friends (not family) and evidence is further supported as Jesus left his disciples to retreat in solitude to the mount of Olives, whereas the Seder meal would require them to return to their homes as cited in Deuteronomy.

Gavin highlights the importance of this in the development of the Christian movement as it develops in the book of Acts. The meal was characterised separately from Passover and often associated with meals such as engagements, funerals and marriages etc. and therefore made for easier marriage with Gentile fellowship meals. The Haburah meal makes the shape for the various liturgies today as it required a president and the minimum of three participants and a cup of thanksgiving.

Luke-Acts provides a theologumena approach to the scriptures and an apology towards the authenticity for the inauguration of the early church and its practices. Rowe identifies the book of Luke-Acts the ideal document for Christians to extract didactic and normative practices and not merely for historical reference.

Luke provides an in-depth account on the Lord’s Supper and is re-arranged slightly from that of Matthew and Mark. His stylistic approach moves the reader beyond an institutional framework as seen in Matthew and Mark bringing a literal connotation of Jesus’ sacrifice into the bread. Luke further parallels the cup with the New Covenant as a ‘remembrance’. Using a social-rhetorical approach the term ‘remembrance’ (anamnesis) enabled the believer to encounter all space and time mnemonically. One must not negate the role of Greco-Roman influence upon Luke’s deliberate usage of the term anamnesis which is also found in Paul’s writings.

Paul’s highlights the agape meal in communal settings, usually in private homes and provides a framework for the supper whilst aligning with Lucan narrative using the term ‘remembrance’ (1 Cor. 11:25). Once again, Paul’s depiction of the Last Supper must be seen through a social-rhetorical lens whereby Paul is seeking to unite the church and prevent divisive practices (1 Cor. 11: 27-34) Paul highlights an intentional gathering for a meal whereby all are welcome, an examination of conscience is sought and believers celebrate through using elements of bread and wine and in doing so the community proclaim Christ’s death until His return (1 Cor. 11:26). He does allude to a spiritual and physical healing for those who consume the elements due to their unworthiness. Paul’s interpretation of the Eucharist holds an eschatological setting and therefore holds a similar mnemonic understanding to Judaism rather than a sacrificial consumption of gods that would have been of common practice amongst pagans. However, it is indecisive if Paul determined a literal expression of Christ transformed into the bread and wine.