Category: Schaff-2014

Early Christians and Baptism Rituals

4/23/2018

Mondays are for Church History
4/23/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 5. Christian Worship” (Includes an introduction and sections 59-74).

§70. The Celebration of Baptism.

After a brief bibliography about baptism, Schaff describes the rite, referring to the Didache chapter 7 and Justin Martyr, giving extensive quotations (Schaff 2014, Loc. 15383). Schaff goes on to describe the rite without quotations, but based on Tertullian and others.

A candidate for adult baptism would renounce the devil, confess dependence on Christ, and normally agree to the Apostles’ Creed. People were often baptized unclothed, by dipping three times in water (Schaff 2014, Loc. 15393). Pouring also was accepted as needed. A single immersion was accepted later, in the time of Pope Gregory I (Schaff 2014, Loc. 15402). After the baptism itself, there would be a prayer of thanksgiving, another prayer, and a kiss to welcome the baptized person into the community (Schaff 2014, Loc. 15406). An exorcism, rather than a simple renunciation, came to be common after 256 (Schaff 2014, Loc. 154130. Sponsors are mentioned by Tertullian. Schaff associates this with infant baptism and the need to guarantee ongoing Christian training (Schaff 2014, Loc. 15421). Particular days became associated with baptism fairly early, but merely as a matter of symbolic significance.

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Communion as Medicine, Offering, and Reception

4/16/2018

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Mondays are for Church History
4/16/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 5. Christian Worship” (Includes an introduction and sections 59-74).

§69. The Doctrine of the Eucharist.

Schaff asserts, “The doctrine concerning the sacrament of the Lord’s Supper, not coming into special discussion, remained indefinite and obscure” (Schaff 2014, Loc. 15310). In early Christianity there was a good deal of discussion about who would participate. However, the significance of the sacrament was not a subject of much comment. The Church went “without inquiring into the mode of Christ’s presence, nor into the relation of the sensible signs to his flesh and blood” (Schaff 2014, Loc. 15317).

Ignatius speaks of the sacrament in mystic terms as a medicine to work immortality and as an antidote to death. Justin Martyr and Irenaeus speak in similar terms (Schaff 2014, Loc. 15322). Schaff takes the typical early Christian use of the word “antitype” and turns it into a symbolic antithesis. In this way he says the bread and wine work as a copy, and in Peter, the baptism as a copy of the flood of Noah (Schaff 2014, Loc. 15331). However, he says the arguments of the African Fathers which turn the words of institution into a purely figurative statement as “approaching nearer the Calvinistic or Reformed” (Schaff 2014, Loc. 15337). Spotts finds this a strangely weak argument. The examples given are strikingly physical, rather than spiritual and symbolic. Alexandrians, on the other hand, tend to speak in symbolic terms, as well as speaking of reception of spiritual life, rather than physical life (Schaff 2014, Loc. 15344).

At the same time, the Lord’s Supper was also regarded as a sacrifice. It would be taken to fill the place of a Passover sacrifice, as well as any other of Israel’s sacrifices (Schaff 2014, Loc. 15351). However, unlike later scholarship which pointed out an unbloody re-sacrifice of Christ, the ante-Nicene fathers saw a memorial appropriation of Christ’s sacrifice (Schaff 2014, Loc. 15358).

The elements were normally viewed as simultaneously a gift from God and an offering of the Christians, who give their gifts and their lives to God (Schaff 2014, Loc. 15365). Schaff notes that in more recent times the element of the Christians giving a thank offering has become more of a sin offering. This concept of the sacrifice has separated Roman Catholic from Protestant practice. In the second century, the offering of the people was seen strictly as a giving of thanks (Schaff 2014, Loc. 15374).

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Communion Rituals in Early Christianity

4/9/2018

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Mondays are for Church History
4/9/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 5. Christian Worship” (Includes an introduction and sections 59-74).

§68. Celebration of the Eucharist.

The Eucharist and its prayers were early considered the high point of Christian worship (Schaff 2014, Loc. 15243). Schaff records the account of Justin Martyr of the rite. His observation is, “We are not warranted in carrying back to this period the full liturgical service, which we find prevailing with striking uniformity in essentials, though with many variations in minor points, in all quarters of the church in the Nicene age. A certain simplicity and freedom characterized the period before us” (Schaff 2014, Loc. 15257). Schaff does acknowledge the “pseudo-Apostolical Constitutions” but dates the current form in the fourth century. He considers the Didache to be too scanty in detail. However, the communion was celebrated weekly or even daily (Schaff 2014, Loc. 15264). There was a sharing of peace, a reception of an offering, and prayers of invocation and thanksgiving (Schaff 2014, Loc. 15277). Schaff notes some variations in the prayers. Bread and wine were used, with the bread being placed in the hands of the communicants (Schaff 2014, Loc. 15283). Afterward, deacons carried elements to those sick or imprisoned. Schaff notes also the practice of taking some consecrated bread home for daily use in family prayers (Schaff 2014, Loc. 15290). A “love feast” was found in conjunction with communion but was later separated from it (Schaff 2014, Loc. 15297).

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Communion as a Secret Ritual

4/2/2018

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Mondays are for Church History
4/2/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 5. Christian Worship” (Includes an introduction and sections 59-74).

§67. Division of Divine Service. The Disciplina Arcani.

Schaff observes that by the mid-second century, Christian worship was divided into two portions. “The former consisted of scripture reading, preaching, prayer, and song, and was opened to the unbaptized and persons undergoing penance. The latter consisted of the holy communion, with its liturgical appendages: none but the proper members of the church could attend it; and before it began, all catechumens and unbelievers left the assembly at the order of the deacon, and the doors were closed or guarded” (Schaff 2014, Loc. 15214). Tertullian was particularly adamant that the unbaptized would not participate in the communion and its confession. The rite was treated very much as a hidden discipline. The term Disciplina Arcani was coined for this in 1679 (Schaff 2014, Loc. 1521). The practice essentially disappeared in the West after the sixth century. Schaff ties the disappearance to the decline of heathenism and universality of infant baptism.

Because the Sacraments were reserved for Christians, it was natural to show reverence and avoid offense by separating those who could not participate. Schaff does concede that the idea of a Secret Discipline has often been expanded to include all sorts of dogmas which may ot have been readily accepted by others (Schaff 2014, Loc. 15228). As Christianity spread in the West, the need to separate the baptized from catechumens became less important. Particularly as it became normal for almost everyone to be baptized as an infant rather than as a confessing convert, people of all ages were among the baptized (Schaff 2014, Loc. 15241). In the East a practice of dismissing catechumens has been retained.

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What Happens in Christian Worship?

3/26/2018

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Mondays are for Church History
3/26/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 5. Christian Worship” (Includes an introduction and sections 59-74).

§66. Parts of Worship.

A discussion of the seasons of the church year rather naturally leads to a consideration of the actual elements of a worship gathering. Readings of the Old Testament were present from the earliest days, as they were already the norm in the synagogue. As instruction moved away from apostolic orality, the reading of parts of the New Testament was regularly added (Schaff 2014, Loc. 15100). At times, readings which never became canonical were used as well. Meetings typically contained a sermon, an exhortation or exposition based on Scripture. By the mid second century it is clear that the sermon was delivered by an elder, and preferably a bishop (Schaff 2014, Loc. 15112). Prayers were normally carefully composed, including quotations from the Old Testament. These are recorded as early as the close of the first century (Schaff 2014, Loc. 15118). Singing of the Psalms was adopted directly from the synagogue (Schaff 2014, Loc. 15125). It seems clear that early Christians also composed their own songs. Schaff includes samples, then a copy of a prayer from Clement of Rome (Schaff 2014, Loc. 15149). Schaff observes that these ancient prayers have frequently inspired more recent church music (Schaff 2014, Loc. 15191).

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Christian Assemblies on a Seven Day Calendar, not a Roman Calendar

3/19/2018

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Mondays are for Church History
3/19/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 5. Christian Worship” (Includes an introduction and sections 59-74).

§65. The Order of Public Worship.

Schaff treats the earliest descriptions of Christian worship in their historical order. He first details the account of Pliny the Younger, dating from 109. Christians would assemble on Sunday at dawn. They would sing, pledge their holiness, then go to work. In the evening they would assemble again to eat together (Schaff 2014, Loc. 15079). Justin Martyr, about 140, describes readings from the Bible, prayer, and communion, along with offerings for the poor (Schaff 2014, Loc. 15093). Schaff notes that worship is described in a similar way by Tertullian and in the Apostolic Constitutions.

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Epiphany and Nativity

3/12/2018

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Mondays are for Church History
3/12/18

Schaff, Philip. History of the Christian Church (The Complete Eight Volumes in One). Amazon Kindle Edition, 2014.
Volume 2, Ante-Nicene Christianity A.D. 100-325, “Chapter 5. Christian Worship” (Includes an introduction and sections 59-74).

§64. The Epiphany.

Schaff continues filling in the church calendar with the Feast of Epiphany (Schaff 2014, Loc. 15065). This celebration was begun in the East, but faced resistance even there. Epiphany is the recognition of the appearance of Jesus as Messiah. The Eastern church restricts Epiphany to a celebration of the baptism of Christ. In the West it includes the visit of the Magi and several other events in which Jesus was revealed to people (Schaff 2014, Loc. 15073). Schaff notes that the first traces of a specific Nativity celebration are seen in a homily of Chrysostom from December 25, 385 (Schaff 2014, Loc. 15079).

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Early Christians and Baptism Rituals

Communion as Medicine, Offering, and Reception

Communion Rituals in Early Christianity

Communion as a Secret Ritual

What Happens in Christian Worship?

Christian Assemblies on a Seven Day Calendar, not a Roman Calendar

Epiphany and Nativity

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