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Jesus asked everyone to rise from the table with the first cup. He then lifted his cup toward heaven and recited the Kiddush, or prayer of sanctification. Then they would have observed a ceremonial washing, and broke the unleavened bread.O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy …And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, “Take; this is my body.” And he took a cup, and when he had given thanks he gave it to them, and they all drank of it.

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How do you bless bread?

O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy …

What did Jesus say when he took the bread?

And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, “Take; this is my body.” And he took a cup, and when he had given thanks he gave it to them, and they all drank of it.

What is the meaning of blessed bread?

1 : bread consecrated in the Eucharist. 2 : bread provided for the Communion service.

What did Jesus say about the bread?

For the bread of God is that which comes down from heaven and gives life to the world.” They said to him, “Sir, give us this bread always.” Jesus said to them, “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.”

What is the Hebrew blessing over bread?

Hamotzi (Blessing over bread)

Blessed is the Oneness that makes us holy and brings forth bread from the earth. Phonetic Hebrew transliteration: Baruch atah Adonai eloheinu melech ha-alom ha-motzi lechem min ha-aretz.

What is Easter blessing bread?

There’s egg bread with hard-boiled eggs dyed red and nestled among golden braids, or egg bread shaped like an Easter egg with colored sugar sprinkled on top. There’s round blessing bread with a small cross etched on top, taken to church on Holy Saturday and blessed with holy water.

What is the prayer for communion?

My Jesus, I believe that You are present in the Most Holy Sacrament. I love You above all things, and I desire to receive You into my soul.

What did Jesus say about bread and wine?

Jesus gave the bread new meaning by declaring, “This is my body, which is broken for you.” These practices were immediately followed by a literal enactment of Exodus 12:26-27. At this point in the meal, Jesus poured the second cup of wine and narrated the story of Israel’s exodus in response to questions.

What is said when taking communion?

The person offering the cup will say “the Blood of Christ,” and you should respond (as above) with a bow and a proclamation of your faith: “Amen.” The lip of the chalice is wiped off after each member receives the blood as a way to limit germs, but if you know you are contagious, refrain from receiving from the Cup.

Does communion bread have to be unleavened?

Canon Law of the Latin Rite of the Roman Catholic Church mandates the use of unleavened bread for the Host, and unleavened wafers for the communion of the faithful.

What kind of wine is used for communion?

The majority of liturgical churches, such as the Catholic Church and Eastern Orthodox Church, require that sacramental wine should be pure grape wine.

Why do we say Hamotzi?

Hamotzi comes from the word yatza, which, when used in this way means to “bring forth.” But, do we bring forth bread from the Earth? No! We bring forth grain, and then people make it into bread.

What is Jesus bread called?

Sacramental bread, also called Communion bread, Eucharist wafer, the Lamb or simply the host (Latin: hostia, lit. ‘sacrificial victim’), is the bread used in the Christian ritual of the Eucharist. Along with sacramental wine, it is one of two elements of the Eucharist.

Why is bread important?

Bread, especially wholemeal, is an important source of dietary fibre which helps to keep our digestive system healthy, helps control blood sugar and cholesterol levels and makes us feel fuller for longer.

What is the bread that Jesus ate?

According to Christian scripture, the practice of taking Communion originated at the Last Supper. Jesus is said to have passed unleavened bread and wine around the table and explained to his Apostles that the bread represented his body and the wine his blood.

What did Jesus say at the Last Supper?

At this supper, according to the Gospels, Jesus blessed bread and broke it, telling the disciples, “Take, eat; this is my body.” He then passed a cup of wine to them, saying, “This is my blood.” Jesus’ words refer to the Crucifixion he was about to suffer in order to atone for humankind’s sins.

What does the priest say when he consecrate the bread and wine?

The host and chalice are then elevated into the air by the priest, who sings or recites, “Through him, with him, in him, in the unity of the Holy Spirit, all glory and honour is yours, almighty Father, forever and ever.” The people respond with “Amen.”

What does the phrase breaking bread mean?

Have a meal, eat. For example, It’s hard to remain enemies when you’ve broken bread together. This term occurs in numerous places in the New Testament, where it sometimes means to share bread and other times to distribute food to others.

What does the breaking of bread mean in Acts 2 42?

They point to the use of the definite article in “the bread” as an indication that a particular meal was in view here. When Luke uses the expression “the breaking of bread” he sometimes means the Lord’s Supper (Luke 22:19). But on other occasions “the breaking of bread” seems to refer to an ordinary meal.

The Feeding of the 5,000

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Faith Forum: Why did bread and wine represent Jesus’ body and blood?

Significance of meal not limited to bread, wine

Beau Abernathy, pastor, CrossPointe Church, 1942 Mass.:

On the night Jesus was betrayed, he celebrated a traditional Passover meal with his followers. Three elements had to be present in order for the Passover to be shared: a lamb, bitter herbs and unleavened bread (Exodus 12:1-14).

Soon after they gathered for the meal, Jesus poured the first of four cups of wine. The four cups of wine served at the Passover meal represented the four expressions – or “I wills” – of God’s promised deliverance in Exodus 6:6-7.

Jesus asked everyone to rise from the table with the first cup. He then lifted his cup toward heaven and recited the Kiddush, or prayer of sanctification. Then they would have observed a ceremonial washing, and broke the unleavened bread. Jesus gave the bread new meaning by declaring, “This is my body, which is broken for you.” These practices were immediately followed by a literal enactment of Exodus 12:26-27.

At this point in the meal, Jesus poured the second cup of wine and narrated the story of Israel’s exodus in response to questions.

The third cup, taken after the meal was eaten, is represented by the third “I will” statement of God recorded in Exodus 6:6-7. This is the cup of redemption, which is also the symbolic cup to which Jesus referred as representing his blood shed for us. Jesus’ fulfillment of being the cup of redemption signaled the release of the new covenant written in blood. We know Jesus did not literally drink this cup because of Luke 22:18, but he became the cup and poured out his life for the redemption of man. “For Christ, our Passover lamb, has been sacrificed” (1 Cor. 5:7).

– Send e-mail to Beau Abernathy at [email protected].

History, tradition are central to communion

The Rev. Marshall Lackrone, pastor, Calvary Temple Assembly of God, 606 W. 29th St. Terrace:

“And when he had given thanks, he brake it, and said, ‘Take, eat: this is my body, which is broken for you: this do in remembrance of me (1 Cor. 11:24).’”

Both the prophet Isaiah and the apostle Peter tell us of Jesus’ body being given stripes for our healing. When Jesus is quoted by Mark and Paul in the New Testament, it is made clear that Christ was celebrating the Jewish feast of Passover, in which the Christian church in the New Testament used unleavened bread as their fathers had done for centuries in celebrating Passover. Paul goes on to tell us that the bread is broken for us just as Christ broke the bread and gave it to his apostles on that fateful night he was arrested.

The blood was also given as explanation by Paul quoting Christ in 1 Corinthians 11:25. He also took the cup when he had supped, saying, “This cup is the New Testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.”

Probably more important than the “why the body and blood” is the warning about taking the elements “unworthily.” Paul says in 1 Corinthians 11:29: “For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.”

This is more clearly seen in the Amplified Bible, as it reads: “For anyone who eats and drinks without discriminating and recognizing with due appreciation that (it is Christ’s) body, eats and drinks a sentence (a verdict of judgment) upon himself. No place else in the Bible do we have such a warning.”

– Send e-mail to Marshall Lackrone at [email protected].

“Eat My Body, Drink My Blood”– Did Jesus Really Say That?

The most central of all Christian rites — the Eucharist or Holy Communion — involves eating the flesh and drinking the blood of Christ. However understood — symbolically or “literally,” this practice is at once as familiar as it is strange. Millions participate in some form of this ritual regularly — but where did it originate and how can we know?

Here is what Paul writes to the Corinthians around A.D. 54:

For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, “This is my body which is [broken] for you. Do this in remembrance of me.” In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me” (1 Corinthians 11:23-25).

Mark, our earliest gospel, written between 75-80 A.D. has the following scene of Jesus’ Last Supper:

And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, “Take; this is my body.” And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. And he said to them, “This is my blood of the covenant, which is poured out for many” (Mark 14:22-24).

The precise verbal similarities between these two accounts are quite remarkable considering that Paul’s version was written at least twenty years earlier than Mark’s. Where would Paul have gotten such a detailed description of what Jesus had said on the night he was betrayed? The common assumption has been that this core tradition, so central to the original Jesus movement, had circulated orally for decades in the various Christian communities. Paul could have received it directly from Peter or James, on his first visit to Jerusalem around A.D. 40, or learned it from the Christian congregation in Antioch, where, according to the book of Acts, he first established himself (Acts 11:25).

What Paul plainly says is easy to overlook: “For I received from the Lord what I handed on to you.” His language is clear and unequivocal. He is not saying, “I received it from one of the apostles, and thus indirectly it came from the Lord,” or “I learned it in Antioch, but they had gotten it by tradition from the Lord.” Paul uses precisely the same language to defend the revelation of his Gospel and how it came to him. He says he did not receive it from any man, nor was he taught it, but swears with an oath, “I received it through a revelation of Jesus Christ” (Galatians 1:11-12). This means that what Paul passes on here regarding the Lord’s Supper, including the words of Jesus over the bread and the wine, comes to us from Paul and Paul alone! We have every reason to take him at his word.

Though it might sound strange to us that anyone would claim to have received by revelation a narrative of Jesus’ last meal with his disciples, years after the event, Paul considered that sort of thing a normal manifestation of his prophetic connection with the Spirit of Christ. One of the gifts of the spirit was a “word of knowledge,” and such a revelation could apply to the past, the present, or the future. In the same way Paul claims to have received a detailed scenario of precisely what will happen in the future when Jesus returns. He prefaces his revelation with the claim, “For this I declare to you by the word of the Lord” (1 Thessalonians 4:15). Paul says that he hears from Jesus. To speculate as to where Paul derived the ideas he claims were given to him by revelation is to enter into his personal psychology to a degree to which we have no access. The task of a historian is to analyze what one might claim, but any attempt to rationally account for what a visionary claims to “see” outside the realm of historical inquiry.

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Since Paul’s account is the earliest we have of the Last Supper we have to be very careful in reading the gospels of Mark, Matthew, and Luke, all of which record a similar account, but were written decades later. In other words we can’t begin with Mark, our earliest gospel, and assume that Jesus actually said these words at the Last Supper, and then go to Paul, who comes after Jesus, as if he is just echoing the primary account. Things are precisely the other way around. We have every reason to believe that Mark got his tradition of the words of Jesus at the last Supper from Paul! Matthew and Luke, who then use Mark as a source, are also, indirectly, just repeating what Paul had said decades earlier.

One way of sharpening this is to ask two questions that take us beyond Paul and back to Jesus. Is it historically probable that Jesus held a Last Supper with his disciples on the night before his death? Is it historically probable that Jesus uttered words about the bread being his body and the cup of wine his blood?

For the first question we have two independent ancient sources: Mark (who is echoed by Matthew and Luke) and the gospel of John. Both report that Jesus ate such a meal and it is reasonable to assume such is the case. For the second question Paul is our only source reporting that Jesus spoke of the bread as his body and the wine as his blood — since Mark, Matthew, and Luke derive their accounts from him. John reports an intimate meal Jesus had with his disciples but never says anything about words such as these spoken over bread and wine. It is difficult to imagine John, who was aware of the other gospels, leaving such an important tradition out of his gospel except by intention. His silence is essentially his “no” vote on the historical reliability of our single source — Paul.

But there is another reason for doubting the historical validity of Paul’s account. Other than Paul, our earliest record of the words spoken at a Christian Eucharist celebration over the bread and the wine come from an early Christian text not in the New Testament called the Didache . In this precious document we seem to have a non-Pauline version of the Last Supper:

You shall give thanks as follows: First, with respect to the cup: “We give you thanks, our Father, for the holy vine of David, your child, which you made known to us through Jesus your child. To you be the glory forever.” And with respect to the fragments of bread: “We give you thanks our Father, for the life and knowledge that you made known to us through Jesus your child. To you be the glory forever” (Didache 9:2-3).

This precious text, discovered quite by chance in the library in Constantinople in 1873, provides us with clear evidence that early Christian communities were gathering together for a common thanksgiving meal called the Eucharist, blessing bread and wine, but with no connection whatsoever to the Pauline words associated with the Lord’s Supper that became the norm within Christianity. It is also noteworthy that both Jesus and David are equated in this prayer as “your child,” showing the fully human understanding of Jesus as a bloodline descendant of David and thus heir of his royal dynasty. The Didache as a whole, shows no influence of Paul’s teachings or traditions. It fits well with the broader picture we have seen based on the Q source, the letter of James, and the scattered texts that we can identify from later Jewish-Christian sources.

What Jesus said at his Last Supper with his disciples we have no way of knowing but there is evidence he thought of that meal as a “Messianic banquet” to be eaten in anticipation of the their table fellowship in the future kingdom of God. He tells the Twelve:

You are those who have continued with me in my trials: and I assign to you, as my Father assigned to me, a kingdom, that you may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel (Luke 22:28).

This saying of Jesus is from the Q source, which scholars consider to be the earliest collection of the sayings of Jesus, not from Paul. Notice in Luke it is connected to the Last Supper.

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Luke relies on his source Mark his Lord’s Supper account, including the Pauline tradition of the words of institution about eating the body and drinking the blood of Jesus. But surprisingly, Luke knows another alternative source with no such language! He ends up placing them both into his narrative, juxtaposed one after the other:
[Tradition A: Alternative Source] And he said to them, “I have earnestly desired to eat this Passover with you before I suffer. For I tell you I will not eat it until it is fulfilled in the kingdom of God. And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves. For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” (Luke 22: 15-18)
[Tradition B: Mark Source] And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” Luke 22:20 And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood (Luke 22:19-20)

When one reads both traditions as a unit it makes little sense, because Jesus ends up taking the cup twice, but saying entirely different things. When the two traditions are separated each forms a discrete unit.

This becomes all the more significant since Luke’s Tradition A fits with what we might expect Jesus to have said in a Jewish Messianic context. Oddly, Mark appears to preserve just a bit of this more primitive Jewish tradition, since Jesus concludes the meal by saying: “Truly, I say to you, I shall not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God” (Mark 14:25). Matthew includes this verse as well, copying it from Mark (Matthew 26:29). The reason it is odd is that it does not fit well with the Pauline “this is my body” and “this is my blood” tradition that Mark makes the center of his Last Supper scene. Jesus is obviously not anticipating one day drinking his own blood with the disciples in the kingdom. Evidently Mark knew something of the two traditions but mutes the one while playing up the other. He was perhaps bothered by the idea of two different scenes of Jesus blessing the cup, but with different words of interpretation, so he drops the first one. Luke leaves them both, juxtaposed, even though they might be seen as contradictory. This convolution of Luke was sufficiently bothersome to some scribes that the Western text tradition (based on the 5th century A.D. Codex Bezae) drops the second cup scene (verses 19b-20) entirely; leaving a contradictory combination of Tradition A and B that makes little sense.

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Luke’s Tradition A, supported by Mark’s concluding saying of Jesus at the end of the meal, is probably as close as we can get to what Jesus might have said on the last evening of his life. What he expects is a celebratory meal of reunion in the kingdom of God. This idea, often referred to as the “Messianic Banquet,” is described clearly in the Dead Sea Scrolls. When the Messiah comes all his chosen ones sit down at a common table with him, in the Kingdom, with blessings over bread and wine:

When God brings forth the Messiah, he shall come with them at the head of the whole congregation of Israel with all his brethren, the sons of Aaron the Priest . . .and the chiefs of the clans of Israel shall sit before him . . . And when they shall gather for the common table, to eat and to drink new wine . . . let no man extend his hand over the firstfruits of bread and wine before the Priest; for he shall bless the firstfruits of bread and wine . . .Thereafter, the Messiah of Israel shall extend his hand over the bread and all the congregation of the Community shall utter a blessing . . .

One thing seems clear. The idea of eating the body and blood of ones god, even in a symbolic manner, fits nothing we know of Jesus or the Jewish culture from which he comes. The technical term theophagy refers to “eating the body of ones god,” either literally or symbolically, and various researchers have noted examples of the idea in Greek religious traditions in which the deity was symbolically consumed. Although some scholars have tried to locate Paul’s version of the Eucharist within the wider tradition of “sacred banquets” common in Greco-Roman society, his specific language about participating in the spiritual efficacy of Jesus’ sacrificed body and blood by eating the bread and drinking the wine seems to take us into another arena entirely. The closest parallels we have to this kind of idea are found in Greek magical materials form this period. For example, in one of the magical papyri we read of a spell in which one drinks a cup of wine has been ritually consecrated to represent the blood of the god Osiris, in order to participate in the spiritual power of love he had for his consort Isis.

Jesus lived as an observant Jew, keeping the Torah or Laws of Moses and teaching others to do the same. Jews were strictly forbidden to consume blood or even to eat meat that had not had the blood properly drained and removed (Lev. 7:26-27).

The Jewish followers of Jesus, led by Jesus’ brother James, were quite stringent on this point, insisting that it applied equally to non-Jews as well as Jews, based on the prohibition to the Noah and all his descendants after the Flood. They forbade non-Jewish followers of Jesus to eat meat that had been killed by strangling, or to consume any blood (Acts 15:19-20). Paul was admittedly lax on these restrictions and tells his followers they can eat any kind of meat sold in the marketplace, presumably even animals killed by strangulation, so long as no one present happens to notice and object on the basis of biblical teachings (1 Corinthians 10:25-29).

Bread of Life Discourse

The Bread of Life Discourse is a portion of the teaching of Jesus which appears in the Gospel of John 6:22–59 and was delivered in the synagogue at Capernaum.[1]
The title “Bread of Life” (Ancient Greek: ἄρτος τῆς ζωῆς, artos tēs zōēs) given to Jesus is based on this Biblical passage which is set in the Gospel of John shortly after the feeding the multitude episode (in which Jesus feeds a crowd of 5,000 people with five loaves of bread and two fish), after which he walks on the water to the western side of Sea of Galilee and the crowd follow by boat in search of Him.[2]
Biblical account [ edit ]
In the Gospel of John:

Jesus said to them, “Very truly, I tell you, it was not Moses who gave you the bread from heaven, but it is my Father who gives you the true bread from heaven. For the bread of God is that which comes down from heaven and gives life to the world.” They said to him, “Sir, give us this bread always.” Jesus said to them, “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.” John 6:32–35, New Revised Standard Version)[3]
Church Fathers [ edit ]
The Liturgy of the Eucharist, from the earliest days, was performed behind closed doors out of fear of persecution. One of the earliest explanations of the Eucharist on behalf of a Christian to the larger contemporary community is given by Justin Martyr in his First Apology to

“We call this food Eucharist, and no one else is permitted to partake of it, except one who believes our teaching to be true and who has been washed in the washing which is for the remission of sins and for regeneration [i.e., has received baptism] and is thereby living as Christ enjoined. For not as common bread nor common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by him, and by the change of which our blood and flesh is nurtured, is both the flesh and the blood of that incarnated Jesus” —(First Apology 66 [A.D. 151]).

Ignatius of Antioch, disciple of John the Apostle (the author of the gospel of John), first-century Christian writer and Patriarch of Antioch, explains the common understanding of the Eucharist as truly the body and blood of Jesus Christ in a letter written c. 110 AD:

Take note of those who hold heterodox opinions on the grace of Jesus Christ which has come to us, and see how contrary their opinions are to the mind of God…They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for our sins and which that Father, in his goodness, raised up again. They who deny the gift of God are perishing in their disputes. — Ignatius of Antioch, Letter to the Smyrnaeans 6:2-7:1

This orthodox understanding is further affirmed by Irenaeus of Lyon in his famous work “Against Heresies” where he asks rhetorically “If the Lord were from other than the Father, how could he rightly take bread, which is of the same creation as our own, and confess it to be his body and affirm that the mixture in the cup is his blood?” (Against Heresies 4:32-33).

Cyril of Jerusalem, a fourth-century Christian writer and bishop of Jerusalem during the Arian controversy, explains that “the bread and the wine of the Eucharist before the holy invocation of the adorable Trinity were simple bread and wine, but the invocation having been made, the bread becomes the body of Christ and the wine the blood of Christ” (Catechetical Lectures 19:7).

Augustine of Hippo in his Tractate on John 6 teaches that Jesus was speaking mystically and not carnally (that is, not solely physical): by eating his flesh and drinking his blood the Church not merely be consuming Jesus’ body and blood, but would be ritually united with Christ.[4] Augustine elsewhere teaches that the bread and wine is the same body that Jesus gave up and the same blood that he shed on the cross.[5]
“I promised you [new Christians], who have now been baptized, a sermon in which I would explain the sacrament of the Lord’s Table….That bread which you see on the altar, having been sanctified by the word of God, is the body of Christ. That chalice, or rather, what is in that chalice, having been sanctified by the word of God, is the blood of Christ” Augustine of Hippo, Sermons 227

John Chrysostom in Homily 47 on the Gospel of John teaches that Jesus’ words are not an enigma or a parable, but to be taken literally.[6]
Analysis [ edit ]
John’s Gospel does not include an account of the blessing of the bread during the Last Supper as in the synoptic gospels e.g. Luke 22:19. Nonetheless, this discourse has often been interpreted as communicating teachings regarding the Eucharist that have been very influential in the Christian tradition.[7]
Meredith J. C. Warren and Jan Heilmann have challenged the Eucharistic interpretation of this passage. Warren argues that it reflects ancient Mediterranean traditions of sacrificial meals that identify a hero with a divinity.[8] Heilmann argues that the imagery of eating the flesh of Jesus and drinking his blood is to be understood against the background of the conceptual metaphor.[9]
In the Christological context, the use of the Bread of Life title is similar to the Light of the World title in John 8:12 where Jesus states: “I am the light of the world: he who follows me shall not walk in darkness, but shall have the light of life.”[10] These assertions build on the Christological theme of John 5:26 where Jesus claims to possess life just as the Father does and provides it to those who follow him.[10][11] In John 6:33 the alternative wording, “bread of God” appears.[3]
Friedrich Justus Knecht gives the typical Roman Catholic interpretation of the promises of Jesus in these passages, writing: “He promised to give us a food, the effects of which would not be passing, but would endure for ever. This Food is Himself: He is the living and life-giving Food which came down from heaven. He promised to give His Flesh for the life of the world, and to offer this His Flesh to be our Food. When the Jews were scandalized at the idea of His giving His Flesh to be eaten, He did not say to them: “You have misunderstood Me.” On the contrary, He reaffirmed the very thing which had scandalized them, and asserted repeatedly that His Flesh was meat indeed and His Blood drink indeed, and that those only will have life who eat His Flesh and drink His Blood; though, at the same time, He signified that the Flesh which He would give to be our Food was His glorified Body. When many of His disciples were still offended at the idea of His giving His Flesh to eat, and refused to believe His words, our Lord preferred to let them go, rather than retract or explain away one syllable of the words He had spoken. It is therefore undeniably true that our Lord promised to give His Body, His Flesh and Blood, to be the Food of His servants… Our Lord fulfilled it a year later at the Last Supper.”[12]
Cornelius a Lapide comments on the words “comes down”, writing: “not in the past, but the present tense. The Greek is καταβαίνων, the present participle. The expression therefore signifies the perpetual descent of Christ upon the Eucharistic altar even to the end of the world. For whensoever the priest consecrates the Eucharist, Christ, who after His death ascended into heaven, comes down from thence to the consecrated species of bread, and in them declares His presence.”[13]
See also [ edit ]

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What did Jesus say about bread and wine?

What is said when taking communion?

Does communion bread have to be unleavened?

What kind of wine is used for communion?

Why do we say Hamotzi?

What is Jesus bread called?

Why is bread important?

What is the bread that Jesus ate?

What did Jesus say at the Last Supper?

What does the priest say when he consecrate the bread and wine?

What does the phrase breaking bread mean?

What does the breaking of bread mean in Acts 2 42?

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