Je Jezus navzoč v evharistiji?

Catholics believe that the Holy Eucharist is really the Body, Blood, Soul, 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 While this belief can seem strange to non-Catholics, it is backed up by Sacred Scripture, as well as early Christian historical documents.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 (Eksodus 12:5, 7-8).

Jezus, whom the Bible calls “the Lamb of God, who takes away the sin of the world” (Janez 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.

Prav tako, 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 zakramentalno under the form of bread and wine.

Jemanje kruha, blagoslovi ga, zlomiti ga, in ga razdelil med apostole, He said, »Vzemi, jesti; to je moje telo" (Matej 26:26). Nato je vzel skodelico, ki jih je tudi blagoslovil, in jim dal, govoriti, »Popij to, vsi vi; zakaj to je moja kri zaveze, ki se izliva za mnoge v odpuščanje grehov« (Matej 26:27-28). Čeprav je Jezus med svojo službo pogosto govoril metaforično, v tem ključnem trenutku je govoril jasno. »To je moje telo," Rekel je, without further explanation. "To je moja kri." Težko si je predstavljati, kako bi lahko bil Gospod bolj neposreden.

Jezusova uvedba evharistije pri zadnji večerji izpolnjuje njegovo znamenito pridigo o Kruhu življenja, recorded in the sixth chapter od The Gospel According to Saint John. Pred to pridigo je pomnožitev kruha in rib, in which thousands are miraculously fed from a tiny amount of food (Janez 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, zahvaljevanje, in njihovo distribucijo (Janez 6:11). Ko se ljudje naslednji dan vrnejo, da bi od njega zahtevali znamenje, spominjajo, kako so njihovi predniki v puščavi dobili mano (glej npr. 16:14 ff.), the Lord tells them,»Jaz sem kruh življenja; he who comes to me shall not hunger, in kdor vame veruje, ne bo nikoli žejen« (Janez 6:35).

Čeprav njegove besede spravljajo Jude v nelagodje, Jezus neomajno nadaljuje, Njegov govor postaja vedno bolj nazoren, “I am the living bread which came down from heaven; če kdo jé od tega kruha, živel bo večno; 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, »Kako nam more ta človek dati svoje meso za jesti??” (6:52). Kljub njihovi zaskrbljenosti, Jesus speaks all the more emphatically,

»Res, resnično, pravim vam, če ne jeste mesa Sina človekovega in ne pijete njegove krvi, nimaš življenja v sebi; kdor jé moje meso in pije mojo kri, ima večno življenje, in jaz ga bom obudil poslednji dan. Kajti moje meso je zares hrana, in moja kri je res pijana. Kdor jé moje meso in pije mojo kri, ostaja v meni, in jaz v njem. Kot me je poslal živi Oče, in živim zaradi Očeta, torej, kdor me jé, bo živel zaradi mene. To je kruh, ki je prišel iz nebes, ne tak, kot so jedli očetje in umrli; kdor jé ta kruh, bo živel vekomaj« (6:53-58).

Non-Catholic Christians, who interpret Janez 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, čeprav, 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 (glej Janez 3:6, 12; 6:27; Pavlov Pismo Rimljanom 8:5-6 in njegov Prvo pismo Korinčanom 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.

Obhajanje evharistije je bilo osrednje mesto v življenju prvih kristjanov, ki so se »posvetili nauku in občestvu apostolov, k lomljenju kruha in molitvam« (Apostolska dela 2:42). Paul identifies both the manna and the rock that spewed forth water for the Israelites as Eucharistic metaphors. »Vsi so jedli isto nadnaravno hrano in vsi pili isto nadnaravno pijačo," on piše. »Kajti pili so iz nadnaravne skale, ki jim je sledila, in skala je bil Kristus« (Pavlov Prvo pismo Korinčanom 10:3-4).

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

“Whoever, torej, jedel kruh ali pil Gospodov kelih na nedostojen način, bo kriv oskrunjenja Gospodovega telesa in krvi. 28 Naj se človek sam pregleda, in tako jejte kruh in pijte kelih. 29 Kajti kdor jé in pije, ne da bi razločeval telo, jé in pije sodbo sam sebi. 30 Zato ste mnogi slabotni in bolni, in nekateri so umrli" (Prvo pismo Korinčanom 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, na primer. 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 Janez 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.

V njegovem Pismo Smirnjanom, 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, in videli, kako nasprotna so njihova mnenja z Božjim umom. … Vzdržujejo se od evharistije in od molitve, ker ne priznavajo, da je evharistija meso našega Odrešenika Jezusa Kristusa, Meso, ki je trpelo za naše grehe in ki ga je Oče, v Njegovi dobroti, raised up again.” (6:2; 7:1)

Isto Telo, ki je trpelo in umrlo na križu za naše grehe in se vrnilo od mrtvih, kot je pojasnil Ignacij, nam je navzoča v sveti evharistiji (prim. Janez 6:51).

Sveti Justin mučenik, writing around the year 150, only about fifty years after John’s death, rekel, da se evharistični kruh in vino ne sprejemata kot navaden kruh ali navadna pijača,« kajti oni so »meso in kri tega utelešenega Jezusa« (Prvo opravičilo 66).

V približno 185, Sveti Irenej Lyonski, katerega učitelj sveti Polikarp Smirnski (d. ca. 156) poznal tudi Janeza, govoril o evharistiji v obrambi telesnega vstajenja pred gnosticizmom. »Če truplo ne bo rešeno,« je trdil Svetnik, »potem, pravzaprav, tudi Gospod nas ni odrešil s svojo krvjo; in niti kelih evharistije ni zaužitje njegove krvi niti kruh, ki ga lomimo, ni zaužitje njegovega telesa (1 Cor. 10:16)” (Proti herezijam 5:2:2).

notri 217, Irenaeus’ student, Sveti Hipolit Rimski, 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).

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