as such.33 He reached this conclusion on the grounds that the Corinthians’ misunderstanding of the nature of the Eucharist would only make sense if it were still integrated in the meal, and also because Matthew and Mark show themselves uninterested in the relation of the actions over bread and cup to the meal compared to the reference to ‘after supper’ in the Pauline account: ‘They do not even state where and when in the meal they came, or whether together or at an interval.’34 But this idea must