Abstract This paper traces the theological and biological trajectory of blood atonement from the Edenic Fall to the establishment of the New Covenant. It examines the completion of the Jewish Passover through Christ’s "Fourth Cup" on the cross, validating the ontological reality of the Eucharist. By reviewing Patristic consensus, the historical preservation of the Sacrament by the Catholic and Orthodox Churches, and empirical data such as the 1971 Linoli report on the Miracle of Lanciano, this article argues against modern symbolic dilutions. It concludes with a pastoral mandate for contemporary church leadership to reclaim the literal Invocation (Epiklesis) as a biological and spiritual mechanism for health, spiritual warfare, and the preparation of the glorified body. I am delighted that many global Christian Leaders of Full Gospel Faith such as Prophet Uebert Angel and Joseph Prince have openly supported this position. There are numerous cases of Cancer, Alzheimers, Cardiac issues and Mental problems that have been completely healed.
I. The Fall and the Necessity of the Blood Atonement
The transgression in Eden initiated a catastrophic biological and spiritual contamination of the human template. Whether viewed through the lens of moral rebellion or the injection of an ancient, predatory frequency (Zuhama), the human bloodstream was compromised. Because "the life of the flesh is in the blood" (Leviticus 17:11), this contamination severed humanity's capacity to host the pristine Divine Breath (Neshama).
The Old Testament sacrificial system served as a temporary biological quarantine. The blood of unblemished animals—creatures outside the Edenic contamination—acted as a localized covering for sin. However, this could not overwrite the internal human flaw; it necessitated the arrival of the Second Adam, born of a Virgin, whose pristine, uncompromised blood could serve as the permanent, metaphysical antidote.
II. The Jewish Passover and the Missing Fourth Cup
To understand the ontological reality of the Eucharist, one must examine its institution during the Jewish Passover Seder. The ancient Seder was structured around four specific cups of wine, representing the promises of Exodus 6:6-7:
The Cup of Sanctification
The Cup of Deliverance
The Cup of Blessing (Redemption)
The Cup of Praise (Consummation)
During the Last Supper, Jesus instituted the Eucharist over the Third Cup (the Cup of Blessing), stating, "This is my blood of the covenant" (Matthew 26:27-28).
The liturgy was not concluded in the Upper Room, but on the Cross. When Jesus said, "I thirst," He was offered sour wine on a hyssop branch—the exact branch used to paint the blood of the Passover lamb on the doorposts in Egypt. After consuming this Fourth Cup, Jesus declared, "Tetelestai" ("It is finished" or "It is consummated," John 19:30).
III. The Real Presence: A Covenantal Necessity
Because the Old Covenant was ratified with the literal, biological blood of animals (Exodus 24:8), the New Covenant could not be ratified with a "symbol." A covenant superior in nature requires a sacrifice superior in substance. Therefore, the bread and wine must undergo an ontological shift—a transubstantiation—becoming the literal Body and Blood of Christ. To reduce the elements to mere symbols is to reduce the New Covenant to a metaphor, stripping it of its power to atone and purify.
IV. Patristic Consensus and Historical Preservation
The early Church Fathers were unanimous in their understanding of the Real Presence, recognizing it as the "Medicine of Immortality."
Ignatius of Antioch (c. 107 AD): Warned against those who "confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins" (Letter to the Smyrnaeans, 7).
Justin Martyr (c. 150 AD): Asserted that the consecrated food "is the flesh and blood of that Jesus who was made flesh" (First Apology, 66).
Irenaeus of Lyons (c. 189 AD): Argued that the physical body could only inherit eternal life if it was literally nourished by the Body and Blood of the Lord (Against Heresies, 5:2:2).
The preservation of this unbroken Apostolic tradition owes a profound debt to the Catholic and Orthodox Churches. Through centuries of theological debate, these mainline traditions fiercely guarded the Epiklesis (the invocation of the Holy Spirit) and the reality of the Sacrament, ensuring the "antidote" remained accessible to humanity.
V. Empirical Echoes: The Miracle of Lanciano
The theological reality of the Eucharist has occasionally intersected with empirical science. In the 8th century, in Lanciano, Italy, a Basilian monk doubting the Real Presence witnessed the host turn into physical flesh and the wine into coagulated blood.
In 1971, Dr. Edoardo Linoli, Professor of Anatomy and Pathological Histology at the University of Siena, conducted a rigorous scientific analysis of the relics.
The flesh is authentic human striated myocardial tissue (heart muscle).
The blood is genuine human blood, type AB (notably, the same blood type found on the Shroud of Turin).
The proteins in the blood were normally fractionated, mirroring the percentage profile found in fresh, normal human blood, despite being centuries old with no chemical preservatives.
VI. Modern Dilution and the Pastoral Restoration
Following the Reformation, particularly through the theology of Huldrych Zwingli, various groups fell away from the historical consensus, diluting the Eucharist into a purely intellectual, memorial ritual. This symbolic reduction effectively "disarmed" the Church, disconnecting believers from the bio-spiritual overwrite necessary to combat ancient, predatory spiritual influences.
The Pastoral Mandate: In the modern era, Charismatic and Full Gospel pastors have a historic opportunity to synthesize the power of the Holy Spirit with the ontological reality of the Sacrament. Even outside mainline institutional structures, God honors the correct intention and faith of His shepherds.
Pastors must move beyond the "memorial" view and explicitly invoke the Lord’s blessing (Epiklesis), believing and inviting the Holy Spirit to transform the elements. By validly confecting the Eucharist, the local church administers the literal antidote to the human condition.
VII. Eschatological and Bio-Spiritual Conclusions
When the Eucharist is consumed as the literal Body and Blood, it serves three critical functions for the modern believer:
Sustaining Health: It re-aligns the believer's biological resonance with the pristine template of the Second Adam, purging the cellular and psychological static inherited from the Fall.
Spiritual Warfare: It provides the internal "molecular overwrite" necessary to fight the evil of Satan, neutralizing the ancient limbic drives and rendering the believer a hostile environment to demonic possession.
The Glorified Body: It initiates the process of Theosis (divinization), acting as the seed of immortality that guarantees the future resurrection and the attainment of the glorified body.
References
Hahn, S. (2001). The Fourth Cup: Unveiling the Mystery of the Last Supper and the Cross. Image Catholic Books.
Ignatius of Antioch. Letter to the Smyrnaeans. Translated by Alexander Roberts and James Donaldson.
Irenaeus of Lyons. Adversus Haereses (Against Heresies).
Linoli, E. (1971). Histological, immunological and biochemic studies on the flesh and blood of the eucharistic miracle of Lanciano (8th century).
Quaderni Sclavo di diagnostica clinica e di laboratorio, 7(3), 661-674. Pitre, B. (2015). Jesus and the Jewish Roots of the Eucharist: Unlocking the Secrets of the Last Supper. Image.
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