Greek Word Eucharista in New Testament Scripture
The Greek word εὐχαριστία (eucharistia) is closely related to the concept of giving thanks. In the New Testament, it is often associated with the Lord's Supper. The term εὐχαριστία is derived from the verb εὐχαριστέω (eucharisteo), which means "to give thanks" [1].
The verb εὐχαριστέω appears in various New Testament contexts, often in relation to prayer and thanksgiving. For instance, in Luke 22:17-20, Jesus gives thanks (εὐχαριστέω) before breaking bread, establishing a connection between thanksgiving and the Eucharist [8].
The early Christian tradition understood the Eucharist as a sacrament involving thanksgiving. According to Justin Martyr, "this food is called among us Eucharistia" [12]. The Eucharist was seen as a commemoration of Christ's sacrifice and a celebration of unity among believers.
Different Christian traditions have interpreted the Eucharist in various ways. The Catholic Church, drawing on the theology of Thomas Aquinas, understands the Eucharist as a sacrament in which the bread and wine are transubstantiated into the body and blood of Christ [13]. In contrast, the Reformed tradition, as represented by John Calvin, views the Eucharist as a symbolic commemoration of Christ's sacrifice, rejecting the doctrine of transubstantiation [10, 11].
The Anglican tradition also rejects transubstantiation, as stated in the Thirty-Nine Articles of Religion [14]. The Presbyterian tradition, as seen in the commentary by Jamieson, Fausset & Brown, emphasizes the symbolic nature of the Eucharist [9, 15].
The concept of εὐχαριστία is rooted in the Greek concept of χάρις (charis), meaning "grace" or "favor". The word χάρις is frequently used in the New Testament to describe God's gracious actions towards humanity [2, 3, 4, 5, 6, 7]. The Eucharist is thus understood as a celebration of God's grace and a expression of thanksgiving for the gift of salvation.
The various interpretations of the Eucharist across Christian traditions reflect the complex and multifaceted nature of the concept. While the Catholic Church emphasizes the sacramental and sacrificial aspects, the Reformed and Anglican traditions focus on the symbolic and commemorative aspects. Despite these differences, the Eucharist remains a central element of Christian worship and a powerful symbol of unity among believers.
Sources
- STEPBible TBESG “[G5486] G5486 = (G5486) — <b>χάρισμα</b>, -τος, τό<BR /> (χαρίζομαι) [in LXX: <ref='Sir.7.33'>Sir.7:33</ref> א (AB, χάρις) <ref='Sir.38.30'>Sir.38:30</ref> Bl (א AB2R, χρῖσμα) * ;] <BR />a gift of grace, a free gift, esp. of extraordinary operations of the Spirit in the Apostolic Church, but including all spiritual graces and endowments (Lft., <i>Notes</i>, 148 f.): <ref='Rom.1.11; 5.15-16; 6.23; 11.29; 12.6'>Rom.1:11 5:15-16 6:23 11:29 12:6</ref>, <ref='1Co.1.7; 7.7; 12.4; 12.9; 12.28; 12.30-31'>1Co.1:7 7:7 12:4 12:9 12:28 12:30-31</ref>, <ref='2Co.1.11'>2Co.1:11</ref>, <ref='1Ti.4.14'>1Ti.”
- STEPBible TAGNT “Eph.1.6#05=NKO — Greek tagged text (TAGNT): χάριτος (charitos) [of grace] "G5485=N-GSF"”
- STEPBible TAGNT “Eph.2.8#03=NKO — Greek tagged text (TAGNT): χάριτί (chariti) [by grace] "G5485=N-DSF"”
- STEPBible TAGNT “Gal.1.6#11=NKO — Greek tagged text (TAGNT): χάριτι (chariti) [[the] grace] "G5485=N-DSF"”
- STEPBible TAGNT “Eph.2.5#10=NKO — Greek tagged text (TAGNT): χάριτί (chariti) [by grace] "G5485=N-DSF"”
- STEPBible TAGNT “Luk.2.40#11=NKO — Greek tagged text (TAGNT): χάρις (charis) [[the] grace] "G5485=N-NSF"”
- STEPBible TAGNT “Rom.11.6#03=NKO — Greek tagged text (TAGNT): χάριτι (chariti) [by grace] "G5485=N-DSF"”
- STEPBible TBESG “[G5483] G5483 = (G5483) — <b>χαρίζομαι</b><BR /> (χάρις), [in LXX: <ref='Est.8.7'>Est.8:7</ref> (נָתַן), <ref='Sng.1.4'>Sng.1:4</ref> א, <ref='Sir.12.3'>Sir.12:3</ref>, 2 -<ref='4Ma.9.1-32'>4Ma.9:1-32</ref> * ;] <BR />__1. <b>to show favour or kindness</b>: with dative of person(s), <ref='Gal.3.18.'>Gal.3:18.</ref> <BR /> __2. <b>to give freely, bestow</b>: with accusative and dative, <ref='Luk.7.21'>Luk.7:21</ref>, <ref='Act.3.14; 25.11, 16; 27.24'>Act.3:14 25:11, 16 27:24</ref>, <ref='Rom.8.32'>Rom.8:32</ref>, <ref='1Co.2.12'>1Co.2:12</ref>, <ref='Php.1.29; 2.9'>Php.1:29 2:9</ref>, Phm 22. <”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 12:20: now--as the case really is: in contrast to the supposition (Co1 12:19; compare Co1 12:18). many members--mutually dependent.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: 2:19 2:21 2:24 4:3 4:6 4:8 4:11-12 4:14 5:12 5:12 5:13 5:14 5:15 5:16 5:16 5:16 5:17-18 1 Peter 1:2 1:2 1:2 1:3 1:5 1:5 1:9 1:11 1:12 1:12 1:15 1:16 1:18-19 1:18-19 1:19 1:19-20 1:20 1:21 1:21 1:21 1:21 1:22 1:23 1:23 1:23 2:5 2:9 2:9 2:9 2:13 2:17 2:17 2:18 2:24 2:24 2:24 2:24 2:24 2:25 2:25 3:18 3:19 3:21 3:21 3:21 3:21 3:21 3:21 4:3 4:3 4:8 4:8 4:11 4:11 4:14 4:17 5:1 5:2 5:2 5:3 5:5 5:6 5:7 5:8 5:8 5:9 2 Peter 1:4 1:4 1:4 1:5 1:13-14 1:14 1:14 1:19 2:1 2:4 2:4 3:4 3:8 3:9 3:16 11:9 1 John 1:1 1:7 1:7 1:7 1:9 1:9 1:10 2:1 2:1 2”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: Index of Scripture References Genesis 1:2 1:26 1:27 1:31 2:7 2:7 2:17 2:18 2:23 2:23 3:7 3:9 3:12 3:15 3:15 3:15 3:22 4:4 4:7 4:10 4:13 6:3 6:5 6:6 6:18 7:21 8:21 9:6 12:12 12:17 14:18 14:18 15:1 15:1 15:5 15:17 16:9 17:7 17:7 17:10 17:10 17:13 17:15 17:27 18:2 18:23 20:3 20:7 21:1 21:12 21:24 22:1 22:8 22:16-18 23:4 23:19 24:7 24:10 26:27 27:28 27:38-39 28:12 28:20 29 30:2 31:19 31:20 31:40-41 32 32:10 32:13 32:29-30 33 34 36:22 37:18 37:28 37:33 38:18 42 43 43:14 45:5 47:9 47:9 47:29-30 48:14 48:16 49:5-6 49:18 Exodus 2:12 3:2 3”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. LXVI.--OF THE EUCHARIST.: And this food is called among us E<greek>ukaristia</greek>(5) [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Form of This Sacrament, Art. 4: Article: Whether in the aforesaid words of the forms there be any created power which causes the consecration? I answer that, Some have maintained that neither in the above words is there any created power for causing the transubstantiation, nor in the other forms of the sacraments, or even in the sacraments themselves, for producing the sacramental effects. This, as was shown above (Question [62], Article [1]), is both contrary to the teachings of the saints, and detracts from the dignity of the sacram”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 272: Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 9:20: heb 9:20Exo 24:8, "Behold the blood of the covenant, which the Lord has made with you concerning all these words." The change is here made to accord with Christ's inauguration of the new testament, or covenant, as recorded in Luk 22:20, "This cup (is) the new Testament in My blood, which is shed for you": the only Gospel in which the "is" has to be supplied. Luke was Paul's companion, which accounts for the correspondence, as here too "is" has to be supplied. testament--(See on Heb 9:16-17). The Greek "diathece" means both "testament" and "covenant"”