{"id":626,"date":"2020-05-12T21:38:40","date_gmt":"2020-05-13T04:38:40","guid":{"rendered":"https:\/\/admin.patheos.com\/blogs\/thepursuitofholiness\/?p=626"},"modified":"2020-05-12T21:38:40","modified_gmt":"2020-05-13T04:38:40","slug":"biblical-evidence-for-the-eucharist","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/thepursuitofholiness\/2020\/05\/biblical-evidence-for-the-eucharist\/","title":{"rendered":"Biblical Evidence For The Eucharist"},"content":{"rendered":"\n<\/head>

Biblical Passages<\/h2>\n

Some claim that the doctrine of the Eucharist<\/a> is not found in scripture, but this outlook is an indication of one reading the biblical text through a denominational lens.\u00a0 The last supper narratives all describe Jesus as saying \u201cthis is my body, this is my blood\u201d in Matthew 26:17-30, Mark 14:12-25, Luke 22:7-20, and John 13:1-30.<\/p>\n

St. Paul also writes about the body and blood of Christ in the breaking of bread in 1 Corinthians 10:16-17 and 1 Corinthians 11:23-29.\u00a0 Perhaps the strongest biblical evidence is from Christ himself in John 6:22-59 which is known as the bread of life discourse.\u00a0 In this discourse Christ loses follows because he is speaking literally about his body and blood.\n<\/p>\n

Begins In The Old Testament<\/h2>\n

To understand these verses fully we must look at some Old Testament passages because these New Testament verses employ a theological term known as typology.\u00a0 Typology studies events and institution that foreshadow something greater that is to come.\u00a0 Regarding this Dr. Scott Hahn writes, \u201cThe basis of such study is the belief that God, who providentially shapes and determines the course of human events, infuses those events with a prophetic and theological significance\u201d (Catholic Bible Dictionary page 929).<\/p>\n

Understanding typology helps us understand salvation history as something fluid, and not as periods that are broken up independent of each other.\u00a0 God does not change, and the subtle clues that he gives us in the Old Testament find their final fulfillment in the pages of the New Testament.<\/p>\n

With that said we see the beginnings of the Eucharist in the pages of the Old Testament, and there are two items that are significant for our purposes here.\u00a0 Those two things are the bread of the presence in the Temple and the manna in the desert.<\/p>\n

Manna From Heaven<\/h2>\n

The story of the manna in the desert takes place in the book of Exodus.\u00a0 Moses, through the grace of God, led the children of Israel out of Egyptian bondage.\u00a0 Though they were in bondage in Egypt they ate well.\u00a0 They roamed through the desert and they began to complain about how much better off they were in Egypt.\u00a0 In Exodus 16:2 we read, \u201cThe whole congregation of the Israelites complained against Moses and Aaron in the wilderness\u201d (NRSV).<\/p>\n

They were understandably afraid and did not know where the next meal was coming from because it was always provided in Egypt.\u00a0 Moses took their concerns before the Lord and the Lord responds.\u00a0 The Lord says to Moses in Exodus 16:4, \u201cI am going to rain bread from heaven for you, and each day the people shall go out and gather enough for that day. In that way I will test them, whether they will follow my instruction or not\u201d (NRSV).<\/p>\n

This miraculous bread was brought down from heaven every morning, and the Israelites were to pick as much as they needed for the day.\u00a0 This is a foreshadowing of what Christ says in the Bread of life discourse in John chapter 6.\u00a0 In that discourse Jesus says that he is the true manna that came down from Heaven.<\/p>\n

The Bread Of Life<\/h2>\n

The bread of life discourse takes up most of John 6, but only a few verses will be covered so the relations between the manna and the Eucharist can be established.\u00a0 In John 6:32 Jesus<\/a> tells the Jews that Moses was not the one that gave the bread from heaven, but the Father gives them \u201ctrue bread\u201d from heaven.\u00a0 Jesus is using present tense verbs, and not past tense as if he were simply discussing what Moses did.<\/p>\n

The Jews long for the bread that Jesus describes, and he shifts the conversation from the manna that gave the Israelites life to the true bread.\u00a0 Jesus says in John 6:35, \u201cI am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty\u201d (NRSV).\u00a0 In John 6:41 the Jews are complaining to Jesus because he said that he is the bread of life.\u00a0 When Jesus is encountered the Jews could not understand that they would be feeding on the living God (Benedict XVI para 53<\/a>).<\/p>\n

Both John 6:41 and Exodus 16:2 state that he Jews started complaining.\u00a0 They both started complaining over something that they believed to be literal.\u00a0 The manna in the desert was a real event as was Jesus saying that his flesh must be eaten.<\/p>\n

\"Eucharist,<\/a><\/p>\n

Jesus Ups The Ante<\/h2>\n

Though the Jews were complaining, just like the Israelites in the wilderness, he repeats himself.\u00a0 In John 6:51 Christ says, \u201d I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh\u201d (NRSV).\u00a0 It is interesting to note that the Jews not only complained but became indignant.<\/p>\n

They asked among themselves How Christ could give his flesh to eat (John 6:52).\u00a0 This leads to a very important question that is at the heart of this research.\u00a0 If our Lord were speaking metaphorically why would the Jews take him literally?\u00a0 The question they asked among themselves is literal in nature.<\/p>\n

Jesus understood their confusion and raised the ante again.\u00a0 In fact, with his next phrase he would erase all doubt and his audience would know exactly what he meant.\u00a0 In John 6:53 Jesus states, \u201cVery truly, I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you\u201d (NRSV).<\/p>\n

Pay Attention To The Greek<\/h2>\n

In this verse Jesus uses a different Greek verb for the word \u201ceat\u201d.\u00a0 The verb used by Christ is the Greek word trogo<\/em> and it means \u201cto gnaw, munch, crunch\u201d (Thomas #5176).\u00a0 This word is never meant as a literary metaphor in the Greek language and is always used in a literal fashion.\u00a0 At this saying many of those who were following Jesus left.<\/p>\n

They left because they knew what he meant, and that meaning was literal.\u00a0 He then turned to the twelve disciples in John 6:61 and asked if they were offended and wanted to leave.\u00a0 Many will say that Jesus also said that he was a door and a vine, and he did say those things.<\/p>\n

However, he never willingly lost followers over those statements.\u00a0 The comparison between Exodus 16 and John 6 shows that manna was a prefiguration of the Eucharist.\u00a0 As Pope Emeritus Benedict XVI states, \u201cThe mystery of the Eucharist reveals the true manna, the true bread of heaven: it is God\u2019s Logos<\/em> made flesh, who gave himself up for us in the paschal mystery\u201d (Verbum Domini para 54).<\/p>\n

Bread Of The Presence<\/h2>\n

The bread of the presence is also a foreshadowing of the Eucharist in the Old Testament.\u00a0 According to Exodus 25:30 this bread was to be continually before the Lord.\u00a0 This bread stood as a reminder to al who saw it that God was continually present.<\/p>\n

The bread was placed on a golden table outside of the Holy of Holies, and every Sabbath new bread would be placed, and priests would eat the old (Hahn 929).\u00a0 Four times per year, on major feast days, the bread of the presence was shown to the people to remind them that God was with them.<\/p>\n

The bread of the presence reaches its fulfillment in Christ who institutes it in the Eucharistic celebration as it is Christ who sustains our spiritual life.\u00a0 The connection between the bread of the presence and is not lost on our Protestant brethren.\u00a0 Protestant biblical scholar Paul Karleen states, \u201cThe specially made bread that lay on an ornate table in the Holy Place in the Tabernacle; pictures Christ as the one who sustains (spiritual) life\u201d (Karleen 359).<\/p>\n

Twelve Tribe And The New Covenant<\/h2>\n

The bread consisted of twelve loaves for the twelve tribes of Israel.\u00a0 In the New Covenant Jesus has twelve disciples to represent the same.\u00a0 As the Priests in the Old Testament lifted the bread to show the people that God was with them, Jesus does the same at the last supper.<\/p>\n

Using the principles of typology and what Jesus stated in John chapter 6 we see Jesus, in his role as high priest, offer himself to be eaten by his disciples.\u00a0 This is done every day in the celebration of the Eucharist at Holy Mass.<\/p>\n

This far two Old Testament preludes to the Eucharist have been detailed, but what about the New Testament?\u00a0 For this we will look to the last supper narratives in the New Testament, but specifically the Gospel of Matthew.\u00a0 The sequence of events is familiar as Jesus takes the bread as says in Matthew 26:26 \u201cTake, eat; this is my body\u201d (NRSV).<\/p>\n

The word \u201cis\u201d is a crucial component of the study of the Eucharist.\u00a0 The Greek word used is esti<\/em> which is a third person singular verb which means \u201cto be\u201d (Thomas #1510).\u00a0 What is even more interesting, as far as this word is concerned, is its origins.<\/p>\n

The word esti<\/em> has its root in the present infinitive Greek verb einai<\/em> \u201cto be, to exist, to be present\u201d (Thomas #1510).\u00a0 In Matthew 26:27 Jesus then states, \u201cthis is my blood of the covenant, which is poured out for many for the forgiveness of sins\u201d (NRSV).<\/p>\n

The Passover<\/h2>\n

A study of the Greek language is a good starting point, but it has a very real connection to Passover.\u00a0 The Gospels are clear, and state that the Jesus and the disciples gathered to celebrate the Passover.\u00a0 The Passover meal was done to remember the exodus event and was a sacrificial meal in its own right.<\/p>\n

Prior to Passover a lamb would be slaughtered and the whole lamb had to be consumed.\u00a0 The Passover was a community feast and parallels the gathering that we see with Jesus and the disciples.\u00a0 During the meal the head of the table would make comments and was ritualistic in nature.<\/p>\n

Jesus Goes Against The Script<\/h2>\n

There was a formula that was followed.\u00a0 Jesus did not follow the prescribed formula and said the words mentioned above in Matthew 26:26-27.\u00a0 He also commanded the disciples to follow his lead and to do this act in the future.<\/p>\n

There are a couple other ways in the which last supper deviate from the traditional Passover meal.\u00a0 Conspicuous in its absence is the roasted lamb.\u00a0 This is important because Jesus took the place of the Passover lamb (Zizoulas 5).<\/p>\n

When Christ said the words of institution the bread and wine that were present became his body which was the sacrifice of the New Covenant given for the sins of the world.\u00a0 Regarding the connection between the Passover and the Eucharist John Zizoulas writes, \u201cTo understand the remembrance in this way makes the Eucharist not only a re-presentation of the sacrifice and resurrection of Christ, but also a foretaste of the Kingdom to come<\/em>\u201d (Zizoulas 5).\n<\/p>\n

WORKS CITED<\/h2>\n

Benedict XVI. Verbum Domini<\/em>. Vatican City: Libreria Editrice Vaticana, 2010. Print.<\/p>\n

Hahn, Scott, ed. Catholic Bible Dictionary<\/em> 2009: n. pag. Print.<\/p>\n

Karleen, Paul S. The Handbook to Bible Study: With a Guide to the Scofield Study System<\/em>. New York: Oxford University Press, 1987. Print.<\/p>\n

Thomas, Robert L. New American Standard Hebrew-Aramaic and Greek dictionaries: updated edition<\/em> 1998: n. pag. Print.<\/p>\n

Zizioulas, John D. The Eucharistic Communion and the World<\/em>. Ed. Luke Ben Tallon. London; New York: T&T Clark, 2011. Print.<\/p>\n

\u00a0<\/p>\n

Images Courtesy of Pixabay<\/a><\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

Biblical Passages Some claim that the doctrine of the Eucharist is not found in scripture, but this outlook is an indication of one reading the biblical text through a denominational lens.\u00a0 The last supper narratives all describe Jesus as saying \u201cthis is my body, this is my blood\u201d in Matthew 26:17-30, Mark 14:12-25, Luke 22:7-20, […]<\/p>\n","protected":false},"author":4296,"featured_media":629,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[460,311,297,15,185,364],"class_list":["post-626","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized","tag-biblical-evidence","tag-catholic","tag-eucharist","tag-jesus","tag-sacrament","tag-scripture"],"yoast_head":"\nBiblical Evidence For The Eucharist<\/title>\n<meta name=\"description\" content=\"Biblical Passages Some claim that the doctrine of the Eucharist is not found in 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