I. Name. — It is called '• the Lord's Supper" (KvpiaKuv Sel-Tn'ov) in 1 Cor. xi, 20 because it was instituted at supper-time. Synonymous with this is the phrase " the Lord's table" (rpaini^a Kvpiov, 1 Cor. x, 21), where we also find the name "the cup of the Lord" (TroTtjpiov Kv- piov). Many new terms for it were early introduced in the Church, among which the principal are Communion {Koivojvia, a festival in common), a term borrowed from 1 Cor. X, 16, and Eucharist {Evxaptcria and tvXoyia), " a giving of thanks," because of the hymns and psalms which accompanied it. Among the many other Greek and Latin names applied to the Lord's Supper, but for which we have no exact equivalent, we mention SiVn^- (C, " a collection" (for celebrating the Lord's Supper), AftTovpyia (Liturgy, q. v.), Mvariipiov (Sacrament, q. v.), 3Iissa (Mass, q. v.), etc. See Eucharist.
II. Biblical Notices. — 1. Original Accounts. — The in- stitution of this sacrament is recorded by Matthew (xxvi, 26-29), Mark (xiv, 22-25), Luke (x'xii, 19 sq.), and by the apostle Paul (1 Cor. xi, 24-26), whose words differ very little from those of his companion, Luke ; and the only difference between Matthew and JMark is, that the latter omits the words " for the remission of sins." There is so general an agreement among them all that it will only be necessary to recite the words of one of them : " Now, when the even was come, he sat down with the twelve" to eat the Passover which had been prepared by his direction, " and as they wer^ eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said. Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it, for this is my
LORD'S SUPPER
510
LORD'S SLTPER
blood of the New Testament, which is shed for many for the remission of sins" (Matt, xxvi, 20, 26-28). Its institution "in remembrance'' of Christ is recorded only by Luke and Paul. John does not mention the institution at all, bat the discourse of Jesus in chap, vi, 51-59 is re- ferred by many interpreters to the Lord's Supper. Paul warns the Corinthians (1 Cor. x, 16-21) that they can- not partake of the Lord's table and at the same time eat of the pagan sacrilices, because (verse 19) " the things which the Gentiles sacrifice they sacrifice to devils, and not to God;" and in another part of his first epistle (xi, 27-29), that " whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the budy and blood of the Lord; but let a man examine himself, and so let him eat of that bread and drink of that cup ; for he that eateth and drinketh unworthily eateth and drinketh damnation to himself, ,not discern- ing the Lord's body." Other passages of the New Test, are referred by many exegetical writers to the Lord's Supper, but they establish no new point concerning the Biblical doctrine. They will be examined, however, in detail in this connection (using for this purpose chiefly the summary given in Smith's Did. of the Bible, s. v.).
2. Paschal Analogies. — This is an important inquiry in the discussion of the history of that night when Je- sus and his disciples met together to eat the Passover (Matt, xxvi, 19; Mark xiv,''l6; Luke xxii, 13). The manner in which the paschal feast was kept by the Jews of that period differed in many details from that origin- ally prescribed by the rules of Exod. xii. The multi- tudes that came up to Jerusalem met, as they could find accommodation, family by family, or in groups of friends, with one of their number as the celebrant, or " proclaim- er" of the feast. The ceremonies of the feast took place in the following order (Lightfoot, Temple Service, xiii ; jVIeyer, Comm. in Matt, xxvi, 26). (1.) The members of the company that were joined for this purpose met in the evening and reclined on couches, this position being then as much a matter of rule as standing had been orig- inally (comp. Matt, xxvi, 20, avsKtiTo; Luke xxii, 14; and John xiii, 23, 25). The head of the household, or celebrant, began by a form of blessing " for the day and for the wine," pronounced over a cup, of which he and the others then drank. The wine was, according to rabbinic traditions, to be mixed with water; not for any mvsterious reason, but because that was regarded as the best way of using the best wine (comp. 2 Slacc. xv, 39). (2.) All who were present then washed their hands; this also having a special benediction. (3.) The table was then set out with the paschal lamb, unleavened bread, bitter herbs, and the dish known as Charoseth (rOnri), a sauce made of dates, figs, raisins, and vinegar, and de- signed to commemorate the mortar of their bondage in Egypt (Buxtorf, Lex. Chald. col. 831). (4.) The cele- brant first, and then the others, dipped a portion of the bitter herbs into the Charoseth and ate them. (5.) The dishes were then removed, and a cup of wine again brought. Then followed an interval which was allowed theoretically for the questions that might be asked by children or proselytes, who were astonished at such a strange beginning of a feast, and the cup was passed round and drunk at the close of it. (6.) The dishes be- ing brought on again, the celebrant repeated the com- imunorative words which opened what was strictly the paschal supper, and pronounced a solemn thanksgiving, followed liy Psa. cxiii and cxiv. (7.) Then came a sec- ond washing of the hands, with a short form of Itlessing as before, and the celebrant Ijroke one of the two loaves or cakes of unleavened bread, and gave thanks over it. All then took portions of the bread and dipped them, together with the bitter herbs, into the Charoseth, and m> ate them. (8.) After this they ate the flesh of the paschal lamb, with bread, etc., as thej' liked; and, after another blessing, a third cup, known especially as the "cup of blessing." was handed round. (9.) This was succeeded by a fourth cup, and the recital of Psa. cxv-