Srboljub Ubiparipovic Disertacija PBF

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, 2014.
University of Belgrade
Faculty of Orthodox Theology
Srboljub D. Ubiparipovi
Bread and wine as Eucharistic sacrifice

Doctoral Dissertation
Belgrade, 2014.
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Srboljub D. Ubiparipovi
Bread and wine as Eucharistic sacrifice
Summary
Despite actual scientific presumption which, chronologically observing, still assuming to
recognize an initial moment or act of a proposed offering, it is obvious that it is impossible
to think about a man without an act of sacrifice. Godlike human being is, above anything else, a
creature who sacrifices. Therefore, it is not surprising fact that among the most common
sacrificial offerings of the human kind it has been always bread and wine, as basic symbols of
human body structure, i.e. his life preservation manner.
The finishing element of almost every sacrificial offering is presented at eating. In the
history of human kind there were not even one civilization who in process of - making bread and
wine, eating, as well as in other forms of worldly being, did not see the parallel dimension of
worldly existence physiological and sacred rite. Therefore the bread, either leavened or
unleavened, and the wine, mostly red one, are shown as the most representative first fruits of
human, which is said in images of its body and blood, or on the other side, widely thinking,
pretreatments of total substance.
The worshiping act of the old Israel was not much different from commonly known
religious life of man. But again, one of the most dominant functions in the worshiping life of the
Jews was the sacrificing of bread and wine. Temporary character of the Old Testament reached
its end at the moment when its sacrificial offering orientation definitely immersed in empty
formalism and gave priority to the appearances detrimentally to essential designation of holy
genus hypocrisy of proclamation of faith in Truly God.
By the incarnation of the Only Begotten Sun as the Heavenly Bread and the Vine of the
Immortality has been announced a completely new level of being of the all-created beings.
Bread, wine and eating have been noted as sacred characters and expressions of the Great
Mystery of Godliness ( ), by the Jesus Christ. By gathering the apostles at festal
table the night before the Old Pascha, and starting the meal in accordance with the Old
Testament, The Son of God establishes the Divine Eucharist as mysterious table of the New
Testament, which is actually testamented Table of food and drinks in Kingdom of the God-Man
Jesus Christ. By dying on the Cross, where the essential value of the Table which is not from
this world is represented, the Lamb of the New Testament with his Body destroyed existing wall
which pulled apart between monotheists and pagans, achieving by spilling His Blood the
purification of all impurity of the body and the soul for the salvation of human kind.
Resurrection of the Messiah by the Holy Spirit and His announcement to his pupils, not only
individually but whilst their gathering at the Table, behind the closed door and during braking of
the bread, is non-erasable omen (
) of the new reality of permanent life in the
Jesus Christ, who is ascending to the Father, but who is always remaining with the partakers of
His Body, because He is Jesus Christ the same yesterday, and today, and forever (Hebrews 13,
8).
The sacramental encountering and recognizing of the crucified and resurrected Son of
Man by apostles and the first followers of the Logos, as well as every Christian Community
gathered by the Spirit Paraclete epi to auto, presuppose preparing and bringing at the place of
gathering, overall symbol of human eating and drinking bread and wine. Those are indeed
images of two fold material composition of man flash and blood.
In the first decades of the Apostolic Era, Christian gatherings were practiced every day.
The time of Liturgy was related for the evening meal, and the offerings which were presented
were the daily bread, leavened or unleavened, as well as red wine, with note that was done by all
partakers of the Body of the Christ.
Era following the end of Apostolic period, including the Edict of Milan, shall result with
very mindful and inspiring testimonies of apostolic husbands and fathers of the Church
concerning position and role of bread and wine in the context of Eucharistic sacrifice.
From the moment of the Edict of Milan coming into force, there has been for sure some
great changes regarding theoretical and practical sides of worshiping of the God in the Holly
Spirit and the truth. Without any doubt, they made an impact on role of sacrificing bread and
wine in the light of Eucharistic sacrifice in the Orthodox Church.
The following phase of liturgical usage of bread and wine, as well as making Eucharistic
sacrifice at the East, shall perform under the following circumstances: reducing the number of
communicants and those who are bringing the offerings, as well as implemented liturgical
reforms after the victory of iconophiles over iconoclasts. Therefore, new details in the act of
preparation of Eucharistic gifts shall be viewable firstly in the Great Church of Saint Sofia in
Constantinople.
After an appearance of the Patriarch Nicholas the Third Grammaticus, at the beginning
of the 12th century, there has been new phase opened in preparing of the offerings for Liturgy and
especially the bread. Of course, this regards to practice of taking one small part from every
prosphora, but also to the other facts.
Immediately prior to the fall of capital of the Byzantine Empire under Turks in 1453,
Symeon of Thessalonica shall testify on current complicating of preparation of offering bread
and wine, as well as, generally speaking, liturgical practice of the Orthodox Church. Explained
characteristics from the Symeons period, but also indicated influence of the Western Church,
shall continue to coexist, particularly in the era of printed books and concluding with today.
Considering the above mentioned, it should be emphasized that the usage of bread and
wine as Christian offerings within liturgical anamnesis of the Sacrifice of the Son of God, is
natural part of an institution of the Divine Eucharist. Offering of bread and wine mixed with
water for the Holy Liturgy, should comprehend as the key characteristics of the Public Service of
the theantropical community. In the same time, the Church which offers all-existing creation in
the Lord Christ and as the Bride of the Christ, shows itself as self-offering one.
Key words: bread, wine, Eucharist, sacrifice, Liturgy, offering, eating, body, blood, institution.
Scientific field: Theology
Narrow scientific field: Practical theology
UDC: 27-528-276.63:27-549
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323 , ,
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338 Sdr Haggadah l Psa seu Ordo narrationis Paschae, ,1-24.
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394 ,11-1, ,
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Georges Florovsky, The Problem of Diaconate in the
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contenidos en la Sagrada Escritura y los Santos Padres, con introducciones y notas por Jesus Solano, S. I., Hasta
fines del siglo IV, Segunda edicion, Madrid MCMLXXVIII (=1978), 53.
570 : , I,,,
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Volumen I: Textus e variis liturgiis antiquioribus selecti, ,66.
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586 : ( ),,-57.
587 ,-61.
588 : , VII, 1, Ignace d' Antioche. Polycarpe de Smyrne, Lettres. Martyre de
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589 : , , 1, rp Sr, Lettres. Martyre de
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590 , VII,,,1-137.
112
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595 : Iustinus, Apologia I, 65, 1-2, A. Hnggi I. Pahl, Prex Eucharistica. Volumen I: Textus e variis
liturgiis antiquioribus selecti, ,68.
596 Iustinus, Apologia I, 65, ,,-71.
113
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, 30.
598 : Iustinus, Apologia I, 65, 3-,,-71.
599 : Iustinus, Apologia I, 65, ,,-71.
600 , ,
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602 : Apologia I, 67, ,,-73.
114
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605 ,1
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115
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608 San Ireneo, Contras las herejias, L. 4, c. 18, n. 4s, ,-76.
609 San Ireneo, ,L. 4, c. 18, n. 4s, ,
610 San r,,L. 5, c. 2, n. 2-3, ,-78.
116
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117
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119

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629 ,
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Concilii Trullani Constantinopolitani Canones CII, , Iuris Ecclesiastici Greacorum Historia et
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Congregationis de Propaganda Fide, Romae M.DCCC.LXVIII (=1868), 39-41; ,
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630 S. Cypriani Carthaginensis, Epistola LXIII. Ad Caecilium de sacramento Dominici calicis, PL 4, Parisiis
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Beatrice Chevallier - Caseau, I u t u. Study of the
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637 : , , XLVII, , -585;
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638 :
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Bread and wine as Eucharistic sacrifice

Bread and wine as Eucharistic sacrifice

) of the new reality of permanent life in the

Scientific field: Theology

Narrow scientific field: Practical theology

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