An Anglican Catechism (Expanded Version)

Question 140: Why is bread and wine used in the Eucharist?

Question 140: Why is bread and wine used in the Eucharist?

Bread and wine are used in the Eucharist because Jesus Christ Himself instituted the sacrament using these elements. They are signs of His Body and Blood, given to nourish His people. Bread and wine also symbolize God’s provision, unity, sacrifice, and joy—making them fitting means for communion with Christ. (Matthew 26:26–28, 1 Corinthians 10:16–17, Genesis 14:18, John 6:51)

Full Scripture References​

“While they were eating, Jesus took bread, spoke a blessing and broke it, and gave it to the disciples, saying, ‘Take and eat; this is My body.’ Then He took the cup, gave thanks and gave it to them, saying, ‘Drink from it, all of you. This is My blood of the covenant, which is poured out for many for the forgiveness of sins.’” — Matthew 26:26–28 (BSB)

“Is not the cup of blessing that we bless a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? Because there is one loaf, we who are many are one body; for we all partake of the one loaf.” — 1 Corinthians 10:16–17 (BSB)

“Then Melchizedek king of Salem brought out bread and wine—since he was priest of God Most High.” — Genesis 14:18 (BSB)

“I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And this bread, which I will give for the life of the world, is My flesh.” — John 6:51 (BSB)

Expanded Explanation of Catechism Question

Bread and wine are used in the Eucharist because Jesus Christ intentionally chose these elements when He instituted the sacrament at the Last Supper. As ordinary and universal symbols of nourishment and hospitality, bread and wine fittingly represent the spiritual realities of Christ’s Body and Blood. They are signs chosen by Christ to convey His grace to His people.

Bread, made from many grains, symbolizes the unity of the Church—many members, one Body. Wine, the fruit of the vine, often symbolizes joy, blessing, and sacrifice in Scripture. Together, they become the means by which Christ communicates His life to us. When consecrated by His Word and Spirit, they do not change in substance, but they are set apart for a holy purpose—to be received in faith as the very Body and Blood of the Lord.

This use also recalls the priestly offering of Melchizedek, who brought out bread and wine as a sign of blessing (Genesis 14:18). Jesus, our Great High Priest, fulfills this image by giving us the Eucharist as the new covenant meal. Article XXVIII of the Thirty-Nine Articles affirms that “The Supper of the Lord was not commanded by Christ to be gazed upon or carried about, but that we should duly use it,” in the way He appointed—with bread and wine.

Bishop J.C. Ryle wrote, “Christ chose bread and wine, not water or honey, not meat or oil, but bread and wine—suitable emblems of the life and strength He gives to the soul. He knew what we needed and provided accordingly” (Knots Untied, 1874).

Canon Dr. John Yates III (Falls Church Anglican, ACNA) teaches, “Bread and wine are simple, common, and shared. They invite us to the Table, where grace is not rare or elite, but abundant and offered freely to all who believe” (Catechesis Forum, 2021).

Rev. Dr. Joel Scandrett (Trinity School for Ministry) writes, “In bread and wine, Christ chose the ordinary to convey the extraordinary. Through these simple gifts, He nourishes our souls with Himself and binds us together in love” (Anglican Catechism in Depth, 2020).

Archbishop Stephen Kaziimba (Church of Uganda) affirms, “The Table of the Lord is prepared with bread and wine—not as luxury, but as a sign that Christ gives Himself to us humbly, fully, and with joy” (Eucharistic Message, 2022).

Therefore, bread and wine are not arbitrary; they are Christ’s chosen signs—earthly gifts set apart for a heavenly purpose. Through them, we receive Christ, remember His sacrifice, and are nourished for the journey of faith.

Early Church Fathers On Catechism Question

St. Irenaeus of Lyons (c. 130–202 AD): “Just as the bread from the earth, when it receives the invocation of God, is no longer common bread but the Eucharist, so our bodies are sanctified by this heavenly food.” — Against Heresies, IV.18.5

St. Justin Martyr (c. 100–165 AD): “For we do not receive these as common bread and common drink. They are the flesh and blood of that Jesus who was made flesh for our salvation.” — First Apology, 66

St. Cyril of Jerusalem (c. 313–386 AD): “He Himself declared, ‘This is My body.’ Who then will dare to doubt? Bread and wine are visible, but after the invocation, they become sacred, bearing the grace of Christ.” — Catechetical Lectures, 22.6

St. Augustine of Hippo (354–430 AD): “Bread and wine are signs. But the one who believes and eats in faith receives not just a sign, but Christ Himself, who is the food of the soul.” — Sermon 272

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