4. In the Lord’s Supper we receive spiritual Το; which continues ἘΠ strengthens the spiritual ife begun in baptism. The soul is nourished by the body and blood of Christ as the body is by the bread and wine. His flesh is meat indeed, and His blood drink indeed (Jn θ᾽), and to partake of Him who is the Life (Jn 145) is to have eternal life (Jn 6%: 54-58) Comp. Ign. Eph. 20, Rom. 7; Clem. Alex. Ped. ii. 2; Cypr. de Dom. Orat. 18.
5. By Christ’s example this rite includes an act of thanksgiving. In all four accounts we have εὐχαριστήσας either of the bread or of the cup; and Mt and Mk have a blessing or thanksgiving with both elements. The very early use of ἡ εὐχαριστία as a name for the whole service shows that it was regarded as the highest form of thanksgiving.
Vith regard to all Eucharistic controversy we may wish, with Hooker, ‘that men would more give themselves to meditate with silence what we have by the sacrament, and less to dispute of the manner how.’ There have been those who ‘because they enjoyed not disputed,’ and others who ‘ disputed not because they enjoyed’ (Ze. Pol. v. Ixvii. 3). Jam missa, quanto vicinior et similior prime omnium misse, quam Christus in cena fecit, tanto Christianior (Luther).
LITERATURE.—This isoverwhelming. The following works may be selected : Smith, Dict. of Chr. Biog. ii. p. 254 ; Schaff-Herzog Eneycl.3 ii. p. 1352; Herzog, RE2 pp. 47, 61; Encycl. Britan.3 viii. p. 654; La Grande Encyel. xvi. p. 721; Schaff, Ch. Hist., Apos. Christianity, ii. p. 472. Add to these, for the subject in general, the articles ‘Eucharist’ in Smith, Dict. of Chr. Biog. and ‘Communion’ in Dict. of Chr. Ant.; ‘Abendmahl’ and * Altarssacrament’ in Hergenrother, Kirchenlexicon ; comm. on the accounts of the Last Supper, esp. Chrysostom on Mt. 26, Hom, 82; Ellicott and T. S. Evans on 1Co; also Westcott on Jn 6 and 13; Lobstein, La doctrine de la sainte c2ne, Lausanne, 1889; Jiilicher in Theologische Abhandlungen, Freiburg, i. B. 1892, pp. 215-250; Spitta, Urchristentum, Gottingen, 1893; Percy Gardner, The Origin of the Lord’s Supper, Lond. 1893; Schultzen, Das Abendmahl im NT, Gottingen, 1895; R. A. Hoffmann, Die Abendmahlsgedanken Jesu Christi, Konigeberg,
LOT
i. Pr. 1896: for the archmology, the art. ‘ Eucharistie’ in Krave Real-Encyki. ἃ. Christ. Altert.; the art. ‘ Liturgy’ in Dict. o Chr, Ant., with literature quoted, pp. 1036-38: for the philo sophical argument respecting Transubstantiation, Gore, Dis sertations, Murray, 1895. A. PLUMMER.
LO-RUHAMAH.—See Hoska, vol. ii. p. 421". and Lo-AMMI.
LOT (οἷν; Awr).—The son of Haran, the brother of Abraham, and consequently Abraham’s nephew (Gn 11-8! [both P]). Particulars of his life are found in parts of Gn 11-14. 19: the circumstantial narrative belongs to J (except ch. 14, which comes from an independent source), P giving only a brief summary (1177-31-32 ]24b-6 136. 11b-I2a (tg Plain] 1959). Lot’s father Haran died before the migration of Abraham into Canaan—according to J, in ‘the land of his nativity’ (t.e. Haran in Mesopotamia), accordingto P, in ‘ Ur of the Kasdim’; and when Abraham left Haran for Canaan, he took Lot with him (12 J; 12%-5 P). Lot, it may be inferred, was with his uncle when he rested at Shechem, and again on the mountain between Bethel and Ai, as well as afterwards, when he journeyed through the Negeb, or ‘South’ of Judah (195. 5.9) Whether, in the view of the narrator, Lot accom- panied Abraham into Egypt (12°), is less certain : the complete silence respecting him in the some- what circumstantial narrative of 12%” is notice- able; and it is possible that the words ‘and Lot with him’ in 13! are a gloss (see, further, Dill. 226, 229). However that may be, Lot is with Abraham when he revisits the hill between Bethel and Ai, which now becomes the scene of Lot’s memorable choice (131-33. Both Abraham and Lot, we are told, had numerous herds: the land ‘was not able to bear them, that they might dwell together, for their substance was
eat’ (P: cf. 367), i.e. it could not supply pasture or both of them; strifes arose between their respective herdmen (J), viz. about wells and water- ing-places (cf. 21% 26%), which appear to Abraham to be unseemly between ‘ brethren,’ i.e. relatives (cf. 1416 9457 2915), and he proporel accordingly a separation. Though the elder, he generously offers his nephew the first choice: ‘is not the whole land before thee?.. . if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left.’ The soil about Bethel is stony and bare; but a little to the S.E. there is ‘a conspicuous hill; its topmost summit resting, as it were, on the rocky slopes below, and distinguished from them by the olive- grove which clusters over its broad surface above’ (S. and P. 218); and here, it seems, the narrator must have pictured Lot and Abraham as standing. ‘To the east there rises in the foreground the jagged range of the hills above Jericho; in the distance the dark wall of Moab; between them lies the wide valley of the Jordan, its course marked by the track of tropical forest growth [the ‘ pride of Jordan’ of Jer 12° 49%=50%, Zec 11°) in which its rushing stream is enveloped; and down to this valley runs a long and deep ravine, through which, it seems, parts of the plain across the river can be descried, with long lines of verdure fringing the numerous streams which descend from the mountains beyond into the Jordan: on the S. and W. appear the bleak hills of Judah. The ‘ Kikkar,’ —the ‘round,’ or ‘oval,’ of Jordan, i.e. (cf. Buhl, Geogr. 112) the middle, broader part of the Jordan Valley beginning about 25 miles N. of the Dead Sea, and including (probably) the Dead Sea itself, and the small plain at its S. end,—though in parts the soil, once a sea-bottom, is desolate and barren, is in other parts extremely fertile, and produces an exuberant vegetation (see HGHL 483 f., 487, 489) ; and the writer, it seems, pictured it as having heer