I’d also like to get back on the topic of the Eucharist. There are plenty of other threads for dealing with the authority of the Catholic Church.
I am finding it too hard to resist pointing out a couple of things related to that conversation, though.
It seems to me that Elvis and Twohumble have talked across each other without directly confronting one of the major points of their disagreement. Twohumble is refusing to accept Elvis’s premise that the Catholic Church is the same Church, whole and entire, that Jesus founded. If Elvis’s premise is true, then so is his assertion that the Catholic Church did indeed write and canonize the NT, and thus is the group to have the longest and likely greatest familiarity with it (sidenote: the Orthodox were of the same group until the Great Schism). Twohumble keeps trying to redefine Elvisman’s argument as meaning Twohumble’s perception of the Roman Catholic Church as being something different from the original Church Christ founded. Argue the premise, gentlemen, but on a different thread. Speaking of the group responsible for authorship and canonization of the NT will go nowhere if you continue to operate on different definitions and are unwilling to accept the definition of the other.
On another note:
Point 2:
Certainly the Jews had a keen sense of oral tradition. Very important in the OT times and even in the early 1st and 2nd centuries. However, the culture changed, that was lost, and oral tradition became suspect by the 3rd century. Today, God protects His word from corruption, and scripture is clear in telling us it contains all the info need for us to know God, know His plan, and nothingn needs added or subtracted (Revelation). I don’t know why Jesus didn’t write it while he was here, or give us a table of contents. He chose not to for His reasons. He knew the HS would handle it I guess.
I hear lots of assertions with very little backup from you, twohumble. Such as oral tradition being suspect (not that I think it’s relevant, really), or that you are speaking of what Scripture clearly states–when Scripture is so heavily debated. For you seem to accept Sola Scriptura, and yet the Bible in several places directs people pretty clearly to the Church rather than to Scripture for various things, and defines the Church as the pillar and foundation of truth, not the text of Scripture.
What I find more interesting about that quote are the parts that I bolded. If God can protect a text from corruption, why can’t He protect His Church from corruption of the Truth? Seems that Jesus prayed for the unity and holiness of his Church, not of some words on parchment. Seems that, as you acknowledge, Jesus knew the Advocate/Comforter/Holy Spirit that he was sending would take care of that, through the Church that Jesus did directly found, since he chose to found a Church rather than write a book. On what basis do you place more importance on a text and very little by comparison on the Church when Christ did exactly the opposite?
Which brings me to the Eucharist. Scripture regarding the Eucharist must be interpreted in the context of the Church, of Tradition, since Jesus placed his emphasis on the Church and promised the Holy Spirit to IT, not to a text. Others here and many places on these forums have illustrated that Traditional context to varying degrees. I bring up another that is also spoken of in Scripture. Do you believe in Christophanies? Appearances/manifestations of Christ prior to his Incarnation?
If it is possible for the Son, as God, to manifest himself in many other ways besides his singular physical body, can he not choose to manifest himself physically in bread and wine? What evidence is there that he did
not do just that? Seems the references in Scripture testify more to direct physical presence and manifestation in the very food used in the Communion Supper rather than to some vague spiritual symbolism, by the mere language being used as well as the frequent repetition of the themes.
So if the Son can manifest himself beyond his human body, then he can manifest himself in the physical bread and wine of the communion meal. In this way he more completely fulfills the Passover meal; fulfills his promise to be with us not just spiritually, but physically; becomes physically incorporated into us as we digest the bread and wine, truly being IN us as we are in him. For if Jesus meets us only spiritually and not physically, then he ignores the very physicality of us that he showed he would NOT ignore by becoming physically human. If Jesus meets us only spiritually and not physically, then the Incarnation meant very little, did not dignify our physical being, does not testify to a bodily resurrection, and suggests that the physical aspect of our existence truly is understood better in the Gnostic vision of a despicable, contemptible thing, a prison only fit to be left behind in death.
That Jesus remains with us physically in the Eucharist is extremely important. The bread and wine are physically HIM, and thus are his flesh and blood. But since he has made it so, and since he has taken the form of bread and wine as he makes it his flesh and blood, it is not cannibalism. For it still has the physical properties of bread and wine.