By A. Hilhorst
This quantity offers with how Christians of the 1st centuries seemed again at the interval of the nascent Church. because of the incomparable stature of its founder, Jesus Christ, who had descended from heaven and commissioned his Apostles, this era used to be authorative for all Christians in issues of doctrine, associations, rites and morality, a brand new phenomenon within the Graeco-Roman international. Its implications are explored in 16 essays facing a variety of topics equivalent to liturgy, the canon of Scriptures, the position of miracles, paintings, monasticism, and ministry. All contributions, making an allowance for either the perspectives of person Church fathers and Gnostic and Manichaean texts, make a large number of fundamental fabric on hand.
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Additional resources for The Apostolic Age in Patristic Thought (Supplements to Vigiliae Christianae, V. 70)
Example text
He now embedded the blessing of cup and bread in a solemn institution narrative with the consecration words. This he did with so much emphasis that he arrived at its classical form, which was taken over in the synoptic gospels and generally accepted in all the churches outside Syria. There the tradition of the Didache persisted, but variants were introduced. So even the epiclesis could be considered to be the moment of the consecration. The separation of Eucharist and love-meal solved most probably by itself and not on purpose the Antiochene problem of unclean food combined with the Eucharist.
Furthermore, if the condiscipuli are the disciples of John’s advanced age, what sense would it make to have them review what John had written? They were not eyewitnesses of Jesus’ public life so their judgement would be without particular importance. Lagrange seems more or less to concede this point, given his comment: ‘Tous ne pouvaient évidemment attester la réalité des faits. Ils certifient simplement que c’est bien Jean qui a écrit ou dicté’. ’ I fail to see the cogency of this claim. In addition, it leads to the curious conclusion that precisely the person not included in the condiscipuli whom John invited to fast and expect a revelation was the receiver of that revelation.
As to the broken bread: We give thanks (eÈxaristoËmen) to you, our Father, for the life and knowledge . ’ Did. 1–3. It would be mistaken to think of a Eucharist with one (little) piece of bread and one draught of wine. Nevertheless some scholars have doubted to find here the Eucharist on the very ground that this was a full meal: ‘After being satisfied (§mplhsy∞nai), give thanks (eÈxaristÆsate) thus: We give thanks to you, holy Father . 1–2. e. 6 6. The development of the terminology Hebr. barak ‘to praise, to speak well of ’ esp.