Scott Hahn and Brant Pitre in several books presented the Catholic understanding of the Eucharistic liturgy as a sort of weekly Holy Week. It is a commonplace that at least the Synoptic Gospels frame a Last Supper as Passover. John alone doesn't, because this author's Jesus is the Passover; but by "bread of life" and "true vine" the Johannine community assuredly assumed a Last Supper long before it composed that Spiritual Gospel.
Thomas Kazen offers some important provisos. The Mishnaic Seder is a Pharisaic rite that brings the Temple into the Jew's home, on the assumption that the Yerushalmi Temple is no more. The Mishnah is thereby a poor witness to Passover rite in AD 32. Although I'd argue that the Pharisees were already alienated from Jerusalem by then, so I'd not rule the Mishnah entirely out.
Kazen has the advantage that he knows the equation Mark + Paul = Luke, Paul here writing to the Corinthians. Although: their Christologies differ. Both Paul and Luke are rhetors. Luke will tend to share Paul's commentary among other New Testament heroes, often at the expense of Paul's evangel. (I have never considered Luke to be an honest man.) Paul has the integrity to admit his aims.
Kazen's disadvantage is that he hasn't brought John's Revelation to the, er, table. 'Tis true, in the timespan he's discussing - the first 150 years - the Revelation isn't canonical. It is, however, a witness to a (very) Jewish understanding. Might also want to consider Ignatius.
I don't think Kazen refutes Hahn nor Pitre. I'm not even sure he's read such books. Kazen does however present a warning not to overstate the case.
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