In the Epistle to Diognetus, formerly assigned to Justin Martyr, we read (v. 7) that “Christians have in vogue among themselves a table common, yet not common” (i.e. unclean). In Justin’s first apology (c. 140) we have two detailed accounts of the Eucharist, of which the first, in ch. 65, describes the first communion of the newly baptized:—
“After we have thus washed the person who has believed and conformed we lead him to the brethren so called, where they are gathered together, to offer public prayer both for ourselves and for the person illuminated, and for all others everywhere, earnestly, to the end that having learned the truth we may be made worthy to be found not only in our actions good citizens, but guardians of the things enjoined.
“We salute one another with a kiss at the end of the prayers. Then there is presented to the president of the brethren bread and a cup of water (and of a mixture,)[7] and he having taken it sends up praise and glory to the father of all things by the name of the Son and Holy Spirit, and he offers at length thanksgiving (eucharistia) for our having been made worthy of these things by him. But when he concludes the prayer and thanksgiving all the people present answer with acclamation ‘Amen.’ But the word ‘Amen’ in Hebrew signifies ‘so be it.’ And when the president has given thanks, and all the people have so answered, those who are called by us deacons distribute to each of those present, for them to partake of the bread (and wine)[8] and water, for which thanks have been given, and they carry portions away to those who are not present. And this food is called by us Eucharistia, and of it none may partake save those who believe our teachings to be true and have been washed in the bath which is for remission of sin and rebirth, and who so live as Christ taught. For we do not receive these things as common bread or common drink. For as Jesus Christ our Saviour was made flesh by Word of God and possessed flesh and blood for our sake; so we have been taught that the food blessed (lit. thanked for) by prayer of Word spoken by him, food by which our blood and flesh are by change of it (into them) nourished, is both flesh and blood of Jesus so made flesh. For the apostles in the memorials made by them, which are called gospels, have so related it to have been enjoined on them: to wit, that Jesus took bread, gave thanks and said: This do ye in memory of me; this is my body, and the cup likewise he took and gave thanks and said, This is my blood; and he distributed to them alone. And this rite too the evil demons by way of imitation handed down in the mysteries of Mithras. For that bread and a cup of water is presented in the rites of their initiation with certain conclusions (or epilogues), you either know or can learn.”
The second account, in ch. 67, adds that the faithful both of town and country met for the rite on Sunday, that the prophets were read as well as the gospels, that the president after the reading delivered an exhortation to imitate in their lives the goodly narratives; and that each brought offerings to the president out of which he aided orphans and widows, the sick, the prisoners and strangers sojourning with them. These contributions of the faithful seem to be included by Justin along with the bread and cup as sacrifices acceptable to God. But he also particularly specifies (Dialog. 345) that perfect and pleasing sacrifices alone consist in prayers and thanksgivings (thusia). The elements are gifts or offerings. Justin was a Roman, but may not represent the official Roman church. The rite as he pictures it agrees well with the developed liturgies of a later age.
Irenaeus (Gaul and Asia Minor, before 190) in his work against heresies, iv. 31, 4, points to the sacrament in proof that the human body may become incorruptible:
“As bread from the earth on receiving unto itself the invocation of God is no longer common bread, but is an Eucharist, composed of two elements, an earthly and a heavenly, so our bodies by partaking of the Eucharist cease to be corruptible, and possess the hope of eternal resurrection.”
There is a similar passage in the 36th fragment (ed. Harvey ii. p. 500), sketching the rite and calling the elements antitypes:
“The oblation of the Eucharist is not fleshly, but spiritual and so pure. For we offer to God the bread and the cup of blessing (εὐλογία), thanking him for that he bade the earth produce these fruits for our sustenance. And therewith having finished the offering (προσφορά) we invoke the Holy Spirit to constitute this offering, both the bread body of Christ and the cup the blood of Christ, that those who partake of these antitypes (ἀντίτυπα, i.e. surrogates) may win remission of sins and life eternal.”
Here we note the stress laid on the Invocation of the Spirit to operate the transformation of the elements, though in what sense they are transformed is not defined. This Epiklesis survives in the Greek liturgies, but in the Roman a prayer takes its place that the angel of the Lord may take the oblation laid on the visible altar, and carry it up to the altar sublime into the presence of the divine majesty. We must not forget that the church of Irenaeus was Greek.
To the second century, lastly, belongs in part the evidence of the catacombs, on the walls of which are depicted persons reclining at tables supporting a fish, accompanied by one or more baskets of loaves, and more rarely by flasks of wine or water. The fish represents Christ; and in the Inscription of Abercius, bishop of Hierapolis about A.D. 160, we have this symbolism enshrined in a literary form: “In company with Paul I followed, while everywhere Faith led the way, and set before me the fish from the fountain, mighty and stainless, whom a pure virgin grasped, and gave this to friends to eat always, having good wine and giving the mixt cup with bread.” This representation of baskets of loaves and several fishes, or of one fish and several loaves, seems to contradict the usage of one loaf. It may represent the agapé or Lord’s Supper as a whole, of which the one loaf and cup formed an episode. Or the entire stock of bread may have been regarded as flesh of Jesus in virtue of the initial consecration of one single loaf.