Jesus and the Jewish Roots of the Eucharist: Unlocking the Secrets of the Last Supper

Brant Pitre's book, "Jesus and the Jewish Roots of the Eucharist", is a tour-de-force of biblical scholarship and theology. Although Jesus clearly stated that "salvation is from the Jews" (John 4:22) and although he told his disciples "The scribes and the Pharisees sit on Moses' seat; so practice and observe whatever they tell you" (Matt 23:2-3), far too often the Jewish roots of Christianity have been ignored. Although this is not true of works by Doctors of the Church--Jerome studied with Jewish rabbis before translating the Vulgate and Thomas Aquinas regularly drew from rabbis such as Maimonides in works like the Summa Theologiae--too many Christians today fail to see the unity of the Old and New Testaments. Moreover, too many modern Jews mistakenly suppose Christianity represents a denial and rejection of their tradition. This book successfully attempts to remedy these problems by, as I explain at the end of this review, challenging some common stereotypes. First, it is worth noting that Pitre's unimpeachable credentials as a scholar. Among other things, Pitre studied archaeology in Israel and received his Ph.D. from Notre Dame where he worked under world-class scholars such as John P. Meier and David Aune. His roughly 600-page doctoral dissertation ("Jesus, the Tribulation, and the End of the Exile") has been published by the prestigious German publisher Mohr Siebeck. It was later reprinted for American audiences by Baker Academic. The back cover of this edition contained endorsements by numerous leading historical Jesus scholars (Dale Allison, Scot McKnight, etc.). Yet, despite his first-rate training, Pitre has somehow figured out how to remain accessible to all audiences. Without oversimplifying, Pitre engages the reader with an easy-to-read style. The book, Jesus and the Jewish Roots of the Eucharist, displays his incredible grasp of scholarship. For example, in one end-note (12: "Jesus lived in an ancient Jewish context") Pitre draws from 12 independent sources, bringing together works written by Catholics (Pope Benedict XVI, John P. Meier, Ben Meyer), non-Catholic Christians (N.T. Wright, Craig Evans, E.P. Sanders) and Jewish scholars (David Flusser, Geza Vermes, A.J. Levine, Joseph Klausner). His familiarity with scholarship is stunning. In this one footnote alone Pitre lists works written from 1925 to 2009! Yet, because these notes are at the back of the book, they never muddle Pitre's lucid presentation. (The complaint made by a few of the other reviews here that the book is poorly researched is, simply put, laughable. Perhaps such reviewers were derailed by the fact that the notes are found only at the back of the book. Indeed, anyone who finishes the book finds a treasure-trove of bibliographic references. The only way to miss them is to fail to read the whole work--that might explain some of the other reviews.) One of the most impressive aspects of the book is Pitre's careful use of rabbinic sources such as the Mishna and the Babylonian Talmud. His appeal to such sources might at first be surprising. Not only were these works written after the time of Jesus, they also contain some problematic historical claims and even some shockingly anti-Christian messages. Yet (again contrary to what other reviews have claimed) Pitre is not oblivious to such problems. He writes, "I want to stress here that I am not suggesting that Jesus himself would have read any of these, some of which were written down long after his death" (p. 19). Nonetheless, Pitre shows that these sources contain material strikingly similar to what we find in the Gospels. Pitre thus shows an incredible continuity between ancient Jewish expectations and Christianity--i.e., the New Testament seems to describe the coming of what many Jews were looking to arrive in the Eschatological Age, i.e., the age of the Messiah. In other words, even anti-Christian rabbis expected the Messiah to look like Jesus in many ways and to do the kinds of things he did. In other words, studying the Old Testament hopes, the rabbis came to believe in a future age which, strikingly, looks like what Jesus came to proclaim as arriving. For example, as Pitre shows, such sources envision the future Messiah as a "New Moses" who will give "bread from heaven". Amazingly, this is also how the Gospels depict Jesus: he is like Moses (e.g., he fasts for forty days and forty nights, like Moses did in Exod 34:28) and he promises to deliver the true manna (cf. the Bread of Life discourse in John 6). What emerges from all of this is a clear impression that those who studied the Hebrew Bible would have recognized its hopes being fulfilled in Jesus' ministry--often in unexpected and striking ways. In fact, Pitre goes on to show how thoroughly saturated the New Testament is with such allusions to Jewish hopes. Even passages that are familiar to Christians, such as the Our Father, contain Old Testament imagery that is often overlooked. One of the most exciting sections, for example, examines the petition, "Give us this day our daily bread." Drawing on the work of other biblical scholars, Pitre shows how the redundancy in language here (this day. . . our daily) seems to evoke imagery of the manna in the desert--i.e., the bread which provided for the "daily" needs of Israel in the desert (Exod 16). Indeed, anyone with any familiarity of scholarship knows that these sources are--when used carefully--a valuable aid in understanding the Jewish world of the Gospels. One should not attempt to use them uncritically as previous scholars did, but at the same time one cannot dismiss them as completely irrelevant as, for example, anti-Semitic authors might advocate. While written down at a later time, they clearly contain ancient traditions that go back to the time of Jesus. As Pitre writes, "What I am arguing is that many [of these sources] bear witness to ancient Jewish traditions that may have circulated at the time of Jesus and which demonstrate the remarkable power to explain passages in the New Testament that reflect Jewish practices and beliefs" (p. 19). The power of such an approach is in the pudding. Here then is a brief overview. Chapter 1: Introduction to some of the problems (i.e., how could Jesus tell the disciples to eat his body when such a command clearly violated Old Testament laws). Chapter 2: The reader is introduced to some of the key texts in Scripture and later Jewish sources which detail what ancient Jews were expecting: a New Exodus, namely, (1) a New Moses, (2) A New Covenant, (3) A New Temple, and (4) A New Promised Land. Chapter 3: Pitre shows how Jesus is presented as the New Passover Lamb, offering a careful look in particular at the Gospel narratives of the Last Supper and Jesus' death. One things that especially stands out in this section is Pitre's use of recent Jewish scholarship which has shown that in the first century Passover lambs appeared to be "crucified," a tradition also attested in the early writing of Justin Martyr. The implications for understanding Jesus' death--e.g., why he chose the Passover as the context for his climactic confrontation with Jewish leaders that led to his death. Chapter 4: Pitre looks at Jesus' teachings which appear to relate to hopes for the coming of a New Manna, i.e., "bread of the angels" (cf. Ps 78:23-25, 29). In particular, Pitre examines the Bread of Life Discourse where this imagery is clearly alluded to by Jesus. The Eucharistic connection of the sermon is clear not only by the fact that the language ("eat my flesh. . . drink my blood") is especially similar to that used at the Last Supper ("Take. . . eat . . . this is my body. . . Drink . . . This is my blood"), but also by the fact that the sermon follows a miracle in which Jesus takes bread, blesses it, breaks it, and gives it to the disciples--actions early Christians would have clearly identified as Eucharistic. Chapter 5: Pitre looks at the mysterious Bread of the Presence in the Old Testament. At the end of the book the reader discovers that this element of Jewish worship was linked by the early Christians to the Eucharist. Pitre here makes sense of how this connection was made. Chapter 6: Pitre admits that this chapter is more "speculative" than the rest of his book (p. 148), however, his careful argumentation is entirely persuasive. Specifically, Pitre shows that in ancient Judaism the Passover meal was structured around four "cups" of wine. Pitre, drawing on other scholars such as Daube, shows that this structure seems attested to in the Gospel accounts of the Last Supper (cf. Luke 22:17, 20 which makes reference to multiple cups). Interestingly, in Jewish tradition the third cup seems to have been identified as the cup of blessing--the title St. Paul assigns to the Eucharistic cup (1 Cor 10:16). With these and other observations, Pitre concludes with other scholars that the Eucharistic words of Jesus were pronounced over the "third" cup. Pitre then looks at a number of passages in the Passion Narrative where the "cup" imagery is played out, e.g., Jesus vows not to drink wine until the coming of the kingdom, he prays that he will not have to drink the cup in the Garden, and he finally dies after drinking from a sponge. Speculative, perhaps; convincing, very much so--you'll just have to read it to find out. Chapter 7: Pitre demonstrates that nothing in the book is really all that new. Pitre demonstrates that the "ground-breaking" connections he has described throughout the book between Jewish images and the Last Supper were seen long ago in the writings of the early Christians. This ending is breath-taking--the incredible insights of the book are shown to be completely consistent with the approach of the earliest Christians, who clearly saw the Eucharist in terms of Passover imagery, Manna imagery, and the Bread of Presence, just as Pitre has argued. As another reviewer mentioned, Pitre is working on another book--an academic monograph devoted to the Last Supper. This book is a promising down-payment on that project. In sum, "Jesus and the Jewish Roots of the Eucharist" challenges many stereo-types. It definitely puts to rest the lie that Catholics are ignorant of the Bible. It may be uncomfortable for those who wish Jesus were nothing more than a Protestant preacher opposed to all forms liturgy (unlike ancient Jews!). It may also be problematic for radical traditionalists who cling to the idea that Judaism and Christian faith are diametrically opposed to one another (contrary to what Vatican II taught). But for those eager to delve deep into Scripture and the Eucharistic theology of historic Christianity with an open mind, it will not disappoint. In fact, it will likely change the way you look at Christian worship.

Excellent book - the material is well-studied and investigated; it organized and logical; it was readable and digestible. Extra points for providing material references

So many things were revealed to me that I had not learned growing up Catholic while reading. All the insight shared by Pitre makes sense and connects to scripture both Old and New. I found learning Jewish tradition is key in developing further understanding and wisdom.

I rank this as one of my top two reads of 2011. Brant Pitre's research into the Jewish roots of the Eucharist does much more than simply show that an understanding of Judaism is helpful in knowing more about Christianity. Rather, Pitre's study opens up a panoramic overview of Jewish/Christian salvation history which finds its center in the events surrounding the actions of Jesus from the night in which he was betrayed to the Resurrection. But it is more than a mere "explanatory center"; it is more than just a rubric for understanding the Scriptures. How so? Professor Pitre convincingly shows how the Eucharist makes present our Lord to us now in the bread and wine as His body and blood (which is a needed corrective for much of modern Protestantism which believes in a real absence concerning the Eucharist). In the Eucharist, His followers actually participate today in the life-giving body of the Lord. If you are thinking that he is just making this up and found a neat new way of talking about communion or Judaism, recall that this is a view that is still held by Eastern Orthodox and Roman Catholics today, and most Lutherans and a few others. But if you tend to be Romaphobic, please don't be scared off. Pitre shows through a very detailed and readable study of the Old and New Testaments that such an understanding of the Eucharist is the unavoidable conclusion of scriptural study, let alone all of the Jewish and Christian history. Something else of great importance to this study is the use of Jewish writings from around 500bc to 200 ad. The Talmud, Mishnah, Targums and more are combed for evidence that leads to the conclusion that the Manna from Heaven was a supernatural food for a journey to a promised land which was led by Moses. Right, we got that already. However, the extra-canonical texts show that the Jews awaited a Messiah who would be a new Moses, who would provide a new Manna for the journey to the new promised land. Enter Jesus Christ. And this is where the reader begins to more fully understand Jesus' discourses at the synagogue in Capernaum, His `bread of life discourse' and more. He is serious about offering a `daily bread' that is the new manna- the Eucharist. While there is much more that this book contains than I am covering (other reviews go into these details), one final aspect that was new to me was the role of the fourth cup of the Passover meal, which Jesus asks to pass from Him, and only drinks from the cross after He says, "I thirst." It is at this point that He declares, "It is finished", meaning that the true Passover lamb's sacrifice and bringing together of the true Passover once and for all is completed. Moreover, it is the Last Supper that explains what the Crucifixion is all about, and it is the Eucharist of the Last Supper, which remains as the new manna, which feeds the Body of Christ while we are on our journey home. There's so much more, but give the book a read and find out for yourself how amazing the fullness of the love of God is for us in Christ our Lord and Redeemer. Other books of interest, which demonstrate how a better understanding of Judaism is needed to better understand Christ and the Church, are: In the Shadow of the Temple: Jewish Influences on Early Christianity , The Hidden Manna: A Theology of the Eucharist , Temple Theology , The Great Angel: A Study of Israel's Second God The Gate of Heaven: The History and Symbolism of the Temple in Jerusalem The Older Testament: The Survival of Themes from the Ancient Royal Cult in Sectarian Judaism and Early Christianity , Great High Priest: The Temple Roots of Christian Liturgy , Temple Themes in Christian Worship (You can tell i think a lot about her books!) and The God of the Gospel of John . Enjoy!

I highly recommend the book Jesus and the Jewish Roots of the Eucharist to anyone who wants to understand who Jesus was in His Jewish context, especially regarding His astonishing and probably most controversial statement that we must eat His flesh and drink His blood (John 6:53). One thing that excites me the most about Dr. Pitre's work is that he takes the knowledge gained by years of scholarly research and presents it in a clear, concise way that any ordinary reader can follow. In my opinion he has a real gift of making complex things easy to understand. In this book he begins with a fascinating question. The ancient Jews had a very strict prohibition against drinking blood. So how was it that a first-century Jew like Jesus and all those who followed Him could go from believing that drinking blood was an abomination to believing that drinking the blood of Jesus was necessary? How could Jesus, as a first-century Jew, have commanded such a thing? Wouldn't such a commandment have been directly against the Law of Moses? Beginning here and throughout the book Dr. Pitre proposes that it was actually because of (and not in spite of) His Judaism that Jesus made the astounding statements He did about His own flesh and blood--and it was also because of their Jewish beliefs that the early Christians of Jewish descent could so easily and universally accept this teaching after His resurrection. In each chapter Dr. Pitre goes to the Old Testament to show the Biblical roots of Jesus' teaching. Then he quotes from a number of non-Biblical ancient Jewish sources to show how the Jewish religion was lived and practiced at the time of Jesus. These ancient Jewish writings also describe the expectations Jews of the first century had about the coming Messiah. These ancient sources give us a better understanding of the words and actions of Jesus written in the New Testament: they put the New Testament writings into the Jewish context in which they were written. All of this is done in a clear and eloquent style. This is a book I will pick up again and again not just for study, but for prayerful reflection and meditation. I should add that although the book is written for a general audience, he does provide information at the end for people who want to dig deeper and study this more. I also learned from Dr. Pitre's blog (thesacredpage.com if anyone wants to check it out) that he is currently working on what he calls "another longer academic monograph on Jesus and the Last Supper" which will be published by Eerdmans. So if this book leaves you hungry for more (it does me) stay tuned.

Jesus and The Jewish Roots of the Eucharist by Dr. Brant Pitre Review by Christine Calabrese “Behold, God’s love for you!” This book is a scholarly work, bringing us back to the cultural, liturgical and seasonal traditions of Judaism when Jesus of Nazareth graced the earth. I learned that there was a tradition handed down by Melchizedek, offering bread and wine as a sacrifice to the Lord God. The Ark of the Covenant contained bread (manna) from the exodus along with other important relics. This bread was brought out three times a year by the priests and held before the congregation with the words, “Behold, God’s love for you.” The manna during the Jewish exodus never lasted more than a day. Yet, as Catholics, we enjoy the Eucharist daily in every Mass we celebrate. Strikingly interesting! I knew from my protestant background that Jesus is the Passover Lamb, but the details escaped me. The lambs slain for Passover in Jesus’ time were tied to a cross. Passover was a big feast day for the Jews and thousands of spotless lambs were slain on the altar, which Jesus must have seen over his lifetime as He celebrated Passover annually. He knew exactly what lay ahead of Him. I also didn’t know that Jesus never finished the Passover meal with the disciples in the Upper Room – the last cup of wine was not drunk at that meal because it was His sacrifice. “By refusing to drink of the fruit of the vine until He gave up His final breath, He joined the offering of himself under the form of bread and wine to the offering of Himself on Calvary.” * Furthermore, the concept that Jesus is the new manna, and that the Jews were looking for the new manna, had escaped me prior to reading this book. To embrace the full meaning of this, one must truly understand Jewish historical culture: This bread was called, “The Bread of the Presence” and also “The Bread of the Face,” the tangible and physical sign of God’s presence on earth. The exodus from Egypt was truly a miraculous occurrence, and the Jews carried this hope of the new manna in their liturgy and hearts. Even though other religions believed in an afterlife, what separated them from the Jews was how the latter believed in the resurrection of the body. The Eucharist is closely tied to the resurrected body of our Lord. Jesus in His resurrected body is not limited by space and time and form. He can and will appear under any form He pleases, and He instituted and willed to appear under the form of the Eucharist. The author, Dr. Brant Pitre, captured my attention immediately upon describing an intense interview from a well-meaning Baptist pastor at a pre-marital interview. Dr. Pitre’s wife was a Baptist, and the marriage of a Baptist to a Catholic with strong beliefs can cause debate and conflict. Here, as a young man, he was questioned about the validity of the Eucharist, and this challenge spurred him on to deeper study and comprehension of his Catholic faith. Clearly Dr. Pitre has surpassed his goal because he now travels the country and lectures regarding the Eucharist and its incredibly beautiful history. Dr. Pitre makes it plain that none of his discoveries are new, and that in fact, they are clearly written in the Catholic Catechism. Unfortunately, an unstudied and unschooled Catholic can be caught off-guard by well-meaning protestants who question without understanding. This book, therefore, is a great accompaniment to any apologetic library. After reading the entire book, I discovered a lovely study guide supplied in the back! I’d recommend using this study guide in a bible study or book club, as it would help tremendously digging deeper into your faith. “Behold, God’s love for you!” *Jesus and the Jewish Roots of the Eucharist, p. 169

Here, Author Brant Pitre pulls together Rabbinical commentaries and Old Testament text to describe the Last Supper as it would have been understood by 1st century Jews (Christ and his apostles). Pitre explores the carrying forward of Old Testament prototypes into Christ's institution of the Eucharist, stressing that such prototypes - by biblical logic - HAD TO BE FULFILLED in Christ's Last Supper. This immediately raises several questions: For example, why was there no slaughtered lamb served (none is mentioned in any Gospel) at the Last Supper, which entree immemorial Mosaic tradition absolutely demanded for fulfillment of a ritual Passover meal? (If, as the synoptics recount, the Last Supper *was* a traditional Passover meal, there *had* to be a slaughtered lamb served and that lamb *had* to be eaten. Not symbolically eaten. Not figuratively eaten. But actually eaten.) Pitre next proposes, based on the above, the synoptic Gospels' testimony, and the sixth chapter of the Gospel of John, that the Last Supper involved what was arguably Christ's most spectacular and central miracle - the actual transformation of bread and wine into his body and blood and that transformation's RE-occurrence throughout subsequent time for humanity's new "exodus" from sin: "He gave them bread from heaven to eat". By Pitre's logic, the Passover lamb served *was* the transformed bread and wine themselves, the bread and wine WERE "the slaughtered lamb", the Passover Lamb of God, Christ's transubstantiated flesh and blood, the manna from heaven. And here is the crux: Had Christ been speaking merely figuratively ("This is my body... This is my blood...") when he broke bread and passed the cup, then the Last Supper would have FAILED TO FULFILL biblical logic and prophetical prototypes because the Mosaic Covenant was founded on blood. REAL blood. Not symbolic or figurative blood. It was not "symbolic blood" or "figurative blood" that caused the Angel of Death to pass over the Israelites on the first Passover in Egypt. It was BLOOD. Despite the Jewish taboo against consuming blood, because the blood is the life, Pitre opines the disciples *would* have followed Christ's injunction to "drink" for that selfsame reason: in the blood was "the life" of the soon-to-be-resurrected Christ, the new Moses, the New Covenant Messiah prophesied by Moses. Pitre's speculation on "the fourth cup" idea is almost heartbreaking (and potentially the missing link between Pitre's thesis and Pope Benedict XVI's commentary). The fourth cup was that mandatory fourth and final cup that had to be drunk to consummate a traditional Passover meal. The idea is Christ intentionally interrupted "his Passover" Meal to delay its consummation until his last moment on the cross when he said, "I thirst" and "explicitly requested a drink" (p. 167). Concluding the Last Supper-Passover meal on the cross united the Last Supper with the Passion: "A bowl full of sour wine stood there; so they put a sponge full of wine on hyssop and held it to his mouth. **When Jesus had received the wine [the fourth cup], he said, 'It [the Passover Meal] is finished'; and he bowed his head and gave up his spirit"**. Recommended for a deepened understanding of the Eucharist, the Passion, and the Paschal Mystery. Be sure in this regard to see Marie-Julie Jahenny - The Breton Stigmatist , How Christ Said the First Mass or the Lord's Last Supper , The Evidence For The Papacy: As Derived From The Holy Scriptures And From Primitive Antiquity, With An Introductory Epistle (1870) , and The Great Sacrilege .

I learned so much about the Eucharist in this book. My faith is so much stronger. And my love for Jesus in the Eucharist has multiplied!

This is a GREAT book! It’s well written, very informative, really makes the reader understand the Eucharist so much better so now when you attend Mass, it has much deeper meaning. It’s one thing to go to Church and follow along or feel like a spectator, but it’s something much different (and better!) to actually participate with great meaning. I highly recommend this as it makes such a difference in how we understand the importance of Mass and receiving Communion. God bless this author!

As a Protestant Christian, I found this book to be deeply enriching and insightful. It offered countless eye-opening moments that challenged and expanded my understanding. The wisdom and knowledge shared within these pages will undoubtedly deepen your faith and enhance your worship of Christ.

Awesome book help me understand my faith

à lire pour comprendre ( découvrir je dirais en ce qui me concerne ) les racines dans le judaïsme de l'institution de l'Eucharistie : mieux comprendre la passion , la cène , les gestes et le projet de Jésus : vraiment une révélation +++ et cela malgré la non traduction( regrettable ) en français - l'anglais y est très facile à lire ( avec un lien "reverso" à portée de souris et c'est impeccable)

Simplemente va uno quedando maravillado cada que el libro toca un elemento de la cena pascual y lo ilumina con su contexto judío y bíblico. Después de leerlo gusta uno más el rito, la significación y el misterio de la Eucaristía. Su autor fundamenta su opinión con razones percisas, cosa que hace también y más en otros de sus libros.