From: stucki@retina.cis.ohio-state.edu (David J Stucki)
Subject: Re: pesach and easter (resurrection day)
Originator: stucki@retina.cis.ohio-state.edu
Organization: Ohio State University Computer and Information Science
	<1992Apr8.164724.11735@mcs.anl.gov>
	<1992Apr9.195129.13635@portland.mdc.unisys.com>
Date: Sat, 11 Apr 1992 18:38:00 GMT

In article <1992Apr9.195129.13635@portland.mdc.unisys.com> tom@portland.mdc.unisys.com (Tom Albrecht) writes:

   In article <1992Apr8.164724.11735@mcs.anl.gov> shaffer@achilles.ctd.anl.gov (Michael A. Shaffer) writes:

   >Speaking of Passover...as a gentile christian I have always thought
   >that we have lost a great deal by ignoring our Jewish heritage. In
   >particular since we believe that Jesus was the fulfillment of the
   >passover lamb it seems that Passover should be a very important event
   >for us. I also note that Communion was instituted at the Passover and
   >Jesus said "as often as you do this do it in remembrance of me". I can
   >only assume that the this that he referred to was Passover. ...

   I would not make such an assumption.

Actually, this idea has been rolling around insode my head for several years.
I asked my Pastor, several elders in my church, and my parents (who are
deeply involved in Jewish and messianic ministry) and none of them could find
any Biblical support for the church tradition of "communion" as a 
daily/weekly/monthly ritual. Based on my inquiries and what I felt the
Lord was calling me to do, I have stopped participating in my church's
monthly "communion" service (with the sanction of my Pastor) and only observe
the last supper as a natural part of the passover Seder.

   It seems odd to me that Christians would want to look at rabbinic
   traditions regarding Passover, most developed long after the time of
   Christ, in order to better understand our Lord's sacrifice, and the meaning
   of the new covenant in His blood.  As Bruce Tiffany has pointed out on many
   occasions, many of the rabbinic traditions were specifically formulated in
   opposition to the emerging Christian community of believers.  The modern
   Passover is no different.

This is absurd. Virtually every aspect of the modern Passover is full of
deep symbolisms that point to Jesus as the Messiah. If the rabbis had
intentionally modified the service to point away from Jesus, they did a
very poor job (simple example: ask three rabbis to explain the afikomen
and the three matzohs and you'll likely get three answers -- it is not the
service that is lacking symbols of Jesus, but the interpretations that are
given for the elements of the service.

   Jesus adjusted the Passover to suit the needs of the emerging, universal
   Church.  Apparently it changed from an annual feast to a weekly one (Acts
   2:42), and was simplified considerably on the night before He was betrayed.
   Don't forget, He gave the Church His Supper to teach us about of His death
   and resurrection, and as often as we eat the bread and drink the cup we
   "show His death until He comes again" (I Cor. 11:26).

Too many people have forgotten that not only was Jesus a Jew, but he embraced
his Jewishness completely. There is no indication that he CHANGED the Passover
service, he merely added some interpretations and explanations.

   If you want to learn the true meaning of the sacrificial death of Christ, I
   would suggest you read some of the early Church fathers on the subject of
   the eucharist.  They are the ones who taught us about the true meaning of
   all these events on the life of of Messiah.  You should also be apart
   of a fellowship which has frequent (weekly!!) communion.

If you want to learn the true meaning of the sacrificial death of
Christ, I suggest you read the Torah, the Prophets, and the Writings.
They are the ones who taught us about the true meaning of all these
events on the life of of Messiah, not the early church fathers.

As for "frequent (weekly!!) communion", why not daily, or hourly, or
perpetually?

   -- 
   Tom Albrecht

dave...

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There is no place in science for ideas,
there is no place in epistemology for knowledge,
and there is no place in semantics for meanings.  -- W.V. Quine