THE MASS: The Early Church

1. THE MASS: The Early Church Part IIIc: The Mass of the Apostles- Other Testimony 30 AD 250 AD 100 200 300 400 500 600 700 800 900 1000 1100 1200 1300 1400 1500 1600 1700 1800 1900 2000

2. Developments during this Era (c. 112) Eucharist is celebrated on Sunday, the “fixed day”. Part of the Eucharist is responsorial singing of psalms. Christ’s divinity is affirmed. A form of contrition was recited rejecting sins. The perception of Eucharist was its appearance of bread and wine.

3. Non-Christian Testimony Pliny the Younger (c. 62-c.113), a pagan, was the Roman Governor of Bithynia (present-day northwestern Turkey). He wrote the following letter to Emperor Trajan of Rome asking for advice on how to deal with Christians. Lettersto the Emperor Trajan (c 112) “It is my practice, my lord, to refer to you all matters concerning which I am in doubt. For who can better give guidance to my hesitation or inform my ignorance? I have never participated in trials of Christians. I therefore do not know what offenses it is the practice to punish or investigate, and to what extent. And I have been not a little hesitant as to whether there should be any distinction on account of age or no difference between the very young and the more mature; whether pardon is to be granted for repentance, or, if a man has once been a Christian, it does him no good to have ceased to be one; whether the name itself, even without offenses, or only the offenses associated with the name are to be punished.” 100 200 300 400 500 600 700 800 900 1000 1100 1200 1300 1400 1500 1600 1700 1800 1900 2000

4. “Meanwhile, in the case of those who were denounced to me as Christians, I have observed the following procedure: I interrogated these as to whether they were Christians; those who confessed I interrogated a second and a third time, threatening them with punishment; those who persisted I ordered executed. For I had no doubt that, whatever the nature of their creed, stubbornness and inflexible obstinacy surely deserve to be punished. There were others possessed of the same folly; but because they were Roman citizens, I signed an order for them to be transferred to Rome. Soon accusations spread, as usually happens, because of the proceedings going on, and several incidents occurred. An anonymous document was published containing the names of many persons. Those who denied that they were or had been Christians, when they invoked the gods in words dictated by me, offered prayer with incense and wine to your image, which I had ordered to be brought for this purpose together with statues of the gods, and moreover cursed Christ--none of which those who are really Christians, it is said, can be forced to do--these I thought should be discharged.” 100 200 300 400 500 600 700 800 900 1000 1100 1200 1300 1400 1500 1600 1700 1800 1900 2000

5. “Others named by the informer declared that they were Christians, but then denied it, asserting that they had been but had ceased to be, some three years before, others many years, some as much as twenty-five years. They all worshipped your image and the statues of the gods, and cursed Christ. They asserted, however, that the sum and substance of their fault or error had been that they were accustomed to meet on a fixed day before dawn and sing responsively a hymn to Christ as to a god, and to bind themselves by oath, not to some crime, but not to commit fraud, theft, or adultery, not falsify their trust, nor to refuse to return a trust when called upon to do so. When this was over, it was their custom to depart and to assemble again to partake of food--but ordinary and innocent food. Even this, they affirmed, they had ceased to do after my edict by which, in accordance with your instructions, I had forbidden political associations. Accordingly, I judged it all the more necessary to find out what the truth was by torturing two female slaves who were called deaconesses. But I discovered nothing else but depraved, excessive superstition. I therefore postponed the investigation and hastened to consult you.” 100 200 300 400 500 600 700 800 900 1000 1100 1200 1300 1400 1500 1600 1700 1800 1900 2000

6. “For the matter seemed to me to warrant consulting you, especially because of the number involved. For many persons of every age, every rank, and also of both sexes are and will be endangered. For the contagion of this superstition has spread not only to the cities but also to the villages and farms. But it seems possible to check and cure it. It is certainly quite clear that the temples, which had been almost deserted, have begun to be frequented, that the established religious rites, long neglected, are being resumed, and that from everywhere sacrificial animals are coming, for which until now very few purchasers could be found. Hence it is easy to imagine what a multitude of people can be reformed if an opportunity for repentance is afforded.” Emperor Trajan of Rome, 98-117 AD 100 200 300 400 500 600 700 800 900 1000 1100 1200 1300 1400 1500 1600 1700 1800 1900 2000

7. Developments during this Era (c. 215) Newly baptized, after the Body of the Lord is given them, they are to receive besides the consecrated chalice, also two others, one filled with milk and honey and the other with water. [Jungmann, S.J., p. 8] The double exclamation Sursum corda and Gratias agamus appear. • “The Lord be with you [all]. [and all say:] And with thy spirit.  • Let us lift up our hearts. They are turned to the Lord.  • Let us give thanks to the Lord. It is worthy and just.”

8. St. Hippolytus of Rome, Bishop and Martyr (c.160-c. 244) Apostolic Tradition (215) “Let the deacons present the offering to him (the Bishop). When he lays his hands on it, with the whole college of presbyters, let him say the words of thanksgiving: Thanksgiving The Lord be with you [all]. [and all say:] And with thy spirit (Et cum spiritu tuo).  Let us lift up our hearts. They are turned to the Lord.  Let us give thanks to the Lord.  It is worthy and just (Vere dignum et justum est). We give thee thanks, O God, through thy beloved Child, Jesus Christ, whom thou hast sent to us in the last times as Savior, Redeemer and Messenger of thy will. He is thine inseparable Word through whom thou hast created all things and in whom thou art well pleased.” 100 200 300 400 500 600 700 800 900 1000 1100 1200 1300 1400 1500 1600 1700 1800 1900 2000

9. “Thou didst send him from heaven into the womb of a Virgin. He was conceived and became incarnate, he manifested himself as thy Son, born of the Spirit and the Virgin. He accomplished thy will and, to acquire a holy people for thee, he stretched out his hands while he suffered to deliver from suffering those who believe in thee.” • Account of the Institution • “When he gave himself up willingly to suffering to destroy death, to break the fetters of the devil, to trample hell under his feet, to spread his light abroad over the just, to establish the Covenant and manifest his Resurrection; • He took bread, he gave thee thanks and said: • ‘Take, eat, this is my body which is broken for you.’ • Likewise for the chalice, he said: • ‘This is my blood which is poured out for you. When you do this, do (it) in memory of me.’” 100 200 300 400 500 600 700 800 900 1000 1100 1200 1300 1400 1500 1600 1700 1800 1900 2000

10. Anamnesis • “We then, remembering thy death and thy Resurrection, offer thee bread and wine, we give thee thanks for having judged us worthy to stand before thee and serve thee.” • Anamnesis (“remembrance”) has sacrificial overtones. It occurs only eight times in the NT and the Greek OT. All but once (Wisdom 16:6) it is in a sacrificial context (Hebrews 10:3, Leviticus 24:7, Numbers 10:10 and Psalm 38 [39] and 70). In these cases the term anamnesis can be translated as “memorial portion,” “memorial offering,” or “memorial sacrifice.” • Thus in the remaining two occurrences of anamnesis (Luke 22:19; 1 Corinthians 11:24), Christ’s words “Do this in remembrance of Me, can be translated as “Offer this for my memorial sacrifice.” 100 200 300 400 500 600 700 800 900 1000 1100 1200 1300 1400 1500 1600 1700 1800 1900 2000

11. Epiclesis “And we beg thee to send thy Holy Spirit upon the offering of thy holy Church, to gather and unite all those who receive it. May they be filled with the Holy Spirit who strengthens their faith in the truth. So may we be able to praise and glorify thee through thy Child Jesus Christ.” • After the Sanctus (Holy, Holy, Holy…), the Eucharistic prayer continues with the Epiclesis. Etymologically speaking, the word means, “call upon,” “invoke upon,” and refers to the priest invoking the Holy Spirit to descend upon the gifts. Doxology “Through him, glory to thee, and honor, to the Father and to the Son, with the Holy Spirit, in thy holy Church, now and for ever. Amen.” 100 200 300 400 500 600 700 800 900 1000 1100 1200 1300 1400 1500 1600 1700 1800 1900 2000

12. Developments during this Era (c. 250) Modesty is the requirement for attending Eucharist. Affirms the continued use of the House Churches. The separation of ministers and laity during Eucharist. Standing position is the prayer posture. Deacons, priests and bishops have their defined role during Eucharist.

13. Didascalia(c. 250), Rome A treatise which claims to have been written by the Apostles at the time of the Council of Jerusalem (Acts 15), but is really a composition of the 3rd century. It was first published in 1854 in Syriac. In 1900 a Latin translation, perhaps of the 4th century, was discovered, more than half of which has perished. The original was in Greek, and this can be to some extent restored by a comparison with the Apostolic Constitutions, the first eight books of which are simply a revised and enlarged edition of the Didascalia. The full title given in the Syriac is “Didascalia, that is, The Catholic doctrine of the twelve Apostles and the holy disciples of our Lord”. The contents are the same as those of the corresponding books of the Apostolic Constitutions. Aostolic Constitutions are treatises on Christian discipline, worship, and doctyrine, intended to serve as a manual of guidance for the clergy, and to some extent for the laity. This manuscript dates from Pope Cornelius in 251 A.D.; the date of the work is placed in the first half of the 3rd century. 100 200 300 400 500 600 700 800 900 1000 1100 1200 1300 1400 1500 1600 1700 1800 1900 2000

14. “Now, in your gatherings, in the holy Church, convene yourselves modestly in places of the brethren, as you will, in a manner pleasing and ordered with care.  Let the place of the priests be separated in a part of the house that faces east In the midst of them is placed the bishop’s chair, and with him let the priests be seated. Likewise, and in another section let the lay men be seated facing east.   For thus it is proper: that the priests sit with the bishop in a part of the house to the east and after them the lay men and the lay women, and  when you stand to pray, the ecclesial leaders rise first, and after them the lay men, and again, then the women. Now, you ought to face to east to pray for, as you know, scripture has it, give praise to God who ascends above the highest heavens to the east. Now, of the deacons, one always stands by the Eucharistic oblations and the others stand outside the door watching those who enter and afterwards, when you offer let them together minister in the church . And if there is one to be found who is not sitting in his place let the deacon who is within, rebuke him, and make him to rise and sit in his fitting place…also, in the church the young ones ought to sit separately, if there is a place, if not let them stand.” 100 200 300 400 500 600 700 800 900 1000 1100 1200 1300 1400 1500 1600 1700 1800 1900 2000

15. “Those of more advanced age should sit separately; the boys should sit separately or their fathers and mothers should take them and stand; and let the young girls sit separately, if there is really not a place, let them stand behind the women; let the young who are married and have little children stand separately, the older women and widows should sit separately.   And a deacon should see that each one who enters gets to his place, and that none of these sits in an inappropriate place. Likewise, the deacon ought to see that there are none who whisper or sleep or laugh or nod off. For in the Church it is necessary to have discipline, sober vigilance, and attentive ear to the Word of the Lord.”  100 200 300 400 500 600 700 800 900 1000 1100 1200 1300 1400 1500 1600 1700 1800 1900 2000

16. The End of Apostolic Times

17. The End of History of the Mass: The Mass of the Apostles, Part IIIc Go to History of the Mass: The Mass of the Catacombs, Part IVa