into its origins or development. I cannot believe that they knew about those elements and studiously avoided them. I can only presume that they were not there for everyone from the beginning, that is, from solemn formal and final institution by Jesus himself. Paul's first letter to the Corinthians, in the context of correcting the habits of the Corinthians serves to reestablish "the Pre-Pauline tradition, ritual of bread/body + meal + ritual of cup/blood." Hellenized Jew Paul references a Greek weekly Lord's Supper, which is not an annual Jewish Passover meal, and does not have the participants giving thanks ("Eucharistia"), rather the purpose is to proclaim Jesus' death until he comes again, in the manner of Hellenic societies formed "to hold meals in remembrance of those who had died and to drink a cup in honor of some god." Some authors would consider Paul to be the "Founder" of the Eucharist in a pagan context appealing to the Jewish prohibition against drinking blood, the pervasive history of Greek memorial dining societies, and Paul's own hellenistic background." Paul, however, explicitly stated that he was rehearsing a Christian tradition, something that he himself had "received" and had already "handed on" to the Corinthians. Paul's references in this letter to unleavened bread, Christ as the "paschal lamb," and mention of the "cup of blessing," similar to the ancient Mishnah Pesahim instructions on celebrating the Passover meal, suggest Jewish influence (see 1 Corinthians 5:7; 10:16; 11:23). Both sequences underline the primary importance of the Shared Meal to historical 1st century Christian ritual. Crossan maintains that table fellowship was central to Jesus' ministry in that was infamous for violating codes of honor to eat freely with outsiders, termed "sinners and tax collectors" in the Gospels. Jesus presumably taught at the table, as was customary. This emphasis on table fellowship is reflected in the large number of eating scenes in early Christian art. In the Jerusalem tradition, of James and Peter, the meal is of higher importance than blood and body since the Didache fails to mention them. Both traditions reflect the pitfalls of a shared meal among social unequals, namely freeloading. The Didache says in 12:3–4, "If (a traveler) wants to settle with you and is an artisan, he must work for his living. If, however, he has no trade, use your judgment in taking steps for him to live with you as a Christian