Bultmann assumes that the primitive Christian "meals weren't really cultic celebrations, but an expression and bond of fellowship in the sense of Jewish tradition and the historical Jesus himself. They were transformed into sacramental celebrations by Hellenistic Christianity"(Theologie des Neuen Testament 1951, P. 149). This of course is represented by some researchers as sourcing from the Pauline heresy. However it is only a small movement of position from the celebration of the expected return of the Lord with bread and wine to a full-blooded Dionysian feast - of the flesh and blood of the resurrecting redeemer. John has many quite Essene sayings in his vision of light and dark and still we find this carnivorous motif.
The Ebionites (deserving poor) an ancient Jewish Christian sect closely associated with Jesus' brother James who was the first bishop of Jerusalem interpreted the Eucharist as a memorial of Jesus, substituting a chalice of water for the chalice of blood. They did not view Jesus' death as a bloody act of atonement. Irenaeus observed that in denying the virgin birth - the power of the most high "they deny the heavenly wine and wish to know nought but the water of this world" (Ranke-Heinemann 1992 173, Wilson I 154, Grollier). The Ebionites followed the Elchasaite vision of the Christ as the recurrent 'secret Adam' a supernatural figure which embued Jesus at his baptism (adoptionist) and left him at the crucifixion.
It has to be emphasized that the sop lot reflects traditional assignment of a sacred role, just as the successor to Judas was chosen by lot.