A Brief Introduction To The Eucharistic Practices In The Early Patristic Age

Church History I
Professor: The Rev. Steven A. Peay, PhD.

James Brzezinski
3 November 2009

A Brief Introduction To The Eucharistic Practices In The Early Patristic Age

The Eucharist is a central part of our Anglo-Catholic piety. The purpose of this paper is to glance at the early development of the Eucharist with a focus on the Patristic age. The development of the worship of the Christian church is centered on the sacrament of Eucharist. By studying the early growth of the Eucharist we can better understand the sacrifice that Jesus Christ made for us on the cross.

The Eucharist was first celebrated at the Last Supper during the Passover meal that Jesus Christ had with his disciples. In the account of this meal, as written in the gospel of Luke,

17 After taking the cup, he gave thanks and said, "Take this and divide it among you. 18 For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes." 19 And he took bread, gave thanks and broke it, and gave it to them, saying, "This is my body given for you; do this in remembrance of me." 20 In the same way, after the supper he took the cup, saying, "This cup is the new covenant in my blood, which is poured out for you. - Luke 22:17-20 NIV 1

Jesus gave thanks over the bread and wine. Euxaristhsas, the Greek word from which our word Eucharist is derived, is used in the 17th verse of this passage for the words ‘to give thanks.’ Another important phrase in this passage is at the end of verse 19, e0mh_n a0na/mnhsin, where we get the word ‘anamnesis’ which translates as ‘my remembrance’ or ‘in remembrance of me.’ This was the Lord’s command to us for the way he wants us to remember him and participate in the body and blood of his sacrifice for us. We are to break bread and drink wine, giving thanks for his remembrance.

The apostles’ experience at the Last Supper was a Paschal meal, there still remains the question of the exact procedure of the Paschal ritual…was a solemn meal composed of three main parts: (1) the introductory prayer and distribution of bread, (2) the meal itself, (3) the solemn blessing over the last cup of wine.2 There is a clear indication of a combination of a secular portion of the meal with the spiritual aspect of prayer and blessings, the agape meal and the Eucharistic.

Until well into the 3rd century, and possibly later, the bishop as the normal leader at the Eucharist, would have improvised the prayer, and the forms that survive from this early period are probably only possible models (e.g. the Eucharistic prayer in the Apostolic Tradition; also St Polycarp's prayer before his martyrdom in the Martyrdom of Polycarp, 14; the Didache may provide another example).3 The 4th and 5th centuries saw the composition of the great prayers in the liturgies attributed to St. Basil, St. John Chrysostom, and others. In the Gallican, old Spanish (Mozarabic) and Ambrosian rites the prayer continued to be in the form of several short prayers.4
An example from Polycarp’s Prayer (died circa 167 AD) before his martyrdom gives us a glimpse at what Eucharistic prayers will look like.

"O Lord God Almighty, Father of your beloved and blessed Son Jesus Christ, through whom we have received knowledge of you, the God of angels and powers and of all creation, and of the whole race of the righteous who live in your presence,… For this reason, indeed for all things, I praise you, I bless you, I glorify you, through the eternal and heavenly high priest, Jesus Christ, your beloved Son, through whom be glory to you, with him and the Holy Spirit, both now and for the ages to come. Amen."5

A portion of the 9th and 10th chapters of the Didache (circa 50 – 150 AD) titled ‘Concerning Eucharist’ moves us farther along the path of the development of Eucharistic prayers. These words from the Didache sound familiar to us.

Chapter 9. 1First, concerning the cup: We give you thanks, our Father, for the holy vine of David your servant, which you have made known to us through Jesus, your servant; to you be the glory forever.6 Chapter 10. 2We give you thanks, Holy Father, for your holy name, which you have caused to dwell in our hearts, and for the knowledge and faith and immortality that you have made known to us through Jesus your servant; to you be the glory forever. 3You, almighty Master, created all things for your name's sake, and gave food and drink to humans to enjoy; so that they might give you thanks; but to us you have graciously given spiritual food and drink, and eternal life through your servant…7

There are many patristic Fathers that have contributed to the development of the Eucharist. Justin Martyr (circa 100 – 167 AD) mentions two Eucharist services in his Apologies, the Baptismal Eucharist and one of the regular weekly (Sunday) Eucharist.8 Justin’s regular Eucharist has these parts: (a) Scripture Lessons; (b) Preaching; (c) Common Prayers; (d) Offertory; (e) Eucharistic Prayer (=the Consecration, probably already call the Epiclesis); (f) Amen and (g) the Communion.9 This outline indicates a rather complete order of service.

Hippolytus of Rome (circa 170-236) wrote in his Traditio Apostolica a surprisingly clear picture of the setup of Church life, and it contains the first complete text of a Eucharistic Prayer that has come down to us, one now well known everywhere: The Lord be with you. And with your spirit. Lift up your hearts. We lifted them up to the Lord. Let us give thanks to the Lord. It is meet and just.10

There was a gradual development of the Eucharist in practice, doctrine, and texts. In the patristic period there was remarkably little in the way of controversy on the subject.11 The foundation in the Jewish temple worship, the Passover meal, and the transition to the agape meal and then to the codification of the liturgy went through a lot of change during the patristic period. It is easy to see how the history of the Eucharist also shows us development in the doctrine and theology of this time as well. The development of the Eucharist coincided with the expansion of the Roman Empire, the growth of the Christian Church, the cultures and people. The Eucharist is central in the faith and practice of Christians from Christ death until today. By learning about the practices of the early church we can grow closer to Christ. As we understand the progress our fathers in the faith made as they worshiped and shared the sacraments with each other our connection with them becomes more meaningful and our catholic faith solid.

35 Then the two told what had happened on the way,
and how Jesus was recognized by them when he broke the bread.
Luke 24:35 12
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Footnotes

1 NIV. HOLY BIBLE, NEW INTERNATIONAL VERSION. (Grand Rapids: Zondervan Publishing House, 1973,1978,1984), 1854.
2 KEdward J. Kilmartin, the Eucharist in the Primitive Church. (Englewood Cliffs: Prentice-Hall, Inc., 1965), 143.
3 F.L. Cross, and E. A. Livingstone, . The Oxford Dictionary of the Christian Church. (3rd Edition Revised. New York: Oxford University Press, 2005) , 573.
4 Ibid. 573.
5 Michael W. Holmes, ed. The Apostolic Fathers. (3rd edition. Grand Rapids, Michigan: Baker Academic, 2007), 321.
6 Ibid. 357.
7 Holmes, ed. The Apostolic Fathers, 359.
8 Felix L. Cirlot, Felix L. The Early Eucharist. (London: Society for Promoting Christian Knowledge, 1939), 75.
9 Ibid.75.
10 Josef A. Jungmann, The Mass - An Historical, Theological, and Pastoral Survey. (Collegeville, Minnesota: The Liturgical Press, 1975) 31.
11 Cross. The Oxford Dictionary of the Christian Church, 570.
12 NIV. HOLY BIBLE, NEW INTERNATIONAL VERSION. (Grand Rapids: Zondervan Publishing House, 1973,1978,1984), 1854.

WORKS CITED

Cirlot, Felix L. The Early Eucharist. London: Society for Promoting Christian Knowledge, 1939.

Cross, F. L., and E. A. Livingstone, . The Oxford Dictionary of the Christian Church. 3rd Edition Revised. New York: Oxford University Press, 2005.

Holmes, Michael W., ed. The Apostolic Fathers. 3rd edition. Grand Rapids, Michigan: Baker Academic, 2007.

Jungmann, Josef A. The Mass - An Historical, Theological, and Pastoral Survey. Collegeville, Minnesota: The Liturgical Press, 1975.

Kilmartin, Edward J. The Eucharist in the Primitive Church. Englewood Cliffs: Prentice-Hall, Inc., 1965.

NIV. HOLY BIBLE, NEW INTERNATIONAL VERSION. Grand Rapids: Zondervan Publishing House, 1973,1978,1984.