A Debate on Doctrine: Knechtles vs. Melaku on Eucharistic Presence and Church Authority

In a debate recently, two prominent Christian apologists, Cliffe and Stuart Knechtle, faced off against Mihret Melaku, a Black Orthodox Christian student of Ethiopian descent. The Knechtles, known for their engaging and widely followed defenses of the Christian faith, are often grouped with other outspoken apologists as part of the informal “Christian Avengers.” Their ministry, “Give Me an Answer,” has reached countless college students, challenging them with the Protestant version of the gospel through bold, open-air discussions and public debates. However, in this debate, they met a formidable opponent in Melaku, who presented a powerful critique of Protestant theology from the perspective of Oriental Orthodox Christianity.

Melaku’s defense of Orthodox teachings, proved a significant challenge for the Knechtles. He questioned key aspects of Protestant doctrine, such as the nature of salvation, the Eucharist, and the authority of Church tradition. One memorable moment came when Melaku pressed Stuart Knechtle on the Protestant rejection of the Real Presence in the Eucharist. Drawing from the writings of the early Church Fathers and Ethiopian Orthodox tradition, Melaku highlighted the consistency of the Oriental Orthodox teaching on the Eucharist, prompting Stuart to pivot to a broader defense. Meanwhile, Cliffe Knechtle faced scrutiny over his interpretation of biblical authority. Melaku countered that the Protestant approach often overlooks the historical depth of Orthodox Christianity. His theological insights and ability to weave Scripture with Church tradition challenged the Knechtles’ typical apologetic approach, prompting lively discussion among observers.

This debate serves as a timely reminder of the importance of understanding the roots of Christian tradition, particularly regarding the Eucharist. Catholics and Oriental Orthodox Christians share a deep commitment to the sacrament of the Eucharist, which both traditions believe to be the true Body and Blood of Christ. As we reflect on the core issues debated, it is encouraging to see apostolic Christians emphasising a fuller understanding of Christian teaching. Anyway, I had a few facts relevant to the debate which I have added below:

Christ founded a visible, hierarchical Church upon Peter, whom He uniquely singled out at multiple pivotal moments in the Gospels. From the beginning, Peter is portrayed as the leader of the apostles. His name is always listed first (Matthew 10:2), and he is the only one given a new name by Christ—Cephas, an Aramaic word meaning "Rock" (John 1:42). In Greek, this is translated as Petros. When Jesus walked on water, it was Peter alone who stepped out of the boat in faith (Matthew 14:28–31), showing singular courage and leadership, even though he faltered. Later, in Caesarea Philippi, Jesus said to him: “You are Peter [Petros], and on this rock [petra] I will build my Church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven” (Matthew 16:18–19). The Greek wordplay emphasizes Peter’s foundational role. In the original Aramaic, the word is Kepha in both instances, underscoring the direct link between Peter and the rock. Jesus also prayed specifically for Peter’s faith so that he would strengthen his brethren (Luke 22:31–32)—a clear indication of his primacy. After the Resurrection, Jesus singled Peter out again, commanding him three times: “Feed my sheep” (John 21:15–17), entrusting him with the care of the entire flock. At Pentecost, Peter alone stood and preached (Acts 2:14), initiating the public mission of the Church. This Petrine ministry continues unbroken in the bishops of Rome, successors of Peter and Christ’s vicars on Earth.

The early Church Fathers—St. Cyprian, St. Jerome, St. Leo the Great, St. Ambrose, and St. Irenaeus—explicitly affirm the primacy of the Bishop of Rome and the necessity of communion with him. The Eucharist, the source and summit of Christian life, is central to this Church. Jesus said: “Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you” (John 6:53), “My flesh is true food, and My blood is true drink” (John 6:55), “He who eats My flesh and drinks My blood abides in Me” (John 6:56), and at the Last Supper: “This is My Body… This is My Blood… Do this in memory of Me” (Luke 22:19–20; Matthew 26:26–28; Mark 14:22–24; 1 Corinthians 11:23–25). The Apostle Paul affirms this teaching in 1 Corinthians 11:27-31, saying:

“Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. That is why many of you are weak and ill, and some have died. But if we judged ourselves truly, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world.” (1 Corinthians 11:27-31, ESV)

This passage underscores the importance of reverence and discernment in receiving the Eucharist, further affirming the Real Presence in the sacrament. From the earliest times, the Church Fathers taught the Real Presence: St. Ignatius of Antioch in 110 A.D. condemned those who deny the Eucharist is the flesh of Christ; St. Justin Martyr and St. Cyril of Jerusalem wrote extensively on the Eucharist as true Body and Blood. Throughout history, over 100 documented Eucharistic miracles affirm this truth—including 108 collected and exhibited by Blessed Carlo Acutis, whose work has been displayed worldwide. Notable among them are the miracle of Lanciano (8th century), where the host became human heart tissue; the miracle of Bolsena (13th century), which led to the feast of Corpus Christi; and the 1996 miracle in Buenos Aires, where a consecrated host transformed into cardiac tissue under Pope (then Cardinal) Bergoglio’s watch, confirmed by scientific analysis. These miracles confirm the Church’s teaching on transubstantiation, defined in the Catechism of the Catholic Church (CCC 1374): “The whole Christ is truly, really, and substantially contained” in the Eucharist.

In contrast, the Orthodox Church, which broke communion in 1054, rejected the Petrine foundation due to disputes over papal primacy and the filioque clause. But without Peter, there is no center of unity. Constantinople is merely symbolic and lacks binding authority over its fractured communion. The 2016 Council of Crete highlighted these divisions, as did the ongoing schism between Moscow and Constantinople. Unlike the Apostolic Council in Acts 15—convened and led by Peter—the Orthodox have no one to authoritatively convene or resolve disputes. This undermines the visible oneness Christ willed for His Church (Ephesians 4:5). Further, Orthodoxy departs from apostolic tradition by tolerating remarriage (contrary to Mark 10:11–12), practicing rebaptism in some cases, and being splintered along ethnic lines rather than united in universal communion.

The Council of Florence in 1439 showed the Eastern Churches once acknowledged Rome’s primacy—only to later reject it under secular pressure. It was under Roman primacy that the canon of Scripture was established at the Council of Rome (382 AD) under Pope Damasus I, then reaffirmed at Hippo (393) and Carthage (397). Thus, the very Bible used by all Christians today was compiled under the authority of the Pope. And Scripture itself says: “If he refuses to listen to them, tell it to the Church” (Matthew 18:17). But which Church? The one built on Peter, the rock; the one with the keys; the one where the chair of Peter is found. That Church has remained visibly one for 2,000 years under Peter’s successors.

Finally, before His Passion, Jesus prayed in the Garden of Gethsemane for unity, saying: “That they may all be one… so that the world may believe that you sent me” (John 17:21). True unity is not an invisible ideal but a concrete, visible communion under one shepherd—exactly what Christ established in Peter and his successors.