Church History
3/4/25
Schaff, Philip. (2014). "Chapter VII. Public Worship and Religious Customs and Ceremonies." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2124-2268). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 74-101).
"§97. The Celebration of the Eucharist." (pp. 2246-2151).
Schaff identifies the Eucharist as the center of public worship. Liturgies in antiquity mainly consisted of the Eucharistic instructions (Schaff 2014, p. 2246). This stands in contrast to what Schaff refers to as "Evangelical" observances, which focus primarily on the sermon. Within the Catholic liturgies the eucharistic prayers tend to be very similar, and the Words of Institution are taken to make the eucharistic elements take on the true body and blood of Christ, creating a new sacrifice (Schaff 2014, p. 2247).
After the introductory words of the anaphora, the prayer of thanksgiving recognizes God's gifts in creation, leading to the Trisagion ("Holy, Holy, holy") (Schaff 2014, p. 2247). The consecration follows, using the institution narrative, normally followed by an additional prayer of thanksgiving. Schaff provides a number of examples of these prayers (Schaff 2014, pp. 2248-2249). A Kyrie or Gloria normally follows. The celebrant(s) commune first, then the congregations.
Frequent celebrations of the eucharist were normal, at least every Sunday, and sometimes daily (Schaff 2014, p. 2250). Infant communion was practiced in eastern and north African churches, but not commonly in the Latin church after the ninth century (Schaff 2014, p. 2251).
Schaff briefly describes the movement for communion in only one kind (bread only0 as a development of the 12th or 13th century, guarding against spilling consecrated elements (Schaff 2014, p. 2251). Greek custom involves dipping the bread in the wine and receiving it from a spoon.
3/4/25
Schaff, Philip. (2014). "Chapter VII. Public Worship and Religious Customs and Ceremonies." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2124-2268). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 74-101).
"§97. The Celebration of the Eucharist." (pp. 2246-2151).
Schaff identifies the Eucharist as the center of public worship. Liturgies in antiquity mainly consisted of the Eucharistic instructions (Schaff 2014, p. 2246). This stands in contrast to what Schaff refers to as "Evangelical" observances, which focus primarily on the sermon. Within the Catholic liturgies the eucharistic prayers tend to be very similar, and the Words of Institution are taken to make the eucharistic elements take on the true body and blood of Christ, creating a new sacrifice (Schaff 2014, p. 2247).
After the introductory words of the anaphora, the prayer of thanksgiving recognizes God's gifts in creation, leading to the Trisagion ("Holy, Holy, holy") (Schaff 2014, p. 2247). The consecration follows, using the institution narrative, normally followed by an additional prayer of thanksgiving. Schaff provides a number of examples of these prayers (Schaff 2014, pp. 2248-2249). A Kyrie or Gloria normally follows. The celebrant(s) commune first, then the congregations.
Frequent celebrations of the eucharist were normal, at least every Sunday, and sometimes daily (Schaff 2014, p. 2250). Infant communion was practiced in eastern and north African churches, but not commonly in the Latin church after the ninth century (Schaff 2014, p. 2251).
Schaff briefly describes the movement for communion in only one kind (bread only0 as a development of the 12th or 13th century, guarding against spilling consecrated elements (Schaff 2014, p. 2251). Greek custom involves dipping the bread in the wine and receiving it from a spoon.
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