SACRIFICE AND THE HOLY EUCHARIST
The concept of sacraments is central for Catholics and Orthodoxes, however their
praxis is usually criticized by Protestants. It is probably the last opportunity
when the Messianic Judaism could finally solve this controversy without
the sacrifice itself is much older than
hamMiqdāš: cf. stories about offerings of
Abel and Cain (Gen = BəRēšīt 4, 3–4 f.).
When Abraham asks G-d “Whereby shall I know that I shall inherit it [the
country]?”, G-d answers with only a
commandment “Take me a heifer of
three years old, and a she goat of three years old, and a ram of three years
old, and a turtledove, and a young pingeon“, however Abraham fully
understood everything and knows what was to do
(Gen = BəRēšīt 15, 8 f.). Why? Only
because a sacrifice had already been very well known to him as a form of
covenant. Even more: it was a well-known form of covenant in the whole primitive
world. Sides (e.g. several tribes) entered a contract through sacrificing
animals which were torn in parts according to the number of sides (chiefs of
tribes, as well as their deities as whitnesses of the covenant, of course). The sides had to pass through divided
pieces, and after that each of them ate own part. Cf. relics of the same root in
akin archaic languages: Lithuanian
deru ‘I bargain for’, diriu ‘I skin (a
skin)’ and Gr. δέρω ‘I tear, skin’, Lithuanian darna ‘harmony,
concord’ and Russian dranj ‘torn pieces’, Lithuanian derybos
‘negatiations’ and Latvian Derība ‘Covenant’. Cf. above
mentioned narration about Abraham's
sacrifice: “When the sun went down, and it was dark, behold A SMOKING FURNACE,
AND A BURNING LAMP THAT PASSED BETWEEN THOSE PIECES. In the same day the L-rd
made a Covenant with Abraham” (Gen
Thus something sacrificed and eaten seals the covenant. A person who trespassed the Covenant of Sinai with a sin automatically dropped out of the Covenant. He could come back into the Covenant by ordinary sacrifice, first having confessed his sin. Circumcision became an everlasting sign of the seal of the Covenant between G-d and Abraham (BəRēšīt 17:2–14). A following Covenant between G-d and Jews, descendants of Abraham’s son Yitshak, was concluded at mount Sinai through the mediation of Moshe (Moses) when the Law was proclaimed to the people and when the people concented to it (Ex = Šəmōt 19 – 24:3). This Covenant was confirmed with a sacrifice too (Šəmōt 24:3–8). From that time sacrifices became a statutory sign of confirming the Covenant: a person (or baby) entered the Covenant through circumcision, but any time he fell away from it through sinning (when adult), he was able to come back through a sacrifice, i.e. by renewal of the Covenant. In both cases, whether it was Abraham’s Covenant, or Sinai Covenant, members of the Covenant (G-d, His priest or/and a person) ate own parts of he sacrificed (G-d “ate” with fire). This action guaranteed keeping to the Covenant.
The Lord Y-shua made Himself a
Matter and Seal of the New Covenant between G-d and His people. During the Last
Supper He ordained repetition of His Sacrifice (which replaced all previous
sacrifices of the Sinai Covenant) in His remembrance. Being sacrificed once and
for ever, He made an eternal Sign of His sacrificed Body
be eaten any time in form of Bread as a seal of
the New Covenant. Bread is broken
(sacrificed) and eaten confirming entering the New Covenant, being in it,
coming back in it, as well as uniting all believers in His Sacrificial Body, which is His
However it is namely eating of
bread during Sabbaths and festivals, or namely eating of own part of the
sacrifice once in the Temple. Wine is also drunk during Sabbaths and festivals,
however blood has been never drunk nowhere, neither in the Temple, of course.
Blood was spilt out in the Temple, or people were besprinkled with it (cf. a
purifying blessing of people with the words “His Bood on us, and on our
children!” in Matth 27:25). Here one faces a problem: how could Y-shua say to
His disciples “Drink, this is My Blood!” when G-d and His Law strictly
prohibited to eat (drink) blood? – Gen 9:4, Lev 3:17, 7:26, 17:10–12, Deut
12:16,23. Did Y-shua really overturn the Law upside-down while being G-d? Has
G-d divided against Himself?
If the second part of the Eucharist formula is authentic in Luke 22:20 and in 1 Corith 11:25, then it becomes clear that Y-shua spoke about the Cup of His Suffering to be drunk by Him, the New Covenant coming into being.
One finds image of a coming suffering as of a cup to be drunk, in Y-shua's prayer in the garden of Gethsemane: “Father, if it be possible, let this Cup pass from Me” (Matth 26:39), as well as in His words addressed to Zebedee's sons: “Are ye able to drink of the Cup that I shall drink? /.../ Ye shall drink indeed of My Cup” (Matth 20:22–23).
One says nothing new if asserts that the Gospels underwent a strong “editing” by Greek Copyists. For them, as descendants of the Pagans, “drinking blood” could not be associated with any prohibitions. Furthermore, there existed ethnical hatred and bloody conflicts between Greeks colonists and Jews, starting from the Kitos War (115–117) up to coming of Moslems to Palestine in the 7th c. This caused a kind of Anti-Semitic ideological editing in turn. Cf. e.g. a putative interpolation 1Thess 2:15, not to say about Anti-Jewish editing of the latest Gospel to Johannan (John). The word Jews in this Gospel has a dominant negative connotation to such a degree that any ignorant person in no way perceives that JHS, or His disciples, can be Jews! Cf. “a question between John's disciples and the Jews” (Jn 3:25), or an apparently absurd statement put (in accordance with Matth 15:2, with all probability) into Y-shua's mouth by some Greek obscurant in Jn 7:22 (for this see Gen 17:10-11,23,24, 21:4, Ex 4:24-26, 12:4344,48, Lev 12:3!)
Therefore, one cannot be sure whether the words drinketh My Blood added to “Whoso eateth My Flesh” in Jn 6:54,56 were authentic. Y-shua's words with no doubts emphasize the single truth that in Him survive only those who live at the expence of His Sacrificed Life (it was quite natural that this sense appeared to be an allleged blame for a number of His disciples – “This is a hard saying; who can hear it?” – and they seceded, Jn 6:60).
All the more, there coud not be even but surmised any difference between ‘Eat, this is My Flesh” and “Drink, this is My Blood” in an official new Non-Jewish Church established in Nicea in 325, Matth 26:27–28 having been coined after Matth 26:26 by Greek copyists in a much earlier epoch. This unimaginable coinage became anchored in the Masses for ever.
Add to this that the sense of making a covenant through a sacrifice had been already faded in comprehension of the Jews themselves in the 1st c.: Hebr 9:13-14 does not emphasize power of Y-shua as Subject of the Newtestamental Sacrifice, but intellectualize on much more greater power of His Blood than that of calves and goats...
The shift in sacrificial covenant from one to another explains in turn, why Y-shua Himself, being Messiah and the High Priest, is our Temple at the same time.
In order to interpose ourselves with our miserable offering into His Cosmic Covenant we should be present in His Sacrificial Body. If this happens and our miserable offering becomes embedded into His Golgotha Sacrifice, then He Himself is present in us. A person as a member of His Mystical Sacrificed Body, becomes a little messiah redeemer for other people [a wonder, there is only one word Christ for Y-shua and for a Christian in the German language!]: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me” (Gal=GālāTijjīm 2, 20).
When we are witnessing this publicly in remembrance of His Last Supper, G-d makes us participants of the Last Supper with all Grace in accordance with His Mystical Sign of the Blessed Sacrament. For His sacrificed Himself historically only once, however in order His Body should be sacrificed always, every generation must enter the Covenant, every person entering and fixing oneself in it, and coming back into it after any transgression many times. Therefore the ratifying of the Covenant by eating own part of the Sacrifice is eating of the Mystical Sign, what can be named Sacrificial Christ. With it a New Covenant keeps to be further confirmed, once concluded on Golgotha Cross between G-d and His Chosen People (Yirməjāhū 31:31–32), into Which the whole world is being invited today (Gen 12:3, Isaiah 11:10, Rev 6:4–17).
This is why Eucharist exists in all Christian denominations in spite of its different comprehension there even 2000 years after Golgotha having passed away.
Nevertheless even during traditional halachian Jewish Pesah party, a piece of unleavened bread, named Afikoman, broken and divided among participants of the party after the Second cup of wine, is a mystical equivalent of sacrificed Flesh of Messiah. However a Messianic believer renews his Covenant with G-d through the Sacrifice of Messiah when having eaten his part of the Afikoman. In this way a believer becomes participant of the Sacrifice, while all participants together once again join in the Church, i.e. in the Sacrificed Mystical Body of Messiah. The Third Cup of Pesah, the Cup of Redemption, is a Sign of the Cup of Suffering drunk by Y-shua on the Cross of Golgotha. Therefore He identifies this Cup with the New Covenant in the shed Blood of the Lamb, i.e of Himself. Similarly as a believer does not eat meat of Y-shua when eating the Afikoman, so he drinks not the physical Blood of Y-shua when drinking the Third Cup, however he drinks from the Cup of Suffering, the Sacrificed Blood of Y-shua being shed on Golgotha, and obtains eternal life.
This means that a person unites oneself with the Flesh and Blood of Y-shua only with greater or lesser personal sacrifice in own practical real life (“I am crucified with Christ“ Gal=GālāTijjīm 2, 20), but the Mistical Sign of the Blessed Sacrament confirms this Grace none the less than the Sign of Qorbān ‘Ōlā (Burning Offering) confirmed G-d's Grace in Bēt hamMiqdāš (the Temple). The Power of G-d performs in me a change promised with G-d-donated Mystical Sign, if (if!) G-d accepts the offering and (if!) I do not approach the Holy Communion unworthily. Otherwise there should not have been an admonition “he that eateth and drinketh unworthily, eateth and drinketh damnation to himself” (1 Kor=Qōrintijjīm ālep 11, 29).
One could not approuch sacrifices of the Sinai Covenant if having a sin (one had to confess own sins before the offering). The same is in the New Covenant, when we really are Y-shua's “bloodsuckers” as living at nthe expense of His Sacrifice. One must aknowledge this differently from those disciples who ran away in fright of this truth (Jn 6:60)
Covenant in the Blood of Y-shua is a Covenant of constant possibility of Salvation for
everybody, when the Saviour, Who fulfills the Law in His Ecclesiastical Body, at
any moment abolishes the sin of those who performed it because of practical impossibility
man not to transpass the Law which is perfect in its holiness.