Real Presense

9:5 And let none eat or drink of your Eucharist but such as have been baptized into the name of the Lord, for of a truth the Lord hath
said concerning this, Give not that which is holy unto dogs.

14:1 But on the Lord's day, after that ye have assembled together, break bread and give thanks, having in addition confessed your
sins, that your sacrifice may be pure.

14:2 But let not any one who hath a quarrel with his companion join with you, until they be reconciled, that your sacrifice may not be
polluted,

14:3 for it is that which is spoken of by the Lord. In every place and time offer unto me a pure sacrifice, for I am a great King, saith the
Lord, and my name is wonderful among the Gentiles.

THE DIDACHE 9:5;14:1-3

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.' 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 .

JUSTIN MARTYR DIALOGUE WITH TRYPHO, Chapter XLI [A.D. 100-165]

Accordingly, God, anticipating all the sacrifices which we offer through this name, and which Jesus the Christ enjoined us to offer, i.e., in
the Eucharist of the bread and the cup, and which are presented by Christians in all places throughout the world, bears witness that they
are well-pleasing to Him.

JUSTIN MARTYR DIALOGUE WITH TRYPHO, Chapter CXVII [A.D. 100-165]

For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh
by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the
prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was
made flesh.

JUSTIN MARTYR, FIRST APOLOGY, Chapter 66 [A.D. 100-165]

And as we are His members, we are also nourished by means of the creation (and He Himself grants the creation to us, for He causes
His sun to rise, and sends rain when He wills ). He has acknowledged the cup (which is a part of the creation) as His own blood, from
which He bedews our blood; and the bread (also a part of the creation) He has established as His own body, from which He gives
increase to our bodies.

IRENAEUS OF LYONS, Adversus Haeresus, Book V, 2:2 [A.D. 178]

But how can they be consistent with themselves, [when they say] that the bread over which thanks have been given is the body of
their Lord, and the cup His blood, if they do not call Himself the Son of the Creator of the world, that is, His Word, through whom the
wood fructifies, and the fountains gush forth, and the earth gives "first the blade, then the ear, then the full corn in the ear."

IRENAEUS OF LYONS, Adversus Haeresus, Book IV, 18:4 [A.D. 178]

The Word is all to the child, both father and mother and tutor and nurse. "Eat ye my flesh," He says, "and drink my blood." Such is the
suitable food which the Lord ministers, and He offers His flesh and pours forth His blood, and nothing is wanting for the children's
growth. O amazing mystery! We are enjoined to cast off the old and carnal corruption, as also the old nutriment, receiving in exchange
another new regimen, that of Christ, receiving Him if we can, to hide Him within; and that, enshrining the Saviour in our souls, we may
correct the affections of our flesh.

CLEMENT OF ALEXANDRIA, The Instructor, Book I, Chapter 6 [A.D. 188-199]

And the blood of the Lord is twofold. For there is the blood of His flesh, by which we are redeemed from corruption; and the spiritual, that
by which we are anointed. And to drink the blood of Jesus, is to become partaker of the Lord's immortality; the Spirit being the energetic
principle of the Word, as blood is of flesh.

Accordingly, as wine is blended with water, so is the Spirit with man. And the one, the mixture of wine and water, nourishes to faith; while
the other, the Spirit, conducts to immortality.

And the mixture of both--of the water and of the Word--is called Eucharist, renowned and glorious grace; and they who by faith partake of
it are sanctified both in body and soul. For the divine mixture, man, the Father's will has mystically compounded by the Spirit and the
Word. For, in truth, the spirit is joined to the soul, which is inspired by it; and the flesh, by reason of which the Word became flesh, to the
Word.

CLEMENT OF ALEXANDRIA, The Instructor, Book II, Chapter 2 [A.D. 188-199]

As the prayer goes forward, we ask and say, "Give us this day our daily bread." And this may be understood both spiritually and literally,
because either way of understanding it is rich in divine usefulness to our salvation. For Christ is the bread of life; and this bread does not
belong to all men, but it is ours. And according as we say, "Our Father," because He is the Father of those who understand and believe;
so also we call it "our bread," because Christ is the bread of those who are in union with His body. And we ask that this bread should be
given to us daily, that we who are in Christ, and daily receive the Eucharist for the food of salvation, may not, by the interposition of some
heinous sin, by being prevented, as withheld and not communicating, from partaking of the heavenly bread, be separated from Christ's
body, as He Himself predicts, and warns, "I am the bread of life which came down from heaven. If any man eat of my bread, he shall live
for ever: and the bread which I will give is my flesh, for the life of the world." When, therefore, He says, that whoever shall eat of His
bread shall live for ever; as it is manifest that those who partake of His body and receive the Eucharist by the right of communion are
living, so, on the other hand, we must fear and pray lest any one who, being withheld from communion, is separate from Christ's body
should remain at a distance from salvation; as He Himself threatens, and says, "Unless ye eat the flesh of the Son of man, and drink His
blood, ye shall have no life in you." And therefore we ask that our bread--that is, Christ--may be given to us daily, that we who abide and
live in Christ may not depart from His sanctification and body.

THE TREATISES OF CYPRIAN, On The Unity Of The Church, Treatise IV, "On The Lord's Prayer"

[A.D. 200-258]

Also, the sacrament of the passover contains nothing else in the law of the Exodus than that the lamb which is slain in the figure of Christ
should be eaten in one house. God speaks, saying, "In one house shall ye eat it; ye shall not send its flesh abroad from the house." The
flesh of Christ, and the holy of the Lord, cannot be sent abroad, nor is there any other home to believers but the one Church. This home,
this household of unanimity, the Holy Spirit designates and points out in the Psalms, saying, "God, who maketh men to dwell with one
mind in a house." in the house of God, in the Church of Christ, men dwell with one mind, and continue in concord and simplicity:

THE TREATISES OF CYPRIAN, On The Unity Of The Church, Treatise I, 8 [A.D. 200-258]

This much about an infant, which was not yet of an age to speak of the crime committed by others in respect of herself. But the woman who
in advanced life and of more mature age secretly crept in among us when we were sacrificing, received not food, but a sword for herself;
and as if taking some deadly poison into her jaws and body, began presently to be tortured, and to become stiffened with frenzy; and
suffering the misery no longer of persecution, but of her crime, shivering and trembling, she fell down. The crime of her dissimulated
conscience was not long unpunished or concealed. She who had deceived man, felt that God was taking vengeance. And another woman,
when she tried with unworthy hands to open her box, in which was the holy (body) of the Lord, was deterred by fire rising from it from
daring to touch it. And when one, who himself was defiled, dared with the rest to receive secretly a part of the sacrifice celebrated by the
priest; he could not eat nor handle the holy of the Lord, but found in his hands when opened that he had a cinder. Thus by the experience
of one it was shown that the Lord withdraws when He is denied; nor does that which is received benefit the undeserving for salvation,
since saving grace is changed by the departure of the sanctity into a cinder. How many there are daily who do not repent nor make
confession of the consciousness of their crime, who are filled with unclean spirits! How many are shaken even to unsoundness of mind
and idiotcy by the raging of madness! Nor is there any need to go through the deaths of individuals, since through the manifold lapses
occurring in the world the punishment of their sins is as varied as the multitude, of sinners is abundant. Let each one consider not what
another has suffered, but what he himself deserves to suffer; nor think that he has escaped if his punishment delay for a time, since he
ought to fear it the more that the wrath of God the judge has reserved it for Himself.

THE TREATISES OF CYPRIAN, On The Unity Of The Church, Treatise I, 26 [A.D. 200-258]

Learn what occurred when I myself was present and a witness Some parents who by chance were escaping, being little careful on account
of their terror, left a little daughter under the care of a wet-nurse. The nurse gave up the forsaken child to the magistrates. They gave it, in
the presence of an idol whither the people flocked (because it was not yet able to eat flesh on account of its years), bread mingled with
wine, which however itself was the remainder of what had been used in the immolation of those that had perished. Subsequently the
mother recovered her child. But the girl was no more able to speak, or to indicate the crime that had been committed, than she had before
been able to understand or to prevent it. Therefore it happened unawares in their ignorance, that when we were sacrificing, the mother
brought it in with her. Moreover, the girl mingled with the saints, became impatient of our prayer and supplications, and was at one
moment shaken with weeping, and at another tossed about like a wave of the sea by the violent excitement of her mind; as if by the
compulsion of a torturer the soul of that still tender child confessed a consciousness of the fact with such signs as it could. When,
however, the solemnities were finished, and the deacon began to offer the cup to those present, and when, as the rest received it, its turn
approached, the little child, by the instinct of the divine majesty, turned away its face, compressed its mouth with resisting lips, and
refused the cup. Still the deacon persisted, and, although against her efforts, forced on her some of the sacrament of the cup. Then there
followed a sobbing and vomiting. In a profane body and mouth the Eucharist could not remain; the draught sanctified in the blood of the
Lord burst forth from the polluted stomach. So great is the Lord's power, so great is His majesty. The secrets of darkness were disclosed
under His light, and not even hidden crimes deceived God's priest.

THE TREATISES OF CYPRIAN, On The Unity Of The Church, Treatise I, 25 [A.D. 200-258]

1 Cor. xi. 23. I received of the Lord that which also I delivered unto you, how that the Lord Jesus, in the night in which He was betrayed, took
bread, &c. 1. Even of itself the teaching of the Blessed Paul is sufficient to give you a full assurance concerning those Divine Mysteries, of
which having been deemed worthy, ye are become of the same body and blood with Christ. For you have just heard him say distinctly, That
our Lord Jesus Christ in the night in which He was betrayed, took bread, and when He had given thanks He brake it, and gave to His
disciples, saying, Take, eat, this is My Body: and having taken the cup and given thanks, lie said, Take, drink, this is My Blood. 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?

2. He once in Cana of Galilee, turned the water into wine, akin to blood, and is it incredible that He should have turned wine into blood? When
called to a bodily marriage, He miraculously wrought that wonderful work; and on the children of the bride-chamber, shall He not much rather
be acknowledged to have bestowed the fruition of His Body and Blood?

3. Wherefore with full assurance let us partake as of the Body and Blood of Christ: for in the figure of Bread is given to thee His Body, and in
the figure of Wine His Blood; that thou by partaking of the Body and Blood of Christ, mayest be made of the same body and the same blood
with Him. For thus we come to bear Christ in us, because His Body and Blood are distributed through our members; thus it is that, according
to the blessed Peter, we became partakers of the divine nature.

4. Christ on a certain occasion discoursing with the Jews said, Except ye eat My flesh and drink My blood, ye have no life in you. They not
having heard His saying in a spiritual sense were offended, and went back, supposing that He was inviting them to eat flesh.

CYRIL OF JERUSALEM, Lecture 22 (On The Mysteries IV) On The Body and Blood Of Christ

[A.D. 315-386]

20. After this ye hear the chanter inviting you with a sacred melody to the communion of the Holy Mysteries, and saying, O taste and see that
the Lord is good. Trust not the judgment to thy bodily palate no, but to faith unfaltering; for they who taste are bidden to taste, not bread and
wine, but the anti-typical Body and Blood of Christ.

21. In approaching therefore, come not with thy wrists extended, or thy fingers spread; but make thy left hand a throne for the fight, as for that
which is to receive a King. And having hollowed thy palm, receive the Body of Christ, saying over it, Amen. So then after having carefully
hollowed thine eyes by the touch of the Holy Body, partake of it; giving heed lest thou lose any portion thereof; for whatever thou losest, is
evidently a loss to thee as it were from one of thine own members. For tell me, if any one gave thee grains of gold, wouldest thou not hold
them with all carefulness, being on thy guard against losing any of them, and suffering loss? Wilt thou not then much more carefully keep
watch, that not a crumb fall from thee of what is more precious than gold and precious stones?

22. Then after thou hast partaken of the Body of Christ, draw near also to the Cup of His Blood; not stretching forth thine hands, but bending,
and saying with an air of worship and reverence, Amen, hallow thyself by partaking also of the Blood of Christ. And while the moisture is still
upon thy lips, touch it with thine hands, and hallow thine eyes and brow and the other organs of sense. Then wait for the prayer, and give
thanks unto God, who hath accounted thee worthy of so great mysteries.

23. Hold fast these traditions undefiled and, keep yourselves free from offence. Sever not yourselves from the Communion; deprive not
yourselves, through the pollution of sins, of these Holy and Spiritual Mysteries. And the God of peace sanctify you wholly; and may your
spirit, and soul, and body be preserved entire without blame at the coming of our Lord Jesus Christ:--To whom be glory and honour and might,
with the Father and the Holy Spirit, now and ever, and world without end. Amen.

CYRIL OF JERUSALEM, Lecture 23, 20-23 (On The Mysteries V) On The Sacred Liturgy And Communion

[A.D. 315-386]

The words in which we speak of the things of God must be used in no mere human and worldly sense, nor must the perverseness of an alien
and impious interpretation be extorted from the soundness of heavenly words by any violent and headstrong preaching. Let us read what is
written, let us understand what we read, and then fulfil the demands of a perfect faith. For as to what we say concerning the reality of Christ's
nature within us, unless we have been taught by Him, our words are foolish and impious. For He says Himself, My flesh is meat indeed, and
My blood is drink indeed. He that eateth My flesh and drinketh My blood abideth in Me, and I in him. As to the verity of the flesh and blood
there is no room left for doubt. For now both from the declaration of the Lord Himself and our own faith, it is verily flesh and verily blood.
And these when eaten and drunk, bring it to pass that both we are in Christ and Christ in us. Is not this true? Yet they who affirm that Christ
Jesus is not truly God are welcome to find it false. He therefore Himself is in us through the flesh and we in Him, whilst together with Him our
own selves are in God.

HILARY OF POITIERS, On The Trinity, Book VIII, 14 [A.D. 350]

It is good and beneficial to communicate every day, and to partake of the holy Body and Blood of Christ. For He distinctly says, "He that
eateth my flesh and drinketh my blood hath eternal life." And who doubts that to share frequently in life, is the same thing as to have manifold
life. I, indeed, communicate four times a week, on the Lord's day, on Wednesday, on Friday, and on the Sabbath, and on the other days if there
is a commemoration of any Saint. It is needless to point out that for anyone in times of persecution to be compelled to take the communion in
his own hand without the presence of a priest or minister is not a serious offence, as long custom sanctions this practice from the facts
themselves. All the solitaries in the desert, where there is no priest, take the communion themselves, keeping communion at home. And at
Alexandria and in Egypt, each one of the laity, for the most part, keeps the communion, at his own house, and participates in it when he likes.
For when once the priest has completed the offering, and given it, the recipient, participating in it each time as entire, is bound to believe that
he properly takes and receives it from the giver. And even in the church, when the priest gives the portion, the recipient takes it with complete
power over it, and so lifts it to his lips with his own hand. It has the same validity whether one portion or several portions are received from
the priest at the same time.

BASIL, Caesaria, Concerning Communion, Letter 93 [A.D. 329-379]

"We see that the Saviour took [something] in His hands, as it is in the Gospel, when He was reclining at the supper; and He took this, and giving
thanks, He said: 'This is really Me.' And He gave to His disciples and said: 'This is really Me.' And we see that It is not equal nor similar, not to
the incarnate image, not to the invisible divinity, not to the outline of His limbs. For It is round of shape, and devoid of feeling. As to Its power,
He means to say even of Its grace, 'This is really Me.'; and none disbelieves His word. For anyone who does not believe the truth in what He
says is deprived of grace and of a Savior."

EPIPHANIUS OF SALAMIS, The Man Well-Anchored, 57 [A.D. 315 - 403]

50. Perhaps you will say, "I see something else, how is it that you assert that I receive the Body of Christ?" And this is the point which
remains for us to prove. And what evidence shall we make use of? Let us prove that this is not what nature made, but what the blessing
consecrated, and the power of blessing is greater than that of nature, because by blessing nature itself is changed.

52. We observe, then, that grace has more power than nature, and yet so far we have only spoken of the grace of a prophet's blessing. But
if the blessing of man had such power as to change nature, what are we to say of that divine consecration where the very words of the
Lord and Saviour operate? For that sacrament which you receive is made what it is by the word of Christ. But if the word of Elijah had such
power as to bring down fire from heaven, shall not the word of Christ have power to change the nature of the elements? You read
concerning the making of the whole world: "He spake and they were made, He commanded and they were created." Shall not the word of
Christ, which was able to make out of nothing that which was not, be able to change things which already are into what they were not? For
it is not less to give a new nature to things than to change them.

58. Wherefore, too, the Church, beholding so great grace, exhorts her sons and her friends to come together to the sacraments, saying:
"Eat, my friends, and drink and be inebriated, my brother." What we eat and what we drink the Holy Spirit has elsewhere made plain by the
prophet, saying, "Taste and see that the Lord is good, blessed is the man that hopeth in Him." In that sacrament is Christ, because it is the
Body of Christ, it is therefore not bodily food but spiritual. Whence the Apostle says of its type: "Our fathers ate spiritual food and drank
spiritual drink," for the Body of God is a spiritual body; the Body of Christ is the Body of the Divine Spirit, for the Spirit is Christ, as we
read: "The Spirit before our face is Christ the Lord." And in the Epistle of Peter we read: "Christ died for us." Lastly, that food strengthens
our heart, and that drink "maketh glad the heart of man," as the prophet has recorded.

AMBROSE, On The Mysteries, Chapter 9, Paragraphs 50, 52, 58 [A.D. 340-397]

5... And the fact that the ancient church offered animal sacrifices, which the people of God now-a-days read of without imitating, proves
nothing else than this, that those sacrifices signified the things which we do for the purpose of drawing near to God, and inducing our
neighbor to do the same. A sacrifice, therefore, is the visible sacrament or sacred sign of an invisible sacrifice.

20...Thus He is both the Priest who offers and the Sacrifice offered. And He designed that there should be a daily sign of this in the
sacrifice of the Church, which, being His body, learns to offer herself through Him. Of this true Sacrifice the ancient sacrifices of the saints
were the various and numerous signs; and it was thus variously figured, just as one thing is signified by a variety of words, that there may
be less weariness when we speak of it much. To this supreme and true sacrifice all false sacrifices have given place.

AUGUSTINE OF HIPPO, City of God, Book 10, Chapters 5 &10 [A.D. 354-430]

The Truth of the Incarnation is proved both by the Eucharistic Feast and by the Divine institution of almsgiving. Dearly-beloved, utter
this confession with all your heart and reject the wicked lies of heretics, that your fasting and almsgiving may not be polluted by any
contagion with error: for then is our offering of the sacrifice clean and oar gifts of mercy holy, when those who perform them understand
that which they do. For when the LORD says, "unless ye have eaten the flesh of the Son of Man, and drunk His blood, ye will not have
life in you," you ought so to be partakers at the Holy Table, as to have no doubt whatever concerning the reality of Christ's Body and
Blood. For that is taken in the mouth which is believed in Faith, and it is vain for them to respond Amend who dispute that which is taken.

POPE LEO I THE GREAT, SERMON 91:3 [A.D. 461]