Category: LaVerdiere 1996 - Wittenberg Door Campus Ministry

Eucharist in Early Christianity

3/1/2023

3/1/2023
Scholarly Reflections

LaVerdiere, Eugene. "Conclusion." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 185-194.

Through LaVerdiere's survey of the eucharist from about AD 30-155, he concludes there is plurality of both thought and practice. In different locations and times there are certainly different emphases. However, he thinks it is possible to track a coherent history (LaVerdiere 1996, 185). The New Testament record was known, and developed from the ritual practices of one source. For this reason, LaVerdiere sees the differences as "complementarity" rather than "diversity" (LaVerdiere 1996, 186). The traditions reflected in the New Testament influenced later and more distant communities.

The celebration of eucharist was universal, never being separated from the local church and always being associated with Jesus' appearance as the crucified and resurrected one (LaVerdiere 1996, 187). He was seen as present for his people. The church didn't exist apart from the eucharist, along with a few other elements.

Through baptism and eucharist, people are seen as entering into and continuing in the unity given by Christ. This is the context for resolving conflicts and doctrinal differences (LaVerdiere 1996, 188).

LaVerdiere further emphasizes the Christology involved in the eucharst. Jesus was specifically recognized as the one present in the meal (LaVerdiere 1996, 189-190). Apart form the Didache, all the witnesses clearly recognized the memory of Jesus' death and resurrection.

We also find complementary elements in the liturgical elements, including formulaic statements, theological concepts, and the overall shape of the ritual (LaVerdiere 1996, 191).

Eucharist in Justin Martyr

2/28/2023

2/28/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Eleven: The Food Called Eucharist: The Eucharist in the Writings of St. Justin." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 167-184.

In LaVerdiere's conception, Christianity first developed an overall philosophy which interacted with the broader society at the time of Justin Martyr. Prior to that time, he sees the developments as primarily involving internal matters (LaVerdiere 1996, 167). At the time of Justin, among other things, the eucharist was described, explained, and defended to the external world (LaVerdiere 1996, 168).

Justin, born between 100 and 110, from Flavia Neapolis in Samaria, was trained in philosophy, becoming a confirmed Platonist before he converted to Christianity about 130 (LaVerdiere 1996, 168-169). He was in Rome by 150, teaching Christian philosophy using Platonic categories. His extant works are two Apoloties and the Dialogue with Trypho, all produced from 151-161 (LaVerdiere 1996, 170). His views on the eucharist are found in his First Apoloty and the Dialogue.

In Justin's First Apology chapters 65-67, he explains the eucharist. After the eucharist, associated with baptism, it is celebrated on the frist day of the week, the "Day of the Sun" (ch. 67) (LaVerdiere 1996, 172). In the assembly, the bread and cup are present, and the leader, referred to as "president" by Justin, makes prayers of thanksgiving, Trinitarian in nature, received by the congregation with the word "amen" (LaVerdiere 1996, 174). Those present then receive the bread and wine, and it is then taken to those who could not be present (LaVerdiere 1996, 175). Justin describes the washing of baptism as the food of the eucharist in terms of water, bread, and wine, which are specially powerful and significant. While Justin does not repeat the institution narrative in full, there are enough elements it seems fair to suggest he is giving a paraphrase of the more extensive liturgy in use (LaVerdiere 1996, 177). Justin's presentation clearly distinguishes the Christian eucharist from the Mithraic rituals including bread and a cup of water (LaVerdiere 1996, 178). He emphasizes the differences in detail. Justin further explains that the regular eucharist takes place on Sunday as the day on which God created the world and the day of resurrection (LaVerdiere 1996, 179).

Justin's Dialogue with Trypho, written after the Apologies tells of a two day discussion from some years earlier, about 132-135. It is presented as a literary dialogue in the style of Plato (LaVerdiere 1996, 179). There are four references to the eucharist (ch. 10, 41, 70, and 117). Justin rejects the idea of a Christian assembly which is disordered, as some would suggest (LaVerdiere 1996, 180). He describes Jesus as the Christ, eternal Son of God, made man, suffering, dying, and rising from the dead, ascending into heaven to rule over humans (LaVerdiere 1996, 181). Christ suffers as the Lamb of God. A different offering, that of fine flour, symbolizes the bread in the Eucharist. Justin recognizes the eucharist as Jesus' body and blood, and affirms that the rite is sacrificial in some way (LaVerdiere 1996, 182). Christians are the beneficiaries of all that Christ does in the eucharist.

Eucharist in Ignatius

2/27/2023

2/27/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Ten: One Flesh, One Cup, One Altar: The Eucharist in the Letters of Ignatius of Antioch." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 148-166.

In Ignatius of Antioch LaVerdiere sees a description of the eucharist in a gentile setting, as Ignatius was "clearly of Gentile background" (LaVerdiere 1996, 149). We know very little about his life other than the fact that he died as a martyr between 110 and 115.

LaVerdiere finds in the seven letters of Ignatius a commitment to the centrality of the eucharist, holding the church together with the presence of Christ (LaVerdiere 1996, 149).

After noting the addressees of the letters, six to churches and one to Polycarp, bishop of Smyrna, LaVerdiere describes the likely sequence of composition of the letters, and their outlines, which are very similar to one another (LaVerdiere 1996, 150-151).

Ignatius references Pauline thought extensively, and also shows a great familiarity with Matthew and John. LaVerdiere notes that Ignatius does not distinghish between written and oral sources as he relates the message of the gospel (LaVerdiere 1996, 151).

LaVerdiere finds that "Ignatius refers to the Eucharist in every one of his letters except the letter to Polycarp" (LaVerdiere 1996, 152). Eucharistic imagery is focused on the Church coming together, on the altar, and the implications for spirituality and martyrdom. LaVerdiere visits the letters in turn, as they have slightly different emphases.

Ignatius recognized the eucharist as the sign of living as a Christian, celebrated on the Lord's Day, rather than the Jewish Sabbath (LaVerdiere 1996, 154). He saw it as part of Christian nourishment, received along with true doctrine. This all centers around God's altar, governed by God's authoritative teachers, the bishops, presbyters, and deacons (LaVerdiere 1996, 155). The food taken is not only doctrinal in nature, Ignatius sees Christ's flesh and blood as the imperishable food and drink, and related to not only Christ's sacrifice, but also, somehow, to Ignatius' impending death (LaVerdiere 1996, 156). Ignatius, in writing to the Ephesians, refers to "the altar" and "the place of Sacrifice" (V.2) in speaking of the Eucharist (LaVerdiere 1996, 157). This reference makes the gathering of the whole church for the eucharist that which is the expected means to receive nourishment. The assembly is of great importance (LaVerdiere 1996, 158). He considers the activity of breaking the bread to be "medicine of immortality…an antidote against death" (XX.2) (LaVerdiere 1996, 159). Ignatius distinguishes between the resurrected Christ being present in body (σῶμα) and flesh (σάρξ). In his letter to Smyrna he states that it is the fleshly presence of the resurrected Lord which is eaten and associates eucharist and the incarnation (LaVerdiere 1996, 162). Eucharistic nourishment, then, takes place in the context of the assembled church, is administered by those appointed by God, and involves a fleshly presence of Christ, eaten as eternal nourishment (LaVerdiere 1996, 163).

Eucharist in Didache

2/24/2023

2/24/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Nine: On the Lord's Day: The Eucharist in the Didache." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 112-147.

LaVerdiere asserts that the Didache underwent a process of collecting, collating, and redacting statements amounting to about fifty years, resulting in the form of it which we now have (LaVerdiere 1996, 128). The eucharist appears in chapters 9-10 and 14, along with a reference to "the Lord's Day." Because of its early representation of Christianity outside of the canonical tradition, the Didache is a valuable witness.

Of interest to LaVerdiere is the fact that the eucharistic prayers in the Didache "were not integrated into the New Testament while so many other traditions were" (LaVerdiere 1996, 129). Traditions, however, exist only within a community. For this reason, it is important to identify the community and its relationship with other communities such as those which are related to the canonical writings. LaVerdiere asserts that, while the community surrounding Matthew's Gospel was open to change, the Didache community was not (LaVerdiere 1996, 130-131). Traditions were held and were not to be altered.

LaVerdiere reviews the traditional scholarly view of development of the Didache in several redactional layers (LaVerdiere 1996, 132ff). The various sections are considered earlier or later based on how explicitly they discuss Christology. LaVerdiere thinks the ideas brought in at the different stages were not new. Their incorporation was intended to deal with particular problems the community had at the time (LaVerdiere 1996, 138).

The eucharistic prayers, like other parts of the Didache, incorporate traditional materials (LaVerdiere 1996, 139). They surround a meal, which would have already been a meaningful context within a Jewish or early Christian community. LaVerdiere considers that the prayers from Didache 9-10 come from the early development of the community (LaVerdiere 1996, 139). These prayers fit into Jewish patterns, particularly a Kiddush and an Amidah (LaVerdiere 1996, 140). The prayers are simple and straightforward. In the second stage of the development of the community, still referring to chapters 9-10, LaVerdiere considers there to be some minimal insertion of Christological elements (LaVerdiere 1996, 141). Finally, LaVerdiere sees the material about true and false apostles and prophets, including what they do in the eucharist on the Lord's Day as development in the third stage (LaVerdiere 1996, 143). Though LaVerdiere is not convinced that this passage describes a eucharist as celebrated today, he does take the event to be, in the minds of the community, a eucharist, but that it was not understood in terms of the passion and resurrection of Christ, so was not "a real Eucharist" (LaVerdiere 1996, 145).

Eucharist in John

2/23/2023

2/23/23
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Eight: Bread from Heaven: The Eucharist in John's Gospel." Seven: The breaking of the Bread: The Eucharist in the Acts of the Apostles."The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 96-111.

LaVerdiere understands John's Gospel to be based on traditions gathered and collated from sometime in the 50s until its composition in the late 90s. He therefore takes the material to reflect changes that occurred in that early community (LaVerdiere 1996, 112). Jesus is presented as the bread of life who came from heaven. This is unique among the Gospel accounts (LaVerdiere 1996, 113). The symbolic and sacramental images are unmistakable. Amid the symbols, Jesus is active, engaging in symbolic words and actions.

LaVerdiere takes the eucharist as generally being among the presuppositions made by John. His focus is more on its significance than on its existence (LaVerdiere 1996, 114). The images of blood, water, bread, and wine therefore serve as indicators of an underlying eucharistic significance. The more clear passages in John are in John 6, John 13, and John 21, where Jesus feeeds and teaches a multitude, his disciples, and specifically Peter, James, and John (LaVerdiere 1996, 115).

LaVerdiere takes John, as with Paul, the Synoptics, and Acts, to be a response to "concrete situations" here, in the Johannine community (LaVerdiere 1996, 116). However, he takes John to have developed and to reflect multiple levels of change over time (LaVerdiere 1996, 117). He discusses a number of discourses, after the Last supper, which he takes to be farewell discourses but which speak to different challenges within the life of Christians. Yet, there is a constant and enduring emphasis on Jesus, the Word of God who became flesh and who satisfies our needs (LaVerdiere 1996, 118).

LaVerdiere describes John's eucharistic theme by discussing John 6 in some detail (LaVerdiere 1996, 119ff). Christ feeds a large crowd in a miraculous act. He identifies himself as the one who gives bread, and thus life, to the people. It strikes LaVerdiere as odd that Jesus distributes the bread, but that John does not mention his breaking the bread. However, the bread is borken into fragments by the time it is cleaned up (LaVerdiere 1996, 120). Though we are not told the significance of the difference, it was told this way consciously. The apparent interruption in the narrative by Jesus' walking on water serves to describe Jesus' sovereign power. The teaching, resumed the next day, is of Jesus as the bread of life (LaVerdiere 1996, 123). He effectively emphasizes that he is the only eternal nourishment, and is essential to his disciples.

Eucharist in Acts

2/22/2023

2/22/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Seven: The Breaking of the Bread: The Eucharist in the Acts of the Apostles."The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 96-111.

LaVerdiere considers Luke and Acts to be a unified work in two volumes, composed with an expectation that the volumes would be read together in such a way that they would be seen as interdependent (LaVerdiere 1996, 97). Luke's writing style shows him to be an historian, steeped in culture and other events, particularly of the earlier Christian period.

While Luke's Gospel account portrays the origin of eucharist, the account of Acts tracks the development of eucharist (LaVerdiere 1996, 98). This is done, however, not through narratives of meals, but "through summaries of life in the primitive community, community assemblies, apostolic discourses, missionary experiences, and community decisions affecting the Church as it grew and became more diversified" (LaVerdiere 1996, 98).

LaVerdiere sees this eucharistic theme in Acts signalled by the mention of Jesus eating with the disciples before his ascension, then continued as the Christians continue in communal life, including breaking bread (LaVerdiere 1996, 99). These activities, like eating food, are related to sustaining life and growing. breaking bread, i.e., dining, is closely related to the ongoing theme of inclusion of both Jews and Gentiles in the body of Christ (LaVerdiere 1996, 100). The use of meals with Jesus and his disciples, then the actions of the community together serve to depict a growth of relationship which oculd withstand various trials.

LaVerdiere tracks some of the trials which arose in early Christian circles, particularly as the Church spread from being essentially Jewish to including more Gentile believers (LaVerdiere 1996, 105). The growth involved language and cultural diversity, which provoked some level of conflict, evidenced in Acts 6:1-7. By resolving the dispute over distributing food, the apostles were free to devote themselves to prayer, their primary work (LaVerdiere 1996, 106).

The next wave of growth, from Antioch to the Aegean world, was a matter of purposeful missionary work. This involved a good deal of cooperation among different leaders and groups (LaVerdiere 1996, 107).

As we approach the end of Acts, LaVerdiere notes a journey o Paul to Rome by way of Jerusalem. He considers this as a parallel to Jesus' journey to the passion and resurrection by way of Jerusalem. In these moves, salvation is brought to the world community, pictured by the Roman Empire (LaVerdiere 1996, 108). The eucharistic image is especially present in Paul's journey when, as there is an impending shipwreck, they pray, break bread, and then survive the loss of the ship.

Eucharist in Luke

2/21/2023

2/21/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Six: Dining in the Kingdom of God: The Eucharist in Luke's Gospel." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 79-95.

LaVerdiere evaluates eucharistic themes in Luke's Gospel, which he assigns the relatively late time of about 85 A.D., similar to his estimate of the composition of Matthew (LaVerdiere 1996, 79). The account in Luke is intended to speak to a Gentile audience, unlike the account in Matthew.

LaVerdiere distinguishes between the Last Supper, as a formal communal meal, and the Eucharist, also a formal meal (LaVerdiere 1996, 79). While in the Last Supper Jesus acts as the host and nourishes his guests, in the eucharist, LaVerdiere says, "Jesus is present among us as a participant, but also as nourishment, sharing his person with us and inviting us to do the same" (LaVerdiere 1996, 80). The two meals, in LaVerdiere's view, were conflated by the New Testament authors, a phenomenon made apparent to him through the fact that when the authors of the Gospels tell about the Last Supper, they include a form of the institution narrative. LaVerdiere sees much more discontinuity between the meals than this reader does.

Luke's presentation of eucharistic elements reflects his "interest in history, in liturgical tradition, in the discourses of Jesus, and in the meaning of meals" (LaVerdiere 1996, 81) Luke's presentation is, in some elements, spread across the Gospel and Acts. For instance, there is only one miraculous feeding of a multitude in the Gospel, set in Galilee (LaVerdiere 1996, 82). In Acts, there are instances of breaking bread in Gentile contexts.

Luke's Gospel records ten meals of Jesus, as well as parables and other statements closely related to food (LaVerdiere 1996, 83). Each instance shows an aspect of Christian lfie and ministry.

LaVerdiere briefly describes the different Christian communities which he thinks led to the development of the different canonical Gospels. In the Lukan community he describes a setting in which the Gospel was proving to reach universally. This would spur them "to position themselves in relation to the entire world" (LaVerdiere 1996, 85). He describes challenges based on success as well as leaders who needed to be reminded to care for the poor.

LaVerdiere discusses the different meals with Jesus in Luke in order, showing in each one a different focus on a needed element within the Lukan community as he has envisioned it (LaVerdiere 1996, 86ff).

The Last Supper meal is presented in Luke as a Passover meal, but here the first Christian Passover (LaVerdiere 1996, 89). LaVerdiere presents a chart of the parallels between Mark, Luke, and 1 Corinthians, before describing the way Luke particularly points not only to a fellowshp meal, but to the Passover and its significance in redemption (LaVerdiere 1996, 89ff).

LaVerdiere further takes the meals with Jesus after the resurrection in Luke to have eucharistic significance. In both instances, Jesus blesses the people in light of his finished work as he breaks the bread for the people who are facing discouragement (LaVerdiere 1996, 92). The breaking of bread became the way Jesus' people entered into his passion and resurrection.

Eucharist in Matthew

2/20/2023

2/20/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Five: For the Forgiveness of Sins: The Eucharist in Matthew's Gospel." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 65-78.

LaVerdiere dates the composition of Matthew at about 85 A.D., and considers Mark to be a strong influence on it (LaVerdiere 1996, 65). An emphasis on forgiveness of sins, one of the historic hallmarks of Christianity, is closely related to the eucharist in Matthew's Gospel. LaVerdiere considers the forgiveness of sins to be central to Matthew's Gospel, not only in the account of the Last Supper, but in other places as well, such as the Sermon on the Mount and the Lord's Prayer, and in Matthew 18 which speaks of reconciliation (LaVerdiere 1996, 66).

At first glance, LaVerdiere finds Matthew's view of the eucharist to be similar to Mark's (LaVerdiere 1996, 68). The diferences are normally related to the mix in the community of those from a Jewish and those from a Gentile background. LaVerdiere sees this as a growing challenge after the destruction of the Temple in 70 A.D. At that time, it became more important to many that they maitain a distinctive Jewish identity (LaVerdiere 1996, 69).

The miraculous feeding of thousands in Matthew suggests the eucharist. While in Mark the events are placed in close relation to the mission of the disciples, in Matthew they are more closely related to the life of the community as a whole (LaVerdiere 1996, 70). Jesus is seen as the one who provides bread for his assembled people. Breaking of bread is also associated with healing the sick, a show of present forgiveness, in Matthew (LaVerdiere 1996, 71).

LaVerdiere observes that in Matthew's telling of the feeding of thousands, distribution of fish is absent. He takes this to indicate reference to a symbolic meal rather than a full meal, which would likely include bread and fish (LaVerdiere 1996, 72). This suggests to him a later date, by which time the meal and the eucharistic ritual were separated.

In the Last Supper narrative, LaVerdiere notes that Jesus is not only more explicit about the disicples taking the bread so as to eat it, but also that Jesus particularly sas the cup is for forgiveness (LaVerdiere 1996, 75). Forgiveness remains central to Matthew's message, and this is a eucharistic theme.

Eucharist in Mark

2/17/2023

2/17/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Four: In the Following of Christ: The Eucharist in Mark's Gospel." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 46-64.

LaVerdiere points out that the canonical Gospel accounts were written later than some of the New Testament epistles, and that they were retellings of material which was already traditional (LaVerdiere 1996, 47). LaVerdiere sees Mark's Gospel as focused on baptism and eucharist, with the imagery running throughout the narrative. This emphasis would have been natural to the evangelists, as after the resurrection Jesus appeared to and ate with his disciples. They would have naturally taken the eating as significant of Jesus' presence in the resurrection.

The eucharistic narrative, as was passed to and by the apostle Paul, was part of the practice as a matter of liturgy, before the time of composition of the Gospels (LaVerdiere 1996, 47-48). LaVerdiere asserts that, although the liturgical words had been present, Mark was the first person ever to write the account of the Last Supper. He takes this to be in the period of 66-73, during the first Jewish revolt against Rome (LaVerdiere 1996, 48). In a time of distress such as that, the Christians needed the hope of Jesus in powerful ways. Therefore, Mark focused on "the beginning" of the Gospel, rather than the end of days. The Gospel was intended to bring new hope (LaVerdiere 1996, 49).

Though the high point of eucharist in Mark is at the Last Supper in chapter 14, LaVerdiere sees the bulk of the body of the Gospel as emphasizing eucharistic themes (LaVerdiere 1996, 51). Since the liturgy was already known to Christians, those who read the Gospel account would be able to see the themes, such as breaking bread, bread in a desert, and the like. The first eight chapters of Mark focus on a mission which is universal in its scope. It is about gathering all nations together in Christ, and it does it frequently through breaking bread and feeding crowds (LaVerdiere 1996, 52). LaVerdiere explains at some length how details in the narrative point both to Old Testament examples of God's provision for all nations and also to elements of eucharistic liturgy (LaVerdiere 1996, 54ff).

After chapter 8, LaVerdiere sees Mark pursuing the importance of the cup and the theme of drinking (LaVerdiere 1996, 58ff). Again, he sees and examines points where a cup, wine, or drinking point to God's redemption and specific elements of eucharistic liturgy.

A Proclamation of Death

2/16/2023

2/16/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Three: Proclaiming the Death of the Lord: The Eucharist in the Letters of Paul." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 29-45.

The eucharist, as it is described in 1 Corinthians 11:23-25, is a tradition which is to be done in remembrance of Christ, hence we repeat the tradition to this day (LaVerdiere 1996, 29). LaVerdiere observes that the traditional practices can be distinguished from one another and traced to origins. He sees the descriptions from 1 Corinthians 11 and Luke 22 coming from traditions in Antioch, while Mark 14 and Matthew 26 came from Palestine. We observe that in LaVerdiere's view the biblical accounts came from external, previously established traditions (LaVerdiere 1996, 30).

As LaVerdiere interprets it, in Corinth, the ritual included a declaration at the time of a full meal that the bread was the body of Jesus, then a later celebration over a cup, after people had eaten (LaVerdiere 1996, 31). An important element of all this was the passing on of the ritual tradition. This would easily explain the adoption of a particular wording, which came from the Lord. The liturgy would then come to be written down, among other places, in Paul's 1st letter to the Corinthians (LaVerdiere 1996, 32). The surrounding context in 1 Corinthians suggests various areas of life which needed to be seen in light of the eucharistic fellowship. The meal was significant of a changed life (LaVerdiere 1996, 33). The rite was part of the way a distinctive Christian life was played out.

LaVerdiere considers the larger pagan society and its customs to be one of the substantial factors that the Corinthian Christians needed to bear in mind (LaVerdiere 1996, 34). The evidence he cites of this is the question raised of eating meat offered to idols. LaVerdiere rightly recognizes the underlying issue as that of not tempting orburdening anyone's conscience, a matter he also sees as easier to say than to do (LaVerdiere 1996, 36-37).

Another issue of distinction in 1 Corinthians was that of head coverings for women and long hair for men. LaVerdiere observes that women praying or engaged in prophecy was not a controversy (LaVerdiere 1996, 37). The issue apparently had more to do with engaging in what was recognized as masculine or feminine behavior. The overall situation is related to eucharist in that the eucharist asserts a radical unity but does not negate differences in roles (LaVerdiere 1996, 38). Ideally, rich and poor, slave and free, Jew and Gentile would eat and drink together. This was apparently not the case in some instances, as evidenced by 1 Corinthians 11:21 (LaVerdiere 1996, 41). Paul's call, then, was that they hold to the pattern of what Jesus did, in the supper and by his death and resurrection (LaVerdiere 1996, 42).

The Narrative at The Meal

2/15/2023

2/15/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Two: Telling What Happened: The Genesis of a Liturgical Narrative." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 12-28.

LaVerdiere evaluates eucharist as a "liturgical narrative." In this part of the liturgy, we tell the story of what Jesus said and did on the night he was betrayed (LaVerdiere 1996, 12). In the use of a particular narrative, we treat the eucharist differently from other Christian practices. There is no expected narrative to accompany baptism, for instance (LaVerdiere 1996, 13.

It isn't clear when the Christians began retelling the institution at the eucharist. LaVerdiere says it was not immediate, though he gives no evidence. However, by the time Paul wrote 1 Corinthians 11:23-25, they did so, and had done it long enough to pass it on to Paul (LaVerdiere 1996, 14). It seems then that over time, the institution narrative was surrounded by other prayers. LaVerdiere observes in his Roman tradition the prayers are in the second person but the institution, in the middle, is third person (LaVerdiere 1996, 16).

Liturgy differs from literature in that there is less desire to create artistic cohesion and more desire to remember and consider something. This is what happens in the eucharist and its prayers. LaVerdiere sees the remembering as a route to thanksgiving. What remains an issue to him is why the eucharist specifically remember the institution in the same way each time (LaVerdiere 1996, 17).

To explore the liturgical use of the re-telling of the institution, LaVerdiere distinguishes between a literary and a liturgical narrative. The liturgy is expected by all to be accompanied by prayer, as well as to draw attention to elements of the Christian life which should not be passed over (LaVerdiere 1996, 20). The liturgical purpose of the narrative is intended to recall Jesus' betrayal, his passion and resurrection, and its purpose, that of bringing life (LaVerdiere 1996, 21-22).

LaVerdiere distringuishes between the historic Last Supper of Jesus with his disciples and what we know as the Lord's Supper, the eucharist. In his opinion, early Christian tradition (re)created the Last Supper accounts with their eucharistic practice in mind (LaVerdiere 1996, 23). He therefore narrates the Lord's Supper as an action in liturgical context (LaVerdiere 1996, 23-24). The LaVerdiere continues by evaluating the Last Supper as a construction of early Christians based on early fellowship meals. LaVerdiere has no explanation for why the Last Supper narrative owuld be considered part of the liturgical setting for the eucharist (LaVerdiere 1996, 25).

Breaking Bread Together

2/14/2023

2/14/23
Scholarly Reflections

LaVerdiere, Eugene. "Chapter One: Before Ever There Was a Name: Our Daily Bread." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 1-11.

LaVerdiere observes that in the institution narratives of the New Testament we have an apparent point of origin for the Eucharist, and that the first clear point of arrival is in the Eucharistic traditions of Antioch (LaVerdiere 1996, 1). Filling the gap between the two is a challenge to our understanding. The blessings in Didache 9 may help in our discernment. It is significant to him that the term "eucharist" is used there and seems to refer to the meal (LaVerdiere 1996, 2). In the Corinthian community it was known as "the Lord's Supper" by the early fifties. LaVerdiere suggests that before it was known by that name, it may have been referred to in the term translated from the Lord's Prayer as "daily bread," "epiousios," which doesn't really translate to "daily" very well (LaVerdiere 1996, 3).

In the Eucharist, LaVerdiere observes, we recognize that Jesus gave his life into death, so we could all live. It is inseparable from Jesus' death and resurrection (LaVerdiere 1996, 3). Central to the idea of the resurrection is Jesus' appearing to His disciples. LaVerdiere observes the idea as expressed in the New Testament and passed along before the composition of the New Testament is that Jesus causes himself to be seen (ophthe) (LaVerdiere 1996, 4). In the eucharistic meal, Jesus also causes himself to be seen. Eucharist is inextricable from resurrection.

In Jesus' resurrection appearances, eating bread was a typical occurence. LaVerdiere notes that "breaking bread" could easily be recognized as the normal term for eating, and that bread was the basic food of the culture (LaVerdiere 1996, 6). The breaking of bread in the earliest Christian community would no doubt evoke memories of the meal Jesus and his disciples shared on the night he was betrayed.

Because of the communal nature of eating within the culture, it would be very unusual for someone to eat alone. People break bread together. Hence, the concept of breaking bread is not merely that of receiving nourishment but of sharing in a sort of community (LaVerdiere 1996, 7). LaVerdiere sees this as easily applied within the Christian community to the particular meal in which Jesus causes himself to be seen. For this reason, when there is reference to "epiousios" bread, it can well be seen as a coinage referring to the particular breaking of bread which came to be known as the eucharist (LaVerdiere 1996, 8-9). The word does not appear in secular Greek literature. It is only used in regard to the Lord's Prayer. The term "daily" comes from a Latin transation, "quotidianus," which does mean "daily" (LaVerdiere 1996, 9). LaVerdiere takes it to refer tirectly to the Eucharistic meal, not to any other usage (LaVerdiere 1996, 10).