Reading the Bible Anew The Lord’s Supper: Part One
Why Do We Use Unleavened Bread?
Does both scripture and history support the use of unleavened bread in celebration of the Lord’s Supper? One might think this is a non-sense question since, of course, the Lord’s Supper was instituted on the Passover Meal and modeled after it. Really, is this so? What does both scripture and history of the early church tell us? We are focused on the type of “bread” used by the early church, and not the type of “bread” used in the Passover Meal.
First, there is some dispute as to whether the Last Supper was a “Passover” meal. All the gospels, except John, seem to indicate it was instituted during the Passover meal. John, not so much—with his account having the crucifixion at the same time as the Passover Lamb was being sacrificed. Thus, the Passover Meal would have occurred after this. ( This is fodder for a later discussion, but not at this time). At the moment let’s examine the “bread.” It is evident the first Christians moved away from association of the Lord’s Supper with the Passover motif by celebrating both daily and on the first day of the week.
The most complete and earliest description of the Lord’s Supper is 1 Corinthians 10–11. As with many things we read, we naturally assume the “bread” used is unleavened bread. However, the Greek word used in the passages is not the Greek word for unleavened bread. Paul simply uses the Greek word artos (ἄρτος) for “bread. ”Artos usually refers to ordinary leavened bread unless otherwise specified. When the NT writers wanted to specify unleavened bread, they used a different word: azymos (ἄζυμος).” Thus, Paul’s usage suggests the normal daily bread of Christians — not specifically unleavened Passover bread — was likely used for the Lord’s Supper in Gentile churches. In fact, Paul discusses the Lord’s Supper and “bread” in Corinthians without mentioning unleavened bread. Corith was a Gentile church. Unleavened bread would not normally be served with any meal.
Early Church history support the view that the early church used ordinary bread. The Didache (c. 50–120 AD) gives prayers for the Eucharist but does not mention unleavened bread at all (Didache chapters 9–10). Justin Martyr (c. 150 AD), in his First Apology, describes the Christian Eucharist:” We receive not as common bread and common drink, but as the flesh and blood of that Jesus who was made flesh.” (First Apology 66). Again, he calls it “bread” (artos in Greek) without reference to leavening indicating it was common bread.
As the Western church ( Roman Catholic) centralized and standardized practice, they began to require unleavened bread in the 9th centuries. They promoted the idea that unleavened bread should be used, and this was codified in various local church practices before becoming general in the West. The use pf unleavened bread was begun in the monasteries’—Notably Saint Wandregisel (c. 605–668 AD), a Frankish monk and abbot and in the writings of Alcuin of York (c. 735–804. The Eastern Orthodox Church continued to use leavened bread. This difference in liturgical practice contributed to the growing divide between the Eastern and Western Churches, culminating in the Great Schism of 1054. The Latin (Roman) Catholic Church officially mandates the use of unleavened bread in the celebration of the Eucharist. This requirement was finally codified in the 1983 Code of Canon Law. Reformation churches including Anglican, Lutheran, nor Reformed churches did not mandate unleavened bread though some used it. This was a move towards simplicity and the communal aspects of the Lord’s Supper.
Restoration churches ( Disciples of Christ, The Christian Church, and the Churches of Christ) generally advocated the use of unleavened bread. This was based the biblical precedent set by the bread used in the Passover, the symbolism of purity unleavened bread, and it was thought ( though incorrectly) that this what was used by the early church. There was some variation, however. The Disciples of Christ tends to be more ecumenical and may not strictly adhere to the use of unleavened bread, allowing for contextual adaptations. Barton W. Stone advocated the use of unleavened bread. However. I could find no evidence Alexander did so. Rather, in his writings, he emphasized the importance of the one loaf, stating:”Because there is one loaf, we, the many, are one body; for we are all partakers of that one loaf.” Campbell focused on the meaning and purpose of the Lord’s Supper rather than prescribing specific elements. He underscored the importance of the communal act and the remembrance of Christ’s sacrifice, allowing for some flexibility in the observance.
So, where does this leave you in your thinking on leavened or unleavened bread? Does it really matter?
References:
- Ferguson, Everett.
Early Christians Speak: Faith and Life in the First Three Centuries. 3rd ed. Abilene, TX: Abilene Christian University Press, 1999.
➔ A comprehensive source discussing early Christian worship, including the Eucharistic meal and its development. - Justin Martyr.
The First Apology. In The Ante-Nicene Fathers, Vol. 1, edited by Alexander Roberts and James Donaldson, translated by Marcus Dods and George Reith, 159–187. Peabody, MA: Hendrickson Publishers, 1994.
➔ Early Christian apology describing the Eucharist as part of ordinary bread without emphasis on unleavened use. - Jeremias, Joachim.
The Eucharistic Words of Jesus. Translated by Norman Perrin. Philadelphia: Fortress Press, 1966.
➔ A critical scholarly analysis of the Jewish background to the Last Supper and the early Christian Eucharist. - McGuckin, John Anthony.
The Orthodox Church: An Introduction to its History, Doctrine, and Spiritual Culture. Oxford: Blackwell Publishing, 2008.
➔ Provides detailed discussion of the Eastern Orthodox Church’s continuing use of leavened bread and Eucharistic theology. - Schaff, Philip.
History of the Christian Church. Vol. 4, Mediaeval Christianity, A.D. 590–1073. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1910.
➔ Discusses medieval liturgical practices, including the Latin Church’s adoption of unleavened bread and the East-West Schism. - The Didache.
In The Apostolic Fathers, Volume I, edited and translated by Bart D. Ehrman. Loeb Classical Library 24. Cambridge, MA: Harvard University Press, 2003.
➔ A first-century Christian manual describing Eucharistic prayers but with no insistence on unleavened bread - ex-churchofchrist.com+2scrollpublishing.com+2webfiles.acu.edu+2
res