SACRED HEART SCHOOL OF THEOLOGY

PAULS TEACHINGS ON THE LORDS SUPPER AND ITS IMPLICATIONS IN THE CHURCH OF CORINTH 1 Corinthians 11: 23-27

PAULINE LITERATURE

FR. CHARLES BROWN

By J. ANGEL ANAYA

Hales Corners, December 1, 2008

INTRODUCTION

In my attempt to decipher Pauls teachings to the church of Corinth as it is presented in the 1st Letter to the Corinthians, I have kept in mind three important facts that will direct my exegesis on the pericope. First, the social and cultural background in which the Corinthian Church developed the Christian message; second, the broader context of the pericope and Pauls attempt to respond to a specific problem of the Christian community; and finally a detailed analysis of the problem done by an analysis of some of the key words used by Paul in the pericope.

I. GENERAL HISTORICAL AND LITERAL CONTEXT

Since ancient times, Corinth has been considered one of the most important port cities of Greece. The original ancient Corinth was founded in the 10 century BC and was

2 the richest and the largest port of Greece. What made Corinth wealthy was its closeness to two of the most important ports. Lechaeum (by the Adriatic Sea), which controlled the trade that came from Italy and Sicily, and Cenchreae (by the Aegean Sea) the eastern port that controlled the trade from the eastern Mediterranean countries. These two ports were only 4 miles apart from each other. Destroyed by the Romans in 146 BC, the city was re-founded as a Roman colony by Cesar in 44 BC and repopulated with freed slaves from Syria, Egypt, Rome, Greece and Judea. Within 40 years, the commercial success made the city flourish again, becoming the richest city of Greece by the middle of the first century. Beginning the first century, Corinth had a vibrant Jewish community, but also, because of its high tolerance to other religions, there were temples dedicated to the cult of the emperor and to Greek and Egyptian deities. The only archeological finding that proves the existence of a Jewish community is a fragmentary description Synagogue of the Hebrews, at the time of Pauls visit (See Acts 18:4). 1 When Paul arrived in Corinth in 51 AD, the city was little more than 100 years old and the capital of the province of Achaia. Regarding the fame of licentiousness and moral depravity, most of the authors agree that in terms of sexual morality, Corinth was no worse than any other Mediterranean port (Conzelmann, Furnish, Murphy-OConnor, Saffrey, Wiseman). In written documents, the verb korinthizomai used as a synonym of to fornicate was used exclusively by Athenian writers but there is no evidence that the verb was used in the current speech.2

1 2

Collins, Raymond F., First Corinthians, Collegeville (1999) p. 23. Murphy-OConnor, The First Letter to the Corinthians, in The New Jerome Bibical Commentary, p. 798799

3 With this background, we see that Paul writes to a community that is greatly influence by the make up of the Corinthian society: a dynamic and relatively young society with less than a hundred years; made of individuals with no strong ethnic identity and many even from a low origin 3 seeking to gain a higher status and material success. This social features must have influenced the make up of the Corinthian Church and that explains in part, why the divisions within the community: Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose.(1 Cor. 1:11- See also 3:3). At this time in the life of Paul, according to the letter he has already suffered persecutions and the consequences of preaching the Gospel: going hungry and thirsty; poorly clothed beaten and homeless; enduring persecution (1 Cor. 4:10-13). He is very conscious of the intensity and complete commitment he has put into the preaching of the Gospel: I worked harder than any of them-though it was not I, but the grace of God that is with me. (1 Cor. 15:10).

PURPOSE AND SUMMARY OF THE LETTER Paul writes a letter to address the letter he received regarding particular questions asked by the community. However, Pauls overriding concern is that the Corinthians be the holy people God has called them to be. From this perspective, several dominant themes that echo throughout the letter can be gathered together.4 On the other hand, he answers to a report received from the people of Chloe (1 Cor. 1:11) about some kind of factionist
3

Consider your own call, brothers and sisters: not many of you were wise by human standars, not many were powerful, not many were of noble birth (I Cor. 2:26). 4 Collins, Raymond F., First Corinthians, Collegeville (1999) p. 25.

4 discussions arisen in the community: What I mean is that each of you says: I belong to Paul, or I belong to Apollos, or I belong to Cephas or I belong to Christ. (1 Cor. 1:14). According to Collins, the same people from Chloe might have brought also the letter to Paul. 5 In brief, the letter deals with the divisions that have arisen within the community, reminding them also of his authority and paternity over them (Chaps. 1-4). After that, Paul addresses the problems of sexual immorality and reproaches the fact brothers are sending members or the community to pagan courts (Chaps. 5-6). Now, Paul starts answering the questions asked in the letter they sent him regarding virginity and marriage: Now, concerning the matters about which you wrote (7: 1a). In chapters 8 and 10 he addresses the issue of eating food sacrificed to the idols and in chapter 9 he gives reasons of why he does not use his legitimate rights as an apostle. In chapters 11-14 Paul addresses some problems regarding the table of the Lord, worship and the use of spiritual gifts for the benefit of the whole community. In chapter 15 he gives some teachings regarding the resurrection. Finally, he ends the letter in chapter 16 talking about the collection for the Christians of Jerusalem. LITERARY CONTEXT OF THE PERICOPE In the general corpus of the letter, Paul is concerned with the unity of the Church, especially in an environment where competition, sexual immorality and individualism seems to play and important role. Collins divides the problems of the Corinthian community in two groups: one of ideological nature and the other of behavioral issues placed in a theological context.6 As for 1 Cor. 23-27, we see Paul addressing not only a

5 6

Ibid. 16-17. Ibid. p. 17.

5 liturgical issue, also: a theological attitude can be discerned behind the forming of the groups, and individualistic pneumatism, which leads to rallying around party heads.7 In the particular context, our pericope is preceded by Pauls treatment on the issue of proper ways of worshiping (1 Cor. 11: 2-16). According to Murphy-OConnor, the fact that the letter mentions ways in which some men or even women dress their hair, might indicate some kind of homosexual tendencies.8 To this, Pauls arguments focuses on presenting Gods intended differentiation and interdependence between man and woman since creation (1 Cor. 11:11). In chapter 11: 17-22, Paul will start addressing the issues that have aroused during the celebration of the Supper of the Lord. What Paul tries to say in short is that it is not possible to celebrate a real eucaristia in the community when its members do not love one another. The reasons: because of divisions (v. 18); factions (v.19); individualistic partaking of the supper (vv. 20-22). After Pauls narrative of the Lords institution (vv. 23-27) which will be treated in detail afterwards, Paul ends with an exhortation, inviting them to examine their attitudes in face of Gods judgment. He sums up the issue of social discrimination dung the Eucharistic celebration by waiting for one another of eating at home if they are hungry, less the Lords Supper become a motive of condemnation (vv. 33-34). II. THE MAIN ISSUE IN 1 COR. 11:23-27 The redemptive significance of the Lords Supper, does not have meaning and effect in a community that practices social discrimination.

Conzelmann, Hans, A Commentary on the First Epistle to the Corinthians, Philadelphia: Fortress Press, (1975) p. 194. 8 Murphy-OConnor, Jerome, The First Letter to the Corinthians, in The New Jerome Biblical Commentary, (1990) p. 808.

6 By their social discrimination during the Eucharist, they are missing the real meaning and scope of the Eucharistic celebration which is to be as one body in the Lord. In response to this issue, Paul: Quotes an early Christian tradition of the institution narrative, which he received and he faithfully hands over to them. States the eschatological scope of the Eucharistic celebration: Proclaim the Lords death until he comes. He finally finishes with an admonition to receive the body and blood of the Lord in a worthy manner. In the pericope we see an early Liturgical Institution Narrative, the earliest, according to Collins.9

III. VERSE BY VERSE ANALYSIS

23 24 25 26 27 , , . , , . , , . , .

V. 23- When Paul begins the verse, For I received from the Lord what I also handed on to you he uses with the emphatic and then states the

tradition that was passed on him, we need to keep in mind two important facts about the wording: First, ego is used here to make emphasis on the statement that follows;
9

Collins, Raymond F., First Corinthians, Collegeville (1999) p. 425.

7 Second, this serious thing Paul is about to state is that tradition matters, and, as Dunn states, the Lords Supper was an adaptation of the Jewish Passover the blessing and breaking of the bread was the typical first act of the meal as a whole, while, as it is explicitly stated here, the cup came after supper.10 In using the words paralambano to receive and parelabon to pass on Paul is using a technical term both in Jewish and Greek tradition. Now, the fact that Paul affirms that he received from the Lord does not imply that is was not a private revelation but he is referring to the origin of the words (Conzelmann; David R. Hall; Dunn; Richard A. Horsley; Murphy-OConnor). Here, Paul is a link in the chain of tradition reaching back to Jesus, whose authority remains present in the Church.11 Another detail worthy to be notices is the use of kyrios instead of Jesus which denotes the emphasis Paul gives to the glorified Jesus. V. 23b That the Lord Jesus on the night when he was betrayed took bread is considered by Conzelmann a piece of fixed pre-Pauline tradition12 V. 24a- took bread, and haven given thanks, he broke it: This sequence is found in all the synoptic Gospels Mat. 26:26; Mark. 14:22 and Luke 22:19 which follows the order in a Jewish meal in which the giving thanks and breaking of the bread makes every one a participant of the blessing. The NRSV adds a loaf of to the word bread. However, that word is not present in the oldest manuscripts.

10 11

Dunn, James D.G., 1 Corinthians, Sheffield, England: Sheffield Academic Press, (1995) p. 77 Murphy-OConnor, The First Letter to the Corinthians, NJ: Prentice Hall, p. 809. 12 Conzelmann, Hans, A Commentary on the First Epistle to the Corinthians, Philadelphia: Fortress Press, (1975) p. 196.

8 V.24b- This is my body that is for your sake. Do this in remembrance of me: In the words of Conzelmann, the bread is the body in the sense of sacramental identity,13 which we can translate as sacramental communion in the body of Christ. In the words that is for your sake we can see a sacrificial oblation that, according to Collins, could be linked with the biblical language of Lev. 5:8 and Deut. 28:23, and also in the context of the Suffering Servant of Isa. 53:12 as the offering of the servant in behalf of others and who bore the sin for many. Collins also highlights the fact that the expression for your sake appears in the NT more than thirty texts in reference to

Jesus death.14 The term anamnesis, remembrance is more that simple commemoration (as it was done for heroes in ancient times) Here has the scope of sacramental presence, actualization of Jesus presence among the community. V. 25- In the same way he 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 In the term the new covenant in my blood we find many nuances in the term and its scope. As Conzelmann notes, the parallels are not body and blood, but body and covenant.15 On the other hand, in the narrative of Mark, we found covenant as the definition for blood This is my blood of the covenant (Mark 14: 24). Here in this pericope, Paul defines the blood in terms of covenant. In other places, Paul uses covenant (Gal. 3:15) as the ratification of a persons will. In this new covenant, Paul introduces a new meaning: without abrogating the Previous Covenant with the Jewish People, the Lord Jesus, by offering his blood as the New Covenant is inaugurating a

13 14

Ibid. 198 Collins, Raymond F., First Corinthians, Collegeville (1999) p. 432 15 Conzelmann, Hans, A Commentary on the First Epistle to the Corinthians, Philadelphia: Fortress Press, (1975) p. 199

9 new era in which all peoples must be included (in contrast to the Jewish People who acquire their covenantal rights by blood, in the sense of lineage. For Conzelmann, the use of kainos, new, has a eschatological connotation that he links with 2 Cor. 5:17 So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new. V. 26- For as often as you eat this bread and drink this cup, you proclaim the Lords death until he comes Paul stresses not only the eating of the bread and drinking of the cup, but also gives an eschatological meaning to the whole Supper of the Lord. Celebrating the Lords Supper implies here that we participate in the memorial of Jesus death, resurrection and returning. Jeremias connects this verse with his interpretation of the word memorial when saying the intention is that God shall remember his Messiah by bringing about the parusia16 This eschatological tone helps the Corinthians their fallibility and their status as pilgrims on this earth (1 Cor 1:7-9; 18:4-5; 10:1-5). This idea can also be associated with the early Christian expression Maranatha Come, Lord Jesus. V. 27- Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner, will be answerable for the body and blood of the Lord. Paul invites the Corinthians and to discern in the face of Gods judgment their attitudes when having the Supper of the Lord, and as Conzelmann says, the man who offends against the elements, offends against the Lord himself.17 Here we take into account the Pauline understanding of the Church as the body of the Lord and perhaps he is keeping in

16 17

Jeremias, Joachim, The Eucharistic Words of Jesus, Philadelphia: Fortress Press, 1977, p. 15 Conzelmann, Hans, A Commentary on the First Epistle to the Corinthians, p. 202

10 mind the lack of loving concern that the Christians at Corinth are showing, especially when they are not recognizing in the poor their brothers and sisters, all members of one body. So for Paul, is Pauls short hand way of talking about an individuals assessment of two distinguishable but inseparable matters: how well ones life relates to Christ and how well ones life ties one to others, who, though many, are one body in Christ.18

IV. SUMMARY OF PAULS MESSAGE In this pericope, Pauls intent is to make the Corinthian community be aware of the sacredness and seriousness of being members of the body of Christ, no matter the social status or position. The Supper of the Lord, as a remembrance of their identity as Christians and as a sacrament in which Jesus is really present cannot take effect in the life of the community if they discriminate or dismiss the poor and the lowly. Paul makes a clear option for the poor and weak, and brings back their dignity as members of the body of Christ, no matter their origin or position in society.

V. WHAT DOES THIS MESSAJE HAS TO DO WITH US? The redemptive significance of the Supper of the Lord, or the Eucharist in our present terms does not depend on the mere ritualistic action in itself. We keep and value the tradition that was passed unto us, not only about the Eucharist but also about all the rites, dogmas and believes. However, those elements do not make for what really is the center and core of our Church: one body, though many. The body of Christ is made of its members, and some of his members are poor and some are rich; some are citizens and some are undocumented, but all as valuable as the same Christ. And that assertion in Paul is so,
18

The New Interpreters Bible, Vol X, Abingdon Press: Nashville, 2002, p. 936

11 that he teaches the Corinthians who boast themselves of having gifts but without denying the value of having spiritual gifts, that there is a more excellent way: the way of loving, accepting, being compassionate especially with the poor and needy- welcoming others to the Table of the Lord where the Real Presence of the Lord take form of Bread and Wine and is consumed to proclaim to the world that each peace of the bread is now part of one community, the Church.

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BIBLIOGRAPHY

Collins, Raymond F., First Corinthians, Collegeville (1999) Barret, C.K., A commentary on the First Epistle to the Corinthians, Harper and Row: New York, 1968 Bruce, F.F., The New International Commentary on the New Testament: 1 Epistle to the Corinthians, Grand Rapids: W.B. Eerdmans Pub. Co. 1987 Conzelmann, Hans, A Commentary on the First Epistle to the Corinthians, Philadelphia: Fortress Press, (1975) Dunn, James D.G., 1 Corinthians, Sheffield, England: Sheffield Academic Press, (1995) Goulder, Michael D., Paul and the Competing Mission in Corinth, Peabody, Mass. : Hendrickson Publishers, 2001 Hal, David R, The Unity of the Corinthian Correspondence, New York: T & T Clark Int., 2003 Harrisville, Roy, 1 Corinthians, Minneapolis, Minn. : Augsburg Pub. House, 1987 Hawthorne, Gerald F. Dictionary of Paul and His Letters, Illinois: Intervarsity Press, 1993. Horsely, Richard A., 1 Corinthians, Nashville: Abingdon Press, 1998 Jeremias, Joachim, The Eucharistic Words of Jesus, Philadelphia: Fortress Press, 1977 Ridderbos, Herman, Paul: an Outline of His Theology, W. B Eerddmans Pub. 1975 The New Interpreters Bible, Vol X, Abingdon Press: Nashville, 2002 Brown, Raymond E. Edit. The New Jerome Biblical Commentary, New Jersey: Prentice Hall, 1990 Theological Dictionary of the New Testament, Vol II, Grand Rapids MI, WM. B. Eerdmans Pub. Co., 1966

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