Early Church Fathers Scripture Index : Texts
Matthew 26:26
There are 14 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 484, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XVII.—Proof that God did not appoint the Levitical dispensation for His own sake, or as requiring such service; for He does, in fact, need nothing from men. (HTML)
CCEL Footnote 4030 (In-Text, Margin)
5. Again, giving directions to His disciples to offer to God the first-fruits of His own, created things—not as if He stood in need of them, but that they might be themselves neither unfruitful nor ungrateful—He took that created thing, bread, and gave thanks, and said, “This is My body.”[Matthew 26:26] And the cup likewise, which is part of that creation to which we belong, He confessed to be His blood, and taught the new oblation of the new covenant; which the Church receiving from the apostles, offers to God throughout all the world, to Him who gives us as the means of subsistence the first-fruits of His own gifts in the New Testament, concerning ...
Ante-Nicene Fathers, Volume 3, page 683, footnote 14 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
The Fifth Clause. (HTML)
CCEL Footnote 8801 (In-Text, Margin)
... for a petition! For the Lord had withal issued His edict, “Seek ye first the kingdom, and then even these shall be added:” albeit we may rather understand, “Give us this day our daily bread,” spiritually. For Christ is our Bread; because Christ is Life, and bread is life. “I am,” saith He, “the Bread of Life;” and, a little above, “The Bread is the Word of the living God, who came down from the heavens.” Then we find, too, that His body is reckoned in bread: “This is my body.”[Matthew 26:26] And so, in petitioning for “daily bread,” we ask for perpetuity in Christ, and indivisibility from His body. But, because that word is admissible in a carnal sense too, it cannot be so used without the religious remembrance withal of spiritual ...
Ante-Nicene Fathers, Volume 9, page 112, footnote 50 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XLV. (HTML)
CCEL Footnote 3102 (In-Text, Margin)
[12] And while they were eating, Jesus took bread, and blessed, and divided;[Matthew 26:26] and he [13] gave to his disciples, and said unto them, Take and eat; this is my body. And he [Arabic, p. 171] took a cup, and gave thanks, and blessed, and gave them, and said, Take [14, 15] and drink of it, all of you. And they drank of it, all of them. And he said unto them, This is my blood, the new covenant, that is shed for many for the [16] forgiveness of sins. I say unto you, I shall not drink henceforth of this, the juice of the vine, until the day ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 288, footnote 4 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Eleusius, Glorius, and the Two Felixes (HTML)
CCEL Footnote 1656 (In-Text, Margin)
... Lord Himself, it could be proved that the wicked had been tolerated by the innocent. For His own betrayer, who had already received the price of His blood, He suffered to remain undistinguished from the innocent who were with Him, even up to that last kiss of peace. He did not conceal from the disciples the fact that in the midst of them was one capable of such a crime; and, nevertheless, He administered to them all alike, without excluding the traitor, the first sacrament of His body and blood.[Matthew 26:20-28] When almost all felt the force of this argument, Fortunius attempted to meet it by saying, that before the Lord’s Passion that communion with a wicked man did no harm to the apostles, because they had not as yet the baptism of Christ, but the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 511, footnote 5 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which the remaining judgments of the Council of Carthage are examined. (HTML)
Chapter 50 (HTML)
... speaking of ‘God that maketh men to be of one mind in an house.’ Finally, the very sacrifices of the Lord declare that Christians are united among themselves by a firm and inseparable love for one another. For when the Lord calls bread, which is compacted together by the union of many grains, His body, He is signifying one people, whom He bore, compacted into one body; and when He calls wine, which is pressed out from a multitude of branches and clusters and brought together into one, His blood,[Matthew 26:26-29] He also signifies one flock joined together by the mingling of a multitude united into one." These words of the blessed Cyprian show that he both understood and loved the glory of the house of God, which house he asserted to consist of those who are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 176, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of the Method in Which the Four Evangelists are Shown to Be at One in the Accounts Given of the Lord’s Supper and the Indication of His Betrayer. (HTML)
CCEL Footnote 1231 (In-Text, Margin)
2. Let us commence here, accordingly, with the notice presented by Matthew, [which runs thus]: “And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to His disciples, and said, Take, eat; this is my body.”[Matthew 26:26] Both Mark and Luke also gave this section. It is true that Luke has made mention of the cup twice over: first before He gave the bread; and, secondly, after the bread has been given. But the fact is, that what is stated in that earlier connection has been introduced, according to this writer’s habit, by anticipation, while the words which he has inserted here in their proper ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 73, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXIV (HTML)
CCEL Footnote 703 (In-Text, Margin)
... wood; and David drummed, to signify that Christ should be crucified. But, “He drummed upon the doors of the city:” what are “the doors of the city,” but our hearts which we had closed against Christ, who by the drum of His Cross hath opened the hearts of mortal men? “And was carried in His Own Hands:” how “carried in His Own Hands”? Because when He commended His Own Body and Blood, He took into His Hands that which the faithful know; and in a manner carried Himself, when He said, “This is My Body.”[Matthew 26:26] “And He fell down at the doors of the gate;” that is, He humbled Himself. For this it is, to fall down even at the very beginning of our faith. For the door of the gate is the beginning of faith; whence beginneth the Church, and arriveth at last ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 447, footnote 10 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse IV (HTML)
That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3. Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36; answered by parallels, such as 1 Cor. i. 5. Lev. ix. 7. &c. Necessity of the Word's taking flesh, viz. to sanctify, yet without destroying, the flesh. (HTML)
36. And so let Paul of Samosata also stand corrected on hearing the divine voice of Him who said ‘My body,’ not ‘Christ besides Me who am the Word,’ but ‘Him[Matthew 26:26] with Me, and Me with Him.’ For I the Word am the chrism, and that which has the chrism from Me is the Man; not then without Me could He be called Christ, but being with Me and I in Him. Therefore the mention of the mission of the Word shews the uniting which took place with Jesus, born of Mary, Whose Name means Saviour, not by reason of anything else, but from the Man’s being made one with God the Word. This passage ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 517, footnote 2 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 332. Easter-day vii Pharmuthi, iv Non. Apr.; Æra Dioclet. 48; Coss. Fabius Pacatianus, Mæcilius Hilarianus; Præfect, Hyginus; Indict. v. (HTML)
... pertaining to that time were fulfilled, and those which belonged to shadows had passed away, and the preaching of the Gospel was about to extend everywhere; when indeed the disciples were spreading the feast in all places, they asked the Saviour, ‘Where wilt Thou that we shall make ready?’ The Saviour also, since He was changing the typical for the spiritual, promised them that they should no longer eat the flesh of a lamb, but His own, saying, ‘Take, eat and drink; this is My body, and My blood[Matthew 26:26-28].’ When we are thus nourished by these things, we also, my beloved, shall truly keep the feast of the Passover.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 74, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1140 (In-Text, Margin)
... continence, and it is only subsequently that he stoops to mention the remedies for its opposite. And although to the strong he has pointed out the prize of their high calling, yet he suffers none to faint by the way; whilst he applauds those who lead the van, he does not despise those who bring up the rear. For he had himself learned that the Lord Jesus gave to some barley bread, lest they should faint by the way, but offered to others His own body, that they should strive to attain His kingdom;”[Matthew 26:26] and immediately afterwards: “The nuptial tie, then, is not to be avoided as a crime, but to be refused as a hard burden. For the law binds the wife to bring forth children in labor and in sorrow. Her desire is to be to her husband that he should ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 151, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. IV: On the Body and Blood of Christ. (HTML)
CCEL Footnote 2447 (In-Text, Margin)
... Blessed Paul is sufficient to give you a full assurance concerning those Divine Mysteries, of which having been deemed worthy, ye are become of the same body and blood with Christ. For you have just heard him say distinctly, That our Lord Jesus Christ in the night in which He was betrayed, took bread, and when He had given thanks He brake it, and gave to His disciples, saying, Take, eat, this is My Body: and having taken the cup and given thanks, He said, Take, drink, this is My Blood[Matthew 26:26]. Since then He Himself declared and said of the Bread, This is My Body, who shall dare to doubt any longer? And since He has Himself affirmed and said, This is My Blood, who shall ever hesitate, saying, that it is not His blood?
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 82b, footnote 8 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Concerning the holy and immaculate Mysteries of the Lord. (HTML)
... our sakes, on the night on which He gave Himself up, He laid a new covenant on His holy disciples and apostles, and through them on all who believe on Him. In the upper chamber, then, of holy and illustrious Sion, after He had eaten the ancient Passover with His disciples and had fulfilled the ancient covenant, He washed His disciples’ feet in token of the holy baptism. Then having broken bread He gave it to them saying, Take, eat, this is My body broken for you for the remission of sins[Matthew 26:26]. Likewise also He took the cup of wine and water and gave it to them saying, Drink ye all of it: for this is My blood, the blood of the New Testament which is shed for you for the remission of sins. This do ye in remembrance of Me. For as often ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 324, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Mysteries. (HTML)
Chapter IX. In order that no one through observing the outward part should waver in faith, many instances are brought forward wherein the outward nature has been changed, and so it is proved that bread is made the true body of Christ. The treatise then is brought to a termination with certain remarks as to the effects of the sacrament, the disposition of the recipients, and such like. (HTML)
CCEL Footnote 2898 (In-Text, Margin)
54. The Lord Jesus Himself proclaims: “This is My Body.”[Matthew 26:26] Before the blessing of the heavenly words another nature is spoken of, after the consecration the Body is signified. He Himself speaks of His Blood. Before the consecration it has another name, after it is called Blood. And you say, Amen, that is, It is true. Let the heart within confess what the mouth utters, let the soul feel what the voice speaks.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 405, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Widows. (HTML)
Chapter XIII. St. Ambrose, treating of the words in the Gospel concerning eunuchs, condemns those who make themselves such. Those only deserve praise who have through continence gained the victory over themselves, but no one is to be compelled to live this life, as neither Christ nor the Apostle laid down such a law, so that the marriage vow is not to be blamed, though that of chastity is better. (HTML)
CCEL Footnote 3396 (In-Text, Margin)
... marriage, nor has he so exalted marriage as to check the desire of chastity. But beginning with the recommendation of chastity, he goes on to remedies against incontinence, and having set before the stronger the prize of their high calling, he suffers no one to faint by the way; approving those who take the lead so as not to make little of those who follow. For he, himself, had learnt that the Lord Jesus gave to some barley bread lest they should faint by the way, and administered His Body to others,[Matthew 26:26] that they might strive for the kingdom.