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broken for many. And how were they not troubled when they heard this? Because He had previously discoursed to them many and great things about this. Therefore He no longer establishes that point, for they had heard sufficiently; but He states the cause of the passion: the removal of sins. And He calls it the blood of the New Testament, that is, of the promise, of the covenant, of the new law. For this He had promised long ago, and this holds together the testament in the New. And just as the Old had sheep and calves, so this has the Master's blood. And from this He shows that He is also about to die; which is why He makes mention of a testament. And He reminds them of the former one; for that one also had been inaugurated with blood. And again He states the cause of His death: *Which is shed for many for the remission of 58.739 sins*; and He says, *Do this in remembrance of me*. Do you see how He leads them out of, and draws them away from, the Jewish customs? For just as you did that, He says, in remembrance of the wonders in Egypt, so also do this in remembrance of me. Was that shed for the salvation of the firstborn? This is for the remission of the sins of the whole world. *For this is my blood,* He says, *which is shed for the remission of sins*. He said this, showing from this at the same time that the passion and the cross are a mystery, and by this again comforting His disciples. And just as Moses says, *This shall be to you an everlasting memorial*; so He too, *In remembrance of me, until I come*. For this reason He also says, *With desire I have desired to eat this Passover*; that is, to deliver to you the new things, and to give a Passover by which I am about to make you spiritual. And He Himself drank of it. For so that upon hearing these things they might not say, "What then? Do we drink blood, and eat flesh?" and be troubled then; (for indeed when He had made His discourses about these things, many were scandalized even at the words themselves); in order, then, that they might not be disturbed then either, He Himself was the first to do this, leading them without disturbance into the communion of the mysteries. For this reason He Himself drank His own blood. What then, must we also do that old one? someone says. By no means. For this is why He said, *Do this*, that He might lead them away from that one. For if this works remission of sins, as indeed it does, that one is henceforth superfluous. Therefore, just as in the case of the Jews, so also here He bound the memorial of the benefit to the mystery, thereby stopping the mouths of heretics. For when they say, "How is it clear that Christ was sacrificed?" along with the other proofs, we silence them from the mysteries. For if Jesus did not die, of what are the rites that are celebrated a symbol? 2. Do you see how much care has been taken that we should always be reminded that He died for us? For since those around Marcion, and Valentinus, and Manichaeus were about to spring up, denying this economy, He continually reminds us of the Passion, even through the mysteries, so that no one should be deceived; at once saving and instructing through that holy table. For this is the chief point of our blessings. This is why Paul also turns this over and over. Then, when He had delivered it, He says, *I will not drink of this fruit of the vine until that day when I drink it new with you in my Father's kingdom*. For since He had discoursed to them about the passion and the cross, He again introduces the word concerning the resurrection, having reminded them in the midst of the kingdom, and so calling His own resurrection. And for what reason did He drink after rising? So that the more dull-witted might not suppose the resurrection to be a phantom. For many considered this a proof of His having risen. Which is why the Apostles also, persuading them about the resurrection, said this: *We who ate and drank with him*. Showing therefore that they will see Him risen in glory, and He will be with them again, and they themselves will bear witness to the events, both by sight and by deeds, He says, *Until I drink it new with you*, you bearing witness. *For you shall see me risen*. And what is *new*? In a new way, that is, in a strange way, not having a 58.740 passible body, but one henceforth immortal and incorruptible, and not needing food. Not therefore on account of

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ὑπὲρ πολλῶν κλώμενον. Καὶ πῶς οὐκ ἐθορυβήθησαν τοῦτο ἀκούσαντες; Ὅτι πολλὰ καὶ μεγάλα περὶ τούτου καὶ ἔμπροσθεν αὐτοῖς ἦν προδιαλεχθείς. ∆ιόπερ ἐκεῖνο μὲν οὐκέτι κατασκευάζει· καὶ γὰρ αὐτάρκως ἦσαν ἀκούσαντες· τὴν δὲ αἰτίαν λέγει τοῦ πάθους, τῶν ἁμαρτημάτων τὴν ἀναίρεσιν. Καὶ αἷμα Καινῆς ∆ιαθήκης καλεῖ, τουτέστι, τῆς ὑποσχέσεως, τῆς ἐπαγγελίας, τοῦ νόμου τοῦ καινοῦ. Τοῦτο γὰρ καὶ ὑπέσχετο πάλαι, καὶ τὴν ∆ιαθήκην τοῦτο συνέχει τὴν ἐν τῇ Καινῇ. Καὶ ὥσπερ ἡ Παλαιὰ πρόβατα καὶ μόσχους εἶχεν, οὕτως αὕτη τὸ αἷμα τὸ ∆εσποτικόν. Κἀντεῦθεν δείκνυσιν, ὅτι καὶ μέλλει τελευτᾷν· διὸ καὶ ∆ιαθήκης μέμνηται· καὶ ἀναμιμνήσκει δὲ τῆς προτέρας· καὶ γὰρ καὶ ἐκείνη δι' αἵματος ἐγκεκαίνιστο. Καὶ πάλιν λέγει τοῦ θανάτου τὴν αἰτίαν· Τὸ ὑπὲρ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν 58.739 ἁμαρτιῶν· καί φησι, Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. Εἶδες πῶς ἐξάγει τῶν Ἰουδαϊκῶν ἐθῶν, καὶ ἀφίστησι; Καθάπερ γὰρ ἐκεῖνο ἐποιεῖτε, φησὶν, εἰς ἀνάμνησιν τῶν ἐν Αἰγύπτῳ θαυμάτων, οὕτω καὶ τοῦτο εἰς ἐμήν. Ἐκεῖνο ἐξεχύθη εἰς σωτηρίαν τῶν πρωτοτόκων; τοῦτο εἰς ἄφεσιν ἁμαρτιῶν τῆς οἰκουμένης ἁπάσης. Τοῦτο γάρ ἐστι τὸ αἷμά μου, φησὶ, τὸ ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. Τοῦτο δὲ ἔλεγε, κἀντεῦθεν δεικνὺς ἅμα ὅτι μυστήριόν ἐστι τὸ πάθος καὶ ὁ σταυρὸς, καὶ διὰ τούτου πάλιν παρακαλῶν τοὺς μαθητάς. Καὶ καθάπερ Μωϋσῆς φησι, Τοῦτο μνημόσυνον ὑμῖν αἰώνιον· οὕτω καὶ αὐτὸς, Εἰς ἐμὴν ἀνάμνησιν, ἕως ἂν παραγένωμαι. ∆ιὰ τοῦτο καὶ, Ἐπιθυμίᾳ ἐπεθύμησα, φησὶ, τὸ πάσχα τοῦτο φαγεῖν· τουτέστι, παραδοῦναι ὑμῖν τὰ καινὰ πράγματα, καὶ πάσχα δοῦναι, καθ' ὃ μέλλω πνευματικοὺς ποιεῖν. Καὶ αὐτὸς ἔπιεν ἐξ αὐτοῦ. Ἵνα γὰρ μὴ ταῦτα ἀκούοντες εἴπωσι, Τί οὖν; αἷμα πίνομεν, καὶ σάρκα ἐσθίομεν; καὶ θορυβηθῶσι τότε· (καὶ γὰρ ὅτε τοὺς περὶ τούτων ἐκίνει λόγους, καὶ πρὸς τὰ ῥήματα αὐτὰ πολλοὶ ἐσκανδαλίζοντο·) ἵν' οὖν μὴ καὶ τότε ταραχθῶσι, πρῶτος αὐτὸς τοῦτο ἐποίησεν, ἐνάγων αὐτοὺς ἀταράχως εἰς τὴν κοινωνίαν τῶν μυστηρίων. ∆ιὰ τοῦτο τὸ ἑαυτοῦ αἷμα αὐτὸς ἔπιεν. Τί οὖν· κἀκεῖνο χρὴ ποιεῖν τὸ παλαιόν; φησίν. Οὐδαμῶς. ∆ιὰ γὰρ τοῦτο εἶπε, Τοῦτο ποιεῖτε, ἵνα ἐκείνου ἀπαγάγῃ. Εἰ γὰρ τοῦτο ἄφεσιν ἁμαρτιῶν ἐργάζεται, ὥσπερ οὖν καὶ ἐργάζεται, περιττὸν ἐκεῖνο λοιπόν. Ὥσπερ οὖν ἐπὶ τῶν Ἰουδαίων, οὕτω καὶ ἐνταῦθα τῆς εὐεργεσίας ἐγκατέδησε τὸ μνημόσυνον τῷ μυστηρίῳ, κἀντεῦθεν ἐμφράττων τῶν αἱρετικῶν τὰ στόματα. Ὅταν γὰρ λέγωσι, Πόθεν δῆλον ὅτι ἐτύθη ὁ Χριστός; μετὰ τῶν ἄλλων καὶ ἀπὸ τῶν μυστηρίων αὐτοὺς ἐπιστομίζομεν. Εἰ γὰρ μὴ ἀπέθανεν ὁ Ἰησοῦς, τίνος σύμβολα τὰ τελούμενα; βʹ. Ὁρᾷς ὅση γέγονε σπουδὴ, ὥστε ἀεὶ ἀναμιμνήσκεσθαι, ὅτι ἀπέθανεν ὑπὲρ ἡμῶν; Ἐπειδὴ γὰρ ἔμελλον οἱ περὶ Μαρκίωνα καὶ Οὐαλεντῖνον καὶ Μανιχαῖον φύεσθαι, ταύτην ἀρνούμενοι τὴν οἰκονομίαν, διηνεκῶς ἀναμιμνήσκει τοῦ πάθους καὶ διὰ τῶν μυστηρίων, ὥστε μηδένα παραλογισθῆναι· ὁμοῦ μὲν σώζων, ὁμοῦ δὲ παιδεύων διὰ τῆς ἱερᾶς τραπέζης ἐκείνης. Καὶ γὰρ τὸ κεφάλαιον τῶν ἀγαθῶν τοῦτο. ∆ιὸ καὶ ὁ Παῦλος τοῦτο ἄνω καὶ κάτω στρέφει. Εἶτα ἐπειδὴ παρέδωκε, φησίν· Οὐ μὴ πίω ἐκ τοῦ γεννήματος τῆς ἀμπέλου ταύτης ἕως τῆς ἡμέρας ἐκείνης, ὅταν αὐτὸ πίνω καινὸν μεθ' ὑμῶν ἐν τῇ βασιλείᾳ τοῦ Πατρός μου. Ἐπειδὴ γὰρ περὶ πάθους αὐτοῖς καὶ σταυροῦ διελέχθη, καὶ τὸν περὶ τῆς ἀναστάσεως πάλιν εἰσάγει λόγον, βασιλείας εἰς μέσον ἀναμνήσας, καὶ τὴν ἀνάστασιν οὕτω τὴν ἑαυτοῦ καλέσας. Καὶ τίνος ἕνεκεν ἀναστὰς ἔπιεν; Ἵνα μὴ νομίσωσιν οἱ παχύτεροι φαντασίαν εἶναι τὴν ἀνάστασιν. Τοῦ γὰρ ἀναστῆναι τοῦτο τεκμήριον ἐτίθεντο οἱ πολλοί. ∆ιὸ καὶ οἱ ἀπόστολοι πείθοντες αὐτοὺς περὶ ἀναστάσεως, τοῦτο ἔλεγον· Οἵτινες συνεφάγομεν καὶ συνεπίομεν αὐτῷ. ∆ηλῶν τοίνυν ὅτι αὐτὸν ὄψονται ἀναστάντα λαμπρῶς, καὶ μετ' αὐτῶν ἔσται πάλιν, καὶ αὐτοὶ μαρτυρήσουσι τοῖς γινομένοις, καὶ δι' ὄψεως καὶ διὰ πραγμάτων, φησίν· Ἕως ἂν αὐτὸ πίω καινὸν μεθ' ὑμῶν, ὑμῶν μαρτυρούντων. Ὑμεῖς γάρ με ὄψεσθε ἀναστάντα. Τί δέ ἐστι, Καινόν; Καινῶς, τουτέστι ξένως, οὐ σῶμα 58.740 παθητὸν ἔχων, ἀλλ' ἀθάνατον λοιπὸν καὶ ἄφθαρτον, καὶ οὐ δεόμενον τροφῆς. Οὐ τοίνυν διὰ