Jews and Christians, can you explain the Eucharist (Communion), others may answer, too?

Question

I just do not get the Eucharist (Communion). Is there some other precedence that I am unaware of? Something Jewish? Something Greek? Did he just make it up?!

Even as some other Christian rituals are Jewish but taken out of context and corrupted but I cannot figure out where this one came from. Breaking bread and eating it, saying that it is the body; pouring wine and drinking it, saying it is blood.
Is it a form of saying "Grace"?

I thought the Jewish laws were very strictly against consuming blood in any way for any reason, even symbolically.
Like a lot of the Christian ritual could he actually have been referring to god? Maybe he meant that wine is the LIFE'S-BLOOD of the earth/God?

I do not know of any Greek rituals involving the drinking blood or eating human flesh. Could it be some sort of animal sacrifice misinterpreted?!
Maybe what he meant was grain/bread is the body of the earth/God?

Answer 1

It has nothing to do with Judaism.



Pre-Judaism & during Judaism, cultures around Judasim often used consumping of blood of their sacrifice to their God as a way to take in the spirit of their God. That is precisely why Judaism forbids the consumption of blood in anyway. To counter that ritual. It wasn't necessarily Greek, but their were Sumarians, Caananites, Moabites, etc., etc.. It's not an uncommon concept - the Aztecs did it too, & other cultures throughout the world. To this day, it's said if you eat the male parts off a bull you gain in masculinity -- & that's in US folk lore (& literal in some restaurants.)



My understanding is that bread as symbolic of body also existed in those cultures.



How it got into Christianity requires a study of Nazarites & the start of Christinaity. Those group was not in agreement with Judasim going back before JC. I don't want to give details because I haven't studied enough to be certain of details.



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Anna

Passover has nothing to do with Jesus. It does not involve "consuming bitterness." There is eating of bitter herbs as ONE of the parts - "to remind us of the bitterness of slavery..." Not to "consume" bitterness. There is no transmuting of anything into another substance, it's all pure symbolism.

Answer 2

If one believed that a blood sacrifice was necessary before God would forgive you, then even one example where God forgave without a blood sacrifice would prove that this idea is UnBiblical. There are many such examples, but the most interesting is found in the Book of Leviticus. The reason this is so interesting is that it comes right in the middle of the discussion of sin sacrifices, which is found in the first chapters. In Leviticus 5:11-13, it states, "If, however, he cannot afford two doves or two young pigeons, he is to bring as an offering for his sin a tenth of an ephah of fine flour for a sin offering." One can also see that one does not need a blood sacrifice for the forgiveness of sins in the Book of Jonah 3:10. There, the Bible simply states that God saw the works of the people of Ninevah. Specifically it says that the works God saw were that they stopped doing evil, and so God forgave them. There are plenty of other examples, and the idea that one needs a blood sacrifice for the forgiveness of sins is UnBiblical.



What, EXACTLY does God say about human sacrifice in the TaNaCH (the Jewish Bible)?

In Deuteronomy 12:30-31, God calls Human sacrifice something that He hates, and an abomination to Him, "for every abomination to the Eternal, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. In Jeremiah 19:4-6, God tells us that Human sacrifice is so horrible a concept to Him, that it did not even come into His mind to demand it from His creation, "They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind." We see the same thing in Psalm 106:37-38, and in Ezekiel 16:20. This means that God would not accept Jesus's death on the cross as a blood sacrifice for the forgiveness of sins. The very idea of that God would accept a human sacrifice for the forgiveness of sins is UnBiblical.

Answer 3

The origin for the last supper is a Seder. A ritualized meal involving breaking bread, giving prayers where you consume bitterness. This was a ritual to soften the bitterness Jesus felt at having to be crucified.

The transubstantiation ritual using magic to make it actually blood and body has since been given up by the church in Vatican 2.

Answer 4

answer: This is strictly a Christian concept that came from PAGANISM. It is NOT a Jewish concept. That would be very blasphemous in Judaism and very abhorrent. Jews have strict prohibition about consuming blood, even symbolic blood.



It was a common pagan concept, especially of that region. Being "washed in the blood" was another. Followers of Mithra would be "washed" in the blood of his symbolic animal (a bull) when joining the cult.



Partaking of bread and wine was symbolic of "consuming" a deity and taking "him/her" into one's self.



Christianity did NOT get baptism nor communion from Judaism.

Answer 5

Aww. Now you're "damned" like all the rest human beings Jews. LOL I want greater human beings have been such as you and in the event that they have "lapsed" or are in seek of a few thing that they detect and comprehend Judaism is a staggering faith. i'm happy you decrease back to Judaism. that's significant once you're Jewish to visual exhibit unit the Torah. that's an criminal accountability in my opinion yet i don't many times say that to "lapsed" Jews as i believe which would be pressuring them and that i don't choose for to rigidity all of us to make a determination. Purim Sameach! Chag Sameach!

Answer 6

Jews don't do the Eucharist, and they are not qualified to explain it to you.



When JESUS did it (at the LAst Supper) He was giving an EXAMPLE of How he should be remembered with a little ceremony, and by broader application by every meal we eat.



Drinking the wine represents us allowing His blood to figuratively flow in our veins. His acting of shedding His blood on the cross is what actually "saves" us. and we remember His sacrifice by figuratively taking "His saving Blood" into ourselves.



Eating the bread represents us allowing the Holy Spirit to "live within us". it represent The Spirit of God that does not FORCE itself on us, but we, hungry for God, accept it gladly, as a hungry man gladly accepts bread.



Now, some denominations take things to the extreme. jesus CLEARLY demonstrated that this act was ceremonial, not literal. but the Catholics actually believe that the items of the Eucharist actually transform from bread and wine into the real body and blood of christ, somewhere between our mouth and our stomach!



MOST Protestant denominations treat the Eucharist (or Communion, or "Lord's Table" or "Lord's Supper") as a symbolic gesture of willingly and gratefully accepting Christs offer of His saving bloodshed and the subsequent sending of the Holy Spirit. (John 15:26, John 16:7)

Answer 7

Why on earth would anyone ask Jews to explain Christian rituals?

Answer 8

I feel the same way kind of--



I finally figured their baptism was a misreading of jewish immersion and Mikveh but the bread and blood is too garbled for me to make any sense of.

Answer 9

It is a Dagon ceremony where they command their god to become bread and wine. First of all No one commands The Sovereign God or His Prince to do anything, to believe that one can, is just hocus pocus. The 'Mysteries' of the eucharist are nothing but fakery.

Answer 10

WE are remembering his sacrifice on the cross. He SUFFERED for us so we can live again!!! It is symbolic.

Answer 11

Vs 54, "Whoever eats My flesh, and drinks My blood, has eternal life; and I will

raise him up on the last day." Did He say to eat the symbol of His flesh?

Vs 55, Jesus said, "For My flesh is meat indeed, and My blood is drink indeed."



Vs 56, Jesus said, "He that eats My flesh and drinks My blood dwells in Me, and I in him."

Did He say, 'He that eats a symbol of My flesh...'. How can a mere symbol fulfill this promise?

Does only a symbol of Christ dwell in us? I thought GOD Himself dwelt within us, 1John 4:12-13.

Vs 59, This verse shows that Jesus taught this discourse to all the people.

Vs 60, They doubt a third time when many disciples said, "This is a hard saying, who can hear it"?

The Jews were instilled by many Old Testament verses, admonishing them not to consume blood.

See Deut 12:23, Lev 17:11and 14. They must have thought this was something akin to cannibalism.

Is this what you think too?

At any point did Jesus back down? Explain to me, if this chapter is symbolic, why did He not explain the symbolism to them?

Vs 61, Jesus did not back down, for He said, "Does this offend you?"

He knew their thoughts and He certainly knew the Old Testament verses about the consumption of blood.

In the next verse, He separated spiritual things from earthly things.

Vs 63*, Jesus said, "It is the spirit that quickens; the flesh profits nothing. The words I speak to you, they are spirit, and they are life."

Did He say He was speaking figuratively or in parables? This is the second verse detractors use to try to "prove" that Jesus spoke figuratively for the whole chapter. Did Jesus say "My" flesh? No, He said "the" flesh. What Jesus had said was, that we cannot accept this mystery if we accept it in too human a way, by having an earthly view of things. Those who can only think of cannibalism, are they not having an earthly view?

See John 3:6, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." Verse 63 means that we should not have a carnal human understanding of His words, but a spiritual understanding.





In John, chapter 6, Jesus had not only called the 12 Apostles, there was also much larger group of other disciples. Things seemed to be going pretty well. That is until Jesus said “For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him.” This was too much for many of his disciples and “From that time many of his disciples went back, and walked no more with him.” Jesus turns to the 12 and asks, “Will ye also go away? Simon Peter gives the same answer that I find myself saying to those who tell me I should leave the Catholic Church for this reason or that one, “Lord, to whom shall we go?” No matter what a certain priest does, no matter what scandals hit the church, despite whatever corruption or abuse of power might exist, and despite whatever mistakes the Church has made throughout history, “to whom shall we go?” for here is the body and blood of Christ given for a sinner as miserable as I.





Matt. 26:26-28; Mark. 14:22,24; Luke 22;19-20; 1 Cor. 11:24-25 - Jesus says, this IS my body and blood. Jesus does not say, this is a symbol of my body and blood.



Matt. 26:26; Mark. 14:22; Luke 22:19-20 - the Greek phrase is "Touto estin to soma mou." This phraseology means "this is actually" or "this is really" my body and blood.



You do the math. If that's not enough...see:







John 6:4,11-14 - on the eve of the Passover, Jesus performs the miracle of multiplying the loaves. This was prophesied in the Old Testament (e.g., 2 Kings4:43), and foreshadows the infinite heavenly bread which is Him.



Matt. 14:19, 15:36; Mark 6:41, 8:6; Luke 9:16 - these passages are additional accounts of the multiplication miracles. This points to the Eucharist.



Matt. 16:12 - in this verse, Jesus explains His metaphorical use of the term "bread." In John 6, He eliminates any metaphorical possibilities.



John 6:4 - Jesus is in Capernaum on the eve of Passover, and the lambs are gathered to be slaughtered and eaten. Look what He says.



John 6:35,41,48,51 - Jesus says four times "I AM the bread from heaven." It is He, Himself, the eternal bread from heaven.



John 6:27,31,49 - there is a parallel between the manna in the desert which was physically consumed, and this "new" bread which must be consumed.



John 6:51-52- then Jesus says that the bread He is referring to is His flesh. The Jews take Him literally and immediately question such a teaching. How can this man give us His flesh to eat?



John 6:53 - 58 - Jesus does not correct their literal interpretation. Instead, Jesus eliminates any metaphorical interpretations by swearing an oath and being even more literal about eating His flesh. In fact, Jesus says four times we must eat His flesh and drink His blood. Catholics thus believe that Jesus makes present His body and blood in the sacrifice of the Mass. ProtestanProtestants, if they are not going to become Catholic, can only argue that Jesus was somehow speaking symbolically.



John 6:23-53 - however, a symbolic interpretation is not plausible. Throughout these verses, the Greek text uses the word "phago" nine times. "Phago" literally means "to eat" or "physically consume." Like the Protestants of our day, the disciples take issue with Jesus' literal usage of "eat." So Jesus does what?



John 6:54, 56, 57, 58 - He uses an even more literal verb, translated as "trogo," which means to gnaw or chew or crunch. He increases the literalness and drives his message home. Jesus will literally give us His flesh and blood to eat. The word “trogo” is only used two other times in the New Testament (in Matt. 24:38 and John 13:18) and it always means to literally gnaw or chew meat. While “phago” might also have a spiritual application, "trogo" is never used metaphorically in Greek. So Protestants cannot find one verse in Scripture where "trogo" is used symbolically, and yet this must be their argument if they are going to deny the Catholic understanding of Jesus' words. Moreover, the Jews already knew Jesus was speaking literally even before Jesus used the word “trogo” when they said “How can this man give us His flesh to eat?” (John 6:52).



John 6:55 - to clarify further, Jesus says "For My Flesh is food indeed, and My Blood is drink indeed." This phrase can only be understood as being responsive to those who do not believe that Jesus' flesh is food indeed, and His blood is drink indeed. Further, Jesus uses the word which is translated as "sarx." "Sarx" means flesh (not "soma" which means body). See, for example, John 1:13,14; 3:6; 8:15; 17:2; Matt. 16:17; 19:5; 24:22; 26:41; Mark 10:8; 13:20; 14:38; and Luke 3:6; 24:39 which provides other examples in Scripture where "sarx" means flesh. It is always literal.



John 6:55 - further, the phrases "real" food and "real" drink use the word "alethes." "Alethes" means "really" or "truly," and would only be used if there were doubts concerning the reality of Jesus' flesh and blood as being food and drink. Thus, Jesus is emphasizing the miracle of His body and blood being actual food and drink.



John 6:60 - as are many anti-Catholics today, Jesus' disciples are scandalized by these words. They even ask, "Who can 'listen' to it (much less understand it)?" To the unillumined mind, it seems grotesque.



John 6:61-63 - Jesus acknowledges their disgust. Jesus' use of the phrase "the spirit gives life" means the disciples need supernatural faith, not logic, to understand His words.



John 3:6 - Jesus often used the comparison of "spirit versus flesh" to teach about the necessity of possessing supernatural faith versus a natural understanding. In Mark 14:38 Jesus also uses the "spirit/flesh" comparison. The spirit is willing but the flesh is weak. We must go beyond the natural to understand the supernatural. In 1 Cor. 2:14,3:3; Rom 8:5; and Gal. 5:17, Paul also uses the "spirit/flesh" comparison to teach that unspiritual people are not receiving the gift of faith. They are still "in the flesh."



John 6:63 - Protestants often argue that Jesus' use of the phrase "the spirit gives life" shows that Jesus was only speaking symbolically. However, Protestants must explain why there is not one place in Scripture where "spirit" means "symbolic." As we have seen, the use of "spirit" relates to supernatural faith. What words are spirit and life? The words that we must eat Jesus' flesh and drink His blood, or we have no life in us.



John 6:66-67 - many disciples leave Jesus, rejecting this literal interpretation that we must eat His flesh and drink His blood. At this point, these disciples really thought Jesus had lost His mind. If they were wrong about the literal interpretation, why wouldn't Jesus, the Great Teacher, have corrected them? Why didn't Jesus say, "Hey, come back here, I was only speaking symbolically!"? Because they understood correctly.



Mark 4:34 - Jesus always explained to His disciples the real meanings of His teachings. He never would have let them go away with a false impression, most especially in regard to a question about eternal salvation.



John 6:37 - Jesus says He would not drive those away from Him. They understood Him correctly but would not believe.



John 3:5,11; Matt. 16:11-12 - here are some examples of Jesus correcting wrong impressions of His teachi

Answer 12

Liturgy

We find our Jewish heritage in the church as well. The priest’s vestments at Mass have ancient origins. His outer garment, the chasuble, a large cone-shaped cloth with a hole for the head, was often worn in Palestine during the Greek and Roman occupations. Its beauty and adornments go all the way back to Aaron. God had told Moses, Ex 28:2, 4 “You shall make holy garments for Aaron your brother, for glory and for beauty … These are the garments which they shall make: a breastpiece, an ephod, a robe, a coat of checker work, a turban, and a girdle; they shall make holy garments for Aaron your brother and his sons to serve Me as priests. They shall receive gold, blue and purple and scarlet stuff, and fine twined linen.” Ex 39:1 “Of the blue and purple and scarlet stuff they made finely wrought garments, for ministering in the holy place; they made the holy garments for Aaron, as the Lord had commanded Moses.”

Every Catholic church has a tabernacle, where lives the Word Made Flesh. In the synagogues, the tabernacle holds the Word of God in ancient Torah scrolls. Beside the Catholic tabernacle, and beside the synagogue tabernacle, is a candle. Both go back to the time of Moses. Ex 40:35 “The glory of the LORD filled the tabernacle … For throughout all their journeys the cloud of the LORD was upon the tabernacle by day, and fire was in it by night, in the sight of all the house of Israel.” Today we still see that fire, now a steady candle, and know as then that God is inside.

That blood-red tabernacle candle, reminding us that Jesus who died to redeem us is present, reminds Jews as well of the yahrzeit or memorial candles they light each year to remember the departed.

As the Mass begins, the priest processes down the center aisle as rabbis from time immemorial have also processed. Our entrance antiphon continues an ancient Jewish tradition of singing from one of the 150 psalms.

When the priest arrives at the altar he kisses it. Altar is a Hebrew word that means, “place of sacrifice.”

On solemn occasions, the priest or deacon will spread incense around the altar. The rising smoke symbolizes our prayers ascending heavenward in God’s sight. Ps 141:2 “Let my prayer be counted as incense before Thee, and the lifting up of my hands as an evening sacrifice.” The evening sacrifice, of course, was the Passover sacrifice, Ex 12:6 when every Jewish family was instructed to sacrifice a paschal lamb in the evening twilight.

The priest’s greeting, “The Lord be with you” comes from the Book of Ruth. 2:4 “Boaz came from Bethlehem; and he said to the reapers, ’The Lord be with you.’”

The Holy Sacrifice of the Mass uses three words in their original Hebrew. Amen comes from the Hebrew word emunah, faith, and means, “Yes, it’s true!” Alleluia means “Praise God!” Hosanna means “God saves!” These three words remind us at every Mass of our Jewish origins.

During our Shepherd’s time, synagogue worship consisted of prayers, psalms, and Torah readings. The Torah readings were based on a three-year cycle, starting on the Sabbath after the Feast of Tabernacles and reading a portion each week until the end three years later on the last day of the same feast. In that way the entire Torah was read aloud to be sure every Jew was exposed to it. Holy Mother Church continues the Jewish tradition with Sunday Gospel readings on a three year cycle. Year A relies on Matthew’s Gospel, Year B on Mark’s, and Year C on Luke’s Gospel. These readings cover over 7,000 verses, including nearly all of the New Testament, to help us know our sacred Scripture.

The deacon’s, or priest’s, homily continues the Jewish synagogue tradition that the rabbi offer a sermon. In the old villages, the rabbi was often the only educated man in town. While everyone was gathered together it was a good opportunity for a little teaching. In the church as in the synagogue, the idea is to explain to this particular congregation the Word of God that has just been proclaimed.

The ancient Jews brought offerings to their priests for sacrifice. Lv 7:29 “He that offers the sacrifice of his peace offerings to the Lord shall bring his offering … The priest shall burn the fat on the altar, but the breast shall be for Aaron and his sons.” The early Christians continued this tradition by bringing up gifts of food as thank offerings in a procession very much like the one we have today.

Jews for thousands of years have prayed over bread, “Blessed are you, Lord our God, king of the universe, Who brings forth bread from the earth.” As he begins the Preparation of the Gifts, the priest prays: “Blessed are you, Lord, God of all creation. Through your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the bread of life.” Jews have prayed over wine for thousands of years and still do today. “Blessed are you, Lord our God, king of the universe, who creates the fruit of the vine.” The priest prepares the wine for consecration by saying, “Blessed are you, Lord, God of all creation. Through your goodness we have this wine to offer, fruit of the vine and work of human hands. It will become our spiritual drink.”

After the priest says, “Lord God, we ask you to receive us and be pleased with the sacrifice we offer you with humble and contrite hearts,” he washes his hands, continuing the Jewish tradition, Ps 26:6 “I wash my hands in innocence, and go about thy altar, O Lord.”

Morning synagogue prayer always includes the Kedushah. Its first part comes from Isaiah’s vision of the seraphim singing joyfully, 6:3 “Holy, holy, holy is the Lord of hosts! The whole earth is full of His glory!” The second is from Psalm 118, 26 “Blessed is He who enters in the name of the Lord.” Our Sanctus comes directly from the Kedushah: “Holy, holy, holy Lord, God of power and might. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is He who comes in the name of the Lord, Hosanna in the highest.”

Jews end every prayer service with the Kaddish as a proclamation of God’s greatness. It begins: “Raise high and glorify the name of God. Throughout the world He created by His will. May He build a kingdom in your life, during your days, and during the life of all the House of Israel. Soon, and in a time close at hand.” We begin our Communion Rite with a very similar prayer: “Our Father, who art in heaven, Hallowed be thy name; Thy kingdom come; Thy will be done on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil.”