The Church of Antioch and the Eucharistic Traditions (ca. 35-130 CE)
The Church of Antioch and the Eucharistic Traditions (ca. 35-130 CE)
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According to Amiel Drimbe, with the exception of Mark 14:22-25, all the Eucharistic traditions of the first Christian century (ca. 35-130 CE) can be traced back to the church of Syrian Antioch (1 Corinthians 11.23-25, Matthew 26:26-29, Luke 22:17-20, Didache 9.1-10.6, and Ignatius, Philadelphians 4.1). However, if these traditions were all composed or reworked in Antioch, the question of internal dynamics is inescapable: How is it that such various traditions originated in the same location, wi…

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According to Amiel Drimbe, with the exception of Mark 14:22-25, all the Eucharistic traditions of the first Christian century (ca. 35-130 CE) can be traced back to the church of Syrian Antioch (1 Corinthians 11.23-25, Matthew 26:26-29, Luke 22:17-20, Didache 9.1-10.6, and Ignatius, Philadelphians 4.1). However, if these traditions were all composed or reworked in Antioch, the question of internal dynamics is inescapable: How is it that such various traditions originated in the same location, within such a short period? This question is answered by the author in new and challenging ways. "This is a book from which everyone will learn, and which will prompt even seasoned scholars to think again." Mark J. Edwards, Professor, Faculty of Theology & Religion and Faculty of Classics, University of Oxford

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According to Amiel Drimbe, with the exception of Mark 14:22-25, all the Eucharistic traditions of the first Christian century (ca. 35-130 CE) can be traced back to the church of Syrian Antioch (1 Corinthians 11.23-25, Matthew 26:26-29, Luke 22:17-20, Didache 9.1-10.6, and Ignatius, Philadelphians 4.1). However, if these traditions were all composed or reworked in Antioch, the question of internal dynamics is inescapable: How is it that such various traditions originated in the same location, within such a short period? This question is answered by the author in new and challenging ways. "This is a book from which everyone will learn, and which will prompt even seasoned scholars to think again." Mark J. Edwards, Professor, Faculty of Theology & Religion and Faculty of Classics, University of Oxford

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