this occasion.
“This is My body”: by declaring, “This is My body,” He indicates that the bread consecrated on the altar is indeed the actual body of Christ, not merely a representation, for He did not say, “This is the image of My body,” but rather, “This is My body.” The nature of bread is a mystery; while it seems to us as bread, we are instructed to partake of it, recognizing that it is, in essence, flesh. “Why were the disciples not troubled by these words? Because Christ had previously conveyed significant teachings regarding this sacrament.”
Passages read together with this verse.
Greek text, 22 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS