Baptists, Eucharist, and History 10 – Justin Martyr on Administration of the Mysteries

Posted: July 25th, 2009 | Author: | Filed under: Church History, Eucharist | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , | 2 Comments »

Now we will move forward several decades and reflect on Justin Martyr’s First Apology. This places us right in the middle of the second century. There are few left alive at this point who personally encountered any of the apostles, but there are still those few. There are now many who have been taught by those who were directly taught by the apostles. Hopefully that places some perspective on where we stand in the thread of history. As always I recommend you read the entire apology. In this post, however, we will focus first on Chapter LXV.

But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized [illuminated] person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to genoito [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion.

I want to focus here on the structure and order surrounding the thanksgiving or eucharist. It is only for the baptized. The one who presides over the assembly offers extensive prayers over the bread and wine. (The one who presides, consistent with earlier, contemporary, and later writings is probably best understood as the episcopos (bishop) or one of his presbyters (priests).) The people then all assent as their participation. Then the deacons hand out the eucharist, keeping some back to carry to those who could not be present, typically the ill and infirm.

If a person has had any exposure to any modern liturgical Christian practice, I feel confident they will recognize the connection to the above in the liturgy of the Eucharist. I have personally experienced Luthern, Episcopal, and Roman Catholic liturgies over the course of my life. And I have listened to a number of occurences of, but not yet been in, the Orthodox Divine Liturgy of St. John Chrysostom. And I immediately sense how the description above is continuous with all the liturgical traditions. There is much less connection to the non-liturgical traditions like my own SBC. Even before we delve into what we mean in the Eucharist itself, our practice around it seems … disconnected from history. We see that again in Chapter LXVII where the weekly worship practice is described.

And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration.

Here we see even more strongly the structure of the liturgy. We see that first the Holy Scriptures are read and then the one who presides instructs and exhorts. Today this is often called the Liturgy of the Word. (It’s also interesting to note that the “memoirs of the Apostles” were being read. This almost certainly refers to the Gospels.) Following the Liturgy of the Word, we see the Liturgy of the Eucharist. This form is preserved to one degree or another within the liturgical churches. Among the non-liturgical churches? Not so much. It’s also worth noting that the Liturgy of the Word is similar in form to the synagogue worship. So basically we see an adaptation of synagogue worship in which the Gospels are read along with Torah and the Prophets and then the Eucharist — something new and not from Jewish synagogue worship at all in origin — is added as the focal point of worship.

Baptists, Eucharist, and History 6 – Ignatius to the Smyrnaeans

Posted: July 21st, 2009 | Author: | Filed under: Church History, Eucharist | Tags: , , , , , , , , , , , , , , , , , , , , , | 3 Comments »

Next we will move into a set of letters from the end of the first century or the beginning of the second century by St. Ignatius of Antioch. Ignatius was born around 50 AD and was the second bishop of Antioch after Evodius. Some of the second and third century accounts have him installed as bishop by Peter and others by Paul. Whether or not that is the case, it does seem clear that he knew both of those apostles. It also appears likely that he may have ‘sat at the feet’ of John with his friend Polycarp.

As an interesting historical note, the ancient city of Antioch in which the followers of Jesus were first called Christian, which received much from both Peter and Paul, and which sent Paul and Barnabas on their missionary journeys to the gentiles, was greatly damaged in a siege in the First Crusade despite its large Christian population, was then captured by the Turks, and finally was conquered by Egypt in the thirteenth century. Under Egypt, the Patriarch was able to return to Antioch from exile in Constantinople. However, Antioch had been reduced to a much smaller town and the seat of the Patriarch eventually moved to Damascus where it remains to this day. In today’s post, we’re going to look at the letter of St. Ignatius of Antioch to the Smyrnaeans. I want to focus on chapter 8.

But avoid divisions, as being the beginning of evils. Do ye all follow the bishop, as Jesus Christ doth the Father; and follow the presbyters as the apostles; and have respect unto the deacons as unto the commandment of God. Let no one, apart from the bishop, do any of the things that appertain unto the church. Let that eucharist alone be considered valid which is celebrated in the presence of the bishop, or of him to whom he shall have entrusted it. Wherever the bishop appear, there let the multitude be; even as wherever Christ Jesus is, there is the Catholic Church. It is not lawful either to baptize, or to hold a love-feast without the consent of the bishop; but whatsoever he shall approve of, that also is well pleasing unto God, to the end that whatever is done may be safe and sure.

Ignatius begins with the admonition to avoid divisions. I did warn those reading this series that such admonitions permeate these writings. We see again the three orders drawn from within the priesthood of the baptized laoikos, the bishop with his presbyters and deacons. The eucharist is only valid when celebrated with the bishop present or with a presbyter present working on behalf of the bishop. And we see that the consent of the bishop was required for baptism and for the love-feast that was the setting for the eucharist.

The beginning of the second century was an interim period. Some still had the full feast. Others had only the eucharist without the feast. That shift began with Paul when he ordered the Corinthian church to cease the feast, eat before they gathered, and hold only the eucharist. He told them that because they were not sharing all as one. Some would go hungry while others would gorge themselves and get drunk. Their practice also seemed to be enflaming both pride in some and envy in others. Eventually the practice of the full love-feast faded away and the liturgy became focused onĀ  the eucharist everywhere. At least that’s my take on the relevant texts and historical information that we have. I’m sure others have a different perspective.

I will also note something that I did not understand for a long time. I had understood catholic to mean universal. I picked that up along the way and it stuck for years. But that’s not the greek word that means universal. The word from which we derive ecumenical is actually the word that means universal. Catholic is probably best translated as whole or full. That will be important as we read along. Basically Ignatius is saying that where you have the one bishop of a place with the multitude of the people of God who live in that place gathered around him, you have the whole church or the fullness of the church. It’s at least something on which to reflect.

This letter is short and as always I encourage you to read the entire text. But we see in this short section that the eucharist is something of special quality and importance, that it requires the bishop, and if done improperly is neither safe nor sure.

Baptists, Eucharist, and History 4 – Clement of Rome

Posted: July 19th, 2009 | Author: | Filed under: Church History, Eucharist | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , | 1 Comment »

Having already reflected on the Didache or Teaching in my previous series, I want to begin our exploration of the historical view of the Eucharist with the Letter of Clement, Bishop of Rome, to the Corinthian Church. This letter was written in the late first century. Some date it as early as 70 AD. Others as late as 96 AD, the last year of the reign of Domitian. The letter’s reference to persecutions would tend to indicate to me that it was written sometime during the latter part of the reign of Domitian (81-96).

This letter does not directly discuss the Eucharist, though it is referenced a number of times as “offerings”. However, it does contain an important look at church structure, order in worship, and the importance of unity and avoidance of schism. The issue in the Corinthian Church that Clement is writing to address is division and schism. It appears they were even trying to depose their Bishop! Of course, as we know from Paul’s letters to Corinth, with which Clement certainly seems to be familiar, schisms and divisions were apparently a recurring problem in Corinth.

I’ve realized as I’ve been rereading Clement that I probably need to briefly discuss the matter of the Holy Scriptures. There was no established “New Testament” canon for these first few centuries. Most people did not have access to all of the writings that the Church would later canonize, though the ones which would become canonical tended to become more widely read and available as the years passed. Clement obviously has at least one of Paul’s letters to the Corinthians. Of all the other NT writings, he quotes or alludes to Hebrews the most. It also seems that he had James’ letter. Beyond that it’s hard to say from this one document how many of the writings he had read, though of course he would have been schooled in the oral tradition of the apostles and that shows most clearly in his interpretation and application of texts from the Septuagint in light of Christ.

Clement quotes extensively from the Septuagint (LXX) just as the NT authors themselves do. In the first century and in the Greek East to the present day the LXX was and is the canonical text of the Old Testament or what is referred to in the NT itself everywhere except for one reference in 2 Peter as the Scriptures. The LXX was the Greek translation of the Hebrew texts that were used in synagogues almost everywhere except in Jerusalem and Judea by the first century since Greek was the lingua franca of the diaspora and the Empire, even if Latin was used to conduct business. Since the earliest converts to the Church consisted of many Greek speaking Jews and later pagan gentiles, the Apostles and other early writers wrote entirely in Greek and quoted from the LXX. It’s clear from their texts and from surviving early liturgies that the LXX was what was read in Church. Over time, the writings that came to form the NT canon were also the texts that were read in the Church.

The entire letter is not very long and I do recommend that you take a few minutes to read it in its entirety. However, I’ll reflect on just a few excerpts. As I mentioned, the problem was that they were suffering from schisms and were trying to depose their bishop. Clement addresses the latter directly in Chapter 44.

Our Apostles, too, by the instruction of our Lord Jesus Christ, knew that strife would arise concerning the dignity of a bishop; and on this account, having received perfect foreknowledge, they appointed the above-mentioned as bishops and deacons: and then gave a rule of succession, in order that, when they had fallen asleep, other men, who had been approved, might succeed to their ministry. Those who were thus appointed by them, or afterwards by other men of good repute, with the consent of the whole Church, who have blamelessly ministered to the flock of Christ with humility, quietly, and without illiberality, and who for a long time have obtained a good report from all, these, we think, have been unjustly deposed from the ministry. For it will be no small sin in us if we depose from the office of bishop those who blamelessly and piously have made the offerings. Happy are the presbyters who finished their course before, and died in mature age after they had borne fruit; for they do not fear lest any one should remove them from the place appointed for them. For we see that ye have removed some men of honest conversation from the ministry, which had been blamelessly and honourably performed by them.

Clement refers here to the bishops who “blamelessly and piously have made the offerings”. That is pretty clearly a reference to the liturgy and eucharist as we saw outlined in the Didache and as Paul describes in his own first (surviving) letter to Corinth. It’s important to note that the Apostles installed bishops and deacons to care for the churches they started. We see that in the NT in a number of places. James was the Bishop in Jerusalem at the first council described in Acts 15 and officiated or facilitated that council, even though both Peter and Paul were present. Paul installed Titus and Timothy as bishops later and that’s reflected in his letters to them. After those initial bishops had fallen asleep, successors were chosen by “other men of good repute” by which we know from other sources referred to other recognized bishops (always at least two) and by the acclamation of the Church into which the successor was being installed as bishop. (Though it didn’t happen often, there are accounts of times when the people of a Church refused to accept a heterodox bishop — even if it meant gathering in the fields.) Historically, it appears that Clement may have been the first bishop of Rome installed by this method rather than directly by an Apostle.

The primary distinction, especially at this point in the life of the Church, between a presbyter (in English typically translated priest) and a bishop was that while there might be many presbyters according to the needs of the people and the size of the Church (which sometimes gathered in multiple locations in a city — Rome is a good example in Paul’s letter to them), there was never more than one bishop for any given place. Thus Corinth could have presbyters in the plural, but it only had one bishop. The presbyters helped the bishop while the deacons served the people.

I had thought I would touch on Clement of Rome in a single day with a relatively short post. As I’ve written, ideas, practices, setting, and culture on which I really need to lay some groundwork for future discussions have kept coming to mind. This post is already much longer than I typically write. So I’ll try to wrap up Clement in tomorrow’s post.

The Didache 32 – Appoint Bishops and Deacons

Posted: July 12th, 2009 | Author: | Filed under: Didache | Tags: , , , , , , , , , , , , , | 3 Comments »

This series is reflecting on the Didache if you want to read it separately.

Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers. Therefore do not despise them, for they are your honored ones, together with the prophets and teachers.

This bit reflects the very early nature of the tradition in the Didache. The bishop was the center around which the church formed and the deacons served those in it. Later in the first century and well-established by the second century when there came to be too many believers in a city for the bishop of that city to personally care for, the bishop anointed presbyters (priests) to act in his stead in many circumstances. (There were still a few things only the bishop of a place could do.)

Christianity was always traditionally centered around physical place. You had the bishop of this city or angel of that city (revelation) or church of this other city. There was no concept of multiple separate churches in a given place even, as we see clearly in Romans, the church was too large and scattered to meet in a single location. We see Paul paying particular attention to the need to draw the Roman church together as one in that letter.

By the second century, we see a developed picture of the fullness or wholeness of the church pictured by the bishop of a place surrounded by his presbyters and deacons and people. It’s only in recent centuries that we’ve devolved into the sort of christian pluralism that permits many different “churches” competing with each other as different franchises within a particular place.

And that’s really sad.

The Didache 21 – Do What You Are Able

Posted: July 1st, 2009 | Author: | Filed under: Didache | Tags: , , , , , , , , , , , , , , , , , , | Comments Off on The Didache 21 – Do What You Are Able

This series is reflecting on the Didache if you want to read it separately.

For if you are able to bear the entire yoke of the Lord, you will be perfect; but if you are not able to do this, do what you are able. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly careful; for it is the service of dead gods.

Once again we encounter the idea of being perfect, this time in connection with being able to bear the entire yoke of the Lord. All who follow Jesus are called to the same yoke, the same rule, the same way. Whether it be love, prayer, ascetism, or vocation, we are all called into the fullness of life. When you read the gospels, the yoke of Jesus can sometimes seem overwhelming. It permeates every aspect of our lives and is so foreign to what we often consider “natural”. And yet there is also boundless mercy, especially in the recognition that we are to grow in faith and practice through the presence and activity of God in our lives. We are not expected to instantly be perfect, in any sense of the word. That would be a crushing weight indeed.

And here we see that reflected here in the very early tradition of the church. Do what you can. Receive the grace of God, which is to say receive God himself, and swim in the mercy of God. Move. Act. Live. And do all that you are able in the yoke of the Lord. This is reflected even today in the life of the Orthodox Church. There is one rule for everyone within the church: monastics, presbyters, deacons, and that first order of the royal priesthood often call the laity. And yet there is economy whenever needed. If in the demands of your work, you cannot pray all the hours and have not absorbed the Jesus Prayer or other prayers to the point that you pray without ceasing, pray those hours you can manage. If for health or other reasons you cannot keep the full fast, work with your priest to find a fast that you can follow. If you are fasting and are given a meal in love and hospitality by one who does not follow the same fast, thank that person graciously and eat the meal. The person is more important than your fast.

We don’t often encounter meat sacrificed to idols in our part of the world these days. It can be hard for us to recognize how prevalent that was in the ancient world. In some markets at some times, it could be hard to find any meat that was not a remnant of a sacrifice. The tension here is the one Paul addressed many times and which the Council of Jerusalem described in Acts faced also. Paul largely dealt with the love expressed to one who offers you a meal when he wrote not to ask and to share in hospitality. Paul wrote that we are free, but that some might remember their worship of those other gods and be drawn back toward. The Council was establishing rules that would allow Jewish and Gentile believers to share the same table.

It might be interesting if we attempted to identify our “meat sacrificed to idols” today. What do we blithely consume today that is in service to dead gods?