Why the Catholic (and Emerging Church) “Eucharist” Does Not Line Up With Scripture
October 25th, 2012 | 
Author: By Roger Oakland
The Catholic Church teaches that once a Catholic priest has consecrated the wafer of bread during Communion, the wafer turns into the literal and real body, blood, soul, and divinity of Jesus Christ.1 Therefore, the Communion Host is no longer bread but Jesus, under the appearance of bread and is therefore worthy of adoration and worship. The Catholic Catechism states succinctly:
In the most blessed sacrament of the Eucharist “the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained.”2The Church and the world have a great need for Eucharistic worship. Jesus awaits us in this sacrament of love. Let us not refuse the time to go to meet him in adoration, in contemplation full of faith, and open to making amends for the serious offenses and crimes of the world. Let our adoration never cease.3
What Does the Bible Teach About the Lord’s Supper?
We have documented [in Another Jesus] what the Catholic Church teaches concerning the Eucharist. But what does the Bible teach? The Bible encourages believers to study “all the counsel of God”(Acts 20:27) and to “[p]rove all things; hold fast that which is good” (I Thessalonians 5:21). And as believers, we are admonished to:
Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. (II Timothy 2:15)
With these instructions in mind, let us search the Scriptures to determine what the Bible teaches concerning the Lord’s supper.
The Last Supper was celebrated by first century Christians in obedience to Jesus’ words “this do in remembrance of me” (Luke 22:19). This observance was established by the Lord at the Last Supper when He symbolically offered Himself as the Paschal Lamb of atonement. His actual death the next day fulfilled the prophecy. Only Paul uses the phrase “Lord’s supper” (I Corinthians 11:20), while the Church fathers began to call the occasion the Eucharist meaningthanksgiving from the blessing pronounced over the bread and wine after about A.D. 100. Christians have celebrated the Lord’s Supper regularly as a sign of the new covenant sealed by Christ’s death and resurrection.4 Today, the Eucharist means far more than simply thanksgiving.
This is My Body
To what exactly did Jesus ordain during the Last Supper? The Bible states:
[Jesus] took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. (Luke 22: 19-20)
Proponents of the Catholic Eucharist point to Jesus’ words recorded in John 6. Though this chapter does not deal with the Last Supper, Jesus’ words, which are taken to relate to the Communion meal, are as follows:
Just what do these Scriptures mean? The answer to that can be found in our examination of the Word of God itself.5
Metaphors and Similes
Throughout the Bible, context determines meaning. Bible-believing Christians know to take the Bible literally, unless the context demands a figurative or symbolic interpretation. Before exploring Jesus’ words in John chapter 6 and elsewhere, let’s review a few examples of symbolism in the Scriptures. All scholars would agree that the following verses are metaphorical. An explanation follows each verse:
O taste and see that the LORD is good. (Psalm 34:8; Try to experience God’s promises to find if they are true.)But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. (John 4:14; For those who receive the gift of salvation, Christ’s Spirit shall dwell in their souls assuring them of everlasting life.)Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. (Ezekiel 3:1, 2; Receive into your heart, internalize, and obey God’s Word.)
And I could go on and on with one example after the next. At one point Jesus said, “Destroy this temple, and in three days I will raise it up” (John 2:19). The Jews thought He spoke of the literal temple in Jerusalem, but if we keep reading, we find that Jesus was referring to His body (John 2:20-21). On another occasion, Jesus said, “I am the true vine” (John 15:1). Of course, we know that Jesus did not mean that He was a literal grape vine twisting around a post. When the Bible says God hides us under His wings (Psalm 91:4), we know that God is not a bird with feathers. God is the source of all life and our provider and protector, and these figures vividly illustrate this.
Throughout the Bible, figurative language is used to compare one thing to another so that the listeners can easily understand. In fact, the Bible tells us that Jesus regularly used parables to figuratively describe one thing as something else (Matthew 13:34).Jesus Himself stated, “These things have I spoken unto you in proverbs” (John 16:25). The Bible should always be interpreted literally unless the context demands a symbolic explanation. So what does the context of John’s Gospel and the other Gospels demand?
John Chapter 6: The Bread of Heaven
If we read the entire sixth chapter of John’s Gospel, we not only get the context, but also some startling insights into what Jesus meant when He said we must eat His flesh and drink His blood. John 6 begins with the account of Jesus feeding five thousand, followed by the account of Jesus walking on water. On the following day, people were seeking Jesus for the wrong reasons, which we understand from Jesus’ words in verses 26 and 27:
Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life.
These verses begin to frame the context of the verses that follow, specifically, that Jesus emphasized the need for them to seek eternal life. Jesus goes on to explain to them how to obtain eternal life. And in verse 28, when the people ask Jesus, “What shall we do, that we might work the works of God?” Jesus replies, “This is the work of God, that ye believe on him whom he hath sent” (vs. 29).
Here Jesus specifies only one work that pleases God, namely, belief in Jesus. Jesus reemphasizes this in verse 35 when he states: “I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.” Notice the imperative is to “cometh to me” and “believeth on me.” Jesus repeats the thrust of His message in verse 40 where He states:
And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
Jesus could not be clearer—by coming to Him and trusting in Him, we will receive eternal life. At this point in the narrative, the Jews complained about Him because He said: “I am the bread which came down from heaven” (vs. 41). Jesus responds to their murmuring when He states that He is indeed the “living bread” and that they must eat His flesh and drink His blood to obtain eternal life (vs. 42-58). However, let’s remember the context of this statement. First, Jesus contrasts Himself with the manna that rained down on their fathers and sustained them for their journey. But their fathers have since died. But Jesus now offers Himself as the living, heavenly bread, causing those who eat of Him to live forever.
Jesus is not the perishable manna that their descendants ate in the wilderness—He is the eternal bread of life that lives forever. Only by partaking in His everlasting life can we hope to live with Him forever. This contrast strengthens His main message, where Jesus says, “Verily, verily, I say unto you, He that believeth on me hath everlasting life” (vs. 47). Notice, Jesus said that as soon as we believe in Him we have—present tense—eternal life. It is not something we aim at or hope we might attain in the future, but rather, something we receive immediately upon accepting Him by faith.
When Jesus said these words, He was in the synagogue in Capernaum, and He had neither bread nor wine. Therefore Jesus was either commanding cannibalism, or He was speaking figuratively. If He was speaking literally, then He would be directly contradicting God the Father: “But flesh with the life thereof, which is the blood thereof, shall ye not eat” (Genesis 9:4). Therefore, because Jesus Himself said, “[T]he scripture cannot be broken” (John 10:35), He must be speaking metaphorically. And that is exactly how He explains His own words in the subsequent verses.
The Flesh Profits Nothing
After this, in verse 60 (of John 6), we find that many of His disciples said: “This is an hard saying; who can hear it?” Jesus was aware of their complaints and He responded saying:
Doth this offend you? What and if ye shall see the Son of man ascend up where he was before? It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. But there are some of you that believe not. (vs. 61-64)
Wait a minute, the flesh profits nothing! I thought Jesus said we must eat His flesh? Yet, if the flesh profits nothing, Jesus must be speaking in spiritual terms. And that is what He says: “[T]he words that I speak unto you, they are spirit.”
Jesus uses the exact same Greek word for flesh (sarx) as He did in the preceding verses. Therefore, He is emphatically stating that eating His literal flesh profits nothing! If the Lord Himself sets the context of the dialogue, we would do well to hear Him. He said that the words He speaks are spirit and that the flesh profits nothing. In other words, Jesus has just told us He has spoken in a metaphor, so we need not guess at it.
If that isn’t clear enough, Peter’s words add further clarity. Immediately following the dialogue with the Jews, in which some disciples left, Jesus said to the remaining twelve apostles, “Will ye also go away? ” (vs. 67). Peter’s response is profound:
Lord, to whom shall we go? thou hast the words of eternal life. And we believe and are sure that thou art that Christ, the Son of the living God. (vs. 68-69)
Amazing! Peter did not say we have come to believe that we must eat Your flesh to live. He said that we know You are the Christ, and we have come to believe in You as the Christ. This is the confession of faith that leads to eternal life, not eating Jesus’ flesh and drinking His blood. It also agrees with the totality of Scripture.
That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. (Romans 10:9)[W]hat must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved. (Acts 16:30, 31)He that believeth on the Son hath everlasting life. (John 3:36)
To understand more fully the Catholic Eucharist versus biblical communion and salvation, read Roger Oakland’s book, Another Jesus.
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