Just like many other topics which involve scripture, the accuracy and historic authenticity of the Last Supper has been challenged by skeptics. As a result, there were ideas which suggested that the narratives regarding the first Eucharist were not entirely factual, but was instead influenced by early Christian worship. For example, the Lutheran theologian and biblical scholar Rudolf Bultman has made the argument that “while Jesus may indeed have held a final meal with His disciples, the narratives as we have them are creations of the early church and so can tell us nothing about the actual historical roots of the Eucharist but can only witness to its later development.” 1
The conclusion that this theologian has arrived to is not random as he adhered to a heterodox view of interpreting scripture that called “any historic value in the gospels … radically into question.” 2 Likewise, other scholars such as Hans Lietzmann and Friedrich Spitta had the understanding that the “Eucharistic experiences of the early Christians”, in reference to the Last Supper and the Post resurrection meal of Jesus were “responsible for the emergence of the stories, or at least as having influenced their form”. 3
In addition, Paul Bradshaw also made it evident that he was skeptical of the historic accuracy of the scriptures, for he stated: “We must therefore be content to remain agnostic about many of the roots of Christian worship practices which we observe clearly for the first time in the following centuries.” 4
While I do appreciate the attempts of these scholars for trying to find closure regarding the origin of early Christian worship, I find their conclusions to be inconsistent with both scripture and the teachings of the early Church fathers. The idea that there were potential influences from outside sources that eventually influenced the biblical narratives and accuracy conflict with what God had spoken through His apostle St. Paul, who said: “All scripture is inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice” (2 Timothy 3:16).
If we believe that the Bible is infallible and of Divine Inspiration, and consider the Apostle’s words, as well as the early Church fathers, to be reliable; then we should look no further than to their very writings and teachings on this matter, as they believed that the Last Supper was indeed an historical event which is factual and objective.
For instance, when commenting on the Last Supper, the holy father St. Justin Martyr asserted: “For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, ‘This do in remembrance of Me’, ‘this is My body’; and that, after the same manner, having taken the cup and given thanks, He said, ‘This is My blood’; and gave it to them alone.” 5
This is also agreed with by St. Irenaeus of Lyons, who understood this to be apart of the Apostolic tradition, and that the Lord “took … bread, and gave thanks, and said, this is My body. And the cup likewise, which is part of that creation to which we belong, He confessed to be His blood, and taught the new oblation of the new covenant; which the Church receiving from the apostles, offers to God throughout all the world, to Him who gives us as the means of subsistence the first-fruits of His own gifts in the New Testament…” 6
This shows that the Gospel’s recording on the Last Supper was understood by the early Church to be objective, as stated previously, which therefore means that the narratives of the Last supper are pure and the primary source for how the early Christians understood Eucharistic worship. Hence, it was not the early Christians which later influenced this biblical narrative, but the biblical narrative which influenced the early Christian leitourgia.
Hence, there is no coincidence when St. Paul says the following when describing early Christian worship, which is Eucharistic and Sacramental: “The chalice of benediction, which we bless, is it not the communion of the blood of Christ? And the bread, which we break, is it not the partaking of the body of the Lord? For we, being many, are one bread, one body, all that partake of one bread.” (1 Corinthians 10:16-17). This is because St. Paul had directly received this from the Lord Himself, even though he himself was not present: “ For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; and when He had given thanks, He broke it and said, “Take, eat; this is My body which is broken for you; do this in remembrance of Me”” (1 Corinthians 11:23-24).
St. John Chrysostom stated: “But how says he, that he received it from the Lord? since certainly he was not present then but was one of the persecutors. That you may know that the first table had no advantage above that which comes after it. For even today also it is He who does all, and delivers it even as then.” 7
It is worth mentioning that Luke the Evangelist was a companion of St. Paul (2 Timothy 4:11), who according to Church tradition wrote not only the Gospel of Luke, but the book of Acts. Therefore, he was familiar with the celebration of the Holy Eucharist (Acts 20:7). His association with St. Paul would also explain how he was aware of what took place on Holy Thursday (Luke 22:19-20). By extension, his narrative is consistent with what was documented to have taken place by the other apostles (Mark 14:22-24, c.f. Matthew 26:26-28).
So, the questions remain for skeptics of the Last Supper narrative: Why are the Apostles in agreement regarding what took place on Holy Thursday, and how is it that the narrative was influenced from an outside source when the gospels and the Pauline Epistles are consistent? And how is it that the early Christians understood it to be a factual event? Granted, to call into question the Biblical Narrative’s historic accuracy on the Last supper is to also question St. Paul’s credibility on this matter, which is an offense to our Lord Jesus Christ.
References:
1 Bradshaw, Paul F, and Christian Knowledge. 1992. The Search for the Origins of Christian Worship. S.P.C.K. 47. 2 Cross, F L. 2005. The Oxford Dictionary of the Christian Church. Oxford University Press. 250.
3 Bradshaw, 52.
4 Bradshaw, 54.
5 Justin Martyr, The First Apology, 66.” http://Www.newadvent.org. https://www.newadvent.org/fathers/0126.htm.
6 Irenaeus, Against Heresies, IV.17.5. Newadvent.org. 2023. https://www.newadvent.org/fathers/0103417.htm.
7 John Chrysostom, Homily 27 on 1st Corinthians. https://www.newadvent.org/fathers/220127.htm.
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