Moreover, the Liturgical Tradition is not merely a solitary experience but a communal one. Congregations, guided by ordained clergy, gather as one body to offer their collective prayers and praises to God. Through shared responses (Petitions), hymns, and gestures, individuals become part of a larger spiritual tapestry, united in their devotion and desire to seek God. The liturgy, becomes a vehicle for communal formation and spiritual growth, fostering a sense of belonging and interconnectedness within the body of Christ.
"[...] the one praying the liturgy understands himself to be set amid an immense multitude, who join him in raising their hands in praise, thanks, and petition, in offering the eucharistic sacrifice, or participating in that offering. A vital inner bond of the deepest sort joins him with them all. As a raindrop falls in the storm-tossed sea, there to dissolve into the cresting waves, so does his prayer, with humble self-effacement, merge into that ocean of communal prayer whose waves surge forth over the whole earth and beyond. Thundering restlessly, yet resting blessedly in the stillness of God, the waves of that ocean swell from earth up to those transcendent heights where the one praying can hear the choirs, pure in spirit, join him in singing the Sanctus, as well as the souls in purgatory calling out, "Lord, have mercy"". [1]
Let us first define the meaning of the word liturgy (in Greek: λειτουργία leitourgia), it is a composite word meaning originally a public duty, a service to the state undertaken by a citizen. Its elements are leitos (from leos = laos (λαός), people) meaning public, and ergo (έργο) (obsolete in the present stem, used in future erxo, etc.), to do. From this, we have leitourgos (λειτουργὸς), "a man who performs a public duty", "a public servant". So the Christian use of the word liturgy meant the public official service of the Church, which corresponded to the official service of the Temple in the Old Covenant. [2]
In this first article, we shall discuss the first source that describes the early Christian liturgy[3] from the first & second centuries :
The Diache (The Teaching of the Twelve Apostles)
Nestled within the annals of early Christian literature (~60-100 AD), the Didache (Διδαχή) stands as a remarkable document, providing a window into the beliefs, rituals, and ethical teachings of the nascent Christian community. Also known as "The Teaching of the Twelve Apostles (Διδαχὴ τῶν δώδεκα Ἀποστόλων)," this ancient text offers invaluable insights into the formative years of the early Church, shedding light on its organizational structure, liturgical practices, and moral guidance.
One of the most fascinating aspects of the Didache lies in its insights into the liturgical practices of the early Christian community. It offers instructions on the proper celebration of the Eucharist, emphasizing the importance of unity, gratitude, and reverence during the sacramental meal. Through its detailed descriptions, we gain a glimpse into the early Christian understanding of the real presence of Christ and the transformative power of the Eucharistic gathering.
"The Didache represents the preserved oral tradition whereby mid-first-century house churches detailed the step-by-step transformation by which gentile converts were to be prepared for full active participation in their assemblies. As an oral tradition, the Didache encapsulated the lived practice by which non-Jews were initiated into the altered habits of perceiving, judging, and acting characteristic of one branch of the Jesus movement during the mid-first century."[4]
"This Didache reveals more about how Christians saw themselves and how they lived their everyday lives than any book in the Christian Scriptures."[5]
"The Didache is a manual for the Church. It consists of two main parts, one for instructing those preparing for baptism and one for church leaders"[6]
"[...]it is a gold mine of information about the early Church."[7]
" But for greater exactness I add this also, writing of necessity; that there are other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd."[8]
One can see the importance of this book and how it portrays the early Christian worship service (the Divine Liturgy (Θεία Λειτουργία)).
In fact, we find in the New Testament several references to a certain form of teaching imparted by the Apostles for instance in Acts 2:42 "Now they were steadfastly continuing in the teaching of the apostles, and in the fellowship, in the breaking of the bread, and in the prayers. (Ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς.)", we find also St Paul exhorted Titus to "holding to the faithful word according to the teaching, that he may be able both to encourage with sound teaching and to convict those contradicting it. (ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν)." (Titus 1:9)
What is this teaching that the first generation of Christians held and that St Paul is exhorting Titus to hold and preach? An example would be the teachings in the Didache.
Let us examine what the Didache teaches us about the Liturgy of the Eucharist [9]:
Didache Chapter | GREEK | ENGLISH |
IX | Μετὰ δὲ τὸ ἐμπλησθῆναι οὕτως εὐχαριστήσατε· Εὐχαριστοῦμέν σοι, Πάτερ ἅγιε, ὑπὲρ τοῦ ἁγίου ὀνόματός σου, οὗ κατεσκήνωσας ἐν ταῖςκαρδίαις ἡμῶν, καὶ ὑπὲρ τῆς γνώσεως καὶ πίσ- τεως καὶ ἀθανασίας· ἧς ἐγνώρισας ἡμῖν διὰ Ἰησοῦ τοῦ παιδός σου· σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. Σὐ, δέσποτα παντοκράτορ, ἔκτισας τὰ πάντα ἕνεκεν τοῦ ὀνόματός σου, τροφήν τε καὶ ποτὸν ἔδωκας τοῖς ἀνθρώποις εἰς ἀπόλαυσιν ἵνα σοι εὐχαριστήσωσιν, ἡμῖν δὲ ἐχαρίσω πνευ ματικὴν τροφὴν καὶ ποτὸν καὶ ζωὴν αἰώνιον διὰ τοῦ παιδός σου. Πρὸ τάντων εὐχαριστοῦμέν σοι ὅτι δυνατὸς εἶ· σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. Μνήσθητι, Κύριε, τῆς ἐκκλησίας σου τοῦ ῥύσασθαι αὐτὴν ἀπὸ παντὸς πονηροῦ καὶ τελειῶσαι αὐτὴν ἐν τῇ ἀγάπῃ σου, καὶ σύναξον αὐτὴν ἀπὸ τῶν τεσσάρων ἀνέμων, τὴν ἁγιασθείσαν εἰς τὴν σὴν βασιλείαν, ἣν ἡτοίμασας αὐτῇ· ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. Ἐλθέτω χάρις καὶ παρελθέτω ὁ κόσμος οὖτος. Ὡσαννὰ τῷ υἱῷ Δαβίδ. Εἴ τις ἅγιός ἐστιν, έρχέσθω· εἴ τις οὐκ ἔστι, μετανοείτω· μαραναθά. Ἀμήν. Τοῖς δὲ προφήταις ἐπιτρέπετε εύχα- ριστεῖν ὅσα θέλουσιν. | Now concerning the Eucharist, thus give thanks; first, concerning the cup: We thank thee, our |
This "short" passage gives instruction on the institution of the Holy Sacrament (The Eucharistic Service) and prohibits those who are not baptized from partaking in it as this sacrament is reserved only for the faithful (those who have been baptized unto Christ).
Note: It is possible that the early prayer in the Didache begins by mentioning the cup because a communal cup was passed in the "agape" meal prior to the Eucharist as in the description of the Last Supper in the Gospel of Luke which begins with the mention of a cup of wine in Luke 22:17 followed by mention of the bread which became Jesus Body in Luke 22:19 followed by the cup which became His Blood. Actually, in the sacred meal of the Passover victim, four communal cups of wine were passed during the meal. St. Paul tells us that the communal cup that became Jesus' Blood was the third cup, called "The Cup of Blessing" (1 Cor 10:16).
Moving along into the next Chapter[10]:
Didache Chapter | GREEK | ENGLISH |
X | Μετὰ δὲ τὸ ἐμπλησθῆναι οὕτως εὐχαριστήσατε· Εὐχαριστοῦμέν σοι, Πάτερ ἅγιε, ὑπὲρ τοῦ αὐτὴν ἐν τῇ ἀγάπῃ σου, καὶ σύναξον αὐτὴν ἀπὸ Ὡσαννὰ τῷ υἱῷ Δαβίδ. Εἴ τις ἅγιός ἐστιν, έρ- | Now after ye are filled thus do ye give thanks: We thank thee, holy Father, for thy holy |
Even though some argue that this prayer is not related to the Eucharistic Sevice, what is certain is that the above two texts contain strong Jewish elements, with themes reminiscent of Jewish meal prayers.
Hence the general consensus is that these two texts are related to the Eucharistic service:
"Although arguments can be adduced on almost all sides of the question, a common opinion today appears to be that these texts are table prayers said at a domestic celebration of the Eucharist proper."[11]
In fact, when looking closely the text resembles a petition of thanksgiving after being filled, the Didache instructs to give thanks "Now after ye are filled thus do ye give thanks[...]" This petition of thanksgiving is given to the Father for "for thy holy name, which thou hast caused to dwell in our hearts, and for the knowledge and faith and immortality which thou hast made known to us through Jesus thy servant" which is a cross-reference to the similar theme of prayer given on the bread in Ch.9 of the Didache "We thank thee, our Father, for the life and the knowledge which thou hast made known to us through Jesus thy servant".
Hence we can understand that these two prayers are related to the Eucharist one is said at the time of institution of the Holy Sacrament and the other after the institution of the Holy Sacrament. This is in line with the currently celebrated Divine Liturgies across the entire apostolic Christian Church ( a more in-depth comparison shall follow in different articles on this Blog).
" These two chapters contain a brief eucharistic liturgy.Apostles and Prophets are described as mere evangelists, or itinerant preachers, who were not expected to remain in one place more than a single day."[12]
"Another element which we are sure of today is the essential relationship between the thanksgiving prayer and the development of the Jewish meal in its various ritual forms. But what is still much discussed is which amongst the various kinds of sacred meals of Judaism could be the form-type that has given rise to the Christian eucharist and to the eucharistic anaphora."[13]
The final petition of the congregation is either "Amen" after the Presider calls out "Maranatha" or "Maranatha! Amen," This Aramaic word is only found in two places in the New Testament. See 1 Cor 15:23; Rev 22:20.
This acclamation written maran atha the Aramaic word means "the Lord has come"' but if written marana tha, it means "Lord, come!"Either meaning is appropriate.
At the moment Christ appears on the altar, "the Lord has come," but the Presider may also be calling for the Parousia (Greek "coming" or "appearing") of the Lord in His promised Second Advent, as the word used in Revelation 22:20. This is the cry of the faithful in the early Church for Christ's return (the second coming).
"This term transliterates into Greek the Aramaic, which, depending on word division, can have two meanings. The early fathers understood the term as a credal declaration, "The Lord has come," namely, as in the Aramaic Maran Atha (see 1 Cor 16:22). On the other hand, when the Aramaic is divided as Marana Tha, the expression is an eschatological prayer in expectation of the parousia, "O Lord, come" or "Come, Lord Jesus" (see Rev 22:20)." [14]
The final "Amen" in Didache Ch10 is a Hebrew word. It is used as an acclamation of an agreement to indicate "I believe" or "it is true," or "so be it". However, that is not the literal meaning.
"The Talmud (Shabbat 119b) indicates that "Amen" is an acrostic from the first letter Hebrew words El Melech Ne'eman ("The lord is a trustworthy King"). The word "Amen" itself appears for the first time in the book of Numbers (5:22).
As a response by a congregation to a prayer (Psalms 89:53) or as a declamation (Deuteronomy 27) "Amen" means "truly" or "so be it". In Temple times, the response to the blessings of the Priest was "Blessed be His glorious Name forever and ever". After the temples were destroyed," Amen" was used in its stead (Taanit 16)."[15]
"If anyone comes to teach you all that was said above, receive him.But if the teacher undertakes to teach another doctrine so as to destroy [these things], do not listen; but if one teaches in order to increase justice and knowledge of the Lord, receive such a one as [you would] the Lord." (Didache Chap 11)
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