“The eucharistic body is that of the historical Jesus as well as that of the risen Christ. It is the body of the child in the crib, the body that endured the suffering on the cross – for bread is ‘broken’, the blood ‘poured out’ – the body that is risen and glorified. The term ‘body’ covers the whole human nature. For God’s human nature since the resurrection and the ascension encompasses the world and secretly transfigures it. However, Jesus’s historical body, while allowing itself in the foolishness of love to be contained in a point of space and a brief moment of time, in reality already contained space and time in itself. For it was not the body of a fallen individual, crushing human nature in order to take possession of it. It was the body of a divine Person assuming that nature, with the whole universe, in order to offer them up. Incarnate, the Logos remained the subject of the logoi, the spiritual essences, of all created beings.
At the same time God-made-man had to accept into himself all our finiteness, our whole condition of separation and death, in order to fill it with his light.
It is this deified humanity, this deified creation, this transfigured bread and wine, this body bathed in glory yet bearing for ever the wounds of the Passion, that the Eucharist communicates to us.” (Olivier Clement, The Roots of Christian Mysticism: Texts from the Patristic Era with Commentary, pp. 108-109)