Tuesday Lectio
1/14/25
Wegman, Herman A.J. (1985). (Original Dutch, 1976). Chapter One: The First Signs: The Period before the Peace of the Church in 312 A.D." In Christian Worship in East and West: A Study Guide to Liturgical History. (pp. 1-51). (Translated by Gordon W. Lathrop). New York: Pueblo Publishing Company. (Personal Library)
Wegman briefly sets the stage for the birth of Christianity by describing extensive growth of the Roman empire after about 300 B.C. The nature of the expansive territory and its government tended to allow for considerable freedom in terms of trade and thought, though not so much in the nature of civil law. However, Christianity was fairly free to spread barring tumultuous violations of civil law (Wegman 1985, p. 2). Though he admits the specific evidence to be scant, there are indications of the spread of Christianity to a broad spectrum of cities, particularly where soldiers were garrisoned, in the second century. Wegman notes that hostile witnesses repeating rumors about the secretive practices of Christians can be identified easily (Wegman 1985, p. 3). While Christianity was not specifically against any laws until the mid second century, there were periodic persecutions based on a variety of practices, such as refusal to make offerings according to the imperial cult (Wegman 1985, p. 4).
Wegman notes the early links between Judaism and Christianity, as well as the later, growing, tendency to find tension and separation between Christians of a Jewish versus a Gentile background (Wegman 1985, p. 5).
Wegman moves on to a brief summary of major cultural influences on early Christianity. He ascribes a concept of humanism to Greek influence, using a lengthy quotation from the Atlas of Western Civilization (2nd rev. ed., pp. 11, 16, F. van der Meer, London & New York, 1960) (Wegman 1985, p. 6-7). Rome brought materialism and an energetic form of law and government to the table (Wegman 1985, p. ). The influence of Israelite culture and heritage on Christianity is undeniable. Wegman notes the difficulty inherent in actually defining a "Jewish Christian" and observes influences of Hellenism, various types of heterodoxy, and Gnosticism as influences on Judaism and thus Christianity (Wegman 1985, p. 8). The influence on liturgy was probably quite profound.
Orders of services and liturgical texts are a challenge in the primitive Church. Wegman reviews the difficulty posed by the nature of the New Testament, which provides information about the life of the earliest Christians and includes some hymn fragments (Wegman 1985, p. 11). However, while there is teaching about the significance of rites such as baptism and the eucharist, there is little to indicate the actual procedure of the rituals. The liturgy is not clearly spelled out (Wegman 1985, p. 12).
Wegman finds that rituals are spelled out in more detail, though not exhaustively, in passages of other early Christian writings. He provides Greek and English in parallel columns for Didache chapter 10 with its eucharistic prayers (Wegman 1985, pp. 13-14). Additionally, he provides material from Clement of Rome (1 Clement, portions of chapters 59-61) (Wegman 1985, pp. 14-17), and references a number of other authors in much less detail. Whether or not he provides the actual text, Wegman does provide bibliographic references to authoritative editions of the texts.
Having introduced the sources of information, Wegman moves on to a synthesis of the data by topic. He considers Christian worship to have important roots in the Jewish Berakoth prayers, expressing remembrance and praise of God (Wegman 1985, p. 21). There is regularly a doxology at the end, which in Christian tradition is specifically trinitarian in nature (Wegman 1985, p. 22). Such prayers pervade the Jewish and Christian traditions.
Jewish custom has morning and evening prayers, corresponding to the morning and evening sacrifices in the temple. Wegman sees an additional time of prayer in the afternoon which anticipated the evening prayers. Christians adopted the more corporate prayers and tended to add individual prayers midmorning, noon, and midafternoon, then before bed and when waking during the night (Wegman 1985, p. 23).
Festivals developed throughout the year in the first three centuries of the Christian period. Wegman notes that many Christians would recognize the Jewish sabbath, along with its anticipation of the Day of the Lord (Wegman 1985, p. 25). Christians recognized that their eschatological hope was fulfilled in Jesus' resurrection. The first day of the week therefore became a celebration (Wegman 1985, p. 26). The eucharistic meal was celebrated on the "Lord's Day," which was the first day of the week. Wegman notes that within Roman and Greek culture this was an ordinary work day (Wegman 1985, p. 27). Because of eventual prohibitions of gatherings for the evening meal, the meal was shifted to the morning, outside of the regular work hours, by the year 150. Wednesday and Friday became days of fasting.
Easter, or the paschal feast, is difficult to interpret. Wegman notes that while the New Testament describes the significance of the Jewish pascha, it is silent as to observance of the feast (Wegman 1985, p. 28). He notes several early authors who make some comments, then quotes from Eusebius' Hist. Eccl. V,23-24 extensively (Wegman 1985, pp. 28-31). Both the proper date for celebrating the pascha and the significance of it were matters of serious dispute. Wegman summarizes the content of the disputes in some detail. They center around the alignment of the resurrection and the first day of the week, as well as the significance in terms of the atoning death of Christ and the victorious resurrection. At some point, the days of the Easter celebration came to be associated with baptism of converts.
Wegman notes that baptism and some form of laying on of hands or chrismation are not described in full until after the Didache, which provides a very brief description (Wegman 1985, p. 34). By the time of Hippolytus, we have an extensive process of catechesis and evaluation leading up to the actual rite of baptism. Wegman describes and quotes Hippolytus at some length (Wegman 1985, p. 34-38). Of note is the confession of faith at the time of baptism, as, if some cannot speak for themselves, their parents or other family members may do so (Wegman 1985, p. 36). The confession of faith given by Hippolytus is strikingly similar to the Apostles' Creed. Wegman observes similarities in Tertullian as well as in brief references from Eastern Christianity (Wegman 1985, pp. 38-40).
Wegman observes that some form of the eucharistic institution narrative is present by the time of 1 Corinthians 11, and that there are connections of a meal with the concepts of betrayal, the broken body of Christ, and his being poured out (Wegman 1985, p. 41). The way in which the eucharist is celebrated is not described in detail in the New Testament. The first description Wegman finds is in Justin's 1 Apology 65 and 67 (Wegman 1985, p. 41). Wegman describes this in detail. He then observes that Tertullian, Cyprian, and Hippolytus provide accounts which confirm the practices described by Justin (Wegman 1985, p. 42). While Wegman takes the New Testament pattern to be that of a full meal, within a few decades he notes it is a ceremonial representative portion of a meal. The blessings remained, though much of the meal did not. Instead, the readings from Scripture took priority (Wegman 1985, p. 43). The gathering on the Lord's day was thus divided between what we might call the service of the word and the eucharist. The eucharist is a berakah, a prayer of remembrance (anamnesis), as described early in this chapter. Wegman provides several examples from antiquity, all following similar patterns (Wegman 1985, pp. 44-46).
The concept of reconciliation also emerges as prominent in this period. This is one of the ways in which the early Christians could pursue holiness (Wegman 1985, p. 47). As baptism was a time of reconciliation, Christians would repeatedly seek reconciliation due to their ongoing tendency to sin. While some authors held to the existence of unforgivable sins, others considered penance and reconciliation as a possibility in all cases of sin.
Wegman finally observes that some sort of hierarchical ministry developed quite early (Wegman 1985, p. 48). The existence of bishops, presbyters, and deacons emerges gradually, with an increasing recognition of different roles. Wegman provides a prayer for consecration of a bishop from Hippolytus, which has remained in use since the third century (Wegman 1985, pp. 49-50.
1/14/25
Wegman, Herman A.J. (1985). (Original Dutch, 1976). Chapter One: The First Signs: The Period before the Peace of the Church in 312 A.D." In Christian Worship in East and West: A Study Guide to Liturgical History. (pp. 1-51). (Translated by Gordon W. Lathrop). New York: Pueblo Publishing Company. (Personal Library)
Wegman briefly sets the stage for the birth of Christianity by describing extensive growth of the Roman empire after about 300 B.C. The nature of the expansive territory and its government tended to allow for considerable freedom in terms of trade and thought, though not so much in the nature of civil law. However, Christianity was fairly free to spread barring tumultuous violations of civil law (Wegman 1985, p. 2). Though he admits the specific evidence to be scant, there are indications of the spread of Christianity to a broad spectrum of cities, particularly where soldiers were garrisoned, in the second century. Wegman notes that hostile witnesses repeating rumors about the secretive practices of Christians can be identified easily (Wegman 1985, p. 3). While Christianity was not specifically against any laws until the mid second century, there were periodic persecutions based on a variety of practices, such as refusal to make offerings according to the imperial cult (Wegman 1985, p. 4).
Wegman notes the early links between Judaism and Christianity, as well as the later, growing, tendency to find tension and separation between Christians of a Jewish versus a Gentile background (Wegman 1985, p. 5).
Wegman moves on to a brief summary of major cultural influences on early Christianity. He ascribes a concept of humanism to Greek influence, using a lengthy quotation from the Atlas of Western Civilization (2nd rev. ed., pp. 11, 16, F. van der Meer, London & New York, 1960) (Wegman 1985, p. 6-7). Rome brought materialism and an energetic form of law and government to the table (Wegman 1985, p. ). The influence of Israelite culture and heritage on Christianity is undeniable. Wegman notes the difficulty inherent in actually defining a "Jewish Christian" and observes influences of Hellenism, various types of heterodoxy, and Gnosticism as influences on Judaism and thus Christianity (Wegman 1985, p. 8). The influence on liturgy was probably quite profound.
Orders of services and liturgical texts are a challenge in the primitive Church. Wegman reviews the difficulty posed by the nature of the New Testament, which provides information about the life of the earliest Christians and includes some hymn fragments (Wegman 1985, p. 11). However, while there is teaching about the significance of rites such as baptism and the eucharist, there is little to indicate the actual procedure of the rituals. The liturgy is not clearly spelled out (Wegman 1985, p. 12).
Wegman finds that rituals are spelled out in more detail, though not exhaustively, in passages of other early Christian writings. He provides Greek and English in parallel columns for Didache chapter 10 with its eucharistic prayers (Wegman 1985, pp. 13-14). Additionally, he provides material from Clement of Rome (1 Clement, portions of chapters 59-61) (Wegman 1985, pp. 14-17), and references a number of other authors in much less detail. Whether or not he provides the actual text, Wegman does provide bibliographic references to authoritative editions of the texts.
Having introduced the sources of information, Wegman moves on to a synthesis of the data by topic. He considers Christian worship to have important roots in the Jewish Berakoth prayers, expressing remembrance and praise of God (Wegman 1985, p. 21). There is regularly a doxology at the end, which in Christian tradition is specifically trinitarian in nature (Wegman 1985, p. 22). Such prayers pervade the Jewish and Christian traditions.
Jewish custom has morning and evening prayers, corresponding to the morning and evening sacrifices in the temple. Wegman sees an additional time of prayer in the afternoon which anticipated the evening prayers. Christians adopted the more corporate prayers and tended to add individual prayers midmorning, noon, and midafternoon, then before bed and when waking during the night (Wegman 1985, p. 23).
Festivals developed throughout the year in the first three centuries of the Christian period. Wegman notes that many Christians would recognize the Jewish sabbath, along with its anticipation of the Day of the Lord (Wegman 1985, p. 25). Christians recognized that their eschatological hope was fulfilled in Jesus' resurrection. The first day of the week therefore became a celebration (Wegman 1985, p. 26). The eucharistic meal was celebrated on the "Lord's Day," which was the first day of the week. Wegman notes that within Roman and Greek culture this was an ordinary work day (Wegman 1985, p. 27). Because of eventual prohibitions of gatherings for the evening meal, the meal was shifted to the morning, outside of the regular work hours, by the year 150. Wednesday and Friday became days of fasting.
Easter, or the paschal feast, is difficult to interpret. Wegman notes that while the New Testament describes the significance of the Jewish pascha, it is silent as to observance of the feast (Wegman 1985, p. 28). He notes several early authors who make some comments, then quotes from Eusebius' Hist. Eccl. V,23-24 extensively (Wegman 1985, pp. 28-31). Both the proper date for celebrating the pascha and the significance of it were matters of serious dispute. Wegman summarizes the content of the disputes in some detail. They center around the alignment of the resurrection and the first day of the week, as well as the significance in terms of the atoning death of Christ and the victorious resurrection. At some point, the days of the Easter celebration came to be associated with baptism of converts.
Wegman notes that baptism and some form of laying on of hands or chrismation are not described in full until after the Didache, which provides a very brief description (Wegman 1985, p. 34). By the time of Hippolytus, we have an extensive process of catechesis and evaluation leading up to the actual rite of baptism. Wegman describes and quotes Hippolytus at some length (Wegman 1985, p. 34-38). Of note is the confession of faith at the time of baptism, as, if some cannot speak for themselves, their parents or other family members may do so (Wegman 1985, p. 36). The confession of faith given by Hippolytus is strikingly similar to the Apostles' Creed. Wegman observes similarities in Tertullian as well as in brief references from Eastern Christianity (Wegman 1985, pp. 38-40).
Wegman observes that some form of the eucharistic institution narrative is present by the time of 1 Corinthians 11, and that there are connections of a meal with the concepts of betrayal, the broken body of Christ, and his being poured out (Wegman 1985, p. 41). The way in which the eucharist is celebrated is not described in detail in the New Testament. The first description Wegman finds is in Justin's 1 Apology 65 and 67 (Wegman 1985, p. 41). Wegman describes this in detail. He then observes that Tertullian, Cyprian, and Hippolytus provide accounts which confirm the practices described by Justin (Wegman 1985, p. 42). While Wegman takes the New Testament pattern to be that of a full meal, within a few decades he notes it is a ceremonial representative portion of a meal. The blessings remained, though much of the meal did not. Instead, the readings from Scripture took priority (Wegman 1985, p. 43). The gathering on the Lord's day was thus divided between what we might call the service of the word and the eucharist. The eucharist is a berakah, a prayer of remembrance (anamnesis), as described early in this chapter. Wegman provides several examples from antiquity, all following similar patterns (Wegman 1985, pp. 44-46).
The concept of reconciliation also emerges as prominent in this period. This is one of the ways in which the early Christians could pursue holiness (Wegman 1985, p. 47). As baptism was a time of reconciliation, Christians would repeatedly seek reconciliation due to their ongoing tendency to sin. While some authors held to the existence of unforgivable sins, others considered penance and reconciliation as a possibility in all cases of sin.
Wegman finally observes that some sort of hierarchical ministry developed quite early (Wegman 1985, p. 48). The existence of bishops, presbyters, and deacons emerges gradually, with an increasing recognition of different roles. Wegman provides a prayer for consecration of a bishop from Hippolytus, which has remained in use since the third century (Wegman 1985, pp. 49-50.
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