Going outward from the Biblical canon, the next “scriptural” references we have to the Eucharist would be found in the Didache (pronounced DIH-duh-kee, it’s a Greek thing).
An anonymous work written at the end of the first century or the beginning of the second, its sometimes considered the first catechism. At the very least it sets down the rituals and practices, as well as nascent Church organization. Some early Church Fathers considered it part of the New Testament. But even though it’s not part of our Bible, it is recognized and accepted by the Catholic Church as authentic.
An anonymous work written at the end of the first century or the beginning of the second, its sometimes considered the first catechism. At the very least it sets down the rituals and practices, as well as nascent Church organization. Some early Church Fathers considered it part of the New Testament. But even though it’s not part of our Bible, it is recognized and accepted by the Catholic Church as authentic.
The Didache is a relatively short document divided into sixteen brief chapters. The Eucharist is mentioned specifically in chapter 9 and in passing in chapters 10 and 14. If you wish to spend a half-hour to truly get the gist of first-century Christianity, you can find the entire document here.
Here is the text of Chapter 9 “The Thanksgiving” (which is what Eucharist means translated from the Greek).
1 Now concerning the Thanksgiving (Eucharist), thus give thanks.
2 First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory for ever.
3 And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory for ever.
4 Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ for ever.
5 But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. (Matthew 7:6)
Ouch. That last verse isn’t very PC, is it? This chapter details the mechanics of the sacrament, but not the theology behind it. The next chapter, “Prayer After Communion,” goes a little more in depth:
1 But after you are filled, thus give thanks:
2 We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory for ever.
3 You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant.
4 Before all things we thank You that You are mighty; to You be the glory for ever.
5 Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory for ever.
6 Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen.
7 But permit the prophets to make Thanksgiving as much as they desire.
Here, in the third verse, the early Church recognizes that we are fed spiritual food and drink, and through it gain life eternal, through Christ.
The Eucharist is again mentioned, in passing, in the fourteenth chapter, “Christian Assembly on the Lord’s Day”:
1 But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure.
2 But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned.
3 For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.
This seems to establish the Church teaching that one must be pure, i.e., unaware of conscious mortal sin, before receiving the Eucharist. If not, one must partake of the sacrament of reconciliation. It also appears to establish the practice of taking the Eucharist at weekly mass.
But what I’m looking for is more theory, more doctrine. Perhaps the early Church Fathers have something to say on the subject …
Here is the text of Chapter 9 “The Thanksgiving” (which is what Eucharist means translated from the Greek).
1 Now concerning the Thanksgiving (Eucharist), thus give thanks.
2 First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory for ever.
3 And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory for ever.
4 Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ for ever.
5 But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. (Matthew 7:6)
Ouch. That last verse isn’t very PC, is it? This chapter details the mechanics of the sacrament, but not the theology behind it. The next chapter, “Prayer After Communion,” goes a little more in depth:
1 But after you are filled, thus give thanks:
2 We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory for ever.
3 You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant.
4 Before all things we thank You that You are mighty; to You be the glory for ever.
5 Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory for ever.
6 Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen.
7 But permit the prophets to make Thanksgiving as much as they desire.
Here, in the third verse, the early Church recognizes that we are fed spiritual food and drink, and through it gain life eternal, through Christ.
The Eucharist is again mentioned, in passing, in the fourteenth chapter, “Christian Assembly on the Lord’s Day”:
1 But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure.
2 But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned.
3 For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.
This seems to establish the Church teaching that one must be pure, i.e., unaware of conscious mortal sin, before receiving the Eucharist. If not, one must partake of the sacrament of reconciliation. It also appears to establish the practice of taking the Eucharist at weekly mass.
But what I’m looking for is more theory, more doctrine. Perhaps the early Church Fathers have something to say on the subject …
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