Last Supper Lord s Supper Looking Again at New Testament Texts A Study Guide by Keith Watkins g Session One / Introduction The defining element in Christian worship is the coming together around a table spread with bread and wine or grape juice. This practice began in the earliest days of the church s life, quickly developed into its primary act of worship, and then became part of the church s life wherever Christians went with their story of good news in Jesus Christ. This defining act of worship has developed many variations in how it is conducted. Its meaning has been explained in many ways, from simple testimonies of faith to complex theological expositions. In every generation, as Christians review their understanding of worship, part of the process is to read and think about the apostolic writings that support the faith and life of the church. Beginning with the Bible All Christians, from early times until now, and around the entire world, possess this collection of writings and consider them to be important. They give us information about the church s life and ideas during the first half century of its life, a period important in setting the trajectory for the future development of worship and Christian theology. Biblical texts offer theological interpretations of the early church s definitive act of worship, and these interpretations have influenced later understanding and practice in churches around the world. Keith Watkins writes on history, theology, and bicycling. He lives in Vancouver, Washington, just north of the Columbia River from Portland, Oregon. hkwatkins@mac.com Copyright 2010 Keith Watkins
2 Last Supper Lord s Supper Because the accounts are multi-layered, requiring careful study, they can give us new insights whenever we approach the Bible with new questions. What we know with reasonable confidence about Christian worship during the period described by the New Testament Table-centered worship emerged in a religious and cultural context in which meals were important modes of relationship, on the horizontal axis with other people and on the vertical axis with God. Jesus meals, on ordinary occasions and on religious occasions, were important enough to be featured in the memory documents that emerged during the church s first and formative half century. Ceremonies with bread and wine, rooted in earlier Jewish religious history, combined with full meals, were distinguishing characteristics of early Christian worship. Even when the meals disappeared, ceremonies and prayers with bread and wine continued. The New Testament contains a cluster of interconnected ideas and fragments of texts about worship that inspire, stimulate, puzzle, and critique Christian practice at every time. Even in the New Testament period, ideas and practices were in flux. One constant was the use of ceremonies and prayers with bread and wine to mediate the gospel of God s grace freely given through Jesus Christ. Bringing our own issues to the study of the Bible Every generation brings its own issues to the study of the New Testament texts issues rooted in the generation s life experiences, cultural conditions, intellectual processes, and technical scholarship. The history of Christian worship provides a record of successive efforts to engage the first Christians in a discussion about the Christian approach to living with God, the world, and one another. To some degree, all of these previous conversations hover in the background and complicate the process of reengaging the first Christians about the vision of life and the gospel of grace. Discussion Points 1) What are some of your early and/or memorable experiences of the Lord s Supper? 2) What aspects of the Lord s Supper enhance your spiritual life? 3) What aspects of the Lord s Supper are problematic to you?
Last Supper Lord s Supper 3 4) What questions do you have about the meaning of the Lord s Supper? What suggestions do you have for revising the way that this service is conducted? Personal note (1):
4 Last Supper Lord s Supper Session Two / Last Supper-Lord s Supper The most important event in developing Christian worship was the meal that Jesus ate with his closest friends on the night before his arrest, trial, and crucifixion. It is fittingly called the Last Supper. Perhaps the most important development in the churches first decades of life was the transformation of last supper into the Lord s Supper. The evening meal that Jesus shared with his disciples included a ceremony with a loaf of bread before the meal itself and a ceremony with a cup of wine after the meal. Jesus acted as host, offering the prayers that were traditional for special occasions. Jesus added an unexpected feature by referring to the bread as his body and the cup as his blood. He told them that from that time onward when they did this they should remember him. Henceforth, the covenant that God had long ago made with their people was to be understood in a new way. Jesus was himself to be at the center of this new understanding of God s covenant and his shedding of blood was to take the place of the blood that had been the seal of the covenant in ancient times. This last meal so impressed itself upon the consciousness of Jesus closest followers, that it became the organizing motif of their gatherings to study the sacred writings, pray, and renew their vows to God. Luke 22:7-30; 1 Corinthians 11:23-26 Although the wording differs a little, Luke and Paul present closely parallel accounts of Jesus last supper with his closest friends on the night before his betrayal, trial, and crucifixion. Features that these two accounts share include: Perhaps the most important is the fact that a full meal was eaten between the ceremony and prayer over bread and the ceremony and prayer with the cup. Some scholars believe that the Luke-Paul version of the institution may represent the way that the Lord s Supper was celebrated in Antioch at the time that Paul was converted. A second noteworthy aspect of the Luke-Paul words of institution is that they include the words do this in remembrance of me. They were given not so much as a command to repeat but rather as instruction about a new meaning to be added to the prayers and ceremonies whenever Jesus friends met at table. Two things are noteworthy about Luke s account: a) It has two cups, one used to focus prayers before the meal and the other used for a similar purpose after the meal.
Last Supper Lord s Supper 5 b) Luke understands that Jesus and the twelve were eating the Passover, following the traditional rituals. Jesus added a new factor, however, by referring to the bread as his body, which was being given for them and the cup of wine as the new covenant in his blood. He referred to the coming kingdom of God in which the structures of power would disappear, with the greatest among them becoming like the youngest and the leader like one who serves. He promises that those who stood by him in his trials would eat and drink at my table in my kingdom. Paul s account is noteworthy because it was used to resolve a controversy that had developed in the church in Corinth. The full meal had become increasingly divisive to the congregation because it divided the congregation along class lines: rich and poor, politically advantaged and underclass. Paul stressed that their gatherings were to focus upon remembering Jesus, proclaiming his death until he comes again, and entering into the new covenant that he had sealed with his own blood. References to covenant in Luke and 1 Corinthians seem to draw upon the Old Testament passage of Jeremiah 31:31-34. There, the writer tells of a time when God will establish a new covenant with God s people. God s law would be put within them and I will write it on their hearts; and I will be their God, and they shall be my people. The covenantal relationship between God and the followers of Jesus included a way of life (note the reference to God s law), but the power of this way of life was greater than the written terms of a legal contract. It was inscribed at the deepest level of human motivation and action. Furthermore, God s side of the covenant was certified by something much more elemental than a sworn statement; it was sealed by the deepest possible act of friendship, the shedding of one s blood on behalf of the other. The implication for the people of Corinth was that they, too, had to give themselves fully to God and one another. God s covenant with them was to bring about a covenantal relationship between the people of the church regardless of their placement in the social structure of their community. Mark 14:22-25; Matthew 26:26-29 Matthew s account of the Last Supper appears to be a slightly enlarged version of the one given by Mark. Both accounts have a smoothness in language that suggests long usage in public worship. Because there is no reference to a meal in the bread-cup language, scholars believe that this text reflects usage that is later than the usage described in Luke and I Corinthians. These accounts may represent the normal practice of the church in Jerusalem.
6 Last Supper Lord s Supper Matthew is the only one of these four writers who was present at the Last Supper. He includes a statement by Jesus that does not appear in Mark s account or in the version given by Luke and Paul. Interpreting the meaning of the cup, Jesus says that it is poured out for many for the forgiveness of sins. This phrase may be inspired by insights from Isaiah 52:13ff. In his commentary on Matthew, Daniel J. Harrington suggests that it climaxes Matthew s special emphasis upon Jesus power to forgive sins (see Matt. 1:21; 5:23-24; 6:12, 14, 15; 9:6; 18:21-35). Like Luke and Paul, Matthew and Mark draw upon Old Testament language of the covenant. Their inspiration, however, is the covenant that was established at Sinai (Ex. 24:4-8). This text describes the formation of the Jewish people under the leadership of Moses as they traveled from slavery in Egypt to a new political freedom in the territory between the Mediterranean Sea and the Jordan River. The ancient rite of animal sacrifice was used to consecrate the agreement between God and the people, and the blood of the slain animals was first dashed on the altar. Then the book of the covenant was read and the people declared, All that the Lord has spoken we will do, and we will be obedient. Moses then took the blood and dashed it on the people, with these words, See the blood of the covenant that the Lord has made with you in accordance with these words. The Words of Institution in Christian Worship Throughout Christian history, the Words of Institution have been used in celebrating the Lord s Supper. In most traditions, a composite version has been included in the communion prayer itself. Some churches, especially those that were influenced by Calvin s reforms, prefer to use these words as part of the devotional preparation for communion. Either way, the Words of Institution have connected Christians of every time and place with the events that climaxed the life and ministry of Jesus. The continuing challenge facing the church as it prepares and conducts worship is to find ways of helping each new generation enter into the memory that shapes the church s identity and is the basis for Christian faith. Discussion Points 1) Although the wording of these four accounts differs in several ways, there is an underlying unity. How would you describe the factors that are very much alike in all four accounts? 2) What did Jesus mean when he said that the bread is his body and the wine is his blood? 3) What feelings does this language stimulate in you?
Last Supper Lord s Supper 7 4) How do you respond to Matthew s inclusion of the phrase for the forgiveness of sins? 5) How would you combine and rephrase these texts for use in worship today? Personal note (2):
8 Last Supper Lord s Supper Session Three / Theological Reflections in the Gospel of John John s report of the Last Supper differs from the other three in that he does not record Jesus statements about bread and wine and his body and blood. Instead, his Last Supper account fills chapters 13 through 17 and records a ceremony in which Jesus washes the disciples feet. Some of the most memorable of Jesus teaching appears in these chapters, including extensive interpretation of the meaning of his death, which would soon come. In these chapters, Jesus promises to send the Holy Spirit to be their comforter and friend. In chapter 6, John presents another set of teachings which, many readers believe, help us to understand what Jesus meant by the sacred meal. The chapter includes several sections: 1. the feeding of the 5,000 (6:1-14); 2. a private conversation in which Jesus explains to his disciples the meaning of that event (6:25-40); 3. a two-part exchange between Jesus and some people who disputed his understanding of the scriptures (6:41-51, and 6:52-59); and 4. a decision by some of the people to turn away from Jesus and no longer follow him. Among the themes that John uses in this chapter, the following are note worthy: 1) The chapter includes overtones of the Old Testament story of God sending manna from heaven to feed the Israelites who were wandering in the wilderness (Ex. 16:31). 2) The entire passage reverberates with the importance of faith on the part of those who follow Jesus and participate in the ceremonies with bread and wine. 3) There is a strong emphasis upon the physical elements and upon Jesus body and blood. One reason may be that John was countering some people, whom historians refer to as Docetists, who denied that Jesus was real and who insisted that the crucifixion was non-physical. This emphasis also conveys the idea that divine realities are transmitted by means of physical elements. 4) Jesus emphasizes, however, that it is the Spirit that give life.
Last Supper Lord s Supper 9 Discussion Points: 1. How does the fact that a miraculous meal for 5,000 people is the occasion for Jesus teaching, rather than the Last Supper with his closest friends, affect our understanding of the Lord s Supper? 2. Jesus refers to faith or belief (e.g., 6:36, 40,47, 64). He also seems to downplay the realism of his language (e.g., 6:63). Why does Jesus use both kinds of language literal and symbolic in describing the bread and wine? Which kind of language is more important? 3. One interpretation of this chapter is that the middle section (6:35-47) is an interpretation of the scripture-sermon part of worship and the latter section (6:48-59) is an interpretation of the communion part of worship. The first chapter of John emphasizes the importance of the Word that was with God in the beginning and then became flesh). Does this line of interpretation make sense? Personal note (3):
10 Last Supper Lord s Supper Session Four / A Tradition Develops Luke and Acts were written by the same author who described his intention and methods in the first few verses of the Gospel. Following the example of others, he wanted to present an orderly account of the events that have been fulfilled among us (Luke 1:1-4). Therefore he was investigating everything carefully from the very first so that his reader may know the truth concerning the things about which you have been instructed. The brevity of these books and the author s narrative style indicate that his primary interest was in the meaning of Jesus life and the church s formative decade rather than in the details of the thirty-year period that his history covers. Three episodes from Luke s history are especially useful in portraying the emergence of table-centered worship in the early years of the church s life. Luke 24:13-35: This text reports the experience of two of the followers of Jesus on the first Easter. The story reaches its climax in a supper at the end of the day. Before they eat, the guest offers a meal blessing that would have been normal practice for all of them. He added a feature, however, that Jesus had introduced three nights earlier: when you do this, remember me. that when they prayed this way they should remember him. The friends recognized that the stranger in their midst was Jesus himself. Scarcely believing, they hurried back to other Disciples in Jerusalem, shouting out that Jesus had been made known to them in the breaking of the bread (Luke 24:35). The intellectual knowledge they had been gaining from scripture study during the day was converted to religious understanding when they performed the familiar ritual with bread and the cup of blessing. Acts 2: 37-47: Luke presents an abridged account of the church s earliest weeks of life, when the experience of Christ s resurrection was vivid and the intensity of the fellowship swept away practical concerns. Although these first Christians continued to practice Jewish temple worship, they were already developing alternative Christian practices that created a new, spiritualized version of the temple sacrifices and a revised story line for traditional domestic meals with religious overtones. These gatherings were marked by great joy and social distinctions between people seemed to disappear. The focus of their life as a Christian community was neither the altar in the temple nor the teacher s desk in the synagogue. It was now a table around which they ate the meals they needed for physical nurture and re-
Last Supper Lord s Supper 11 ceived the spiritual food and drink that connected them to Jesus, their friend who had conquered death. Acts 6:1-7: This text gives an example of the Jerusalem church in action early in its life. Church members took care of one another, sharing their resources and making sure that people with special needs like widows and orphans were supported. In time, however, practical considerations became increasingly important. Ethnic tensions began to develop among them and fiscal challenges were arising. It became necessary to delegate responsibilities. Apostolic leaders like Peter declared that preaching and praying were especially important duties and should be delegated to leaders like themselves. Others were elected by the church to distribute the contributions to people in need. Some of these elected leaders also were evangelistic preachers. Discussion Points: 1) In your own words summarize Luke s account of how the Lord s Supper became a distinguishing mark of Christian worship. 2) How would Christian worship and church life have been different if the first Christians had continued with eating a full meal as part of their worship life? 3) How has the church in later generations been affected by the decision to focus worship upon a table rather than pulpit, prayer desk, or music center? 4) Which kind of church is best able to communicate with younger generations table centered, word centered, or music centered? Personal note (4):
12 Last Supper Lord s Supper Session Five / The Church as the Body of Christ The most extended theological writings in the New Testament were produced by Paul. Although not one of the original group of twelve, he became an early follower of Jesus and soon overshadowed the Disciples. He spoke of himself as an apostle and believed that he had been commissioned by Jesus to be a special leader of the church. Some scholars believe that Paul misunderstood Jesus and that his ministry distorted the simple message of Jesus. Other scholars believe that Paul understood Jesus better than anyone else of that generation and that because of Paul Jesus message became the foundation for the worldwide religion that Christianity has become. Paul s teachings about the Lord s Supper are the centerpiece to a multi-chapter discussion of the church s worship. Intertwined with Paul s ideas about worship is his doctrine of the church. A central claim in Paul s theology is that the phrase body of Christ has three references: the physical body of Jesus of Nazareth, the body that Jesus had in mind when he held out the loaf of bread and said this is my body, and the body, with Jesus as the head, that the church is to become. Although Paul easily mixes and matches these references, he does not give a clear explanation of what he means. No wonder that readers and worshipers are sometimes confused! The most sustained discussion of Christian worship in the Bible is recorded in Paul s first letter to the church in Corinth. Although he includes serious references to worship in chapters 8 and 9, the sections with particular relevance for this study begin with chapter 10. Throughout these chapters, Paul refers to Old Testament themes that would have been familiar to his first readers to present his understanding of Christian worship. 1 Corinthians 10:14-22, 31-11:1: This passage describes the ceremonies with bread and wine as communion, a sharing in the body of Christ. By their participating in this service, Christians are united with Jesus and with one another. The frequent reference to idols and the worship of idols makes it clear that in its early years Christianity was competing in a lively religious marketplace. Religious ritual and social-political were tightly intertwined, and part of the church s work was to develop its own tradition in contra-distinction from the religious-societal systems of their time.
Last Supper Lord s Supper 13 1 Corinthians 11:17-34: Here Paul seeks to correct abuses in the Corinthian church. Class and economic distinctions were being brought into the way that the church was celebrating the Lord s Supper. Furthermore, the mode of celebration gave less attention to the historical events, which included the crucifixion, than Paul believed should be the case. One interpretation of this episode that has been popular is that the celebrations in Corinth were so focused on the resurrection and its joyful implications that they overlooked or minimized too much the crucifixion and death of Jesus. By insisting on the words of institution, according to this interpretation, Paul was restoring balance.. 1 Corinthians 12:4-13: A practical description of the church as the Body of Christ is given in this part of 1 Corinthians. Despite the realism of his language about eating Christ s body and drinking his blood, Paul s language also emphasizes the importance of the Holy Spirit. He also describes the church as Christ s body. Throughout this section of the book, he seems to make no effort to distinguish between literal and spiritual uses of his language. Bread is Jesus body, but it is also bread, and also the church. Is any of these references literal and the others spiritual? Or one of them spiritual and the others literal? Paul gives us little help in trying to sort out his language. 1 Corinthians 13:1-13: The great chapter on love describes the primary quality of the way of life that grows out of participation in the Lord s Supper. Here the ritual activities with bread and wine disappear, as does the emphasis upon the church as the fellowship of believers. The emphasis is upon the distinctive character of life that Christians one by one are to exhibit because of their participation in Christ and his church. The value of handing over one s body is less important than living in love. 1 Corinthians 15:35-58: Despite his emphasis upon flesh and blood and suffering and death, Paul climaxes this lengthy discussion of worship with the Bible s longest description of life that overpowers death. It starts with Jesus and continues to those who are referred to as brothers and sisters. Paul affirms that our perishable bodies will some day put on imperishability. This transformation is made possible by the resurrection of Jesus, which is even more important for Christians than the crucifixion.
14 Last Supper Lord s Supper Discussion Points: 1) Describe the tone of this long passage about worship with bread and wine at the communion table? 2) How would you distinguish between literal and symbolic or spiritual meanings? 3) How does eating and drinking Christ s body and blood in the communion service enable the church to become Christ s body? 4) In 10:16, 17, Paul uses sharing and participation in Christ s body rather than eating and drinking. How does this alternative language affect the tone of the discussion? Which way of describing the connection with Jesus at the communion table do you prefer? Why? Personal note (5):
Last Supper Lord s Supper 15 Session Six / Themes Derived from New Testament Materials Classic studies of the Lord s Supper in the New Testament have tended to focus upon a short list of ideas. The Lord s Supper is described as: Thanksgiving: In his social meals and at the last supper, Jesus set the example by a prayer of thanksgiving (also called a blessing). He was following traditional Jewish practice of reciting the gifts of God to the people as the way to express deep gratitude. From earliest times until now, thanksgiving at the communion table has included references to God s actions in nature and history and to Jesus Christ who expresses God s special actions on our behalf. Communion or fellowship: At the table, the words and actions renew the relationship between worshipers and God and among themselves. Commemoration or the historical aspect: Two of the descriptions of the last supper include remembrance as one of the purposes of this action of the church. Jesus knew that his followers would continue to eat together and remember the things that God had done for them through history. Now he adds a new element to the list, an element that transcends all of the others in importance. Henceforth, they should remember him and what he had done for them. Sacrifice: The bringing of sacrifices to God was deeply engrained in the religious practice of antiquity, including the temple worship of the Jewish people. Jesus and most of the first Christians had regularly participated in this kind of worship. The word itself and ideas about the meaning of this practice became part of the church s vocabulary. Sacrifice was sometimes used to describe the meaning of Jesus death on the cross. He gave himself as a sacrifice for us. The word was also used to describe the action of Christians who brought a sacrifice of praise and thanksgiving to God. Mystery and presence: One meaning infused the others. At the table, Christians became aware of a direct connection with a living presence, with the same Lord Jesus Christ whom they had known before the passion of Holy Week. Although they had little success in formulating a theological statement about how he was present, they were empowered by the reality of the experience. The Swedish scholar who formulated the above list of five themes, calls attention to the tendency throughout Christian history of emphasizing one or another of these themes and suppress others. Scholars and
16 Last Supper Lord s Supper other church leaders have desired to make their particular theories into standards for remodeling the eucharistic practice of their own day. After acknowledging that liturgy can be reformed from time to time, he says that it preserves the treasures of the past, even when contemporary opinion sees little value in them, till in course of time their value is rediscovered, maybe, by a later generation. (Yngve Brilioth, Eucharistic Faith and Practice: Evangelical and Catholic, 14). Themes that call for new expression in table-centered worship Incarnation: we can develop the implications of the doctrine of incarnation, which we see most clearly in Jesus, by proclaiming the natural world to be a place where we meet God and enjoy life with God and one another. Reconciliation: we can establish a new balance between ideas such as reconciliation, transformation, and becoming Christ like and doctrines such as sacrifice, atonement, and justification. Friendship: One of the important ideas in table-centered worship is that Jesus calls us his friends and invites us to meet him at the table, thus enjoying this friendship with him and enlarging that friendship to include everyone else whom we meet there. This emphasis provides balance to the emphasis upon receiving Christ s body and blood in the elements of bread and wine. Glory: Both in the Bible and in later Christian tradition, two themes vie for importance, Jesus as an expression of God s glory and Jesus as the suffering servant who embodies the tragedy of life. While both themes are important, it makes a difference, which is the stronger partner. When the world is so filled with pain and despair, the radiant hope that in Christ God makes all things new needs to be central in the church s preaching, worship, and life. Paradise: Through much of the church s history, worship, and especially worship around the communion table, was the manifestation in this world of God s purpose for the world and our life in history: that here we experience the paradise that started in the Garden of Eden and will be perfected in the New Jerusalem. Discussion Points: 1) What are some of the spiritual and intellectual challenges that face us today? What questions do they generate as we review worship practices in churches like ours? 2) How does this review of New Testament accounts help us connect with the earliest Christian under-
Last Supper Lord s Supper 17 standings about the new way of life that Jesus pioneered? How does this study help us evaluate and revise our own worship practices? 3) With respect to worship, how should we balance the ideas of people in our church today with the ideas in churches at other times and places? To what degree is the history of worship important in shaping the worship that we conduct in our church? 4) How does this study of New Testament texts impact church leaders as they select hymns, prepare prayers, and organize worship around the communion table? How can worship be faithful to the classic tradition and at the same time express the mind, mood, and music of our time? Personal note (6):
18 Last Supper Lord s Supper Words of Institution in the New Testament Mark 14:22-25 Matthew 26:26-29 1 Corinthians 11:23-26 While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them, and said, Take, this is my body. Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. He said to them, This is my blood of the covenant, which is poured out for many. Truly I tell you, I will never drink of the fruit of the vine until that day when I drink it new in the kingdom of God. While they were eating, Jesus took a loaf of bread, and after blessing it he broke it, gave it to the disciples, and said, Take, eat; this is my body. Then he took a cup, and after giving thanks he gave it to them, saying, Drink from it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will never again drink of this fruit of the vine until that day when I drink it new with you in my Father s kingdom. For I received from the Lord what I also handed on to you, that the Lord Jesus on the night that he was betrayed took a loaf of bread, and when he had given thanks, he broke it and said, This is my body that is for you. Do this in remembrance of me. In the same way he took the cup also, after supper, saying, This cup is the new covenant in my blood. Do this as often as you drink it, in remembrance of me. For as often as you eat this bread and drink the cup, you proclaim the Lord s death until he comes. Luke 22:15-20 He said to them, I have eagerly desired to eat this Passover with you before I suffer, for I tell you, I will not eat it until it is fulfilled in the kingdom of God. Then he took a cup, and after giving thanks he said, Take this and divide it among yourselves; for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes. Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, This is my body, which is given for you. Do this in remembrance of me. And he did the same with the cup after supper, saying, This cup that is poured out for you is the new covenant in my blood.
Last Supper Lord s Supper 19 Words of Institution in Three Eucharistic Prayers Book of Common Worship (Presbyterian 1993) Example of Late 20th Century Ecumenical Consensus We give you thanks that the Lord Jesus on the night before he died, took bread, and after giving thanks to you, he broke it, and gave it to his disciples, saying: Take, eat. This is my body, given for you. Do this in remembrance of me. In the same way he took the cup, saying: This cup is the new covenant sealed in my blood, Shed for you for the forgiveness of sins. Whenever you drink it, Do this in remembrance of me. (84 words; based on 1 Corinthians 11:23-25, with the addition of the line shed for you for the forgiveness of sins, from Matthew 26:28) Concluding Words Remembering your mighty acts in Jesus Christ, we take from your creation this bread and wine and joyfully celebrate his dying and rising, as we await the day of his coming. With thanksgiving, we offer our very selves to you to be a living and holy sacrifice dedicated to your service. Book of Worship (United Church of Christ 1986) We remember that on the night of betrayal and desertion, Jesus took bread, gave you thanks, broke the bread and gave it to the disciples, saying: This is my body which is broken for you. Do this in remembrance of me. In the same way, Jesus took the cup after supper, saying: This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me. (73 words; attributed to 1 Corinthians 11:23-25) Breaking and Pouring Through the broken bread We participate in the body of Christ. Through the cup of blessing We participate in the new life Christ gives. (derived from 1 Corinthians 10:16-17) A Wee Worship Book (Iona Community 1991) Among friends, gathered round a table, Jesus took bread, broke it and said, This is my body, it is broken for you. And later he took the cup of wine and said, This is the new relationship with God, made possible because of my death. Take this all of you to remember me. (51 words) Invitation He whom the universe could not contain, is present to us in this bread. He who redeemed us and called us by name now meets us in this cup. So take this bread and this wine. In them God comes to us so that we may come to God.
20 Last Supper Lord s Supper