Every Sunday, Christians around the world (and sometimes even in space) consume small amounts of bread and wine as part of an ancient ritual shared by nearly all denominations1, though the details and theological significance may vary. Catholic, Orthodox, and Anglican churches call this ceremony the Eucharist, from the Greek eucharistia, meaning “thanksgiving”. To Catholic and Orthodox believers, the bread and wine become the actual body and blood of Christ, and consuming them plays a direct role in the believer’s salvation. By contrast, evangelical Protestants (who are likely to use grape juice instead of wine) call the ritual “Communion” and see it as merely a symbolic remembrance of the crucifixion. Anglicans and traditional Protestants fall somewhere in between.
Even in the early years of Christianity, there was diversity in the ritual’s liturgy and symbolism. The traditional conception of the Eucharist as a rite taught by Jesus himself to the disciples, preserved in the New Testament, and transmitted faithfully from generation to generation runs into problems when the evidence is examined closely. In the past, scholarship naively assumed an over-simplified view of the ritual’s origins and the homogeneity of early Christian practices. (König 123) In the twenty-first century, however, the views of scholars have changed remarkably thanks in part to fruitful comparisons with the Greco-Roman practices of the early Christian era. Read More »
“The ring of the King,” said Ransom, “is on Arthur’s finger where he sits in the land of Abhalljin, beyond the seas of Lur in Perelandra. For Arthur did not die; but Our Lord took him to be in the body till the end, with Enoch and Elias and Moses and Melchisedec the King. Melchisedec is he in whose hall the steep-stoned ring sparkles on the forefinger of the Pendragon.” — C.S. Lewis, That Hideous Strength
“He’s like fire and ice and rage. He’s like the night, and the storm in the heart of the sun. He’s ancient and forever. He burns at the centre of time and he can see the turn of the universe.” — Doctor Who, “The Family of Blood”
I still remember my astonishment many years ago, reading Hebrews for the first time and coming across this character named Melchizedek who was apparently an eternal and immortal being, without parents and without beginning or end. This was one of those places in the Bible where the line between religion and fantasy seemed to blur.
When I read Genesis 14 — one of only two places in the Old Testament where the immortal referent of Hebrews is mentioned — I get a sense of a character who doesn’t quite belong to the world around him; an enigmatic priest serving El Elyon, the god whom Abram equates with Yahweh, and who is also king of a city that seems to be Jerusalem but not quite. He always struck me as someone like the Tom Bombadil character of The Lord of the Rings, a powerful but reclusive wizard who disappears from the narrative once the main characters move on. More lately, he reminds me of Doctor Who, a character who seems human but whose influence extends across time and space.
Somehow, this obscure character insinuated himself right into the heart of primitive Christian theology — as well as several parallel trends in Jewish and Gnostic thought, as we shall soon see. Whether an eternal cosmic being or merely a folkloric character, Melchizedek is more important to the development of Jewish messianism and Christianity than many people may realize.Read More »