By Andrew B. McGowan
This creation to the origins of Christian worship illuminates the significance of historical Christian worship practices for modern Christianity. Andrew McGowan, a number one student of early Christian liturgy, takes a clean method of figuring out how Christians got here to worship within the detailed kinds nonetheless universal this present day. Deftly and expertly processing the bewildering complexity of the traditional assets into lucid, fluent exposition, he units apart universal misperceptions to discover the roots of Christian ritual practices--including the Eucharist, baptism, communal prayer, preaching, Scripture interpreting, and music--in their earliest recoverable settings. scholars of Christian worship and theology in addition to pastors and church leaders will price this paintings.
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Extra info for Ancient Christian Worship: Early Church Practices in Social, Historical, and Theological Perspective
Yet even after this, around 200 CE, the Christians of the great Roman city of Carthage were gathering for a convivium with the expected shape of meal followed by song, prayer, and other discourse (see Tertullian, Apol. 39). â•¯AndrewÂ€B. Â€. ’: Papias and the Diversity of Early Eucharistic Practice,” Journal of Theological Studies 46 (1995): 551–55; McGowan, “The Inordinate Cup: Issues of Order in Early Eucharistic Drinking,” in Studia Patristica 35 (Leuven: Peeters, 2001), 283–91. ” And concerning the broken bread: “We give thanks to you, our Father, for the life and knowledge you have made known to us through Jesus your child.
Smith, From Symposium to Eucharist, esp. 173–218. indd 45 6/16/14 5:54 PM 32 â†œAncient Christian Worship to demons and not to God. I do not want you to be partners with demons. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. (1Â€Cor. 10:16–21) This is the earliest known theology of what it actually means to participate in the Christian meal. Paul interprets it as receiving or sharing the body and blood of Christ (unsurprisingly, given the narrative that he will remind them of at 11:23–26).
Israelite sacrifice, as reflected in the then-continuing functions of the Jerusalem temple, was a sort of parallel cultic universe to the more diffuse polytheistic practices of other Mediterranean peoples. Jewish sacrifice, like Greek and Roman, could serve to address problems of purity and propriety, but was often related to more general purposes or needs, including thanksgiving (see Lev. 1–7). â•¯Robert Parker, On Greek Religion (Ithaca, NY: Cornell University Press, 2011), 124–70. indd 46 6/16/14 5:54 PM â†œMeal: Banquet and Eucharist 33 of sacrifices as dealing with sin or impurity, but this was only one element of a complex system.