Eucharistic Meditation

False in every respect are those who despise the entire dispensation of God, and deny  the salvation of the flesh, and treat with contempt its regeneration, maintaining that it is not capable of incorruption. But if the body indeed does 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. For blood can only come from veins and flesh, and whatsoever else makes up the substance of man—which 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, the forgiveness of sins.” 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 moistens 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.

St. Irenaeus of Lyons, Against Heresies, Book V, Chapter II

Eucharistic Meditation

According to its substance, therefore, the mass is nothing but the aforesaid words of Christ: “Take and eat, etc.”, as if he were saying: “Behold, O sinful and condemned man, out of the pure and unmerited love with which I love you, and by the will of the Father of mercies, apart from any merit or desire of yours, I promise you in these words the forgiveness of all your sins and life everlasting. And that you may be absolutely certain of this irrevocable promise of mine, I shall give my body and pour out my blood, confirming this promise by my very death, and leaving you my body and blood as a sign and memorial of this same promise. As often as you partake of them, remember me, proclaim and praise my love and bounty toward you, and give thanks.”

From this you will see that nothing else is needed for a worthy holding of mass than a faith that relies confidently on this promise, believes Christ to be true in these words of his, and does not doubt that these infinite blessings have been bestowed upon it. Hard on this faith there follows, of itself, a most sweet stirring of the heart, whereby the spirit of man is enlarged and enriched (that is love, given by the Holy Spirit through faith in Christ), so that he is drawn to Christ, that gracious and bounteous testator, and made a thoroughly new and different man. Who would not shed tears of gladness, indeed, almost faint for joy in Christ, if he believed with unshaken faith that this inestimable promise of Christ belonged to him? How could he help loving so great a benefactor, who of his own accord offers, promises, and grants such great riches and this eternal inheritance to one who is unworthy and deserving of something far different?

Martin Luther, Luther’s Works, Vol. 36: Word and Sacrament II, ed. Jaroslav Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 36 (Philadelphia: Fortress Press, 1999), 40–41.

Eucharistic Meditation

It was highly necessary to instruct the people that the true worship and honour of Christ and of his Holy Sacrament does not consists in such external gestures or services alone, also that our dear Lord Christ did not institute this venerable Sacrament for the sake of seeing and worshipping or being present there for that purpose, but so that we would partake of it, as the Lord’s words say, “Take, eat; take, drink,” etc. These words have power and avail so much as to say, “This is My body; this is My blood; this do in remembrance of Me.” … Therefore, the Word is most important, through the power of which, from the institution of the Lord, the true body and blood of Christ are there. The Word teaches us what kind of treasure we have there, what we should use it for, and why Christ is there, so that true invocation and spiritual worship are enkindled in us.

Now, here we are not saying that one should not worship our dear Lord Jesus Christ in this Sacrament, being present, or that one should not hold this Sacrament with all honour and reverence. On the contrary, since these divine, almighty, true words are believed, all of this follows of itself, and not only in external gestures but also both externally and, first and foremost, in the heart, spirit, and truth. On account of this, such adoration of Christ is not thereby cancelled, but much rather, confirmed. For where the Word is rightly seen, considered, and believed, the adoration of the Sacrament will happen of itself. For whoever believes that Christ’s body and blood are there (as there is plenty of evidence so to believe, and it is necessary so to believe), he cannot, to be sure, deny his reverence to the body and blood of Christ without sin. For I must confess that Christ is there when His body and blood are there. His words do not lie to me, and He is not separate from His body and blood.

Georg III von Anhalt, Fourth Sermon on the Sacrament of the Altar. Translated in The Treasury of Daily Prayer

Eucharistic Meditation

Let us then return from that table like lions breathing fire, having become terrible to the devil; thinking on our Head, and on the love which He has shown for us. Parents often entrust their offspring to others to feed. “But I,” says He, “do not so: I feed you with My own flesh, desiring that you all be nobly born, and holding forth to you good hopes for the future. For He who gives out Himself to you here, much more will do so hereafter. I have willed to become your Brother, for your sake I shared in flesh and blood, and in turn I give out to you the flesh and the blood by which I became your kinsman.”

This blood causes the image of our King to be fresh within us, produces beauty unspeakable, permits not the nobleness of our souls to waste away, watering it continually, and nourishing it. The blood derived from our food becomes not at once blood, but something else; whereas this blood does not so, but immediately waters our souls, and works in them some mighty power. This blood, if rightly taken, drives away devils, and keeps them afar off from us, while it calls to us Angels and the Lord of Angels. For wherever they see the Lord’s blood, devils flee, and Angels run together. This blood poured forth washed clean all the world; many wise sayings did the blessed Paul utter concerning it in the Epistle to the Hebrews. This blood cleansed the secret place, and the Holy of Holies. And if the type of it had such great power in the temple of the Hebrews, and in the midst of Egypt, when smeared on the door-posts, much more the reality. This blood sanctified the golden altar; without it the high priest dared not enter into the secret place. This blood consecrated priests, this in types cleansed sins. But if it had such power in the types, if death so shuddered at the shadow, tell me how would it not have dreaded the very reality? This blood is the salvation of our souls, by this the soul is washed, by this is beautiful, by this is inflamed, this causes our understanding to be more bright than fire, and our soul more beaming than gold; this blood was poured forth, and made heaven accessible.

St. John Chrysostom, Homily 46 on the Gospel of  John, Chapter 6