St. Iranaeus on the Power of the Eucharist

[dropcap]I[/dropcap]n this passage, St. Iranaeus inextricably links the miracle of the resurrection of the dead and the salvation of our bodies to Christ’s real presence in the Eucharist. Because the Eucharist is the true body and blood of Christ, he argues that it unites us to Christ in a real, bodily way, and that through it, we become bone of his bone and flesh of his flesh. Iranaeus’s argument can be summarized as follows: Christ took on flesh, thereby sanctifying it. We eat and drink the body and blood of Christ in the Eucharist, uniting us to his sanctified and glorified body. Our bodily unity with Christ sanctifies and glorifies (saves) our bodies. Therefore, we will be raised from the dead as he was raised–unto eternal life. What a beautiful concept.

But vain in every respect are they who despise the entire dispensation of God, and disallow the salvation of the flesh, and treat with contempt its regeneration, maintaining that it is not capable of incorruption. But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body. 1 Corinthians 10:16 For blood can only come from veins and flesh, and whatsoever else makes up the substance of man, such as the Word of God was actually made. By His own blood he redeemed us, as also His apostle declares, “In whom we have redemption through His blood, even the remission of sins.” Colossians 1:14 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 Matthew 5:45). 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.

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.” Ephesians 5:30 He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh; Luke 24:39 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. And just as a cutting from the vine planted in the ground fructifies in its season, or as a grain of wheat falling into the earth and becoming decomposed, rises with manifold increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for the use of men, and having received the Word of God, becomes the Eucharist, which is the body and blood of Christ; so also our bodies, being nourished by it, and deposited in the earth, and suffering decomposition there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives to this mortal immortality, and to this corruptible incorruption, 1 Corinthians 15:53 because the strength of God is made perfect in weakness, 2 Corinthians 12:3….

From Against Heresies Book V, Chapter 2 (Circa 200 A.D.)

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