This description was first published on on Good Friday, 17 Apr 2025
on the Academia.edu website.
DOI of this paper:
10.5281/zenodo.15238804
This description was published here on 17. April 2025.
Bibliographic data regarding the presented article:
Wojciech Kosek, “The Anamnesis Sacrifice of Christ (1 Cor 11, 23–26) as An Offering to the Father for His Victory in the Battle Against the Devil and for His Glorious Return to Those Gathered in the Cenacle”, TEO, ISSN 2247-4382 99 (2), pp. 182-224, 2024, https://revistateologia.ro/downloads/Teologia/2_2024/11_Kosek.pdf.
Please see the e-paper on the Internet:
https://revistateologia.ro/downloads/Teologia/2_2024/11_Kosek.pdf.
i.e.:
Teologia. Revista Facultăţii De Teologie Din Arad
Vol. 99/ nr. 2 (apr.-june) 2024 year
Special issue
Papers presented at the 3rd International Symposium on Biblical Exegesis,
held in Timişoara, Romania, between the 10th and the 12th of November 2022
Editors: Rev. Lect. Dr. Ioan Mihoc and Rev. Lect. Dr. Adrian Murg
https://www.revistateologia.ro/category/year-2024/
Abstract
In this article, the primary purpose of in-depth exegetical analyses of the Hebrew and Greek Bible and other sources is to discover the meaning of Eucharistic ἀνάμνησις (1 Cor 11:24-26). It will be shown that the Eucharistic eating in the Cenacle is linked by anamnesis with this immediate after-celebration time that St. Paul described as a time when Jesus the Lord passes the Abyss (1 Cor 11:26) and returns (1 Cor 12:3ff) from the Abyss and gives the Holy Spirit to fill community members with different spiritual gifts, including singing the psalms, hymns, and songs. The main steps of reasoning are:
One proved the expression ποιέω εἰς to mean “transform something into,” especially concerning an animal being transformed by burning into a sacrifice offered to God.
Jesus’ words to the Apostles in the Upper Room τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν (1 Cor 11:24, 25) turn out to mean “Transform this Bread/Wine into My anamnesis sacrifice” by burning it in your bowels, analogically to the אַזְכָּרָה / ἀνάμνησις bread (cf. Lev 24:7), which was eaten by priests and burned in their bowels into anamnesis sacrifice so God would remember Israel during the battle and grant them victory.
The Father’s answer for the anamnesis sacrifice offered by Jesus’ disciples present in the Cenacle made Him return to them after the won struggle against the devil. Based on the typological relation between Passover and Eucharist as sacrificial suppers before the Exodus from Egypt/temporality, these disciples are not only the Apostles in the Cenacle two thousand years ago but all participants of every Eucharist to the end of this world.
Eucharistic anamnesis does not mean “remembering/recalling Jesus by men.” All Eucharistic participants are really in the Cenacle that night before Jesus’ struggle. They are there not to recall past events but to participate in them—to be present with Jesus in His struggle by waiting for His return to them, thanks to the Father’s memory of Jesus in the answer for His anamnesis offered by them.
Keywords
Eucharist and Passover liturgies, anamnesis as a sacrifice before the battle, Jesus as Anathema and Kyrios, 1 Cor 11:24–26 and 12:3, Lev 24:7
To read the whole article, click here, please:
https://revistateologia.ro/downloads/Teologia/2_2024/11_Kosek.pdf.