1 Corinthians 11: 23 26 Institution Of Eucharist

Target year level: Year Six

Scripture text

Introduction

In the Christian Scriptures, there are thirteen letters that are attributed to Paul, but only seven are considered undisputed. 1 Corinthians is one of these. The letter was written while Paul was staying at Ephesus in about 54 CE. It was addressed to the Church in Corinth, as part of an ongoing conversation with the community. There were several letters in the dialogue, but only two remain. Paul wrote the first letter in response to two events: the Corinthian Christians sent a written message asking for advice (1 Cor 7:1), and Paul heard some gossip about divisions in the community (1 Cor 1:12). We don’t have access to the message or the gossip, so reading 1 Corinthians is like listening to a one-sided conversation in which Paul’s side of the story is all we hear. Consequently, the contemporary reader needs to be aware that there are gaps in what we can know about the context.

In 1 Corinthians, Paul addresses the real-life implications of living the gospel. He explains how Christians can be faithful to their calling when their values are at odds with the surrounding Hellenistic culture and when the diversity in the community causes differences of opinion. Unity in Christ and loving concern for their fellow Christians are the core ideas here.

The letter addresses a range of issues such as: sexual ethics, marriage relationships and divorce; the orderly practice of worship; the nature of knowledge, wisdom and spiritual gifts; and the sanctity of the human body. The centrality of Christ’s Resurrection to Christian faith is also a major theme.

For feminist biblical scholars and others, Paul’s attitudes towards women, which are evident in this letter, are worthy of critical scrutiny. Some scholars suggest that they say more about Paul’s editors than they say about Paul himself.

World Behind the Text

Paul founded a Christian community in the port city of Corinth (Acts 18: 1-17), probably in the early 50s CE. At the time of 1 Corinthians, there were about fifty members, both Jews and gentiles, meeting in one house church. The community was diverse, both socially and racially, which may have caused the power struggles and differences of opinion that threatened the unity of the infant church.

At this time, Corinth was one of the most important cities of Greece, being the provincial capital of the Roman province of Achaia. Corinth was situated at the crossroads of major travel and trade routes between East and West.

Because of its geographical position, Corinth was a melting pot for diverse cultural influences and religious practices. Miracles, healings, prophecies and visions were commonplace among the many cults practiced in the city. So, it is easy to understand why the Christians in Corinth were sometimes confused about the spiritual practices and values of their new faith and also why Paul needed to reinforce his initial teaching with ongoing formation through his letters.

In this text, Paul reminds the Corinthians about the nature of the Lord’s Supper, in order to teach them about orderly and authentic ways in which to celebrate the sacred meal. The Lord’s Supper was an early form of what is known today as Eucharist. The early Christians celebrated the sacred meal in the context of a weekly shared community dinner in a private home.

World of the Text

Paul begins his lesson on the Lord’s Supper by identifying his authority to teach on this subject: the source of his wisdom is the risen Christ. Then he outlines the ritual process. Since he was not present at the Last Supper - when Jesus instituted the Eucharist - Paul’s knowledge came from sharing the Lord’s Supper with his fellow Christians rather than from first-hand experience. So, the words of institution that Paul recites are probably the actual words that the earliest Christians used in their liturgical practice.

Three main ideas are drawn together here:

‘thanksgiving’ (eucharistesas in Greek);

‘remembrance’ (anamnesis in Greek); and

‘covenant’ (diatheke in Greek).

The Lord’s Supper is a thanksgiving for the saving death of Christ. At the same time, Jesus and his death are remembered. This re-member-ing is not just reflecting back on historical persons or events, but making them present: drawing them into, and making them real, in the present moment. Of course, it is the risen Christ who is remembered, not a long dead hero (15:1-22).

The reference to ‘the new covenant’ makes it clear that a relationship of mutual privilege and responsibility between God and believers is fundamental to this sacramental experience. Those who eat and drink the Lord’s Supper embody the saving action of Christ: they make present and proclaim the good news. This access to intimate relationship with God, through Jesus, is both a privilege and a responsibility.

World in Front of the Text

Paul’s description of the Lord’s Supper in 1 Corinthians is the earliest record we have of the Christian celebration of Eucharist. Further, it was written years before the gospel accounts of the Last Supper. Nonetheless, the words of institution in this ancient passage have been at the heart of Eucharistic liturgies ever since.

Paul makes it clear that the key to the experience of Eucharist is participation. Through sharing of the sacred meal, believers engage in a reciprocal relationship with God and each other: believers remember and give thanks for the sacrifice that God made for humanity in Jesus, and believers return the favour by reaching out to others with the good news that God’s saving work and loving concern are still active in the world until the end of time.