Western bread and wine can symbolize oppression to people either too poor to obtain bread and wine or to colonial peoples outside of Western Civilization. The Eucharistic should not symbolize oppression to anybody. Accepting the tension inherent in Eucharistic symbolism is the prayer of these Personal Notes.
Koester writes, “The reference [in Hebrews 7:1] to Melchizedek paraphrases Psalm 110:4, and the idea that Melchizedek represents a priesthood that endures `forever’ becomes the lens through which the account of Melchizedek in Genesis 14 is read in Heb 7:1-10.” Melchizedek is an outsider, someone with an outsider profile, who ought to remind the Faithful to be inclusive, rather than exclusive.
Barker observes, “Until the discovery of the Melchizedek text at Qumran, Melchizedek was thought to be a relatively minor figure in the tradition; it is now clear that he was the Messiah, expected to make the final atonement sacrifice at the end of the tenth Jubilee.”
The difference with Christians from the ancients is that Christians sacrifice themselves, rather than others, to God.
Barker notes that “the Passover was the only sacrifice not offered by a priest … and the offering was whole (Exod. 12:46), whereas the descriptions of the Last Supper in their various forms emphasize that the bread was broken.”
Finally, Barker writes, “Nobody knows
what [to] do with the episode of
One of the
Barker translates creator of heaven and earth as maker and begetter,
Whenever Scripture depicts God as creator, scripture means that human creatures are to respect human life.
Creator also has references in Deut 32:6; Gen 14:22; Psalm 132:13 and Prov 8:22. There is a close connection between begetting all of God’s children and creating.
Some of the Masoretic texts obliterate sections supportive of Christianity. Since the Masoretic texts passed through Jewish hands during the Christian era, the obliteration seems suspect. Importantly, despite discrepancies with the surviving Masoretic text, the First Testament prefigures the Eucharist.
Responsorial Psalm: Psalm 110:1, 2, 3, 4
This selection is Eucharistic. In the Greek, I received implies received from oral tradition. Part of the Greek interest lies in the fact of ten critical marks indicating differences among the original manuscripts. Five of the verses are especially significant to other areas of Sacred Scripture.
Zerwick offers interesting commentary. This is my body, within the context, means broken body. Do this in remembrance of me, also can be translated remember me to the Father by doing this. Remembrance is an important theological concept for these readings.
1 Cor 11:23-26
In Chapter 17, “The Eucharist: Source
1 Cor 11:23-26
The earliest tradition remembers
1 Cor 11:26
Both this article and the one below rely on the word anamnesis for their titles. For the meaning of anamnesis see 1 Cor 11:23-26 below. While Hahnenberg does not use the word vocation, he describes the vocation of the priest as enabling the community to love as Jesus loved in his person.
1 Cor 11:25
often as you drink it removes the legal obligation to observe the Passover
once a year. DeGrandis writes, “…
1 Cor 11:23-26
Do this in memory of me is a divine verbal command. Cody accepts Franc C. Senn who “defines an anamnesis as a formula `making present an object or person from the past.’”
1 Cor 11:26
Power asks, “How is Eucharistic celebration … to be judged in the light of the symbolism of the acclamation, `as often as you eat this bread and drink this cup, you proclaim the death of the Lord until he comes’ (1 Cor 11:26)?” Disturbingly, Power goes on, “Unhappily, many times forces of oppression and economic conflict are linked with the production of bread, a fact that cannot be obscured when people put bread on the table for the common meal and the common Eucharist.”
1 Cor 11:2-34
1 Corinthians assumes the readers know enough to understand the references to the First Testament.
For more on sources see the Appendix file. Personal Notes are on the web site at www.western-civilization.com/CBQ/Personal%20Notes
 the Catholic Biblical Quarterly, Vol. 64, No. 1 (January 2002) 117.
 the Catholic Biblical Quarterly, Vol. 53, No. 3 (July 1991) 439.
 Theological Studies, Vol. 66, No. 4 (December 2005) 755.
 the Catholic Biblical Quarterly, Vol. 68, No. 3 (October 2006) 407.
 Theological Studies, Vol. 67, No. 2 (June 2006) 245.
 Theological Studies, Vol. 66, No. 2 (June 2005) 265, 268, 277.
 the Catholic Biblical Quarterly, Vol. 68, No. 1 (January 2006) 6.
 Theological Studies, Vol. 67, No. 4 (December 2006) 859, 865.
 the Catholic Biblical Quarterly Vol. 69, No. 2 (April 2007) 357.
 the Catholic Biblical Quarterly, Vol. 54, No. 3 (July 1992) 488 ff.
 the Catholic Biblical Quarterly, Vol. 40, No. 4 (October 1978) 563.
 the Catholic Biblical Quarterly, Vol. 44, No. 3 (July 1982) 420.
 the Catholic Biblical Quarterly, Vol. 43, No. 2 (April 1981) 221.