Darryl P. Reyes Fr. G. O. DiwaI-GSL 3 October 2015

REACTION PAPER TO THE ARTICLE

“CONTEMPORARY READING OF THE NEW TESTAMENT TEXTS”

A study of the Eucharist necessarily entails tracing its roots in the New Testament where

we encounter the one who instituted it, Jesus. The rootedness of the Eucharist in the New

Testament is briefly examined in the article “Contemporary Reading of the New Testament

Texts.” This paper shall discuss the summary of the article, then try to elucidate the significance

of the Eucharist in the Christian life.

The article is divided into three sections: (a) the meaning of the memorial command in

the supper narrative; (b) the use of historical master images in interpreting the significance of

what is remembered; (c) the relation of the Eucharist to Christian life and to Christian identity.

Let us discuss these sections in brief.

The meaning of the memorial command in the supper narrative. The memorial

command, “Hoc facite in meam commemorationem,” found its way into the liturgy from the

Antiochene tradition. It is found in the Last Supper accounts of Paul (Corinthians) and of his

disciple Luke. This memorial either refers to the ritual character of the act of putting to memory,

or to the community’s memory of the event. In the first case, memorial would refer to cultic

acts, while the other to the memory of the believers about God’s salvific actions. In either way,

the Jewish concept of memorial is indispensable for understanding the Christian concept of

memorial, since, in the early Church, there was no abrupt break from the Jewish religious

customs towards uniquely Christian ones (this, as history demonstrates, happened gradually).

The Christian memorial is based on Jewish memorial which includes six features:

First, memorial, and thus, worship is an ordinance from God, as in the commandment to

keep the Pasch, the rituals in the temple, the calendar of feasts, and the like. Second, it is a

covenant relationship with God as the initiator. Third, remembrance is not only on the part of

the people, but also, on the part of God who sustains the worship—an assurance that he has

remembered his covenant. Fourth, remembrance is integral to the covenant with God, thus

rendering worship to be continual praise of God’s saving deeds. Fifth, in all acts of worship,

there are recurrent elements like narrative of God’s deeds, recital of God’s command to keep

memory, prayer of blessing, and ritual actions. Last, memorial has an eschatological tint,

pointing to the consummation of God’s promises.

Beyond these points, however, exegetes make nuances of opinions to what kind of

memorial is employed in Christian and Jewish traditions. Of note here is the prophetic

remembrance by which the acts of God are not only recited to be remembered but are opened up

into a wider perspective of being interpreted towards the future. A bell rings here regarding the

eschatological element of memorial. This kind has paradigms in biblical books such as in

Nehemiah and Psalms. From here, we can trace the development of Christian memorials from

the New Testament by pointing out historical master images used in it.

The use of historical master images in interpreting the significance of what is

remembered. Though the memorial command is chiefly connected to the Last Supper, it is

inevitable that Christian tradition would also anamnesize the whole Christ event, and not only

dwell on remembering that supper, taking to account the prophetic element of memorial,

pointing not only on a particular salvific event, but also on events before and after it. Doing this

in his memory, then, reminds us of God’s covenant, the pasch, the suffering servant, and

sacrifice. These are called historical master images. These images give density to the words of

Jesus in the Last Supper. Historical master images are those used throughout tradition in

connection with an ongoing series of events both interpreting and linking, by adding new insight,

an event to other events in salvation history, both past and future.

Let us briefly analyze these historical master images. First, the Eucharist is a covenant,

as seen in the reference of Jesus to it as “… new and everlasting covenant… for you and for

many,” taking as pattern the covenant with Abraham and at Sinai. Second, it recalls the Passover

by being built within the history of the Jewish people, calling to mind the coming of the Messiah

which has a transformative effect in history. Third, it recalls the suffering servant through the

image of the blood poured out for many, presenting Jesus as giving his all for mankind. Lastly,

it is presented as a sacrifice, linking the supper to the Cross.

The relation of the Eucharist to Christian life and to Christian identity. From here,

we can see the link of the Eucharist in the New Testament texts to the Christian life. First,

keeping Christ’s memory is founded not only in celebration but also in actions of mutual love.

Second, the communion in worship is complemented by being in communion with the

community through service. Third, the Eucharist can challenge people to look through their

social structures, and see it in the light of what is fitting to what the Eucharist demands of them.

Lastly, it gives more value to human suffering by linking it to the Cross.

It is around these four links that we shall try to expound beyond the article. Let us try to

develop in brief here an idea of how the Eucharist can shape Christian life. The article has

shown that the Eucharist in the New Testament is a memorial of Christ in which the present is

linked to the promises God made to his people in the past, further promises a greater future, and

transforms the life of those who still await the consummation of these promises. Let us take

these into consideration as we try to grasp here the significance of the Eucharist to Christian life

today.

First point here rests on the Eucharist’s being a memorial of Christ’s self-giving love for

mankind. This compels Christians to “love one another” as he has loved us. The Eucharist is the

best example of how Christ loved us to the end. In the Exodus, so that God would be close to his

people, he willed that he be given a tent among the tents of the Qahal, a typology pointing to

what Christ shall do. In the kenosis of Christ, he himself has “pitched his tent among us” as John

narrates in his prologue, “becoming like us in all things but sin.” Then, he associated himself

with the poor and sinners, bringing to fulfilment the healing of the people of God. As an

ultimate act of love, he sacrificed himself by yielding to a most shameful death on a cross. And

to remember that his love is seen on the Cross and his Resurrection, he left us a memorial of

himself, taking the form, not anymore of sinful man, but of bread so often taken for granted but

always needed. In the Eucharist, God humbles himself to the extreme. This is much of an act of

love. This same love explains why many people take on themselves inconveniences just to

assure their loved ones of the many good things in life. To the Christian life, the Eucharist is a

motivation to love.

But loving is not enough. It is best put into action, as the trite saying goes. Here, we

arrive at the second point: the Eucharist stirs our consciences to serve others. The Eucharistic

service leads us from the table of the Lord to serving at table for those most in need of our

service. The Eucharist is the most potent reason for us to dedicate ourselves to services such as

Sunday schools and clinics, and other social services because it is what Christ himself did:

nagpadilat sa bulag, sa pilay ay nagpalakad, at nakiramay sa lahat.

This service to other people opens up our minds to critically analyzing our own regard for

others. Here is an example. There was a rich seminarian who was given an apostolate to a

remote village in the mountains. He resented being there. He hated the absence of conveniences

and the simplicity of life there. However, the people of that village were very kind and friendly,

looking after one another with utmost concern, aside from being truly devout. After a month’s

stay there, he changed his perspective of these people, and liked the life in that village. He

realized that rich people are no different from poor ones, and at times, the poor ones are better

than everybody else. The Eucharist not only makes us love and serve, but also reminds us of

Christ’s critical stand of the society of his time where the “poor and the sinners” are demarcated,

and his example of forgiving acceptance which tells us to change our lives for the better. The

same demarcation exists to this time. The Eucharist is exhortation enough to follow Jesus’

example. Here, lives are transformed by the Eucharist.

But the Eucharist not only transforms lives, but also promises a different kind of life,

which is that of heaven. “Et future gloriae nobis pignus datur,” says the hymn Sacrum

Convivium. Looking forward to such a promise renders the Christian more hope that after the

sufferings of this life, there comes eternal happiness. The Eucharist points out not only to the

Cross but also to the Resurrection, giving a pledge that the same is in store for us. Looking

forward to this reward makes suffering not a meaningless punishment but a formative

experience. John Paul II, in Salivifici doloris, exhorts Christians to unite their sufferings with

that of Christ so as to be sharers in its redemptive effects. This is most evident to us when we see

the Eucharist pointing to the Resurrection also in store for us.

We see thus in this short paper the significance of the Eucharist in the Christian life by

seeing it in the light of reading the New Testament, it being formative and transformative for the

followers of Christ.