Ep. #62 – Early Evidence for the Eucharist w/ Dr. Beaumont
Summary
Did the early Church believe in the real presence of Christ in the Eucharist? What early evidence supports this? Also, if transubstantiation is based on Aristotelian categories that weren’t brought into Christianity until the 12th century, how can the doctrine be biblical or historical? Dr. Doug Beaumont joins us to answer these questions and more.
Guest Bio
Doug Beaumont earned a Ph.D. from North-West University and an M.A. in apologetics from Southern Evangelical Seminary, where he taught for ten years before coming into full communion with the Catholic Church. He serves as an author, speaker, catechist, and Director of Religious Education while striving to fulfill his primary vocation to his family.
Show Outline
In the first segment, Dr. Beaumont explains his own background with this doctrine during his conversation. Then he adduces John 6 and 1 Corinthians 10-11 as scriptural support for the real presence. Also, I ask Dr. Beaumont if there is any 1st-century evidence for the real presence outside of the New Testament.
In the next segment, Dr. Beaumont discusses 2nd-century evidence for the real presence of Christ in the Eucharist. He presents quotes from St. Justin Martyr as well as St. Irenaeus in support of the doctrine. Next, we dive into the 3rd century and beyond before considering some objections.
In the final segment, I put three objections to Dr. Beaumont. First, didn’t Tertullian say in the 3rd century that the Eucharist was “a figure of [Jesus’] body” which would imply a symbolic understanding? Second, how could transubstantiation by the teaching of the Apostles if Aristotelian categories were not applied to Christian doctrine until the 12th century?
The third objection considers the possibility that Christ is really present by being spiritually present. Finally, Dr. Beaumont lets us know where we can go to find out more about his work.
Resources Mentioned
Quote #1 – Clement of Rome
Since then these things are manifest to us, and we have looked into the depths of the divine knowledge, we ought to do in order all things which the Master commanded us to perform at appointed times. He commanded us to celebrate sacrifices and services, and that it should not be thoughtlessly or disorderly, but at fixed times and hours. He has Himself fixed by His supreme will the places and persons whom He desires for these celebrations, in order that all things may be done piously according to His good pleasure, and be acceptable to His will. So then those who offer their oblations at the appointed seasons are acceptable and blessed, but they follow the laws of the Master and do not sin. For to the high priest his proper ministrations are allotted, and to the priests the proper place has been appointed, and on Levites their proper services have been imposed. The layman is bound by the ordinances for the laity.”
Clement of Rome, Letter to the Corinthians, ~80 A.D.
Quote #2 – St. Ignatius of Antioch
Consider how contrary to the mind of God are the heterodox in regard to the grace of God which has come to us. They have no regard for charity, none for the widow, the orphan, the oppressed, none for the man in prison, the hungry or the thirsty. They abstain from the Eucharist and from prayer, because they do not admit that the Eucharist is the flesh of our Savior Jesus Christ, the flesh which suffered for our sins and which the Father, in His graciousness, raised from the dead.
Ignatius of Antioch, Letter to the Smyrnaeans, ~100 – 110 A.D.
Quote #3 – St. Justin Martyr
This food we call the Eucharist, of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing for forgiveness of sins and for rebirth, and who lives as Christ handed down to us. For we do not receive these things as common bread or common drink; but as Jesus Christ our Savior being incarnate by God’s Word took flesh and blood for our salvation, so also we have been taught that the food consecrated by the Word of prayer which comes from him, from which our flesh and blood are nourished by transformation, is the flesh and blood of that incarnate Jesus.
Justin Martyr, First Apology, Chapter 66, 148-155 A.D.
Quote #4 – St. Irenaeus
So then, if the mixed cup and the manufactured bread receive the Word of God and become the Eucharist, that is to say, the Blood and Body of Christ, which fortify and build up the substance of our flesh, how can these people claim that the flesh is incapable of receiving God’s gift of eternal life, when it is nourished by Christ’s Blood and Body and is His member?
Irenaeus, Five Books on the Unmasking and Refutation of the Falsely Named Gnosis, Book 5:2, 2-3, ~180 A.D.
Quote #5 – St. Cyprian of Carthage
Since then He says that, if anyone eats of His bread, he lives forever, as it is manifest that they live who attain to His body and receive the Eucharist by right of communion, so on the other hand we must fear and pray lest anyone, while he is cut off and separated from the body of Christ, remain apart from salvation, as He Himself threatens, saying: ‘Unless you eat the flesh of the Son of man and drink His blood, you shall not have life in you.’ And so we petition that our bread, that is Christ, be given us daily, so that we, who abide and live in Christ, may not withdraw from His sanctification and body.
Cyprian of Carthage, The Lord’s Prayer, chapter 18, ~252 A.D.
Related Episodes
Ep. #61 – Exegetical Support for Petrine Primacy
CORE #09 – He Founded the Catholic Church (part 2)
