| Abstract | Novost Isusove Posljednje večere u kontekstu židovske Pashe se krije u razlamanju povijesnih događaja svetopisamskih tekstova i drevnih židovskih izvještaja te duhovnih previranja židovskog naroda. Isusov život i poslanje nemoguće je shvatiti bez razumijevanja židovskog mentaliteta i kulture, iako je Njegov život posve nov i drugačiji, sablazan u očima židovskih glavara. Naime, najvažniji povijesni događaj za Židove jest njihov izlazak iz egipatskog ropstva, kojeg su zatim proslavljali blagdanom Pashe i Beskvasnih kruhova svake godine u isto vrijeme iščekujući nov izlazak i novo stvaranje. Novozavjetni tekstovi svjedoče da se novi izlazak i novo stvaranje obistinilo u Isusu Kristu, koji koristi Mojsijeve i Jeremijine riječi pri uspostavi Novog saveza na Posljednjoj večeri i to koristeći elemente židovske pashalne večere (usp. Mt 26, 28; Mk 1, 4; Lk 24, 47; Dj 2, 38). Štoviše, Isus je prikazan i kao Novi Adam (usp. Rim 5; 7; 1 Kor 15, 20-24), jer uči čovjeka kako se sjećati rekavši „Ovo činite meni na spomen“, a spomen jest uzeti i jesti Njegovo tijelo, koje od čovjeka čini novo stvorenje (usp. Gal 6, 15; 2 Kor 5, 17; Ef 2, 15), ono čemu se nadao svaki Izraelac blagujući pashalnu večeru. U radu se najprije razlaže smisao i ustanovljenje Pashe na temelju čega se u drugom dijelu rekonstruira Posljednja večera i analizira ustanovljenje Euharistije kao nove Pashe zbog novosti koje je Krist unio u slavlje blagdana Pashe. U trećem dijelu je poseban osvrt na Ivanov izvještaj ustanovljenja Euharistije (usp. Iv 6), čime se pojasnila istovjetnost Posljednje večere sa Pashom i drugim elementima židovskog kulta i tako prepoznala ispunjenja starozavjetnih proroštva (usp. Iz 53; Jer 31, 31) odnosno Božjeg obećanja spasenja (usp. Post 3,15; Otk 21). Isto tako, dokazuje se kako su Posljednja večera, muka, smrt i uskrsnuće Isusovo jedno te isti događaj, na kojem svaki čovjek može participirati, zahvaljujući Božjoj ljubavi do kraja (usp. Iv 13, 1). U posljednjem dijelu rada, novost Isusove Posljednje večere u kontekstu židovske Pashe zaokružuje se aktualizirajući značaj odlaska na sv. Misu opisujući je kao svadbenu gozbu Krista i Crkve, „već da“, jer blagujući tijelo i krv čovjek postaje jedno s Kristom, ali „još ne“, jer smrt još postoji. |
| Abstract (english) | The newness of Jesus' Last Supper in the context of the Jewish Passover lies in breaking down the historical events of biblical texts and ancient Jewish accounts and the spiritual turmoil of the Jewish people. Jesus’ life and mission are impossible to comprehend without an understanding of the Jewish mentality and culture, even though His life is completely new and different, a scandal in the eyes of Jewish leaders. Namely, the most important historical event for the Jews is their exodus from Egyptian slavery, which they then celebrated with the feast of Passover and Unleavened Bread every year at the same time expecting a new exodus and a new creation. New Testament texts testify that the new exodus and new creation came true in Jesus Christ, who uses the words of Moses and Jeremiah in establishing the New Covenant at the Last Supper using elements of the Jewish Passover (cf. Mt 26:28; Mk 1: 4; Lk 24, 47; Acts 2, 38). Moreover, Jesus is also portrayed as the New Adam (cf. Rom. 5: 7; 1 Cor. 15: 20-24), because he teaches man how to remember by saying "Do this in remembrance of me," and remembrance is to take and eat His body, which makes man a new creature (cf. Gal 6:15; 2 Cor 5:17; Eph 2:15). That is what every Israelite hoped for by eating the Passover. First thing which have been elaborated in this diploma thesis are the meaning and establishment of the Passover. Based on the first part, in the second part of the thesis the Last Supper have been reconstructed and the establishment of the Eucharist as the new Passover have been analyzed due to the newness that Christ brought into the celebration of the Passover. The third part signified to John's account of the institution of the Eucharist (cf. Jn 6), and pointed to the identity of the Last Supper with the Passover and other elements of the Jewish cult to see the fulfillment of Old Testament prophecies (cf. Is 53; Jer 31:31) or God's promise of salvation (cf. Gen. 3:15; Rev. 21). Finally, it is proved that the Last Supper, the Passion, the Death, and the Resurrection of Jesus are one and the same event, in which every man can participate, thanks to God's love to the end (cf. Jn 13: 1). In the last part of the thesis, the newness of Jesus' Last Supper in the context of the Jewish Passover is rounded off by actualizing the importance of going to St. Mass, describing it as the wedding feast of Christ and the Church that is “already” happening because by eating the flesh and blood man becomes one with Christ, but “not yet”, because death is still present. |
