[23] ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν [24] Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν: τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων [25] Τοῦτο τὸ ποτήριον ἡ καινὴ “διαθήκη” ἐστὶν ἐν “τῷ” ἐμῷ “αἵματι:” τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. [26] ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. [27] ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου.
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- Culture Essay
How did the Corinthian Christians celebrate this meal? In Paul’s description, there appears to be three stages: a bread rite, a full meal, and a cup rite. Both the bread rite and the cup rite are followed by an injunction to do this in memory of me (τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν). And the prepositional phrase μετὰ τὸ δειπνῆσαι “after dining,” suggests that the cup rite occured after a meal of ordinary food. Paul’s critical remarks in 22 and 34 seem to have caused later Christian communities to celebrate the bread and cup rite as a unit separate from the meal. The Didache (9.1, 5) is the first text to give the name eucharistia for the rite of breaking the bread and drinking the cup while Ignatius (Smyrn. 8.2) named the meal an agape, “love feast.”
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