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JOHN 6:51–59 and the EUCHARIST by JOSEPH

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JOHN 6:51–59 and the EUCHARIST by JOSEPH JOHN 6:51–59 AND THE EUCHARIST By JOSEPH MILLINGTON B.A., Kingswood University, 2015 Thesis submitted to the Faculty of Theology, Acadia Divinity College, in partial fulfillment of the requirements for the Degree of Master of Arts (Theology) Acadia Divinity College Acadia University Spring Graduation 2017 © by JOSEPH ALLAN MILLINGTON, 2017 This thesis by Joseph Millington was defended successfully in an oral examination on 6 April 2017. The examining committee for the thesis was: Dr. Glenn Wooden, Chair Dr. Gary Burge, External Examiner Dr. Allison Trites, Internal Examiner Dr. H. Daniel Zacharias, Supervisor This thesis is accepted in its present form by Acadia Divinity College, the Faculty of Theology of Acadia University, as satisfying the thesis requirements for the degree of Master of Arts (Theology). ii I, Joseph Millington, hereby grant permission to the University Librarian at Acadia University to provide copies of my thesis, upon request, on a non-profit basis. Joseph Millington Author Dr. H. Daniel Zacharias Supervisor 6 April 2017 Date iii TABLE OF CONTENTS INTRODUCTION 1 Literature Review 2 Non-Eucharistic Interpretation 3 Institutional Eucharistic Interpretation 6 Thesis 9 Authorship and Composition 10 CHAPTER 1: EXEGESIS OF JOHN 6:51–59 14 1.1: Historical Context and Purpose 14 1.2: Literary Context 16 1.2.1: John 6:1–15 17 1.2.2: John 6:16–21 20 1.2.3: John 6:22–50 22 1.2.4: John 6:60–71 27 1.2.5: Summary 30 1.3: Symbolism in the Fourth Gospel 30 1.4: Translation of John 6:51–59 32 1.5: Commentary 33 1.6: Conclusion 45 CHAPTER 2: SACRAMENTAL SYMBOLISM IN THE FOURTH GOSPEL 46 2.1: The Wedding at Cana (John 2:1–12) 46 2.1.1: Non-Sacramental Interpretation 47 2.1.2: Sacramental Interpretation 50 2.2: “Born of Water and Spirit” (John 3:5) 52 2.2.1: Non-Sacramental Interpretation 53 2.2.2: Sacramental Interpretation 55 2.3: Jesus Washes the Disciples’ Feet (John 13:1–20) 57 2.3.1: Non-Sacramental Interpretation 58 2.3.2: Sacramental Interpretation 59 2.4: The True Vine (John 15:1–11) 62 2.4.1: Non-Sacramental Interpretation 62 iv 2.4.2: Sacramental Interpretation 64 2.5: The Piercing of Jesus’ Side (John 19:34–35) 65 2.5.1: Non-Sacramental Interpretation 65 2.5.2: Sacramental Interpretation 67 2.6: Conclusion 69 CHAPTER 3: INVESTIGATION OF NEW TESTAMENT REFERENCES TO THE EUCHARIST 70 3.1: The Fourth Gospel’s Relationship to the Synoptics 70 3.2: Matthew 26:14–30 Compared to John 6 72 3.3: Mark 14:10–25 Compared to John 6 74 3.4: Luke 22:7–23 Compared to John 6 77 3.5: Summary 78 3.6: 1 Corinthians 11:23–26 Compared to John 6 79 3.7: Conclusion 81 CHAPTER 4: EUCHARISTIC THEOLOGY IN JOHN 6:51–59 83 4.1: Other Interpretations 83 4.1.1: Christological 83 4.1.2: Faith/Belief 85 4.2: Definition of Eucharist 86 4.3: John 6:51–59 and Eucharistic Theology 88 4.3.1: The Death of Jesus 88 4.3.2: Abiding in Jesus 90 4.3.3: Approached in Faith 92 4.4: Final Conclusion 93 BIBLIOGRAPHY 96 v ABSTRACT The intension of this study is to determine the viability for interpreting John 6:51– 59 as a Eucharistic passage. Scholarship is divided on the topic because of the Fourth Gospel’s omission of the Lord’s Supper in the upper room prior to the death of Jesus. However, this omission does not mean that the Evangelist was anti-sacramental. In fact, what is shown in this study is that the Fourth Gospel has an abundance of sacramental imagery. Even though theological inquiry may be ascertained, the purpose of this study is to create the foundation through using the biblical data for further theological postulation. The method that is applied is an exegetical study of John 6:51–59 in comparison with other New Testament texts connected with the Eucharist. Chapter one explores the immediate and broad context of John 6:51–59 while conducting a detailed commentary of the passage of study. This is supplemented with a brief discussion on symbolism in the Fourth Gospel. Chapter two is concerned with surveying sacramental imagery in the Fourth Gospel with the purpose of supporting a Eucharistic interpretation of the passage of study. Chapter three surveys various New Testament text that contribute to an understanding of the Eucharist. These texts are compared linguistically through finding common words and phrases. Chapter four concludes the study with a comprehensive summary of the previous chapters and possible theological theories as to why Eucharistic imagery is present in John 6:51–59. Through the research provided, it is determined that John 6:51–59 is best understood as a Eucharistic text that highlights the importance of the Eucharist for the Christian community of the Evangelist. vi ACKNOWLEDGEMENTS I would first like to thank my thesis advisor, Dr. Danny Zacharias of Acadia Divinity College. His knowledge of the field has aided me greatly. As well, his technological tricks have helped the writing and editing process greatly. His deep devotion to Christ and scholarship has not gone unnoticed and has impacted me more than he will know. I would also like to thank my church, New Hope Wesleyan Church, for being so supportive during the writing process. Many parishioners regularly asked me how the thesis was going and said that they were praying for me. The pastoral staff graciously gave me the freedom to complete my thesis while maintaining church responsibilities. I was overwhelmed at times, but I was given sufficient grace throughout the process. I would also like to thank my beautiful wife, Lauren Millington. If it was not for her constant care and love, this thesis would not have been completed. Seeing her daily love and support was a great motivator. vii DEDICATION This thesis is dedicated to my loving wife, Lauren. If it was not for her, this thesis would not have been completed. The publication of this paper means the close of one chapter of our lives and the beginning of another. viii ABBREVIATIONS Eph. Ignatius of Antioch, To The Ephesians FG Fourth Gospel, The Gospel of John Frag. John Apollinaris of Laodicea, Fragments of John Haer. Irenaeus, Against Heresies Hist. eccl. Eusebius, History of the Church John Cyril of Alexandria, Commentary on John John Chrysostom, Homilies on the Gospel of John John Augustine, Tractates on the Gospel of John Myst. Cyril of Jerusalem, Mystagogical Trinity Hilary of Poitiers, On the Trinity ix INTRODUCTION In John 6:53, Jesus says, “Very truly, I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you” (NSRV). Upon first glance, this passage strikes the reader with Eucharistic undertones. This language considerably puzzles scholars, allowing them to postulate various and distinctly different theories from one another as to what the passage is communicating.1 The Fourth Gospel (FG), unlike the Synoptic Gospels (SG), omits the episode of the Lord’s Supper during the last Passover the disciples shared with Jesus. It is George Beasley-Murray who argues that this does not mean the Evangelist was opposed to the Eucharist. Rather, he decided to insert an explanatory discourse in the Farewell Discourse after 13:1. Also, he inserted the explicitly Eucharistic imagery in 6:51– 59.2 It appears the early church fathers were divided on the passage too. Some, such as Ignatius of Antioch, Cyril of Alexandria, and Irenaeus use Eucharistic language when interpreting the passage. While others, such as Cyril of Jerusalem and Apollinaris of Laodicea, did not. Some use ambiguous language, such as Chrysostom, Augustine, and Hilary of Potiers, when speaking of the passage. Ignatius of Antioch refers to the Eucharist as the medicine of immortality, and that it is the cure for death (Eph. 20.2).3 Cyril of Alexandria reasons that it would have been futile for Jesus to break bread with the disciples in the Eucharist before he taught them about the 1 See the literature review on pg. 5 to see how scholars have understood the passage. 2 George R. Beasley-Murray, John, 2nd ed. WBC (Nashville: Thomas Nelson, 1982), 225. 3 All of the citations to the church fathers will be from A. Cleveland Coxe, The Anti-Nicene Fathers, ed. Sir James Donaldson and Alexander Roberts (Buffalo: Christian Literature, 1885). Paul Anderson argues that Ignatius is utilizing the Eucharist to reinforce solidarity and unity within the believers in Ephesus. See Paul N. Anderson, The Christology of the Fourth Gospel: Its Unity and Disunity in the Light of John 6 (Valley Forge: Trinity, 1997), 120. 1 necessity to have faith (John 4.2). Irenaeus argues the passage teaches that bread from the earth, when it “receives the invocation of God,” becomes the bread of the Eucharist. This bread now has two realities: both earthly and heavenly. Therefore, receiving the Eucharist results in having the hope of the resurrection (Haer. 4.18.5). Cyril of Jerusalem favoured an allegorical interpretation, that the bread of heaven and the cup is salvation, which sanctifies the body and soul (Myst. 4.4–6). Apollinaris of Laodicea understood the passage metaphorically speaking of the receiving of the flesh of Jesus, resulting in eternal life (Frag. John 28). An example of an ambiguous understanding is Chrysostom. He does not know whether to treat 6:54 allegorically, or to give it a semi- literal interpretation (John 47.1).
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