ኢየሱስ አቅርብ ቁርባን ውስጥ ነው?

Catholics believe that the Holy Eucharist is really the Body, Blood, ነፍስ, and Divinity of Jesus Christ, under the appearances of bread and wine. While this belief can seem strange to non-Catholics, it is backed up by Sacred Scripture, as well as early Christian historical documents.

The Gospels tell us that on the night Jesus was betrayed He shared a Passover meal with the Twelve Apostles, the Last Supper. The Passover is the ritual meal eaten by the ancient Israelites on the eve of their liberation from bondage in Egypt. God instructed them to slaughter a lamb without blemish, put some of its blood upon the doorframe of their houses, and then roast and eat its flesh (ዘፀአት 12:5, 7-8).

የሱስ, whom the Bible calls “the Lamb of God, who takes away the sin of the world” (ዮሐንስ 1:29), is the fulfillment of the Passover lamb. Just as the Passover lamb was without blemish, so Jesus is without sin. Just as the people put the lamb’s blood upon the wood of their doorframes, His blood was upon the wood of the Cross.

በተመሳሳይ, the Last Supper is the fulfillment of the Passover meal, eaten as it was on the eve of mankind’s liberation from sin. On this night the Lamb of God gave His own Flesh and Blood to be eaten by the faithful sacramentally under the form of bread and wine.

መውሰድ ዳቦ, ይህም ሲባርክ, ይህ ሰበር, እንዲሁም በሐዋርያት መካከል እንድናካፍል, አለ, "ውሰድ, መብላት; ይህ ሥጋዬ "ነው (ማቴዎስ 26:26). ከዚያም ጽዋውን አንሥቶ አመሰገነ, ይህም እሱ ደግሞ የተባረከ, ወደ ሰጣቸው, ብሎ, የሱን "ጠጡ, ሁላችሁም; ለዚህ የሚሆን ኪዳን ደሜ ነው, "የኃጢአት ይቅርታ ስለ ብዙዎች የሚፈስ ነው (ማቴዎስ 26:27-28). ኢየሱስ ብዙውን ጊዜ በአገልግሎቱ ወቅት በዘይቤነት ተናገሩ ቢሆንም, በዚህ ወሳኝ ወቅት እሱ በግልጽ ተናገሩ. "ይህ ሥጋዬ ነው," አለ, without further explanation. "ይህ ደሜ ነው." ይህም ጌታ ይበልጥ ቀጥተኛ ሊሆን እንደሚችል መገመት አስቸጋሪ ነው.

በመጨረሻው እራት ላይ ቁርባን ኢየሱስ 'ተቋም ሕይወት ስብከት የእርሱ ታዋቂ እንጀራ ይፈጽማል, recorded in the sixth chapter of The Gospel According to Saint John. ይህ ስብከት እንጀራና ዓሣ የማባዛት በ ከመስጠቱ ነው, in which thousands are miraculously fed from a tiny amount of food (ዮሐንስ 6:4). This event is an Eucharistic metaphor, occurring as it does during Passover and involving the same formula Jesus would later use at the Last Supper—taking the loaves, በመስጠት ምስጋና, እና እነሱን ማሰራጨት (ዮሐንስ 6:11). ሕዝቡም ከእርሱ ተለይተው ምልክት እንዲሰጣቸው የሚከተለውን ቀን ሲመለሱ, አባቶቻቸው በምድረ በዳ መና የተሰጠው ነበር እንዴት በማስታወስ (ተመልከት ዘፀ. 16:14 FF.), the Lord tells them,"እኔ የሕይወት እንጀራ እኔ ነኝ; he who comes to me shall not hunger, እና በእኔ የሚያምን "የሚያምንም ሁልጊዜ ከቶ አይጠማም (ዮሐንስ 6:35).

የእርሱ ቃላት አይሁዳውያን ተበሳጨ ለማድረግ ቢሆንም, ኢየሱስ አለመገታቱ ይቀጥላል, የእሱ ንግግር የበለጠ ግራፊክ ከጊዜ ወደጊዜ እያደገ, “I am the living bread which came down from heaven; ማንኛውም ሰው ከዚህ እንጀራ ቢበላ, ለዘላለም ይኖራሉ; and the bread which I shall give for the life of the world is my flesh” (6:51). Because He equates the Bread that is to be eaten with His Flesh that is to suffer and die, we know He cannot be speaking symbolically, for this would mean His Flesh that suffered and died was merely a symbol!

To this the people ask, "ይህ ሰው እንዴት መብላት እንዳለብን ሥጋውን መስጠት ይችላል?" (6:52). ያላቸውን ድንጋጤን ቢያጋጥመውም, Jesus speaks all the more emphatically,

"እውነት, በእውነት, እኔ ግን እላችኋለሁ, የሰውን ልጅ ሥጋ ካልበላችሁ ደሙንም ካልጠጣችሁ, እርስዎ ሕይወት የላችሁም; እሱ ሥጋዬን የሚበላ ደሜንም የሚጠጣ የዘላለም ሕይወት አለው ማን, እኔም በመጨረሻው ቀን አስነሣዋለሁ. ሥጋዬ ምግብ በእርግጥ ነው, ደሜም መጠጥ በእርግጥ ነው. ሥጋዬን የሚበላ ደሜንም በእኔ ይኖራል የሚጠጣ, በእርሱ ውስጥ እኔ እና. ሕያው አብ እንደ ላከኝ እንደ, እኔም ከአብ የተነሣ ሕያው, ስለዚህ ማን ከእኔ የተነሣ ሕያው ይሆናል ቢበላ. ይህ ከሰማይ የወረደ እንጀራ ይህ ነው;, አባቶቻችሁ መና በልተው እንደ ሞቱ እንደዚህ አይደለም; እሱ "ይህን እንጀራ ለዘላለም ይኖራሉ ቢበላ (6:53-58).

Non-Catholic Christians, who interpret ዮሐንስ 6 symbolically, often point to the saying of Jesus that follows His Bread of Life Sermon: “It is the spirit that gives life, the flesh is of no avail; the words that I have spoken to you are spirit and life” (6:63).

Jesus cannot mean His own Flesh, ቢሆንም, when He says, “The flesh is of no avail,” because that would mean His death on the Cross was of no avail!

Jesus uses the word “flesh” differently here than He does in the sermon. Here it refers not to the actual body, but to bodily or worldly thinking, reasoning with the flesh instead of the spirit (ተመልከት ዮሐንስ 3:6, 12; 6:27; የጳውሎስ ለሮም ደብዳቤ 8:5-6 እና ወደ ቆሮንቶስ ሰዎች በመጀመሪያ ደብዳቤ 2:14-3:3). Jesus is simply saying that it is impossible to understand His Bread of Life teaching by human reason alone; one needs to think in a spiritual way.

የቅዱስ ቁርባን በዓል የጥንት ክርስቲያኖች ሕይወት ውስጥ ማዕከላዊ ነበር, ማን "በሐዋርያትም ትምህርትና ኅብረት ራሳቸውን እንደሰጡ, እንጀራ ሰበር እና ጸሎት "ወደ (ሐዋርያት ሥራ 2:42). Paul identifies both the manna and the rock that spewed forth water for the Israelites as Eucharistic metaphors. "ሁሉም አንድ ዓይነት ከሰው በላይ መብል በሉ ሁሉም ያን ከተፈጥሮ በላይ መጠጥ ጠጡ;,"ብሎ ጽፏል. "ስለ እነርሱም ይከተላቸው ከተፈጥሮ በላይ ዓለት ጠጥተዋልና, እና ዐለት "ክርስቶስ ነበር (የጳውሎስ ወደ ቆሮንቶስ ሰዎች በመጀመሪያ ደብዳቤ 10:3-4).

Even more explicitly, he goes on to admonish the Corinthians for their lack of reverence in receiving the Eucharist, በጽሑፍ:

“Whoever, ስለዚህ, በማይገባ አኳኋን የጌታን እንጀራ የሚበላ ወይም የጌታን ጽዋ የጌታ ሥጋና ደም ያረከሰ መሆኑ ተረጋግጦ መሆን የበላው. 28 ሰው ግን ራሱን ይፈትን, እና ስለዚህ ከእንጀራው ይብላ እና ጽዋ ትጠጣላችሁ:. 29 ለራሱ ላይ አካል የሚበላና የሚጠጣ ፍርድ በመለየት ያለ የሚጠጣ የሚበላ ማንኛውም ሰው ለ. 30 ከእናንተ ብዙ ደካማ የታመሙ ለዚህ ነው, እና አንዳንድ "ሞተዋል (ወደ ቆሮንቶስ ሰዎች በመጀመሪያ ደብዳቤ 11:27-30).

How could the unworthy reception of ordinary bread and wine amount to a sin against the Body and Blood of Jesus?

Early Church Teachings

We know the Catholic Church’s teaching on the Eucharist is in harmony with how the early Christians understood It. Ancient historical writings from the Apostolic Age forward affirm this. Take the writings of Saint Ignatius of Antioch, ለምሳሌ. Not only was Ignatius a Christian Bishop, but he had learned the faith seated at the feet of the Evangelist John, the one who wrote ዮሐንስ 6!

In about A.D. 107, Ignatius was arrested and taken to Rome to die a martyr’s death in the Colisseum.

On his way there, he composed seven letters, which have come down to us and which all reputable scholars agree are authentic.

ውስጥ ወደ Smyrnaeans ወደ ደብዳቤ, he uses the Church’s Eucharistic teaching to defend the belief that Jesus had a real human body against the Docetists, who denied He had truly come in the flesh:

“Take note of those who hold heterodox opinions on the grace of Jesus Christ which has come to us, እና ሃሳባቸውን የእግዚአብሔር አሳብ ምን ያህል በተቃራኒ ተመልከት. ... እነዚህ ቁርባን ጀምሮ እና ጸሎት እንዲርቁ, እነርሱ ቁርባን የአዳኛችን የኢየሱስ ክርስቶስ ሥጋ ነው የማይታመን ምክንያቱም, ለኃጢአታችን መከራን ሲሆን ይህም አብ የትኛው ሥጋ, ቸርነት ውስጥ, raised up again.” (6:2; 7:1)

መከራ ለኃጢአታችን በመስቀል ላይ ሞተ ከሙታን ተመለሱ ተመሳሳይ አካል, ኢግኔሸስ ገልጿል እንደ, ቅዱስ ቁርባን ለእኛ አሁን ነው (cf. ዮሐንስ 6:51).

ቅዱስ ጀስቲን የ ሰማዕት, writing around the year 150, only about fifty years after John’s death, ቁርባን ዳቦ እና ወይን "ሳይሆን እንደ የተለመደ እንጀራ ወይም የጋራ መጠጥ ተቀብለዋል ናቸው አለ,"ይህ incarnated የኢየሱስ ሥጋ እና ደም" እነርሱ ናቸው " (በመጀመሪያ አፖሎጂ 66).

በ ገደማ 185, የሊዮን ቅዱስ ኢራኒየስ, የማን አስተማሪ የሰምርኔሱ ሴንት ፖሊካርፕ (መ. እንደ. 156) በተጨማሪም ዮሐንስ ያውቅ, ግኖስቲስዝም ላይ አካላዊ ትንሣኤ ጥብቅና በመቆም ቁርባን ተናገሩ. "አካል አልተቀመጠም መሆን ከሆነ,"መጽሐፍ ቅዱስ ይከራከራሉ, "ከዚያም, በእውነቱ, ከአንድም ጌታ በደሙ ጋር እኛን ለማስመለስ ነበር; እንዲሁም ቢሆን ቁርባን ጽዋ የደሙን ኅብረት ነው ወይም እኛ የእሱ አካል ኅብረት የምንቆርሰውስ እንጀራ ነው (1 ቆሮ. 10:16)" (መናፍቅነት ላይ 5:2:2).

ውስጥ 217, የኢራንየስ 'ተማሪ, የሮም ቅዱስ አቡሊድስ, perceived Proverbs 9:2 as “refer[ring] to His honoured and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper” (Commentary on Proverbs).