Liturgical Order

I've been on-again-off-again picking away at Jurgens' The Faith of the Early Fathers. I was riveted last night while reading the First Apology of St. Justin the Martyr, penned some time between 148 and 155 A.D. To put this in chronological perspective, Justin was born as little as four years after the Book of Revelation was written (but no longer than within one generation). I was struck in particular by Justin's account of Christian worship (which Tim Troutman noted a while back is the earliest record of the order of a Christian service). [Note: I realize I'm not covering new ground with this post, but still want to make note of it.]

He describes a Christian baptism before beginning his discussion of the liturgical order of his day. "We, however, after thus washing the one who has been convinced and signified his assent, lead him to those who are called brethren, where they are assembled. They then earnestly offer common prayers for themselves and the one who has been illuminated and all others everywhere, that we may be made worthy, having learned the truth, to be found in deed good citizens and keepers of what is commanded, so that we may be saved with eternal salvation. On finishing the prayers we greet each other with a kiss. Then bread and a cup of water and mixed wine are brought to the president of the brethren and he, taking them, sends up praise and glory to the Father of the universe through the name of the Son and of the Holy Spirit, and offers thanksgiving at some length that we have been deemed worthy to receive these things from him. When he has finished the prayers and the thanksgiving, the whole congregation present, saying, "Amen." "Amen" in the Hebrew language means, "So be it." When the president has given thanks and the whole congregation has assented, those whom we call deacons give to each of those present a portion of the consecrated bread and wine and water, and they take it to the absent."

He then describes the Eucharist, how it is only for members of the believing community who have been baptized, and how "the food which has been made into the Eucharist by the Eucharistic prayer set down by [Christ], and by the change of which our blood and flesh is nourished [i.e., our assimilation of food into our being], is both the flesh and the blood of that incarnated Jesus."

He then continues, with some repetition, "And on the day called Sunday there is a meeting in one place of those who live in cities or the country, and the memoirs of the apostles or the writings of the prophets are read as long as time permits. When the reader has finished, the president in a discourse urges and invites [us] to the imitation of these noble things. Then we all stand up together and offer prayers. And, as said before, when we have finished the prayer, bread is brought, and wine and water, and the president similarly sends up prayers and thanksgivings to the best of his ability, and the congregation assents, saying the Amen; the distribution, and reception of the consecrated [elements] by each one, takes place and they are sent to the absent by the deacons."

I have summarized the two overlapping accounts of the liturgical order of Christian worship:

1) Prayers for perseverance unto salvation;
2) Greeting with a kiss;
3) Bread and Cup of Water and Wine taken to the "president";
4) President offers praise and thanksgiving for these things;
5) Congregation assents with an "Amen"; and
6) Deacons distribute elements (and take some away to those absent).

1) Memoirs of Apostles [Gospels] and Prophets read;
2) President delivers discourse on what is read;
3) All stand and offer prayers;
4) Elements of bread and cup of water and wine brought forward;
5) President offers thanksgiving and prayers for these things;
6) Congregation assents with an "Amen"; and
7) Deacons distribute elements (and take some away to those absent).

Without speculating about the precise order of the first few things in each list, we can see the general pattern of a) Scripture reading, b) Homily, c) Prayers, d) Eucharistic elements presented, e) elements consecrated, f) elements distributed. This seems remarkably close to the Mass, as I recall it, and less similar to anything I experience on any given Sunday.

But St. Justin the Martyr is not without problems. Jurgens notes some questionable Christological language (which he is willing to excuse on account of the primitive state of Christological doctrines at that time). Also, I do not believe I could distinguish Justin's statements on works and righteousness from at least semi-Pelagianism (but the same excuse would be availing). It is also interesting how central the "Amen" of the congregations assent seemed to be for the consecration. I do not know if that survived in some form in the mass.