At this juncture it is important to say something about Exodus 12:7. This verse implies that we are dealing with a ritual that did not involve atoning for sin, but rather was a rite of protection for God’s people, a different though not unrelated matter. It involved a blood ritual to avoid God’s last blow against the firstborn. Thus Passover and atonement were not originally associated, though apparently by Jesus’ day there were some such associations. Notice that nothing at all is said or suggested here about Israel’s sin, or about forgiveness. This ceremony is more like an insurance policy. Yes, the blood is to avert divine wrath, but it is not wrath against Israel’s particular sins. In this case they simply happened to be too close to the danger zone, or in the line of fire. We must assume that this blood ritual arose before there even was a fully formed priesthood, for it is highly unusual to have such a ritual without any mention of involvement of priests.
Ben Witherington IIITags: israel atonement priesthood passover exodus forgivenes
One of the things that happened when the church moved from meetings in homes to having purpose-built buildings beginning before, but accelerated during, the Constantinian era, is that while the church itself was becoming less Jewish in character, it began to apply a more and more Old Testament hermeneutic to its discussions about church, ministry, and sacraments. The church began to be seen as a temple or basilica, the Lord’s Supper began to be seen as a sacrifice, and naturally enough the ones offering the sacrifices, just as in Leviticus, were seen to be priests. There was the further move in this direction when Sunday began to be seen as the Sabbath, another example of this same sort of hermeneutic. There were considerable problems with this whole hermeneutic from the start, since nowhere in the New Testament is there set up a class of priests or clerics to administer any sacraments. Indeed, nowhere was there a clear separation between life in the home and life in church. What has often been missed in the discussions of the effects of all this is that it ruled women out of ministry in the larger church and indeed ruled them out of celebrating the Lord’s Supper as well, since in the Old Testament only males were priests and only priests could offer sacrifices.
Ben Witherington IIITags: old-testament priesthood hermeneutics early-church lord-s-supper
Too often scholars have thought and even suggested that what happened during and after Constantine was that the church sought to replace the pagan temples, priests, and sacrifices with their own. This is at best a half truth. If this had been primarily what was going on, we would have expected to find priestesses showing up in the mainstream church in and after the time of Constantine, since there were certainly priestesses in the pagan temples. But this we do not find in the historical record. This is because the church of that period was not merely trying to supplant pagan religion with Christian religion, though some of that was going on. More to the point, there was a rising tide of anti-Judaism, and one of its manifestations was this Old Testament hermeneutic. The Torah had been claimed as the church’s book, Jews were being ostracized and then later ghettoized, and a hermeneutic of ministry was being adopted which co-opted the Old Testament for church use when it came to priests, temples, and sacrifices, and indeed sacraments in general. Thus ironically enough while the structure of the ecclesial church was becoming more Old Testamental, the church hierarchy was not only becoming less tolerant of Jews, it was forgetting altogether the Jewish character of Jesus’ ministry and his modifications of the Passover that led to the Lord’s Supper celebration of the early church in the first place.
Ben Witherington IIITags: christianity old-testament priesthood constantine hermeneutics lord-s-super
When exactly did this all change, and what were the social and theological factors that led to the change? The answer seems to be in the second century and: (1) because of the consolidation of ecclesial power in the hands of monarchial bishops and others; (2) in response to the rise of heretical movements such as the Gnostics; (3) in regard to the social context of the Lord’s Supper, namely, the agape, or thanksgiving, meal, due to the rise to prominence of asceticism in the church; and (4) because the increasingly Gentile majority in the church was to change how second-century Christian thinkers would reflect on the meal. Thus, issues of power and purity and even ethnicity were to change the views of the Lord’s Supper and the way it would be practiced.
Ben Witherington IIITags: christianity communion priesthood eucharist sacrament lord-s-supper clericalism
Who should serve the Lord’s Supper? Well in the early church, considering Acts 2 and 1 Corinthians 11, the host of the home presumably was the host of the meal, and as I have said, really, the Lord is the host at his own table, not any of us. We are all just participants, we are all celebrants. I don’t think there is any biblical warrant for the serving of the Lord’s Supper to be confined to ministers, but I do think that anyone who undertakes such a sacred task should be trained to do it in a respectful manner.
Ben Witherington IIITags: communion priesthood eucharist sacraments lord-s-supper administration-of-the-sacraments
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