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Journal articles on the topic 'Lord's Supper'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Hutasoit, Irvan. "PERJAMUAN KUDUS MASA PENDEMI COVID-19." New Perspective in Theology and Religious Studies 1, no. 2 (December 19, 2020): 48–62. http://dx.doi.org/10.47900/nptrs.v1i2.8.

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The Lord’s Supper is a rite in the church. That rite is a remembering action of Jesus' incarnation, from His birth to His death and His resurrection. Usually, the Lord's Supper takes place and time in worship in the church. But during the Covid-19 pendemic the church was faced with the dilemma of carrying out the rite of the Lord’s Supper. So, this paper would like to explore and give an understanding of the alternatives to the implementation of the Lord's Supper when facing Covid-19 pendemi as it is today. In addition, this paper uses the meaning of the Lord's Supper as a foundation for the church to formulate its presence strategy in the world post-Covid-19.

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2

Jessica. "The Lord's Supper Revisited." Indonesian Journal of Theology 10, no. 2 (December 20, 2022): 167–90. http://dx.doi.org/10.46567/ijt.v10i2.195.

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The Lord’s Supper is probably one of the most vital elements in Christianity. However, churches nowadays witness two extreme attitudes in approaching the Lord’s Supper: one that over-sacralizes the ceremony as something mystical or magical while the other simply takes it as a ritual or memorial. While both notions are not wrong in some sense, the ceremony in fact falls somewhere in the middle. Eucharist involved two important dimensions: it is a meal, and it is a “sacrificial” meal. The ordinary and the religious aspects both exist within the eucharist. In the records of the Last Supper, Jesus ate the Passover “meal” with His disciples and reinstituted it. From then on, the early church celebrated the Lord’s Supper, gathering and breaking bread in houses, which was then known as agape—a love feast. However, what we witness in today’s Lord’s Supper is nowhere close to the original Last Supper or the early Christian agape feast. It becomes a ceremony without a meal; a celebration without a feast. It is ironic that the so-called “supper” only involves a wafer-like bread and a really small cup of wine. It is the absence of a “meal” that this ceremony becomes more and more detached. The Lord’s Supper becomes difficult to understand because of the emphasis on its sacredness. The ceremony remains a ritual as the “sacred” is separated from the “secular”. It is the contention of this study that the separation of the love feast from the ceremony of the Lord’s Supper that render it meaningless. This study aims to uncover the context and history of the Lord’s Supper, especially the significance of a feast or meal in the eucharist, and how it was lost in the course of history. We will see that it is in the context of a meal that the early church celebrates the eucharist, a thanksgiving in the form of a love feast. It is in the context of a meal that Jesus introduced His body and blood in the Last Supper. It is in the context of a meal that God commanded the Israelites to observe the Passover. When we approach the Lord’s Table without a proper meal, the eating of the “bread” and “wine” without context becomes a ritual without reality. Finally, suggestions are given to better approach the Lord’s Table, and hopefully regain the meaning and spirit of the ceremony.

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3

이세형. "John Wesley's Lord's Supper in His Sermons and Hymns on the Lord's Supper." Korea Reformed Theology 32, no. ll (November 2011): 82–112. http://dx.doi.org/10.34271/krts.2011.32..82.

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4

Kawamura, A. "N. Kobayashi : The Lord's Supper." THEOLOGICAL STUDIES IN JAPAN, no. 39 (2000): 82–89. http://dx.doi.org/10.5873/nihonnoshingaku.2000.82.

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5

du Toit, Simon. "Performing Transformation: The Lord's Supper." Liturgy 28, no. 1 (January 2013): 43–53. http://dx.doi.org/10.1080/0458063x.2012.724321.

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6

Lumpp, David A. "Book Review: The Lord's Supper." Theological Studies 65, no. 4 (December 2004): 868–70. http://dx.doi.org/10.1177/004056390406500419.

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7

SMIT, PETER-BEN. "Ritual Failure, Ritual Negotiation, and Paul's Argument in 1 Corinthians 11:17–34." Journal for the Study of Paul and His Letters 3, no. 2 (2013): 165–93. http://dx.doi.org/10.2307/26426457.

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In this article, Paul's remarks about the Corinthian Lord's Supper in 1 Cor 11:17–34 are discussed from the perspective of ritual studies, specifically from the perspective of ritual failure and ritual negotiation. After outlining the appertaining analytical models, drawing on the thought of Roland Grimes and scholars working in his footsteps, it is argued that 1 Cor 11:17–34 can well be understood as an argument arising from (perceived) ritual failure on the part of the Corinthians that fits a number of Grimesian categories. Next, it is argued that Paul seeks to correct, or rather “renegotiate,” the Corinthian ritual by drawing on the narrative that governs the ritual's significance. By analyzing 1 Cor 11:17–34 from this perspective, it is argued that it is highly likely that Paul's concerns, as he formulates them there, stem from a reconsideration of the meaning of the ritual of the Lord's Supper, prompted by ritual failure and given rise to a renewed formulation of the ritual's meaning and purpose. Thus, this article offers a more refined understanding of how the conflict over the Lord's Supper functions as a conflict over ritual and how Paul's remarks in 1 Cor 11:17–34 relate to specifically the ritual aspects of the Lord's Supper.

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8

SMIT, PETER-BEN. "Ritual Failure, Ritual Negotiation, and Paul's Argument in 1 Corinthians 11:17–34." Journal for the Study of Paul and His Letters 3, no. 2 (2013): 165–93. http://dx.doi.org/10.2307/jstudpaullett.3.2.0165.

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In this article, Paul's remarks about the Corinthian Lord's Supper in 1 Cor 11:17–34 are discussed from the perspective of ritual studies, specifically from the perspective of ritual failure and ritual negotiation. After outlining the appertaining analytical models, drawing on the thought of Roland Grimes and scholars working in his footsteps, it is argued that 1 Cor 11:17–34 can well be understood as an argument arising from (perceived) ritual failure on the part of the Corinthians that fits a number of Grimesian categories. Next, it is argued that Paul seeks to correct, or rather “renegotiate,” the Corinthian ritual by drawing on the narrative that governs the ritual's significance. By analyzing 1 Cor 11:17–34 from this perspective, it is argued that it is highly likely that Paul's concerns, as he formulates them there, stem from a reconsideration of the meaning of the ritual of the Lord's Supper, prompted by ritual failure and given rise to a renewed formulation of the ritual's meaning and purpose. Thus, this article offers a more refined understanding of how the conflict over the Lord's Supper functions as a conflict over ritual and how Paul's remarks in 1 Cor 11:17–34 relate to specifically the ritual aspects of the Lord's Supper.

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9

Sumiyati, Sumiyati, and Eriyani Mendrofa. "Implikasi Pedagogis Pada Sakramen Perjamuan Kudus Dalam Liturgi Gereja." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 5, no. 1 (January 31, 2021): 116. http://dx.doi.org/10.46445/ejti.v5i1.314.

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The Lord's Supper is one of the sacraments of the church and is an important part of the Christian liturgy. The author conducts research on the meaning of the Holy Communion so that he can find pedagogical implications in the Holy Communion. The research used is a literature analysis approach that uses various relevant literature sources. The pedagogical implications of the Lord's Supper concern the past, present and future. The meaning of the past means that the Lord's Supper is a reminder of Christ's sacrifice for believers. Today means that the Lord's Supper means sharing in enjoying the benefits of Christ’s death and fellowship with the members of the body of Christ, even Christ himself. The meaning of the future means that the Holy Communion is a guarantee of enjoying the Kingdom of Heaven and the great supper in the future. The Lord's Supper is an expression of hope for His return. Christ Jesus is the sure hope. Practically speaking, Holy Communion reminds us of the importance of fellowship with fellow members of the body of Christ. ABSTRAKPerjamuan Kudus merupakan salah satu sakramen gereja dan menjadi bagian penting dalam liturgi Kristen. Penulis melakukan penelitian terhadap makna perjamuan kudus sehingga dapat menemukan implikasi pedagogis dalam perjamuan kudus. Penelitian yang digunakan adalah pendekatan analisis pustaka yang menggunakan berbagai sumber pustaka relevan. Implikasi pedagogis Perjamuan Kudus menyangkut masa lalu, masa kini dan masa yang akan datang. Makna masa lalu berarti bahwa Perjamuan Kudus merupakan peringatan pengorbanan Kristus bagi orang percaya. Masa kini berarti bahwa Perjamuan Kudus memiliki makna keikutsetaan menikmati keuntungan kematian Kristus serta persekutuan dengan anggota tubuh Kristus, bahkan Kristus sendiri. Makna masa yang akan datang berarti bahwa Perjamuan Kudus menjadi jaminan menikmati Kerajaan Sorga dan perjamuan agung di masa yang akan datang. Perjamuan Kudus merupakan perwujudan pengharapan akan kedatangan-Nya kembali. Kristus Yesus adalah pengharapan yang pasti. Secara praktis, Perjamuan Kudus mengingatkan tentang pentingnya persekutuan dengan sesama anggota tubuh Kristus.

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10

De Jong, Klaas-Willem, and Sam Zwemer. "Tot mijner gedachtenisse. Een vergelijking van de remonstrantse uitdelingswoorden bij het avondmaal met de gereformeerde." Yearbook for Ritual and Liturgical Studies 38 (October 24, 2022): 91–107. http://dx.doi.org/10.21827/yrls.38.91-107.

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In 1640, the Remonstrants had liturgical forms for baptism and the Lord's Supper printed for the first time. This article takes a closer look at the words of administration at the Lord's Supper. In order to gain insight into the specific remonstrant position they are compared to the Reformed wording. This shows that the remonstrants placed particular emphasis on the Biblical justification of the wording used and on the connection with the London mother church and the first national synods in the Netherlands.

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11

Nicholas, Lucy R. "Roger Ascham'sDefence of the Lord's Supper." Reformation 20, no. 1 (May 22, 2015): 26–61. http://dx.doi.org/10.1179/1357417515z.00000000035.

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12

Janse, Wim. "Calvin's Doctrine of the Lord's Supper." Perichoresis 10, no. 2 (June 2012): 137–63. http://dx.doi.org/10.2478/v10297-012-0007-3.

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Calvin's Doctrine of the Lord's Supper In order to pinpoint its proprium, it is necessary to understand John Calvin’s Eucharistic theology within the wider context of the intra-Protestant debates of his time. As a second- generation Reformer, Calvin developed his ideas explicitly in reaction to and as a middle way between the Lutheran and Swiss Reformed discussions of the 1520’s. To that end this essay first focuses on the main developments from the Middle Ages onwards, and then presents Calvin from the perspective of the positions taken up by some of his contemporaries, in particular Philipp Melanchthon. Next, some representative texts written by Calvin himself are analysed. Although Calvin’s Eucharistic views were not from the beginning a coherent and unified doctrine but developed only gradually, they may be described in a systematic-synthetic way. With respect to the matter of closed, open, and frequent communion, it is observed that for Calvin a regular celebration is essential to the deepening of the believer’s union with Christ.

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13

Fangzhou, Li. "Inescapable "absurdity": Rethinking Luther and Calvin’s view of “presence of the body of Christ” in the Lord’s Supper." International Journal of Sino-Western Studies, no. 26 (May 28, 2024): 22–34. http://dx.doi.org/10.37819/ijsws.26.247.

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Given the general lack of understanding among Chinese Protestant churches regarding the " Eucharistic theology" in the tradition of the Reformation, as well as the challenges posed by the global COVID-19 pandemic to administration of the sacrament, this article comparatively analyzes Martin Luther and John Calvin's understanding of the "presence of the body of Christ" in the Lord's Supper. This not only involves differences in their respective views on the sacrament but also the underlying theological debates regarding "Christology" and hermeneutics, particularly concerning the relationship between "faith" and "reason." The article emphasizes the necessity of re-focusing the "presence of the body of Christ," which not only clarifies orthodox Christological thoughts, but also concerns the realistic practice of "communion and unity in Christ." Through examining the theological expositions of Luther and Calvin, this article offers new insights into the understanding of the "presence of the body of Christ" in the Lord's Supper and provides a theological foundation for the contemporary church to administrate the sacrament during extraordinary times. This will help Chinese Protestant churches better understand the core significance of the Lord's Supper and promote the ecumenical movement of the universal Church.

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14

Sanders, Theresa. "“Holy Thursday After the Holocaust”." Horizons 32, no. 02 (2005): 235–54. http://dx.doi.org/10.1017/s036096690000253x.

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ABSTRACTThe Holy Thursday Evening Mass of the Lord's Supper relies heavily on language and imagery borrowed from the Jewish festival of Passover. This borrowing has become increasingly problematic after the Holocaust. It leads to supersessionism, and it does not take account of how the meaning of Passover has changed since the time of Jesus, sometimes as the direct result of Christian persecution. This article examines the three readings from the Mass of the Lord's Supper as well as the responsorial psalm in order to show how Catholic interpretations of Passover differ from Jewish ones. It suggests that the difference both can be harmful and is unnecessary.

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15

Hunt, A. "THE LORD'S SUPPER IN EARLY MODERN ENGLAND." Past & Present 161, no. 1 (November 1, 1998): 39–83. http://dx.doi.org/10.1093/past/161.1.39.

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16

Hunt, A. "The lord's supper in early modern England." Past & Present 1998, no. 161 (November 1, 1998): 39–83. http://dx.doi.org/10.1093/past/1998.161.39.

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17

Brawley, Robert L. "Anamnesis and Absence in the Lord's Supper." Biblical Theology Bulletin: Journal of Bible and Culture 20, no. 4 (November 1990): 139–46. http://dx.doi.org/10.1177/014610799002000402.

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18

Marshall, I. Howard. "A Fresh Look At the Lord's supper." Expository Times 120, no. 2 (November 2008): 80. http://dx.doi.org/10.1177/00145246081200020502.

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19

Thompson, Luther Joe. "Book Review: The Lord's Presence: A Resource for Reverent Lord's Supper Services." Review & Expositor 84, no. 1 (February 1987): 157. http://dx.doi.org/10.1177/003463738708400150.

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20

Corzine, Jacob. "Wilhelm Loehe's 1866 Sermons on the Lord's Supper." Lutheran Quarterly 36, no. 2 (June 2022): 151–65. http://dx.doi.org/10.1353/lut.2022.0032.

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21

Lovett, Ashley. "Baptists on the Lord's Supper and Christian Character." Baptist Quarterly 50, no. 4 (February 19, 2019): 155–69. http://dx.doi.org/10.1080/0005576x.2019.1572305.

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22

Billings, J. Todd. "The Lord's Supper and the Church's Public Witness." Theology Today 67, no. 1 (April 2010): 7–14. http://dx.doi.org/10.1177/004057361006700102.

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23

Davies, J. G. "Book Reviews : Lord's Supper for the Born Again." Expository Times 100, no. 3 (September 1988): 113. http://dx.doi.org/10.1177/001452468810000328.

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24

Andrian, Tonny. "THEOLOGICAL STUDY OF THE HOLY COMMUNION PRACTICES IN THE CHURCH ERA." Kharisma: Jurnal Ilmiah Teologi 2, no. 1 (June 28, 2021): 26–39. http://dx.doi.org/10.54553/kharisma.v2i1.60.

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The author conducts research on the theological study of the practice of the communion of the church in today's era so that it can find the implications of the meaning in holy communion. The research used is a literature analysis approach that uses various relevant literature sources. The study of Holy Communion reminds us of the importance of fellowship with fellow members of the body of Christ. The Sacrament of Holy Communion has been a part of the life of the Church since the time of the Lord Jesus until now. Until now, the sacrament of the Lord's Supper is still an interesting subject. In this discussion, Paul's teachings on the Sacrament of Holy Communion will be described to contribute to the administration of the sacrament. Holy Communion in the Lord's Churches today. Then followed by a reflection for the practice of Holy Communion today: What is the significance of the theological dimension in the practice of Holy Communion today? The hadil of this paper will be produced with practical tips for incorporating and presenting the theological dimension in the practice of the Lord's Supper today.

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25

Broadway, Mikael. "“Is it Not the Communion of the Body of Christ?”." Review & Expositor 100, no. 3 (August 2003): 403–47. http://dx.doi.org/10.1177/003463730310000307.

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Baptists, white and black, have historically devoted little attention to the Lord's Supper. In recent years some white Baptists articulated their understandings in light of ecumenical trends, retaining or modifying in varying degrees a “traditional view” that is non-sacramental, individualistic, and memorialist. There has not been a corresponding consideration of the theology of the Supper found among African American Baptists. This essay begins this conversation. After tracing the development of the “traditional” Baptist account of the Supper and the recent, broader engagement, attention is turned to African American understandings. This witness is distilled from sermons, theological writings, and the practices of black Baptist congregations. These provide greater emphasis in the Supper on community and incarnation, rooted in a theology of the cross.

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26

Steinmetz, David C. "The Reformation and the Ten Commandments." Interpretation: A Journal of Bible and Theology 43, no. 3 (July 1989): 256–66. http://dx.doi.org/10.1177/002096438904300304.

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Disagreement in the sixteenth century on the meaning of the First Commandment prompted dissension over such related issues as the nature of the Lord's Supper, the authority of the Old Testament for the church and the pace of ecclesiastical reform—issues that are still in dispute.

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27

Campbell, R. Alastair. "Does Paul Acquiesce in Divisions at the Lord's Supper?" Novum Testamentum 33, no. 1 (January 1991): 61. http://dx.doi.org/10.2307/1561197.

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28

Alastair Campbell, R. "Does Paul Acquiesce in Divisions At the Lord's Supper?" Novum Testamentum 33, no. 1 (1991): 61–70. http://dx.doi.org/10.1163/156853691x00268.

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29

Vries, Richardo Martin Emmanuel De. "Perjamuan Tuhan di Korintus." Felicitas 2, no. 2 (October 25, 2022): 73–80. http://dx.doi.org/10.57079/feli.v2i2.76.

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Paul in his first letter to the church at Corinthians condemned the church at Corinth. The criticism was made because the assembly there considered the Lord's banquet which they often held was a banquet in general, it was not separated from the banquets in public places. That supper is no longer remembered as the Lord's act on the last night with His Disciples. Paul concerning this phenomenon. In addition, the banquet at Corinth did not bring fellowship to the church, instead it brought division to the church. In this article, the author will discuss some of the main problems above contained in the text of 1 Corinthians, and draw on the theological meaning contained in the text.

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30

van der Walt, B. J. "Looking for new perspectives on Mass and the Lord's Supper." Tydskrif vir Geesteswetenskappe 56, no. 1 (2016): 238–56. http://dx.doi.org/10.17159/2224-7912/2016/v56n1a15.

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31

Schweitzer, Ivy. "Transcendental Sacramentals: "The Lord's Supper" and Emerson's Doctrine of Form." New England Quarterly 61, no. 3 (September 1988): 398. http://dx.doi.org/10.2307/366287.

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32

Horrell, David. "The Lord's Supper at Corinth and in the Church Today." Theology 98, no. 783 (May 1995): 196–202. http://dx.doi.org/10.1177/0040571x9509800305.

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33

Bernas, Casimir. "The Lord's Supper in the New Testament - By Albert Eichhorn." Religious Studies Review 34, no. 3 (September 2008): 208. http://dx.doi.org/10.1111/j.1748-0922.2008.00299_73.x.

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34

Burnett, Amy Nelson. "Martin Bucer between Oecolampadius and Melanchthon on the Lord's Supper." Lutheran Quarterly 37, no. 1 (March 2023): 27–48. http://dx.doi.org/10.1353/lut.2023.0002.

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35

bauer, olivier. "A Rat on the Plate: The Last Supper Window in Saint Mary's Church, Warwick." Gastronomica 12, no. 4 (2012): 62–67. http://dx.doi.org/10.1525/gfc.2012.12.4.62.

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What is a rat doing on a Last Supper plate? Did Jesus and his disciples really eat such a disgusting animal? At the end of the sixteenth century, an anonymous artist positioned a rat in front of Jesus in a Last Supper window of the church of Warwick (UK). The Gospels do not state that Jesus' last meal included rat, and rat was not a common food at that time; so why did the artist include a rat, if it is indeed a rat? The rat could convey a mysterious message. At the Lord's Table, the real “rat” might not be who he seems to be!

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36

Prey-Harbaugh, Julie. "A Lord's Supper Liturgy for Survivors of Trauma: On Sacramental Healing." Journal of Religion & Abuse 5, no. 4 (June 7, 2004): 29–49. http://dx.doi.org/10.1300/j154v05n04_04.

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37

Yang, Seung-Ah. "Economic Transaction in Unequal Society and Lord's Supper of Corinthian Church." Theology and Praxis 61 (September 30, 2018): 91–116. http://dx.doi.org/10.14387/jkspth.2018.61.91.

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38

Haitch, Russell. "Bored to Death: Entertainment, Violence and a Sacramental Approach to Teaching Peace." Journal of Youth and Theology 4, no. 1 (January 27, 2005): 51–66. http://dx.doi.org/10.1163/24055093-90000127.

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This article focuses on the nexus of boredom and violence in the human spirit, and the nexus between the aim of peacemaking and the activity of Baptism and the Lord's Supper, in the relationality of human spirit to Holy Spirit. To elucidate the first nexus, I turn to Erich Fromm's classic study of aggression, and to elucidate the second I turn to both Orthodox and Anabaptist sacramental perspectives, which though different supplement each other.

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39

Sitompul, Arip Surpi, Nelwan Christoper Tambunan, and Liyus Waruwu. "Pandangan Paulus Tentang Makna Roti dan Anggur Di Dalam Perjamuan Kudus Berdasarkan 1 Korintus 11: 21-23." Areopagus : Jurnal Pendidikan Dan Teologi Kristen 20, no. 1 (March 31, 2022): 91–103. http://dx.doi.org/10.46965/ja.v20i1.1151.

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Abstrak:Tujuan dari penulisan ini menggali arti dari Roti dan Anggur dalam Perjamuan Kudus menurut pandangan Paulus melalui Study Eksegetis 1 Korintus 11:23-26, dan Implikasinya terhadap pengajaran gereja masa kini. Metode yang di pakai dalam artikel ini adalah mengunakan metode kualitatif yang bersumber dari buku-buku, dengan langkah-langkah hermeneutik eksegetis. Dalam hal ini, penulis mencoba melalui pembahasan yang mendeskripsikan hal-hal mengenai makna.. roti dan anggur dalam Perjamuan.. Kudus dan mengenai keterlibatannya bagi gereja masa kini. Mengenai “Makna roti dan anggur dalam Perjamuan Kudus” yang penulis gali melalui 1 Korintus 11:23-26, merupakan sarana dalam melaksanakan perjamuan kudus. Roti yang telah diberikan saat perjamuan kudus melambangkan tubuh Kristus yang telah diserahkan atau dikorbankan di bukit golgota, sebagai bukti penebusan bagi umat manusia yang percaya kepada Dia. Begitu juga dengan cawan yang berisikan anggur merupakan sebuah perjanjian yang baru yang telah di lambangkan dengan darah Kristus. Untuk itu memakan dan meminum roti dan anggur sangat ditekankan untuk mengingat kembali akan penebusan Kristus bagi umat manusia.Kata kunci: Paulus, makna roti dan anggur Abstract:The purpose of writing is to explore the meaning of the Bread and Wine in the Lord's Supper according to Paul's view through the Exegetical Study of 1 Corinthians 11:23-26, and its implications for church teaching today. The method used in this writing uses qualitative methods sourced from books, with exegetical hermeneutic steps. In this case, the author tries to go through a discussion that describes things about the meaning of the bread and wine in the Holy Communion.. and about their involvement in the church today. Regarding the "meaning of the bread and wine in the Lord's Supper" which the author explores through 1 Corinthians 11:23-26, it is a means in carrying out Holy Communion. The bread that was given at the Lord's Supper symbolizes the body of Christ that was given up or sacrificed on Mount Golgotha, as evidence of redemption for mankind who believe in Him. Likewise, the cup filled with wine is a new covenant which has been symbolized by the blood of Christ. For this reason, eating and drinking bread and wine is highly emphasized to remember Christ's redemption for mankind. Keywords: Paul, meaning of bread and wine

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40

SMITH, BARRY D. "The Problem with the Observance of the Lord's Supper in the Corinthian Church." Bulletin for Biblical Research 20, no. 4 (January 1, 2010): 517–43. http://dx.doi.org/10.2307/26424718.

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Abstract The defining characteristic of the σχίσματα in 1 Cor 11 is most likely socioeconomic. What is not so clear, however, is what exactly transpires during the Lord's Supper that leads to the humiliation of the poor members present. There are five hypotheses that reconstruct the details of how the wealthy humiliate their social inferiors; these can be called the sequential-sponsored, sequential-potluck, inhospitable, private-meal, and eranos hypotheses. In order to determine which of these five hypotheses is the most historically accurate, six interrelated questions must be answered. These questions are: (1) Does an ordinary meal (Sättigungsmahl) separate the Brotritus (bread rite) and the Kelchritus (cup rite) from each other? (2) Are the "have-nots" expected to bring their own food and drink to the Lord's Supper? (3) To whom does ἕκαστος refer in 11:21? (4) What does the verb προλαμβάνει in 11:21 mean, and what does Paul mean by his admonition συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε? (5) What gives τὸ ἴδιον δεῖπνον consumed by ἕκαστος its character as ἴδιον, and how does τὸ ἴδιον δεῖπνον differ from κυριακὸν δεῖπνον? (6) Do the wealthy and the poor eat from a different menu? The responses to these questions collectively represent a reconstruction of how it happens that in the Corinthian church the wealthy consume more food and wine than the poor, thereby humiliating the latter. The most convincing hypothesis turns out to be the sequential-sponsored hypothesis.

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Rhodes, Michael. "“Forward unto Virtue”: Formative Practices and 1 Corinthians 11:17–34." Journal of Theological Interpretation 11, no. 1 (April 1, 2017): 119–38. http://dx.doi.org/10.5325/jtheointe.11.1.0119.

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ABSTRACT Within the recovery of virtue among theological ethicists, few concepts have proved as fruitful as that of practices. In this essay, I outline my view of formative practices as telos-shaped, embodied, social actions that carry an embedded intention to shape the character of the individual practitioner, the politics of the community, and the world “out there.” I will then argue that this theory of formative practices provides a useful heuristic to illuminate the way Paul understands the Lord's Supper in 1 Cor 11:17–34. Indeed, not only does formative-practice theory make clear certain aspects of Paul's view of the Supper but it also helps to solve the riddle how to understand Paul's apparent “compromise” with the “haves” in v. 34 just after his stinging critique of their shaming the “have nots” in v. 22.

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Last, Richard. "The Election of Officers in the Corinthian Christ-Group." New Testament Studies 59, no. 3 (June 10, 2013): 365–81. http://dx.doi.org/10.1017/s0028688513000052.

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Paul's language in 1 Cor 11.19 suggests that the Corinthians elected rotating officers to serve as administrative leaders with control over food distribution at the Lord's Supper. Interpreters overlook this verse's technical terminology despite the fact that doing so results in unusual and confusing translations. In addition to making sense out of the otherwise obscure sentence of v. 19, the existence of a ‘flat hierarchy’ of temporary and rotating officers in the Corinthian group helps to explain several aspects involved in the Corinthians' banquet problems.

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Brookins, Timothy A. "The Supposed Election of Officers in 1 Cor 11.19: A Response to Richard Last." New Testament Studies 60, no. 3 (June 6, 2014): 423–32. http://dx.doi.org/10.1017/s0028688514000034.

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This article responds to a recent proposal by Richard Last that 1 Cor 11.19 speaks of the necessity of holding regular ‘elections’ (αἱρέσεις) for the appointment of church officers who would assist in the administration of the Lord's Supper (11.17–34). In addition to exaggerating difficulties inherent in traditional explanations, Last's proposal introduces a number of insurmountable discourse problems, rendering his interpretation more problematic than those he intends to replace. A traditional reading should be retained, in support of which further arguments are here added.

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Harmon, Matthew S. "Making a Meal of It: Rethinking the Theology of the Lord's Supper." Bulletin for Biblical Research 19, no. 2 (January 1, 2009): 303–4. http://dx.doi.org/10.2307/26424067.

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Schlesinger, Eugene R. "Book Review: Gift and Promise: An Evangelical Theology of the Lord's Supper." Anglican Theological Review 100, no. 4 (September 2018): 842–43. http://dx.doi.org/10.1177/000332861810000433.

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Molnar, Paul D. "Karl Barth and the Theology of the Lord's Supper: A Systematic Investigation." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 8, no. 2 (May 1999): 242–44. http://dx.doi.org/10.1177/106385129900800212.

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Cosgrove, Charles H. "The Place where Jesus is: Allusions to Baptism and the Eucharist in the Fourth Gospel." New Testament Studies 35, no. 4 (October 1989): 522–39. http://dx.doi.org/10.1017/s0028688500015198.

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According to John 6.52–59, participation in the eucharistic meal is necessary for ‘life’: ‘Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you’ (v 53). The manifest allusion here to the Lord's Supper, together with the insistence on its indispensability for Life, has led a majority of interpreters to conclude that this passage is ‘sacramentalist’. This conclusion has found reinforcement in what looks like a close parallel from Ignatius, whose writings are presumably contemporaneous with the Fourth Gospel:

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Stephenson, Christopher. "The Rule of Spirituality and the Rule of Doctrine: A Necessary Relationship in Theological Method." Journal of Pentecostal Theology 15, no. 1 (2006): 83–105. http://dx.doi.org/10.1177/0966736906069258.

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AbstractAs more and more Pentecostal theologians are pursuing formal training in academic theology and philosophy, they are becoming increasingly sensitive to the importance of being conscious of one's theological method in systematic theology. This article is a suggestion that Pentecostal theologians would benefit from adopting as one guideline for their theological method a form of lex orandi, lex credendi called `the rule of spirituality and the rule of doctrine', which involves a reciprocal relationship between Pentecostal spirituality and doctrine. The goal of the relationship is doctrinal theology that is informed by legitimate aspects of Pentecostal spirituality and that is able to correct illegitimate aspects of it. After the method is established, three aspects of Pentecostal spirituality are chosen to inform a Pentecostal doctrine of the Lord's Supper. Finally, aspects of this doctrine of the Supper are employed to critique other aspects of Pentecostal spirituality.

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Hustad, Donald Paul. "The Lord's Supper for Baptists: A Spiritual Meal, a Snack, or a Placebo?" Review & Expositor 106, no. 2 (May 2009): 171–87. http://dx.doi.org/10.1177/003463730910600206.

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Baptists and other evangelical Christians have some unique challenges in Table worship. They are essentially alone in insisting that the Lord's Supper is not a sacrament — “a visible sign instituted by Christ to symbolize or confer grace.” They are more comfortable calling it an “ordinance,” which acknowledges Christ's institution of the act and their own obedience, but hesitates to claim any spiritual benefit. Their fears of “sacramental heresy” were confirmed in pre-Reformation abuses by Roman Catholics, especially those connected with transubstantiation and the concept of ex opere operato. In the sixteenth-century Reformation, the new Baptists and others in England, and Anabaptists on the Continent, were more radical than the magisterial denominations in “policing” table participation and limiting its meaning. Basically, they were followers of the Swiss reformer Ulrich Zwingli, who heralded communion as remembrance and Christian education, with no expectation of special grace. From the beginning, their table service was limited to brief prayers of thanks for the bread and the cup, improvised by deacons. The passing centuries contributed little to a meaningful Lord's Supper for Baptists. What we need now is a full, complete service of actions and words, with full remembrance of our Lord from eternity to eternity; full thanksgiving for all we remember; full awareness of our eating and drinking symbols of Christ's body and blood, which, by faith, can nourish us as he promised; and full recommitment of believers to love God completely and neighbors as themselves. The total result could be the spiritual maturation of believers through worship, and repetition of the full Gospel story for the uncommitted.

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Peters, Roger K. "Self Advocacy through Participation in the Lord's Supper for Persons who are Conceptually Non-Expressive." Journal of Pastoral Care 41, no. 3 (September 1987): 221–32. http://dx.doi.org/10.1177/002234098704100305.

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Argues for the legitimacy and authenticity of allowing the conceptually non-expressive person to participate in the Lord's Supper. Notes contemporary empirical research on action and interaction types of language and relates it to the issue of the theological nature of communion. Contends that participation in communion by the mentally retarded may actually enhance the full meaning of the sacrament in that it draws attention to the transcendent qualities of the sacrament. Offers a personal experience of giving communion to the mentally retarded to reinforce the psychological, scriptural, and theological rationales for communing all baptized Christians, including those classified as conceptually non-expressive.

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