Irenaeus (Gaul and Asia Minor, before 190) in his work _against heresies_, iv. 31, 4, points to the sacrament in proof that the human body may become incorruptible:
"As bread from the earth on receiving unto itself the invocation of God is no longer common bread, but is an Eucharist, composed of two elements, an earthly and a heavenly, so our bodies by partaking of the Eucharist cease to be corruptible, and possess the hope of eternal resurrection."
There is a similar passage in the 36th fragment (ed. Harvey ii. p. 500), sketching the rite and calling the elements antitypes:
"The oblation of the Eucharist is not fleshly, but spiritual and so pure. For we offer to God the bread and the cup of blessing ([Greek: eulogia]), thanking him for that he bade the earth produce these fruits for our sustenance. And therewith having finished the offering ([Greek: prosphora]) we invoke the Holy Spirit to constitute this offering, both the bread body of Christ and the cup the blood of Christ, that those who partake of these antitypes ([Greek: antitupa], i.e. surrogates) may win remission of sins and life eternal."
Here we note the stress laid on the Invocation of the Spirit to operate the transformation of the elements, though in what sense they are transformed is not defined. This _Epiklesis_ survives in the Greek liturgies, but in the Roman a prayer takes its place that the angel of the Lord may take the oblation laid on the visible altar, and carry it up to the altar sublime into the presence of the divine majesty. We must not forget that the church of Irenaeus was Greek.
To the second century, lastly, belongs in part the evidence of the catacombs, on the walls of which are depicted persons reclining at tables supporting a fish, accompanied by one or more baskets of loaves, and more rarely by flasks of wine or water. The fish represents Christ; and in the Inscription of Abercius, bishop of Hierapolis about A.D. 160, we have this symbolism enshrined in a literary form: "In company with Paul I followed, while everywhere Faith led the way, and set before me the fish from the fountain, mighty and stainless, whom a pure virgin grasped, and gave this to friends to eat always, having good wine and giving the mixt cup with bread." This representation of baskets of loaves and several fishes, or of one fish and several loaves, seems to contradict the usage of one loaf. It may represent the _agapé_ or Lord's Supper as a whole, of which the one loaf and cup formed an episode. Or the entire stock of bread may have been regarded as flesh of Jesus in virtue of the initial consecration of one single loaf.