document_title: Origin of the Eucharist

question_text: who wrote a description of the early church’s celebration of the sunday eucharist around ad 150

question_tokens: who wrote a description of the early church 's celebration of the sunday eucharist around ad 150

text: Origin of the Eucharist

text: New Testament accounts[edit]

text: Institution narratives[edit]

text: In the New Testament there are four accounts of the institution of the Eucharist, the earliest by St Paul in his first letter to the Corinthians[13] which links it back to the Last Supper and three in the Synoptic Gospels in the context of that same meal.[14]

text:
Paul and the Synoptic Gospels in parallel columns

1 Corinthians 11:23–26

Mark 14:22–25

Matthew 26:26–29

Luke 22:14–20

In vv 17–22 Paul criticises abuses of the Lord's Supper prevalent in Corinth, he continues:  For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, and when he had given thanks, he broke it and said, ‘This is my body that is for you. Do this in remembrance of me.’ In the same way he took the cup also, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.’ For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

 In the preceding verses the evangelist makes it clear that the setting is a Passover meal.
While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them, and said, ‘Take; this is my body.’ Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. He said to them, ‘This is my blood of the covenant, which is poured out for many. Truly I tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.’

 In the preceding verses the evangelist makes it clear that the setting is a Passover meal.
While they were eating, Jesus took a loaf of bread, and after blessing it he broke it, gave it to the disciples, and said, ‘Take, eat; this is my body.’ Then he took a cup, and after giving thanks he gave it to them, saying, ‘Drink from it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will never again drink of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.’

 In the preceding verses the evangelist makes it clear that the setting is a Passover meal.
When the hour came, he took his place at the table, and the apostles with him. He said to them, ‘I have eagerly desired to eat this Passover with you before I suffer; for I tell you, I will not eat it until it is fulfilled in the kingdom of God.’ Then he took a cup, and after giving thanks he said, ‘Take this and divide it among yourselves; for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.’
Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, ‘This is my body, which is given for you. Do this in remembrance of me.’ And he did the same with the cup after supper, saying, ‘This cup that is poured out for you is the new covenant in my blood.

text: Matthew obviously follows Mark's account. Luke's version differs at so many points from the Markan that some scholars believe it stems from another source. John, although he does not include an "Institution Narrative", includes an account of a supper on the night Jesus was betrayed, including a footwashing scene.[15] Chapters 13–17 of the Gospel of John attribute to Jesus a series of teachings and prayers at his Last Supper, but does not mention any meal rituals. On the other hand, John 6, in particular verses such as 6:55–56 ("For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood abides in me, and I in him"), is widely interpreted as an allusion to the Eucharist.[16] Peculiarities in phrasing as compared to the Synoptics are thought to reflect the liturgical tradition of the Johannine community.[17] A passage found in Luke records a command, found also in Paul, to his disciples, to "do this as my memorial" [15] without specifying whether it should be performed annually, like the Passover, or more frequently.

text: The text of the Lucan version is uncertain. A number of commentators conclude that the second half of 22:19 and all of 22:20 are later interpolations.[18] In 1926 E.C. Ratcliff declared: "The textus receptus indeed includes the command, but the passage in which it occurs is an interpolation of the Pauline account; and whatever view be taken of the Lucan text, the command is no part of the original".[19] However, C.P.M. Jones writing in 1978 comments "Many scholars (e.g. ...) have returned to the support of the longer text,..." [20] and the same position was taken by the majority of editors of the United Bible Societies Greek New Testament.[21] The attribution to Jesus of the words 'This do in memory of Me'." is therefore possible, but not certain. Jeremias says "Do this in remembrance of me " would better be translated "That God may remember me.", but Richardson objects that the "presence of one particular meaning must not be taken to exclude other shades of meaning, nuances and overtones".[22]

text: Acts, Corinthians and Jude[edit]

text: The New Testament recounts a number of practices of religious table fellowship that would later be considered eucharistic. Paul the Apostle responded to abuses at a meal that the Corinthian Christians had at their meetings and that he did not deem worthy to be called "a Supper of the Lord" (κυριακὸν δεῖπνον).[23] He appeals to them to celebrate it worthily, since otherwise they would be answerable for the body and blood of the Lord, and elsewhere in the same letter, writes: "You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons."[24]

text: Paul had first evangelized the inhabitants of Corinth, in Greece, in 51/52 CE.  Paul's nascent congregation there was made up of pagan, not Jewish, converts (1 Corinthians 12:2). All first-generation Christians were necessarily converts, either pagan or Jewish.  They had written him regarding numerous matters of concern (1 Corinthians 7:1).  Criticizing what he had heard of their meetings, at which they had communal meals, one paragraph in Paul's response reminded them about what he asserted he had "received from the Lord" and had "passed on" about Jesus' actions and directives at his Last Supper. The ambiguities some find in that wording has generated reams of books, articles and opinions about the Origins of  Eucharist. The Last Supper (a one-off event) and the eucharist (a periodically repeated rite) are not the same thing.[25] Clearly the religious table fellowship tradition had been going on in the Early Christian Church, antedating Paul's conversion, unless the contention is made that Paul invented it.[citation needed]

text: In his 1994 book, A Feast of Meanings: Eucharistic Theologies from Jesus through Johannine Circles, Bruce Chilton wrote that Paul "indeed 'received from the Lord' (1 Corinthians 11:23), through Cephas (Galatians 1:18), what he 'handed over' (1 Corinthians 11:23) to his hearers. … He reminds his hearers of what he already had taught as authoritative, a teaching 'from the Lord' and presumably warranted by the earliest 'pillars': in that sense, what he hands on is not his own, but derives from his highest authority, 'the Lord' (11:23)."[26]  Eugene LaVerdiere wrote: "That is how Paul introduced the tradition, presenting himself as a link in the chain of Eucharistic tradition.  He received (paralambano) the tradition of Eucharist in the early 40s while in the community at Antioch. He handed it on (paradidomi) to the Corinthians in the year 51 when first proclaiming the gospel to them.  Like Paul, the Corinthians also were to become a link in the chain of Eucharistic tradition, handing on to others what Paul handed on to them. Several years later, circa 54, Paul reminded them of this in 1 Corinthians."[27]

text: There are three references in Acts to "the breaking of bread" by early Christians at Jerusalem and by St Paul on his visit to Troas.[28] The letters of Paul and the Acts of the Apostles make it clear that early Christianity believed that this institution included a mandate to continue the celebration as an anticipation in this life of the joys of the banquet that was to come in the Kingdom of God. The term "Agape" or "Love-feast" appears in the Jude 12: "These are blemishes on your love feasts, as they boldly carouse together, looking after themselves".

text: Scholars of the Jesus Seminar generally regard the gospel accounts of the Last Supper as cult legend, that is, a story that accounts for some ritual practice in the Jesus movement.[29]

text: Early Christianity[edit]

text: In the three hundred years after Jesus' crucifixion, Christian practices and beliefs regarding the Eucharist took definitive shape as central to Christian worship. At first, they spread through word of mouth, but within a generation Christians had begun writing about Jesus and about Christian practice, the Eucharist included. The theology of the Eucharist and its role as a sacrament developed during this period.

text: Basing himself on the First Apology and the Dialogue with Trypho of Justin Martyr writing around 150 AD, K.W. Noakes deduces the following liturgical structure was in use at that time:

text:
Scripture Readings and Homily.
Intercessions and Kiss-of-Peace.
Bread and Cup are brought to the Celebrant.
Eucharistic Prayer (flexible) but following a fixed pattern with congregational “Amen”
Distribution of the elements by the deacons to those present and absent.
Collection.

text: This corresponds in general outline to the structure of the rite as used today and is the earliest known example. The theology is as follows: the bread and wine are transformed into the Flesh and Blood of Jesus; they are the pure sacrifice spoken of by Malachi (1:11) and the eucharistic prayer itself is both a thanksgiving for creation and redemption and an anamnesis (Greek: memorial) of the passion (and possibly the incarnation).[9]

text: Information from the intervening period is scanty.[30]  Both the author of 1 Clement (about 96) and Ignatius of Antioch(about 108) are concerned that due order be maintained.;[31][32] "Give heed to keep one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup unto union with His blood. There is one altar, as there is one bishop, together with the presbytery and deacons, my fellow-servants; that whatsoever you do, you may do according unto God" (Letter to the Philadelphians,4). The dating of the Didache is contentious, dates from the middle of the first century to the early third century have been suggested,[33] but it may well be from the same period as 1 Clement and Ignatius.  It states that the unbaptized left the assembly before the Eucharist proper began "Let none eat or drink of your Eucharist but such as have been baptized into the name of the Lord, for of a truth the Lord hath said concerning this, Give not that which is holy unto dogs.".[34] A composite of several documents, it includes ritual prayers and a mention of what it calls the εὐχαριστία (Thanksgiving or Eucharist).  According to the overwhelming consensus among scholars, the section beginning at 10.1 is a reworking of the Birkat hamazon the prayer that ends the Jewish ritual meal.[35] Also, there is one possible pagan reference to an early morning celebration from about the year 112 in a letter of the younger Pliny to the emperor Trajan.[36]

text: Evidence from a slightly later period comes from Irenaeus and from the Apostolic Tradition.  In his debate with gnostics who favoured an immaterial religion, the former affirms: "Whenever, then, the mixed cup and the bread that has been made receive the word of God, the Eucharist becomes the body of Christ, and by it the substance of our flesh is nourished and sustained".[37]  The Apostolic Tradition[38] poses a number of critical problems including the question as to whether the liturgies were ever used. However, the editors of The Study of Liturgy conclude that "it is clearly safe...to use the document as evidence for early third-century Rome".[39] It contain what must be considered a complete prayer of consecration including a version of the Institution narrative.

text: It is clear from the New Testament evidence that some primitive Christian ceremonies involved a full meal and the word "agape" (love-feast) is used.  At some point these died out possbly as a result of increasing numbers[40] and possibly due to abuses.  Writing shortly after Justin, Tertullian describes "love feasts".[41] Clement of Alexandria (c. 150–211/216) distinguished so-called "Agape" meals of luxurious character from the agape (love) "which the food that comes from Christ shows that we ought to partake of".[42] Accusations of gross indecency were sometimes made against the form that these meals sometimes took.[43] Clement of Alexandria also mentions abuses,Stromata III,2, and the editor comments: "The early disappearance of the Christian agapæ may probably be attributed to the terrible abuse of the word here referred to, by the licentious Carpocratians".

text: Augustine of Hippo also objected to the continuance in his native North Africa of the custom of such meals, in which some indulged to the point of drunkenness, and he distinguished them from proper celebration of the Eucharist: "Let us take the body of Christ in communion with those with whom we are forbidden to eat even the bread which sustains our bodies."[44] He reports that even before the time of his stay in Milan, the custom had already been forbidden there.[45] Canons 27 and 28 of the Council of Laodicea (364) restricted the abuses.[46]

text: Early liturgies[edit]

text: The Didache gives in chapter 9 prayers for use in celebrating what it calls the Eucharist, involving a cup and broken bread, and in chapter 10 another prayer for use "after you are filled". Scholars disagree on whether these texts concern a Eucharist in the proper sense.[47]

text: Between 150 and 155 AD, Justin Martyr describes the liturgy of his day in chapters 65 and 66 of his First Apology. The liturgy describes thanksgivings before the Anaphora. The consecration of the Eucharistic species is done with the words of 1 Cor. 11:  "For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, "This do ye in remembrance of Me, this is My body;" and that, after the same manner, having taken the cup and given thanks, He said, "This is My blood;" and gave it to them alone. "[48]

text: No full liturgies are known before the 3rd century.[49]:77 The earliest extant texts of an anaphora (the central part of the Eucharistic liturgy, known also as the Eucharistic Prayer) include the Anaphora of Addai and Mari, the Anaphora of the Apostolic Tradition and the Egyptian form of the Liturgy of Saint Basil.[50] The earliest text that is similar to the Roman Canon is that quoted in De Sacramentis of Ambrose[49]:140 (see History of the Roman Canon).

text: Contemporary scholars and evolution of the Eucharist[edit]

text: The gap of some twenty years between the date of the Last Supper and the writing of I Corinthians and the even longer period before the Gospels were written have led to doubts as to their historical reliability and the suggestion that they reflect the concerns and situation of the early Christians at the time of writing rather than reporting objectively events which occurred decades before.[51]  They therefore try to decide where the distinct components of the later rite originated by examining possible cultural elements, both Jewish and Hellenic, which already existed in the period under study.  The underlying debate is over the relative contributions of Paul and Jesus and the possible intervention of other factors.  One key consideration in this is the problem of the Jewish prohibition of drinking blood (see below).

text: Professor Robert J. Daly, S.J., argues that Jesus did indeed institute the Eucharist, though it took generations and centuries of guidance from the Holy Spirit for the Eucharist to reach its current form. "What Jesus did at the Last Supper is obviously at least the generative moment of the institution of the Eucharist."  But it was not the Eucharist as we know it. "The Eucharist that Christians now celebrate is what the Church, under the guidance of the Holy Spirit of the risen Jesus, and over the course of generations and centuries, learned to do as it celebrated table fellowship with its risen Lord."[52]

text: On the other hand, Bruce Chilton suggests that we can find in the New Testament six different ways of celebrating what Christians came to call the Eucharist, and can locate each of these in its own specific socio-religio-political setting. This would seem to make irrelevant a number of time-honored scholarly approaches, fundamental to which were, first, the "literally true" vs. "literary fictions" debate, and, second, the assumption that there was a unified line of development from the established Eucharist of later centuries back close to the time of the historical Jesus.[53]

text:
The six Eucharists in the New Testament, according to Bruce Chilton

Jesus' Table Fellowship

The "Last Supper"

Petrine Christianity

The Circle of James

Paul and the Synoptics

John

Jesus joined with his followers in meals that were designed to anticipate the coming of God's kingdom. The meals were characterized by a readiness to accept the hospitality and the produce of Israel at large. A willingness to provide for the meals, to join in the fellowship, to forgive and to be forgiven, was seen by Jesus as a sufficient condition for eating in his company and for entry into the kingdom.  Jesus' approach to purity qualification was distinctive in its inclusiveness. For Jesus, the primary markers of purity, the primary requirements for table fellowship in the kingdom were: Israel as forgiven and willing to provide of its own produce.

Jesus sought to influence or reform purity practices associated with the Temple. In his meals, as he shared wine, he started referring to it as the equivalent of the blood of an animal shed in sacrifice, and in sharing bread, claiming that its value was that of sacrificial flesh. "Here was a sacrifice of sharings which the authorities could not control, and which the nature of Jesus' movement made it impossible for them to ignore. Jesus' meals after his failed occupation of the Temple became a surrogate of sacrifice, the second type of Eucharist."

In this stage of Eucharistic development, the berakhah prayer of Judaism seems to have become a principal model of Eucharist. Bread took precedence over wine, and, as Acts 1:12-26, 2:46, and 3:14:37 clearly describe, a double domestication took place. Instead of seeking the hospitality of others, as the itinerant Jesus seemed to do, adherents of the movement, under the leadership of Peter and/or the Twelve, gathered in the homes of colleagues where they "broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people" (Acts 2:46–47). In addition, apparently they also acknowledged the validity of sacrifice in the Temple. In doing this they changed the nature of the meal and the memory of what Jesus had said at that meal. For example, there is no mention of wine, nor does there, in this account of the earliest Christian gatherings, seem to have been any sense of being in tension with the officials of Judaism or its religious practices.

The tendency to domestication is here pursued further, for the Eucharist is now seen as a Seder meal, open only to Jews in a state of purity, and to be celebrated only once a year, at Passover, in Jerusalem, as prescribed in Exodus 12:48. The effect of this Jacobean program—a possible antecedent to the later Quartodeciman practice?—"was to integrate Jesus' movement fully within the liturgical institutions of Judaism, to insist upon the Judaic identity of the movement and upon Jerusalem as its governing center," but without actually replacing Israel's Seder.

Paul vehemently resisted Jacobean claims. He also emphasized the link between Jesus' death and the Eucharist, and he accepts what Chilton calls the Hellenistic refinement of the Petrine type that presented the Eucharist as a sacrifice for sin. This is also what we find in the Synoptic Gospels which use words to suggest that Jesus' blood is shed in the interests of the communities for which those Gospels were composed: for the "many" (in Damascus?) Matthew 26:28 and (in Rome?) Mark 14:24: on behalf of "you" (in Antioch?) Luke 22:20.

Jesus identifies himself in John 6 as the manna, now developed to construe the Eucharist as a mystery in which Jesus, not literally but sacramentally, offers/gives his own personal body and blood in Eucharist. This would probably not be a totally new idea to Hellenistic Christians who followed synoptic practice. But Johannine practice now makes this meaning explicit. It was, as is characteristic of the Fourth Gospel, an unambiguous, clear break with Judaism. For with this development, Eucharist has become a "sacrament" understandable only in Hellenistic terms, and involving "a knowing conflict with the ordinary understanding of what Judaism might and might not include."

text: Eucharist and its relation to the Last Supper[edit]

text: Paul F. Bradshaw argues in Eucharistic Origins that it is not until after the 1st century and much later in some areas that the Eucharist and the Last Supper became placed in a relation of dependence: many Eucharists did not relate to the Paschal mystery and/or the Last Supper.[54] On the other hand, in the middle of the 1st century Paul the Apostle explicitly placed the celebration of the Lord's Supper in relation to what Jesus did on the night he was handed over, in giving his disciples bread with the words "This is my body" and, after the supper, giving them the cup with a similar declaration about his blood.[13][55]

text: John Dominic Crossan suggests that there are two traditions "as old as we can trace them" of the eucharist, that of Paul, reflecting the Antioch Church's tradition, and that of the Didache, the first document to give explicit instruction regarding prayers to be said at a celebration that it called the Eucharist.

text: The cup/bread liturgy of the Didache, from the Jerusalem tradition, does not mention Passover, or Last Supper, or Death of Jesus/blood/body, and the sequence is meal + thanksgiving ritual.  For Crossan, it is dispositive that

text: even late in the first century C.E., at least some (southern?) Syrian Christians could celebrate a Eucharist of bread and wine with absolutely no hint of Passover meal, Last Supper or passion symbolism built 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.[56]

text: 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." [57]  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."[58] 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."[59] 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.[60]

text: 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.[61] 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 without being idle."[62]   Paul, in 2 Thessalonians 3:10 says: "If anyone is not willing to work, let him not eat." In Crossan's view, "both stipulations must presume a communal share-meal or they make no sense."[63]

text: Crossan's Preliminary Stages[edit]

text:
Five Preliminary stages to "2000 years of eucharistic theology" and "Last Supper iconography", according to Crossan[64]

1. Graeco-Roman formal meal

2. Jesus' practice

3a. Didache 10

3b. Didache 9

4. 1 Corinthians

5. Mark

deipnon (supper, main meal), then symposion

a meal that later and in retrospect was recognized as having been their last one together

Give thanks, no reference to Passover, Last Supper, or Death of Jesus

Eucharist, no reference to Passover, Last Supper, or Death of Jesus

Lord's Supper

Passover Meal

Bread course followed by ritual libation followed by wine course

Open Commensality – radical social egalitarianism in seating for meal

Common Meal followed by Thanks to the Father, no ritual with bread or cup

Common meal, ritual with Cup (thanks for the Holy Vine of David) and Bread (thanks for the life and knowledge of Jesus)

Bread/body, Thanks, Common Meal, Cup/blood

During meal, first Bread/body, then Cup/blood and Thanks

No ritual

No mention of the death of Jesus

No mention of the death of Jesus

Passion Remembrance in both cup and bread

No command for repetition and remembrance

text: Problem of the historical Jewish prohibition against blood-drinking[edit]

text: In a 2002 analysis[65] in the Biblical Theology Bulletin, Michael J. Cahill surveyed the state of scholarly literature from some seventy cited sources, dating from the 1950s to the present, on the question of the likelihood of a Jewish Jesus proposing the drinking of blood in the Eucharist.[66] After examining the various theories that have been suggested, he concludes:

text: The survey of opinion, old and new, reveals wide disagreement with a fundamental divide between those who can accept that the notion of drinking blood could have a Jewish origin and those who insist that this is a later development to be located in the Hellenistic world. What both sides share is an inability to proffer a rationally convincing argument that can provide a historical explanation for the presence of this particular component of the Eucharistic rite. Those who hold for the literal institution by Jesus have not been able to explain plausibly how the drinking of blood could have arisen in a Jewish setting. In fact, this difficulty has been turned into an argument for authenticity. For example, Jeremiah [sic] quotes Dalman: "Exactly that which seems scandalous will be historical" (170–71). W. D. Davies draws attention to the fact that Dalman also argued that the Pauline version of the institution arose in a gentile environment to eliminate the difficulties presented by the more direct Markan form (246). It would appear to be obvious that the difficulties would have been greater in a Jewish environment. Davies' conclusion is apt: "When such divergent conclusons [sic] have been based upon the same evidence any dogmatism would be foolish" (246). On the other hand, I have earlier argued that previous suggestions supporting the non-Jewish source have been vitiated by vague generalities or by association with inappropriate pagan rituals.

text: Possible cultural influences[edit]

text: Jewish ritual meal practice[edit]

text: Scholars have associated Jesus' Last Supper and the 1st-century Eucharist practices with three  Second Temple Jewish meal practices: the kiddush blessing with wine, and the chaburah fellowship and the Passover Seder meal.

text: Kiddush[edit]

text:
The Johannine Supper, Ratcliff has suggested,[67] was the Jewish ordinance known as Kiddush, the details of which involved the leader of the mixed-sex ceremony taking a cup of wine, sanctifying it by reciting a thanksgiving blessing, and passing it around. There was a similar blessing and breaking of bread.[67]
Kiddush is the "Jewish benediction and prayer recited over a cup of wine immediately before the meal on the eve of the sabbath or of a festival.[68] After reciting the kiddush the master of the house sips from the cup, and then passes it to his wife and to the others at the table; then all wash their hands, and the master of the house blesses the bread, cuts it, and passes a morsel to each person at the table.[69]

text: Ratcliff wrote: "Though the kiddush accounts for the '[Johannine]' Last Supper, it affords no explanation on the origin of the eucharist ... the Last Supper and the Sabbath-Passover Kiddush was therefore no unusual occurrence.  It represented consistent practice since Jesus had first formed the group. It is from this practice, rather than from any direct institution from Jesus, that the eucharist derives its origin. The practice was too firmly established for the group to abandon it, when its Master had been taken away; the primitive apostolic eucharist is no other than the continuation of Jesus's chaburah meal. This is the 'breaking of bread' of  Acts ii. 42."[67]

text: Joachim Jeremias disputed the view that the Last Supper was kiddush,[70] because the Kiddush was always associated with the Sabbath, and even if there was a Passover kiddush, it would have taken place immediately before the seder, not the day before.

text: Chaburah[edit]

text: The chaburah (also 'haburah', pl 'chaburoth') is not the name of a rite, rather it was the name of a group of male friends who met at regular intervals (weekly for Dix) for conversation and a formal meal appurtenant to that meeting.[71][72] Nothing is said about them in the Bible but scholars have been able to discover some things about them from other sources. The corporate meeting of a chaburah usually took the form of a supper, held at regular intervals, often on the eve of sabbaths or holy days. Each member of the society contributed towards the provision of this common meal.

text: The form of the supper was largely the same as the chief meal of the day in every pious Jewish household. Each kind of food was blessed when it was first brought to the table. At the end of the meal came the grace after meals – the Blessing or Benediction as it was called. This long prayer was said by the host or father of the family in the name of all who had eaten the meal. On important occasions, and at a chaburah supper, it was recited over a special cup of wine known quite naturally as "the cup of blessing." At the end of the Thanksgiving prayer this cup was sipped by the leader and then by each of those present. The chaburah supper was concluded by the singing of a psalm, after which the meeting broke up.[71][72]

text: Jeremias also disputed that the Last Supper was a chaburah meal, interposing the objection that the chaburah was a "duty" meal, held appurtenant to a formal occasion such as a 'bris' or a betrothal.[73]

text: Passover Seder[edit]

text: Passover commemorates God's saving of his chosen people, the Israelites, who, according to Exodus 12:1–29, were spared death through the blood of lambs. The Passover Seder involves four cups of wine.

text: Whether the Last Supper was a Passover Meal (as the chronology of the Synoptic Gospels would suggest) or not (as St John), it is clear that the Eucharist was instituted at Passover time, and Christian writers from Saint Paul (1 Corinthians 5:7) onwards have stressed that the death of Christ was the fulfilment of the sacrifice foreshadowed by the Passover."[74]

text: Enrico Mazza has argued that the view that the Last Supper was a Passover meal "remains a theological interpretation. The historical fact is that the Last Supper was not a Passover celebration and, consequently, that its liturgy was not that of the Jewish Passover."[75]

text: Joachim Jeremias, having rejected the previous two possible backgrounds for the Last Supper argues forcibly that it was a Passover Seder while recognising that there are difficulties.  His case may be summed as follows.

text:
Was the Last Supper a Passover Seder?  according to Joachim Jeremias[76]

Ten factors substantiating Passover

Nine factors in objection to Passover actions that would be in violation of ritual regulations

Two further objections

The Last Supper took place in Jerusalem
it extended into the night
it was a small gathering
they reclined instead of sitting at table
a dish preceded the breaking of bread
red wine was drunk
when Judas went out, the disciples thought he was going to distribute money to the poor, a Passover custom
the meal closed with a hymn - the Paschal Hallel
the interpretative words spoken over the bread and wine look like an extension of the Passover Haggadah
and the fact that, Jesus did not go to Bethany for the night, but stayed within the area of Greater Jerusalem and made His way to Gethsemane -

the walk to Gethsemane
the carrying of arms
the night session of the Sanhedrin and the condemnation
the rending of the High Priest's garments
the participation of the Jews in the Roman trial
the coming of Simon of Cyrene from the country
the execution itself
the purchase of linen
the preparation of spices and the burial

The absence of any reference to the lamb in the accounts of the Supper.
The problem of how the annual Passover of the Jews changed into the weekly Eucharist [Holy Communion] of the Christians

text: Greek and other ritual meal practice[edit]

text: The spread of Christianity outside the Jewish communities has led some scholars to investigate whether Hellenistic practices influenced the development of Eucharistic rites, especially in view of the Jewish prohibition of drinking blood (see above).

text: Deipnon, libation and symposion[edit]

text: During the Second Temple period, Hellenic practices were adopted by Jews after the conquests of Alexander the Great. By the 2nd century BC, Jesus Ben Sirach described Jewish feasting, with numerous parallels to Hellenic practice, without disapproval.[77][78] Gentile and Jewish practice was that the all-male participants reclined at table on their left elbows, and after a benediction given by the host (in the case of a Jewish meal), would have a deipnon (late afternoon or evening meal) of bread with various vegetables, perhaps some fish or even meat if the meal was extravagant.

text: Among the Greeks, a ritual libation, or sacrificial pouring out of wine, followed, with another benediction or blessing, leading to the 'symposion' (as in Plato's Symposium) or wine-drinking course and entertainment.  Thus was established an order of breaking bread and drinking wine. Cups of wine were even passed from diner to diner as a way to pass responsibility for speaking next.  "Plutarch spoke in the highest terms of the bonds created by the shared wine bowl. His words are echoed by Paul who spoke of the sharing of bread and wine as the act that created the one body, that is to say, it was a community-creating ritual."[79]

text: Dennis E. Smith says that the earliest Christians worshiped at table in their hosts' dining rooms.[80] and that the earliest Christians shaped the traditions about Jesus to fit that setting.[78] In his study Dining Posture in Ancient Rome: Bodies, Values, and Status concerning practice at the meals designated in Latin by the word "convivium", equivalent to "deipnon" and/or "symposion" in Greek,[81] The number of participants at such meals in private houses, as opposed to other specially designated places, would be at most a dozen.[82] The symposium after the meal was the time for teaching and conversation, for the singing of hymns, for the contributions of those who prophesied or spoke in tongues.[78]

text: Mystery cults[edit]

text: Parallel to the religious duties to god and state, "the Hellenic world also fostered a number of 'underground' religions, which countless thousands of people found intellectually and emotionally satisfying."[83]  They were known as the "mysteries," because their adherents took oaths never to reveal their rites to the uninitiated.  Several honored young male gods born of a divine father and human mother, resurrected after a heroic death.  In some of these secret religions "celebrants shared a communal meal in which they symbolically ate the flesh and drank the blood of their god."[83]

text: Early Christianity spread through a Hellenized populace. Jewish feast practices had taken on Hellenic forms as noted above. Dionysus was "god of 'the vine' - representing wine, the most universally popular beverage in the ancient world." [84] Barry Powell suggests that Christian notions of eating and drinking the "flesh" and "blood" of Jesus were influenced by the cult of Dionysus.[85] In contrast, the ancient Greek tragedy, The Bacchae, a ritual involving the wine of Dionysus is not drunk, but poured out as a libation. In the Greek novel, Leucippe and Clitophon by Achilles Tatius, Dionysus is said to have given a sheperd of Tyre his first wine. When Dionysus shows the grape cluster where he got the wine from, Tatius parodies the Christian eucharist rite.[86]

text: Totem-sacrifices[edit]

text: In the chapter "Totem-Sacrifices and Eucharists" of his 1920 book Pagan and Christian Creeds, Edward Carpenter advanced the theory that the Christian Eucharist arose from an almost universal practice of a tribe occasionally eating the animal that it identified with, a practice that he saw as developing into ceremonial eatings of shared food by lamas in Nepal and Tibet, ancient Egyptians, Aztecs, Peruvians, Chinese and Tartars. He concluded: "These few instances are sufficient to show the extraordinarily wide diffusion of Totem-sacraments and Eucharistic rites all over the world."[87]

text: Pre-Pauline confluence of Greek and Jewish traditions and agapē[edit]

text: By the time of the Roman conquest, Jews practiced festive dining in essentially the same form as the Greeks, with a dinner (deipnon) followed by the symposium proper, where guests drank wine and enjoyed entertainment or conversation. There were, to be sure, cultic differences, such as a berakhah over the wine cup instead of the Greeks' libation to Dionysus. But eating together was a central activity for Jewish religious groups such as Pharisees and Essenes.

text: "Thanksgiving" (in Greek, "εὐχαριστία" [eucharistia]) is probably to be regarded as the Greek equivalent of the Hebrew "ברכה" [berakhah, berakah], the Jewish "blessing" (in Greek, "εὐλογία" [eulogia]) "addressed to God at meals for and over the food and drink.  It is in this sense that the term was originally used in connection with the common meal of the early Christian community, at which the 'blessing' or 'thanksgiving' had special reference to Jesus Christ."[88]

text: One formulation had it that "(t)he eucharistia was the berakhah without the chaburah supper, and the agape is the chaburah meal without the berakhah.[89]

text: The Eucharistic celebrations of the early Christians were embedded in, or simply took the form of, a meal. These were often called agape feasts, although terminology varied in the first few centuries along with other aspects of practice. Agape is one of the Greek words for love, and so "agape feasts" are also referred to in English as "love-feasts".

text: This Hellenic ritual was apparently a full meal, with each participant bringing a contribution to the meal according to their means. Perhaps predictably enough, it could at times deteriorate into merely an occasion for eating and drinking, or for ostentatious displays by the wealthier members of the community of the type criticised by Paul in 1 Corinthians 11:20–22.


document_title: List of Daytona 500 pole position winners

question_text: who has the pole for the daytona 500

question_tokens: who has the pole for the daytona 500

root

text: Procedure[edit]

text: The qualifying session for pole position is held before the Daytona 500. Drivers take one timed lap to determine their time. The fastest qualifier takes the pole position for the Daytona 500 and starts on the inside of the first row; the second fastest starts alongside him on the outside, referred to as the "outside pole."[6] Both front row starters are locked into these starting positions.[6]

tag: p

text: The 2015 race used the standard knockout qualifying system. Up to the 2014 race, drivers took two timed laps, and the better of the two timed laps was the driver's lap for purposes of Daytona 500 qualifying. Until 2001, NASCAR offered a second (and at times, a third) round of qualifying for teams who wished to improve their qualifying times. Drivers and teams decided if they were content with their first attempt, and "stood on their time", or if they wanted to improve their chances by attempting a "second-round qualifying" attempt. If satisfied with the original attempt, the team was required to notify NASCAR within five minutes of the final practice sessions, and before the beginning of the "second-round qualifying" attempts. Drivers who made second-round attempts started behind first-round only drivers; however, the qualifying times were crucial, since it determined a driver's fall back time should he fail to finish in the top 14 of the qualifying races. The strategy was usually done by drivers whose times would not make the race or be on the bubble.[7] The second round of qualifying ended in 2001.[8]

text: The two fastest drivers in the final qualifying session (the Daytona 500 pole winner and the "outside" pole winner) only are also awarded the pole positions for the two qualifying races held the following Thursday. Drivers are ranked by the furthest number of rounds advanced in qualifying, and then their qualifying time in the final round that they reached. Those who rank with an odd-numbered position are assigned to the first qualifying race, and those with an even-numbered rank to the second race. Cars in the final round of qualifying start the race in the front.[9] The starting spots for the third through 32nd positions are determined by the drivers' finishing position in the qualifying races, with only the top 15 drivers' results, excluding the pole sitter in each race, advancing to the feature.[10] Since 2005, each of the two qualifying races is 150-mile (240 km) long, or 60 laps. From its inception in 1959 until 1967, it was 40 laps, and from 1969 to 2004 it was 50 laps.[11] After the races, the top four drivers in speed of those that failed to advance through the qualifying race are positioned in positions 33-36. The speeds used for this does not reflect their official qualifying times; regardless of which qualifying round they reached, their time used is the fastest time set in any round (first, second, or third), and does not reflect their starting position in the Duels. Positions 37-42 will go to the top six teams (not drivers) in points from the previous year's owners (team) points standings of teams not already qualified, again with their positions based on speed, again based on the fastest time in any round, not in the final round that they reached. The final starting position in the Daytona 500 (43rd overall) is reserved by NASCAR to allow one former NASCAR champion to start the race under the "champion's provisional" rule. Also known as the "Petty Rule", this rule was established in 1989 when NASCAR's winningest driver (Richard Petty) failed to qualify for an event at Richmond International Raceway.[12] If the Champion's Provisional is not necessary, the seventh-highest team in the previous year's points advances, and positions 37-43 are positioned based on speed from their fastest round of qualifying.

text: From 2005 until 2012, NASCAR adopted an "All Exempt Tour" format similar to golf. The teams in the top 35 of owner points during the previous season would be eligible to run in the Daytona 500, regardless of qualifying speed.[13] The qualifying races now determine the relative starting position for these 35 drivers plus the starting positions for an additional seven to eight teams.[14] The top 35 drivers, plus two non-top 35 drivers from each qualifier, start in the first 39 positions of the 500.[14] The 40th, 41st, and 42nd starting positions are given to the fastest three non-exempt cars based on qualifying speed, which have not already qualified.[14] The 43rd starting position is awarded to the most recent previous NASCAR champion who attempted to qualify; it is given to the fastest car that hadn't qualified if all previous champions qualified into the field.[14] In 2008, the qualifying competition became known as the "Coors Light Pole" when Coors replaced Budweiser as the primary sponsor.[15] Budweiser's parent company, Anheuser Busch Corporation, had been sponsoring the race since 1979.[15]

text: History[edit]

text: In early years, qualifying had varying formats: from one timed lap, to the average of two laps, to the better of two laps. The idea of having two individual races to establish the starting lineup of the Daytona 500 dates back to the first race in 1959.[16] That event, advertised as "the 500 Mile NASCAR International Sweepstakes",[17] featured cars from NASCAR's Grand National (now Monster Energy NASCAR Cup Series) division racing against cars in the Convertible division.[16] The first of the 100-mile (160 km) qualifying races consisted of Convertible division cars and the second of Grand National cars.[16] Shorty Rollins won the 100-mile Convertible race to become the track's first winner.[18] When the green flag was thrown on the first Daytona 500, 59 cars raced to the starting line; the event was held without a caution period during the entire race.[17] In 1960 (incidentally, the first ever national telecast of a NASCAR race), the last chance race was eliminated; from 1960 through 1967 the qualifying events were 100 miles (160 km) in length.[15] When the season opened in 1968, the qualifying races were increased to 125 miles (201 km),[15] which meant the drivers would have to make at least one pit-stop to refuel (though the races were not held because of weather in 1968). Prior to 1971, the qualifying races yielded points to the drivers' championship.[19]

text: The 12-mile-per-hour (19 km/h) reduction in speed for the 1971 qualification was a result of NASCAR's effort to limit the increasing speeds achieved through the late 1960s and early 1970s. Engine size and technology, along with increased aerodynamic styling changes,[20] brought speeds to over 200 miles per hour (320 km/h) at some of the larger superspeedways.[21] In an effort to reduce the escalating costs of developing faster racing equipment, increased horsepower, and the lack of parity in competition, NASCAR implemented several restrictions for the 1971 season,[20][22] attempting to reduce speed by two methods. It experimented with restrictor plates for the first time at Michigan in August 1970.[23] At the beginning of the 1971 season, NASCAR limited an engine's cubic inch displacement.[20] The reductions had the effect of reducing costs for teams, but also limiting the horsepower and top speeds of NASCAR teams.[21] At the time, NASCAR founder Bill France Sr. stated:

text: "Special cars, including the Mercury Cyclone Spoiler, Ford Talladega, Dodge Daytona, Dodge Charger 500, and Plymouth SuperBird shall be limited to a maximum engine size of 305 cubic inches."

text: Corporate sponsors purchased naming rights to qualifying races; between 1982 and 1984, Uno cards was the title sponsor for the "Uno Twin 125’s" qualifying events. In 1985 they became known as "7-Eleven Twin 125's"; no sponsors funded the 1988 and 1989 qualifying events and the races were called "Daytona Twin Qualifiers". Gatorade became the sponsor of the dual qualifying events in 1991. In 2005, the event was increased 150 miles (240 km),[15] and became known as the "Gatorade Duels" until 2015. Starting in 2016 CanAm

text: Since the restrictor plate era began in 1988 until 2014, qualifying was the better single lap of two;[24] drivers are permitted one warm-up lap followed by two consecutive timed laps. Since restrictor plate cars require more time to accelerate to full speed, drivers often consider their first timed lap a "throwaway lap," and use it essentially as a second warm-up lap; and the second timed lap is usually the fastest of the three laps.[24]

text: In August 2009, NASCAR announced that it would reschedule the 2010 opening round of qualifying to avoid a conflict with the NFL Super Bowl.[25] The events that determine the top two starters for the Daytona 500 were rescheduled after the NFL moved the Super Bowl day one week to February 7, 2010.[26] Qualifying had originally been scheduled for February 7, but NASCAR moved the date back to Saturday, February 6, to avoid conflict with the NFL. Daytona Speedway president, Robin Braig, stated:

text: "We're excited about the new schedule, [...] By moving Daytona 500 qualifying to Saturday, we are now providing even more value to our race fans. (They) can now enjoy a unique racing triple-header as well as all the festivities surrounding the Super Bowl the following day."

text: In 2014, NASCAR adopted, starting with the second race of the year in Phoenix, a Formula One-style knockout qualifying system. After tweaking it in the 2014 GEICO 500 at Talladega, the format became three five-minute rounds, with the first round being split as two five-minute rounds with half the field in each round. As is the case for standard knockout qualifying, the top 24 advanced to the second round, and the top 12 advancing to the final round. This format was used at the Daytona 500 for the first time in 2015, but was soon abandoned for restrictor plate races after a series of incidents taking place during qualifying.

text: Restrictor plate races eventually gets a new two-round qualifying format starting from the first Talladega race. In round 1, each car goes out one at a time for one warm-up, one timed, and one cool down lap. The order for the cars released was determined by a random draw. NASCAR will release the next car to begin their lap while the current car is finishing their timed lap with the goal to have the next car start their timed lap no more than 20 seconds after the previous car finishes. The top 12 cars from round 1 will make a second run in the same format to determine the starting lineup for positions 1–12, with the order of cars released are the invert of round 1 result (i.e. the 12th placed car will be released first). Positions 13th and below are determined by round 1 result.

text: Daytona 500 pole winners[edit]

text:
Year of event
Driver[28]
Car make
Average
speed
Restrictor plate
Notes

1959
Welborn, BobBob Welborn
Chevrolet
140.121 mph (225.503 km/h)[29]

Not fastest qualifier (see below); Entire lineup set by Qualifying races[30]

1960
Owens, CottonCotton Owens
Pontiac
149.892 mph (241.228 km/h)[29]

Not fastest qualifier (see below)[31]

1961
Roberts, FireballFireball Roberts
155.709 mph (250.589 km/h)[29]

Won Qualifying race[32][33]

1962
156.999 mph (252.665 km/h)[29]

Won Qualifying race; won Daytona 500[34][35]

1963
160.943 mph (259.013 km/h)[29]

Not fastest qualifier (see below)[36]

1964
Goldsmith, PaulPaul Goldsmith
Plymouth
174.910 mph (281.490 km/h)[29]

Track record at time (see below)

1965
Dieringer, DarelDarel Dieringer
Mercury
171.151 mph (275.441 km/h)[29]

Also won Qualifying race

1966
Petty, RichardRichard Petty
Plymouth
175.165 mph (281.901 km/h)[29]

Won Daytona 500[29]

1967
Turner, CurtisCurtis Turner
Chevrolet
180.831 mph (291.019 km/h)[29]

1968
Yarborough, CaleCale Yarborough
Mercury
189.222 mph (304.523 km/h)[29]

Won Daytona 500[29]

1969
Baker, BuddyBuddy Baker (1)
Dodge
188.901 mph (304.007 km/h)[29]

Not fastest qualifier (see below)[37]

1970
Yarborough, CaleCale Yarborough (2)
Mercury
194.015 mph (312.237 km/h)[29]

1971
Foyt, A. J.A. J. Foyt
182.744 mph (294.098 km/h)[29]

1972
Isaac, BobbyBobby Isaac
Dodge
186.632 mph (300.355 km/h)[29]

1973
Baker, BuddyBuddy Baker (2)
185.662 mph (298.794 km/h)[29]

1974
Pearson, DavidDavid Pearson
Chevrolet
185.017 mph (297.756 km/h)[29] First season of 5900cc engine formula (358 cubic inches).

1975
Allison, DonnieDonnie Allison (1)
185.827 mph (299.060 km/h)[29]

1976
Stott, RamoRamo Stott
183.456 mph (295.244 km/h)[29]

Not fastest qualifier (see below)[38]

1977
Allison, DonnieDonnie Allison (2)
188.048 mph (302.634 km/h)[29]

1978
Yarborough, CaleCale Yarborough (3)
Oldsmobile
187.536 mph (301.810 km/h)[29]

1979
Baker, BuddyBuddy Baker (4)
196.049 mph (315.510 km/h)[29]

1980
194.099 mph (312.372 km/h)[29]

Not fastest qualifier (see below); Won Daytona 500[39]

1981
Allison, BobbyBobby Allison
Pontiac
194.624 mph (313.217 km/h)[29]

1982
Parsons, BennyBenny Parsons
196.317 mph (315.942 km/h)[29]

1983
Rudd, RickyRicky Rudd
Chevrolet
198.864 mph (320.041 km/h)[29]

Not fastest qualifier (see below)[40]

1984
Yarborough, CaleCale Yarborough (4)
201.848 mph (324.843 km/h)[29]

Won Daytona 500[29]

1985
Elliott, BillBill Elliott
Ford
205.114 mph (330.099 km/h)[29]

Won Daytona 500[29]

1986
205.039 mph (329.978 km/h)[29]

1987
210.364 mph (338.548 km/h)[29]

All-time track record;[3] Won Daytona 500[29]

1988
Schrader, KenKen Schrader
Chevrolet
193.823 mph (311.928 km/h)[29]
1.0001 inch plate[23]

1989
196.996 mph (317.034 km/h)[29]
1.0001 inch plate[23]
Also won first qualifying race[41]

1990
196.515 mph (316.260 km/h)[29]
0.937515/16 inch plate[23]
Geoff Bodine started on pole (see below)[42]

1991
Allison, DaveyDavey Allison
Ford
195.955 mph (315.359 km/h)[29]
0.9062529/32 inch plate[23]

1992
Marlin, SterlingSterling Marlin
192.213 mph (309.337 km/h)[29]
0.8757/8 inch plate[23]

1993
Petty, KyleKyle Petty
Pontiac
189.426 mph (304.852 km/h)[29]
0.8757/8 inch plate[23]

1994
Allen, Jr., LoyLoy Allen, Jr.
Ford
190.158 mph (306.030 km/h)[29]
0.8757/8 inch plate[23]
Allen was the first rookie pole winner[43]

1995
Jarrett, DaleDale Jarrett (1)
196.498 mph (316.233 km/h)[29]
0.8757/8 inch plate[23]

1996
Earnhardt, DaleDale Earnhardt
Chevrolet
189.510 mph (304.987 km/h)[29]
0.9062529/32 inch plate[23] Compression ratio limit on engines established at 14:1.

1997
Skinner, MikeMike Skinner
189.813 mph (305.474 km/h)[29]
0.9062529/32 inch plate[23]

1998
Labonte, BobbyBobby Labonte
Pontiac
192.415 mph (309.662 km/h)[29]
0.9062529/32 inch plate[23] Compression ratio limit on engines reduced to 12:1.

1999
Gordon, JeffJeff Gordon (1)
Chevrolet
195.067 mph (313.930 km/h)[29]
0.9062529/32 inch plate[23]
Won Daytona 500[29]

2000
Jarrett, DaleDale Jarrett (2)
Ford
191.091 mph (307.531 km/h)[29]
0.9062529/32 inch plate[23]
Won Daytona 500[29]

2001
Elliott, BillBill Elliott (4)
Dodge
183.565 mph (295.419 km/h)[29]
0.937515/16 inch plate[23]

2002
Johnson, JimmieJimmie Johnson (1)
Chevrolet
185.831 mph (299.066 km/h)
0.937515/16 inch plate[23]
Johnson's rookie season, having run only three races in 2001[44]

2003
Green, JeffJeff Green
186.606 mph (300.313 km/h)[45]
0.8757/8 inch plate[23]

2004
Biffle, GregGreg Biffle
Ford
188.387 mph (303.179 km/h)[46]
0.9062529/32 inch plate[23]
Engine failed in final practice; Dale Earnhardt, Jr. started first and won race (see below)[47]

2005
Jarrett, DaleDale Jarrett (3)
188.312 mph (303.059 km/h)[48]
0.89062557/64 inch plate[23]

2006
Burton, JeffJeff Burton
Chevrolet
189.151 mph (304.409 km/h)[49]
0.89062557/64 inch plate[23]

2007
Gilliland, DavidDavid Gilliland
Ford
186.320 mph (299.853 km/h)[50]
0.8757/8 inch plate[23]

2008
Johnson, JimmieJimmie Johnson (2)
Chevrolet
187.075 mph (301.068 km/h)[51]
0.9687531/32 inch plate[23]

2009
Truex, Jr., MartinMartin Truex, Jr.
188.001 mph (302.558 km/h)[52]
0.9687531/32 inch plate

2010
Martin, MarkMark Martin
191.188 mph (307.687 km/h)
0.98437563/64 inch plate[53]

2011
Earnhardt, Jr., DaleDale Earnhardt, Jr.
186.089 mph (299.481 km/h)[54]
0.9062529/32 inch plate[55]
Crashed in Wednesday practice; Kurt Busch, who won the first Duel, started first. First race to use fuel injection system after engine formula changed.

2012
Edwards, CarlCarl Edwards
Ford
194.738 mph (313.400 km/h)[56]

2013
Patrick, DanicaDanica Patrick
Chevrolet
196.434 mph (316.130 km/h)

First woman to win a pole in the Daytona 500.

2014
Dillon, AustinAustin Dillon
196.019 mph (315.462 km/h)

First time the No. 3 car has gone to the pole in Daytona since 1996, and the first appearance for the No. 3 in the NASCAR Cup Series since 2001.

2015
Gordon, JeffJeff Gordon (2)
201.293 mph (323.950 km/h) (Q3)

Not fastest qualifier; Three-round Formula One-style group knockout qualifying used.

2016
Elliott, ChaseChase Elliott
196.314 mph (315.937 km/h) (Q2)[57]

The youngest pole-sitter in 500 history at the age of 20. Indianapolis 500 style two-round qualifying system used (all cars take one round, then top 12 cars take a second round for pole).

2017
Elliott, ChaseChase Elliott (2)
192.872 mph (310.397 km/h) (Q2)[58]

Second consecutive pole for Elliott and third consecutive for crew chief Alan Gustafson.

tag: table

text: As of 2017 Chase Elliott is the first driver to win back to back 500 poles, since his father (NASCAR hall of famer) Bill Elliott

text: Notes[edit]

text:
1959: Cotton Owens (143.198 mph) was the fastest qualifier.[29]
1960: Fireball Roberts (151.556 mph) was the fastest qualifier.[31]
1963: Johnny Rutherford (165.183 mph) was the fastest qualifier.[36]
1964: On April 4, 1959, Dick Rathmann set the one-lap Daytona International Speedway track qualifying record driving in a USAC Champ Car race at 173.210 mph.[59] The Champ Cars would not return to the track. The one-lap record held until 1964 when Paul Goldsmith finally broke it in a NASCAR stock car with a speed of 174.910 mph.[29]
1969: David Pearson (190.029 mph) was the fastest qualifier.[37]
1976: A. J. Foyt (185.943 mph) was the fastest qualifier.[38]
1980: A. J. Foyt (195.020 mph) was the fastest qualifier again.[39]
1983: On his first of two qualifying laps, Cale Yarborough ran a lap of 200.503 mph, a new track record, and the first 200 mph lap (320 km/h) in Daytona history. On the second lap, however, gusty winds caused him to spin, flip over, and crash in turn 4. The car had to be withdrawn, and the lap did not count. Yarborough started a backup car on race day, and was moved to the rear of the field.[60] Ricky Rudd was credited with the fastest qualifying speed at 198.864 mph.[40]
1990: Pole winner Ken Schrader crashed during the Budweiser Duel, and was required to start a back-up car on race day. His car was moved to the rear of the field, and duel winner Geoff Bodine moved up to the pole position.[42]
2003: Starting with the 2002 Subway 400 at Rockingham (the race after the 2002 Daytona 500), teams were not permitted to change engines during the race week. For the Daytona 500, a team must race their qualifying race with the same engine they used to qualify. An engine change between first qualifying practice and the qualifying race means the team must start in the back for that race only. After the qualifying races, teams will be allowed one engine change before the start of the final Daytona 500 practices on the Saturday before the race. The engine in the car for the Saturday practices before the Daytona 500 is the declared engine, with any engine change after the first Daytona 500 practice that occurs after the qualifying race will be penalized with the team being sent to the rear of the field. As is the case for a backup car after a crash, the respective column of cars moves up when the offending car is moved to the back. This is the first Daytona 500 with the new engine rule.
2004: Greg Biffle won his first Nextel Cup Series pole but changed engines after final Daytona 500 practice the Saturday before the race. This moved the inside column of cars up, and Dale Earnhardt Jr. started first and won the race.[47]
2011: Dale Earnhardt Jr. won the Coors Light Pole Award, but crashed in Wednesday practice. Although a backup car was implemented and Earnhardt started in the rear for the first Duel, he also was moved to the rear for the Daytona 500 under an oddity in Daytona 500 qualifying rules. Drivers who switch to backup cars after incidents in Wednesday practice do not have to move to the back for the Daytona 500 if the car raced in the Duel is the same car for the 500, unless it is one of the front row qualifying cars. Kurt Busch, who won the first Duel, started first.
2015: Starting with 2014 The Profit on CNBC 500 the next week at Phoenix, multiple-round knockout qualifying, used in many codes of motorsport, was implemented. The knockout format was used for the first time at the Daytona 500, using the old restrictor plate qualifying format (three five-minute rounds, with the first round split evenly between cars, each having a five-minute round, top 24 advance to the second round, top 12 advancing to the final round). Six drivers were faster than pole speed in Q1, and three drivers (including eventual pole winner Jeff Gordon) were faster than the pole speed in Q2. The pole time was set in Q3. Aric Almirola (44.473 seconds/202.370 mph (325.683 km/h)) was the fastest qualifier, but the time was set in Q1; he finished 15th in Q2 (originally 17th, but moved up after two post-Q3 disqualifications) and did not advance to Q3.
2016: Starting with the 2015 GEICO 500 at Talladega, one-lap single car qualifying was used on plate tracks. After the round was completed, the top 12 cars advance to Q2, where the drivers take one more timed lap. The two drivers with the fastest laps in Q2 start first and second, respectively, in the Daytona 500.

tag: ul

text: Statistics[edit]

text: Multiple Daytona 500 pole winners[edit]

text:
4 pole positions

Buddy Baker (1969, 1973, 1979, 1980)[29]
Cale Yarborough (1968, 1970, 1978, 1984)[29]
Bill Elliott (1985, 1986, 1987, 2001)[29]

3 pole positions

Fireball Roberts (1961, 1962, 1963)[29]
Ken Schrader (1988, 1989, 1990)[29]
Dale Jarrett (1995, 2000, 2005)[28]

2 pole positions

Donnie Allison (1975, 1977)[29]
Jimmie Johnson (2002, 2008)[28]
Jeff Gordon (1999, 2015)
Chase Elliott (2016, 2017)

text: Consecutive Daytona 500 pole winners[edit]

text:
3 consecutive

Fireball Roberts (1961-1963)[29]
Bill Elliott (1985-1987)
Ken Schrader (1988-1990)

2 consecutive

Buddy Baker (1979-1980)
Chase Elliott (2016-2017)

text: Family Daytona 500 pole winner combos[edit]

text:
Bobby Allison (1981), Donnie Allison (1975, 1977) (Brother of Bobby), and Davey Allison (1991) (Son of Bobby)
Dale Earnhardt (1996) (Father) and Dale Earnhardt, Jr. (2011) (Son)
Richard Petty (1966) (Father) and Kyle Petty (1993) (Son)
Bill Elliott(1985–87, 2001) (Father) and Chase Elliott (2016-2017) (Son)

text: Daytona 500 winners from pole position[edit]

text:
1962 - Fireball Roberts[29]
1966 - Richard Petty
1968, 1984 - Cale Yarborough
1980 - Buddy Baker
1985, 1987 - Bill Elliott
1999 - Jeff Gordon
2000 - Dale Jarrett

text: Television broadcasts[edit]

text: The very first NASCAR races to ever be shown on television were broadcast by CBS. In February 1960, CBS sent a "skeleton" production crew to Daytona Beach, Florida and the Daytona International Speedway to cover the Daytona 500's Twin 100 (now the Can-Am Duels) qualifying races on February 12, 1960.[61] The production crew also stayed to broadcast portions of the Daytona 500 itself, two days later. The event was hosted by John S. Palmer. CBS would continue to broadcast portions of races for the next 18 years, along with ABC and NBC.[62]