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Messiaan Ateria 1 3 Risto Santala MESSIAAN ATERIA Ehtoollisen hengellinen sanoma ja historialliset juuret JUURET IV JUURET IV 4 MESSIAAN ATERIA Ehtoollisen hengellinen sanoma ja historialliset juuret Juuret IV copyright © Risto Santala ja Kuva ja Sana kustantaja: KUVA JA SANA PAJUNIITYNTIE 1 00320 HELSINKI PUH. (09) 4774 920 kansityö LUMIKUVA etukannen kuva Communauté de Taizé/MAX THURIAN via World Council of Churches, Geneva kuvaliitteen ja takakannen kuvat RISTO SANTALA, paitsi s. 108 (karitsa): LEHTIKUVA s. 109 (viinirypäleterttu): ASAP, Israel s. 111 (druusileipuri): Seppo Seppälä s. 126 (leivänmurto): Risto Siltanen kuvankäsittely ANTTI SANTALA ISBN 951-585-068-1 kirjapaino GUMMERUS KIRJAPAINO OY Jyväskylä 1999 5 Sisällysluettelo Saatesanat ................................................... 7 Ehtoollisen ylistysvirsi ................................. 42 Getsemanen ylimmäispapillinen rukous ..... 45 LUKU 1 Neljäs eli ”Jumalan valtakunnan malja”............................................................ 48 Petihta eli avaus......................................... 9 Psalmin 22 ehtoolliskuva ............................. 52 Ehtoollisen pääkorostukset ......................... 10 Ehtoollisen evankeliumi .............................. 11 LUKU 3 Ehtoollinen yhdistävänä tekijänä ................ 13 Ehtoollinen Messiaan ateriana ............. 54 LUKU 2 Messiaan ateria Midrash Ruutissa.............. 55 Sapatin ”Messias-ateria” ............................. 60 Pääsiäisateria ehtoollisen taustana ...... 15 Talmudin määräykset ”Messiaan Ehtoollisen vieton aika ................................ 16 ateriasta”....................................................... 61 Paikka, jossa Jeesuksen Alkukirkon ehtoollisenvieton aika .............. 62 jäähyväisateria vietettiin .............................. 21 Kallio-aihe Messias-aterian Pääsiäisateriaan liittyvät säädökset............. 24 rukouksissa .................................................. 63 Nykyinen pääsiäisaterian valmistelu .......... 27 Kallio-aihe Vanhassa testamentissa ............ 66 Pääsiäisvalmistelut koskivat aikanaan koko yhteiskuntaa ........................ 28 LUKU 4 Evankeliumien kuvaus irkkojemme opetus eukaristiasta ..... 68 pääsiäisateriasta ........................................... 29 K Egyptin vitsausten todenperäisyys ............. 34 Didakhe, kahdentoista Kolmas eli ”siunauksen malja” .................... 36 apostolin opetus ........................................... 70 Asetussanojen erityiskorostukset ................ 38 Varhaisimmat eukaristian säädökset........... 71 Mutta miksi Jeesus samasti Katolisen kirkon eukaristian viinin vereensä? ........................................... 39 korostukset................................................... 78 6 Ortodoksikirkon ehtoollisopetus ................ 82 Kansankirkkomme ehtoollisnäkemys.......................................... 85 Messias-aterian siunaus............................... 89 1. Ehtoollinen on syntisten ateria ................................................... 90 2. Ehtoollinen on Messiaan ateria ................................................... 93 3. Ehtoollinen on kirkkojen kommuunio ......................................... 97 Pyhää maata kuvin ja sanoin ................ 100 7 Saatesanat Herran pyhään Ehtoolliseen liittyy kristilli- syi, mistä kristillisessä kommuuniossa oikein sen uskon keskeisin salaisuus. Siinä toteutuu on kysymys. Nyt sain puhua uuden liiton Jesaja 12:3 jae: ”Te saatte ilolla ammentaa ateriasta ja Jeesuksesta Jumalan karitsana, vettä pelastuksen lähteestä.” Omakohtainen joka ottaa pois maailman synnit. Ja Jesajan tietoinen uskonkilvoitukseni alkoi ehtoollis- kirjan 53. luvun sanat Hänestä, joka ”on haa- pöydästä, ja yhä uudelleen koen kirkon altta- voitettu meidän syntiemme tähden”, osasin rin keitaana, jonne tulla saa sellaisenaan. luonnostaan ulkoa. Näin rehtori auttoi pu- Tässä uuden liiton ateriassa on piirteitä, jot- humaan lempiaiheestani. Koin, että sanani ka ovat vuosien myötä syventäneet uskon upposivat tulevien opettajien sydämiin. vakaumustani. Israelissa elämäntyöni teh- neenä tuntuu suorastaan ihmeelliseltä, miten Paljon apua etsintääni olen saanut juutalai- luotettavalla tavalla evankeliumit heijastavat sesta rukouskirjasta. Jo 1940-luvun lopulla Jeesuksen oman ajan tapoja ja säädöksiä. luin norjalaisen pastori Per Faye Hansenin ruotsiksi ilmestyneen kirjan, ”Juutalaiselle Muistan hämmentävän tilanteen, johon jou- ensin”.1 Se esittää erittäin taitavasti juutalai- duin Jerusalemissa 1960-luvun alussa. Mi- suuden ja sionismin filosofisia perusteita ja nut kutsuttiin paikalliseen opettajaseminaa- yhteisen uskonperintömme juuria. Kirja oli riin puhumaan kristinuskon perusteista. Koin, pölyttynyt hyllyssäni vuosikymmeniä. Sat- että heprean taitoni ei olisi riittävä tällaiseen tumalta se osui silmiini. Kun avasin sen alku- haasteeseen. Kuitenkin oppilaat innostuivat lehden, huomasin kirjoittaneeni siihen aikoi- kyselemään asioita, jotka olivat meille yhtei- naan pikakirjoituksella sanat: ”Lue ehdotto- siä. Varmaankin koulun rehtori koki tilan- masti juutalaisten rukouskirja.” Eihän tähän teen kiusalliseksi ja tahtoi kääntää katseen ollut tuolloin kielellisiä edellytyksiä. Myö- toisarvoisempiin seikkoihin. Niinpä hän ky- hemmin ystävystyin ruotsalaisen professori 1 Per Faye Hansen, För juden först, Örebro 1946. 8 Saatesanat David Hedegårdin kanssa. Häntä pidettiin sessä luvussa: ”Me olemme löytäneet Mes- Pohjoismaiden parhaana juutalaisen rukous- siaan – me olemme löytäneet hänet, josta kirjallisuuden tuntijana. Liekö tämäkin tut- Mooses ja profeetat ovat kirjoittaneet!” tavuus vaikuttanut olennaisesti elämääni. Juutalainen rukouskirja Siduur on aivan Tärkein löytöni liittyi Ruutin midrashiin. kuin valitun kansan sielun peili. Siinä on Siinä sanotaan toistuvasti, että jos joku syö monia kauniita pääsiäisateriaan liittyviä ru- ”Messiaan ateriaa” tässä maailmassa, hän saa kouksia. Sain myös ostaa Jerusalemissa or- syödä sitä myös tulevassa elämässä. Samat todoksirabbi Jechiel Goldinin kotikirjaston Messiaan ateriaan liittyvät sanonnat kertau- heprealaiset pääteokset, joihin kirjamme tu- tuvat Talmudissa ja jopa juutalaisen rukous- keutuu. Lisäksi sain ”kaupan päälle” hänen kirjan Siduurin kaunokirjallisissa teksteissä. kuvansa omistuskirjoituksineen. Siinä luki: Ehtoollisen iankaikkisuusnäköala ja Paava- ”Rabbi Goldinilta rabbi Risto Santalalle rak- lin sanojen monet pikkuvivahteet ovat heijas- kaudella”. Evankeliumien tutkija näkee hep- tusta tästä juutalaisesta ”Messiaan ateriasta”. realaisissa lähteissä salaisuuksia, jotka eivät muutoin avaudu. Kun nyt saattelen lukijaa kuuntelemaan näi- tä lähetystyön lomassa kuulemiani sydän- Ratkaiseva osuutensa ehtoollisen ymmärtä- ääniä, toivoisin, että näkisimme ehtoollisen miseksi löytyy vanhinta juutalaista traditio- historiallisen taustan uudesta tuoreesta nä- ta heijastavasta synagogan saarnakirjallisuu- kökulmasta. Eukaristian logiikka on siinä, desta, ns. Midrash Rabbah -kirjoista. Kris- että osallistumme uuden liiton jäseninä Mes- tillinen teologia ei ole käsitellyt lainkaan tätä siaan aterialle. Niin koemme jo tässä ajassa yhteistä uskon perimää. Kun jouduin puur- siunauksen, jonka täyttymys tapahtuu ker- tamaan 1980-luvun taitteessa hepreaksi kak- ran iäisyydessä. si kirjaa Messiaasta Uudessa ja Vanhassa testamentissa rabbinistisen kirjallisuuden valossa, koin monia ”heureka”-elämyksiä. Tuo Heinolassa 11.3.1999 kreikkalaisperäinen sana toistuu kaksi ker- taa Johanneksen evankeliumin ensimmäi- RISTO SANTALA Saatteeksi 9 LUKU 1 Petihta eli avaus Työhuoneessani on kauniisti koristeltu itä- sanoma, tutkimukseen liittyvät erityiskäsit- mainen taikarasia, jota lapsenlapset ihaile- teet sekä yhteydet mahdollisiin muihin vas- vat. Lipas on tyhjä. Se kuvaa ihmisen omaa taaviin lähteisiin. Johanneksen evankeliu- sydäntä. Kannen alle on tekstattu kreikkalai- min esipuhetta eli ”prologia” voidaan myös sen filosofin Platonin ajatus: ”Alku on työn pitää tällaisena ”avauksena”. Siinä olevan tärkein osa”. Kun tartumme uusiin haastei- ajatuskaavan ilmaus ”alussa oli sana” sekä siin, niihin löytyy myös tarvittava tarmo ja ”kaikki on saanut syntynsä hänen kauttaan, voima. Samoin kirjallisen esityksen alkuun ja ilman häntä ei ole mitään tehty” löytyy on panostettava aina erityistä huolta. Jo kolme kertaa miltei sanatarkasti Qumra- kouluaineista meitä opetettiin, että alkulau- nin Kuolleenmeren kääröistä.2 Johanneksen seen piti ilmaista selkeä tehtäväksianto ja ta- evankeliumin peruskäsitteet elämä ja valo voite. Aiheenamme on Herran pyhä Ehtool- sekä evankeliumin muu ydinsanoma esiinty- linen ”Messiaan ateriana”. vät jo tässä prologissa. Myös Hebrealaiskir- jeen alun korostus Pojasta, joka on Jumalan Vanhimmissa tuntemissamme synagogan saar- ”kirkkauden säteily ja hänen olemuksensa nakirjoissa, ns. ”midrasheissa” on oma erilli- kuva” ja kantaa ”kaikki voimansa sanalla”, nen lukunsa, jota kutsutaan aramealaisella edustaa samoja ”petihta”-avauksen ilmaisu- nimellä ”petihta” eli ”avaus”. Jo siitä ilmenee keinoja. esillä olevan Raamatun kirjan jaotus ja pää- 2 1 QS XI:10, 1 QS III:15–16 ja 1 QH I:19. 10 LUKU 1 Petihta eli avaus Apostoli Paavalin kirjeissäkin on omat ”alku- ehtoollisen syntyhistoriaan. Ne eivät ole sel- tervehdyksensä”. Ne noudattavat hänen ai- laisinaan tuttuja modernille ihmiselle. Siksi kansa kirjekaavioita. Uusi Kirkkoraamat- pyrimme ensin luomaan oman petihtamme, tumme on otsikoinut nämä ”alut” ja sitä joka jo paljastaa aiheemme peruslinjauksen. seuraavat pelkistetyt johdantosanat erikseen omina kappaleinaan. Paavali oli kuuluisan
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