worship in the new testament church - Glasgow Theses Service

WORSHIP

IN

THE

NEW

TESTAMENT

CHURCH

Summary

The thesis the

of

Christian in

to themg for

the

to

the

first

the

: ogue services

as opportunities

the

But

with

Sabbath. 'the

known as was the

various

to

'build

the

missionary

aspects

true the

of

for

the

: ing,

meaning

of

lay

is

Jesus

the

retention

to

the

letters

by AD 95,

worship

is

Prayers: : ional Prayers / and

not

despite worship, of

but

subsequent

same time, the There

first

out

pericopae are

traces

explicit

this,

mention

the

of which

of

than

the

the

expounded

and found

that

and the

Scriptures

habit

of

read-

by an Apostle

gradual

words

acceptance

them as part

of

and ministry

Gospels

reading

were

of of

sub-

of Apostolic

some collection of

points

worship.

the

the

There

in

were

these

of

'the

down as

and work,

and the

in

title

basic

new life

life

Christ

of

laid

the

Icanonisation'

interest

became

of

a Gospel

in

AD 150.

until

sparse it.

the

touch

any visitor.

a congregation

letters

led

of

the

these

to

Scriptures his

to

written of

to be composed.

: sequently

letters

the

Alongside

in

which

length

significance

worship.

synag-

Cor. 14.

congregation's

Jewish

the

the

is

service;

of

Christ,

and re-use

At the formation

to

that

probable

to

the

the

the

over

pointing

service,

Scripture.

led

took

use of

the

service

at greater

in

Jewish

is-1

challenge

implicWtions

had a part

in

in

proclaimed

ethical

their

in

them as authoratative

Christian

and elaborated

was treated

in

the

treated

church

It

Christians

encouraged

early

church.

probably

is

preaching

of

a word

the

Resurrection

evidence the

practices

from

was Sunday, the

worship

relating

the

and explains

only

the

some people

day of

aim of

message

and the of

the

The Scriptures:

era

were

preaching,

both

their

Christian

the

speak

although

worship

and the

and to

evidence

was changed

change-over,

as a whole,

described,

are

community

belief

Christian

also:

the

up'

Preaching: of

elements

and'the

work kept

Christian

on the

service

comprised

date,

an early

Sunday was the

That

which

worship

missionary

day for

influence

On the

Day'.

week at for

Day'.

determinative

Lord's the

Lord's

the

period,

The day of

the

day of

elements

how much we can know about

exactly

church.

early

various

New Testament

trace

to

an effort in

Sabbath

in

church

worship

the

individually

examines

is

thanksgiving,

evidence evident

on prayers.

that

intercession

prayers or

as part did

petition,

form

of part

the of

service the

and confession

of

worship

cong-regatalso.

may be traced,

: icit

reference

and to defend

to that

them, against

but

rather

superstition.

indirectly

to

expound

their

true

meaning,

4

WORSHIP

IN

THE

NEW

TESTATIENT

CHURCH

ITS THEYES AND MOTIFS. Anexegetical practices

of

the

church

in

examination of

the

early

New Testament

evidence

for

the

worship.

by Norman 11. Pritchard

A thesis of

submitted

Theologyq

April,

to

the 1974.

University

of Glasgow

for

the

degree

of Master

00NTEN

T-S

Abbrevaitions I II III IV

Introduction

1

The Day, -the

VII VIII

Preaching

30 The Creed

46

The Scriptures

49 61

Testimonia

Prayers

62

Hymns

75

The Lord's

IX

Supper

82

Baptism,

110

Appendices:

ýW%TtýhV,

The Words 'In

the

Name of'

jfltýjs a-

Themes and Motifs Appendix: Bibliography

of

on of hands

thesis

170

171

concerning

The Sacraments

New Testament in

172 174

Baptism the

168 169

st+, 6ýf Gký % 4-k

Cullmann's Infant

ýVMCJXQL,

(.rýttS

The Laying

X

3 19

Appendix: VI

Place

The Service

Appendix: V

the

Time,

John

Worship

178 181 186

A WORDOF THAMKS

...

to Professor

all

the

care

William

he has taken

comments as the through

... with

the

inroads their

with

my work.

which

his

help In

for

part-time

and support,

completed.

N. M, P.

a great

their study Ivery

and for

and guidance, to his

addition

he has taken

and weed out

and family

help

have been

for

progressed,

typescript

and to my wife

Without could

the

work

Barclay

the

trouble

helpful

to read

many errors*

patience

and understanding

have made upon my time. much doubt

if

the

work

Abbreviations

BAG

Bauer - Arndt - Gingrich, New Testament and Other 1957. Cambridgev

B. G. U.

Berliner Urkunden griechis2he Koniglichen IvIuseen zu Berlin),

BM

G. R. Beasley-I.

BNTC

Black's

C. H. B

The Cambridge

ed.

editor.

ET

English

E1.11

J.

ICC

The International

JB

The Jerusalem

J. B. L.

Journal

of Biblical

J. T. S.

Journal

of

LSJ

Liddell

Turray,

A Greek-English Early Christian

New Testament

the

Commentariesý

History

the

of

Bible,

the hT,

of

(Agyptische Urkunden 1895-Berlin, in

Baptism

Lexicon Literature,

aus den 1963.

New Testament, London. 1,1970.

vol.

Translation.

Jeremias,

The Eucharistic Critical Bible,

Commentary.

London,

1966.

Literature,

Theological

Philadelphia. Oxford.

Studies,

LXX

Scott The Septuagint.

Jones, -

MNTC

The 11offatt

A Greek-English

NCB

The New Clarendon

TTEB

The New English

NICNT

The New International Rapids (U. S. A. edition

Commentary on the of the following).

TTLCNT

New London

on the

Nov. Test.

Novum Testamentum,

New Testament Bible,

Commentaxy,

Commentary

Lexicon,

Oxford,

London.

1970.

Cambridge$

New Testament,

New Testament,

Grand

London.

Leiden..

New Testament. N. T. S.

New Testament

O. G. I. S.

Orientis 2 vols.,

OT

Old Testament.

RSV

The Revised

P. Hamb.

P. M. Meyer, Griechische Papyrusurkunden 1911-24. Stadtbibliothek, Leipzig,

PNTC

The Pelican New Testament Commentaries), London.

P. Oxy.

Oxyrhynchus Papyri, London, 1898-.

Studies,

Cambridge.

Graeci Inscriptiones 1903-5Leipzig,

Standard

1940.

Oxford. Oxford,

Bible,

1966.

ET, London,

Words of-Jesus,

Version,

edd.

Selectae,

ed.

New York,

London,

Commentaries B. P. Grenfell

der

71. Dittenberger,

1952.

Hamburge

(The Pelican and A. S. Hunt,

Gospel

(ET the Testamentt New of of TWNT), by G. W. Bromiley, Grand Rapids and

TDNT

Dictionary Theological translated and edited London, 1964--

TEV

Good News for Ilodern Man; The New Testament, 1966. Version, New York,

WINT

Theologisches Wörterbuch zum Neuen Testament, 1933-later G. Friedrich, Stuttgart,

UBS

B. M. Metzger M. Black, The Greek New Testament, edd. K. Aland, Societies, New York and The United Bible and A. Wikgrenj London, 1966.

Z. N. W.

Zeitschrift Berlin.

Biblical

Cross

quotations

references

same chapter,

within

taken

the

from

thesis

by page number

case of a reference I commasand followed : ences

are

fur

to books,

to

the

page numbers

by the

chapter,

page number are

New English

given

again

the

Bible,

the

chapter

prefaced

without

the

by

a reference 1p. 1 or

abbreviation

title

is

1p. 1 or

use of

Giessen,

otherwise

unless

case of

English

ed. G. Kittelt

I'lissenschaft,

neutestamentliche

are made in

prefaced

a different

by the

die

Today's

within

'pp.. given

In in

'pp. '.

lp. 1 or

stated,

'pp. '.

the the

inverted In refer-

Blank In 00

Original

Introduction.

The object the

which from the

this

of

Christian

early

an examination early

of

the

of

liturgical

is

work

which not

a liturgical

axe to

worship

of

the

church

The only being

different

Supper

for

connection

another

out

our

agreement to

But

with express

even where

of a topic,

battle

the at,

to

define

of

our

new.

And so,

I

to

to

what

knowledge

positions I consider, of

follow

disagree

comments I would the

the

of

the

of

after

any given

to be sniping in

this

examination of

The / -1-

early

of

the church

the

case

the

of

what

element

ought

of

worship

are more refusually the to

here

of many scholars: I find

been

our knowledge.

of

author,

this

evidence

for

myself.

in

their

treat-

so that

in

extent of

in

myself

who have

authors

a previous

a large

field.

was

main theme of

which

relevant

at,

of worship

there

extent

them on points

experts

feature

to

authors

with

appear

the

all

work

from

Vote

position

worship.

out.

for

likely

and

day for

on conjecture

the

the

is

I had examined

until

only

to

to

details,

the

not

as back-

about

only

while

to rely

on positions

what

with

is

from

profit

given

the

was carried

hesitated

could

exists

agreement

I have been able

Frequently

some of

able

than

better

to

one is

I have not

others,

been reached

has not

: ment

from

far

forced

rite

the

as incidental

baptism

example,

is

period. there

or

as in

is

Thus,

them occur

of

a later

a feature

people,

Supper

studies

referred

of

case

of

position.

of how the

on worship is

subject

able

for

understanding

Working the

(thus,

observance

Lord's

a favourable NT, all

the

thrust

main

references

was being

case more detail

the

to

remarks

passing

knew what

)g 6! in Ro. even and so we are

discussion fill

this

the

in

in

the

consideration

pertaining (few) what

by different

' However

such

to baptism

: erences in

in

we are

which

the

where

and in

procedure.

from

in as -

interpretations

Corinth,

at

to be normal

is

this

excluded

recover

by which

practices

and as such,

patterns

to

seeks

worship;

occur

was unnecessary,

to

exception

usually

it

the

were

the

possible,

worship:

handbook:

and readers

author

elaboration

given

Lord's

Both

its

on information

rely

is

so detailed

in

faith

as is

what

And so I have

exegetical.

detail.

for

exactly

its

course,

: ground

as far

evolved

The NT, of the

trace,

ITT texts

expressed

theology

to

church the

of

community

is

work

detail;

rather

than

pitching

a

The aim has always NT texts, worship.

to

be the

been

extent

The scope

Vvben it

two cases. : ence to

worked the

Also

: ence.

this

Fathersg from

hints

there

fill

out

the

is

NT, in

NT period

knowledge to

usually the

absence

has been touched

a practice it

the

sparse

has been done,

within

to

background because

of baptism,

to

was necessary

out

to

has been restricted

enquiry

the Apostolic

hypothesis

case

the

of

possible

that

the

except

with

for

a refer-

substantiate

a

of definite

evid-

in

upon only

the

have had

antecedents

church. on the rite of the Christian even if only indirectly, some influence, (This is not the case for the Lord's Supper, where the Passover background was very is

early to

paid

to that

The NT is

-aspect not

to uncover

conducted

its

its

of

the

a fair

and it

as we can tell;

so far

influence,

handbook; is

amount

possible of

and so scant

attention

)

subject.

a liturgical

cormaunity,

worshipping given,

lose

nevertheless by examination

information

worship.

-2-

on the

it

the

is of

what

way the

product

of

details

are

early

church

a

the

The Day,

There in

the

NT.

the

is

The surprise

soon turned

their the

week,

to

the

by the

occasioned

day of worship that

fact

Lord's

due to

the

fact

that

the

circumcision,

the

with

as the

day of

letters,

for

instance,

validity

for

Christians,

worship

day of worship,

controversy

to

was relegated

there

Gal-4: -

that

result

are

law

the

the

as they

abounding

the

over

only

centred

issue

Christians day of

first

did

is

the

all to

references to

and we shall

return

Pauline

Law and its

the

the

fundamental

day was observed

of which In

not,

doubtless

the

round

two references

10 and Col. 2: 16,

Christians

change-over This

periphery.

do in

the

for

much controversy.

provoke

for the

while

on the Sabbath, and opted instead 'Sunday', the Day (Rev. 1: 10), later

as we can now observe,

of

Place.

back

so far

issue

the

few references

surprisingly

are

Time,

these

to

the

of

question

passages

later. the

In

present

how or when the the

the

by the

only

of

that

the

the

the

first

That

the

change-over

5: 42)

on this

state

only

that

the

'And day by day attending homes they Now in that

the

Supper' will

partook

his

book

of

food

'Sunday',

to

references

was in

church the

Temple glad

with

practice

the

habit

together

because it Day' was so called 1, and so a verse such as this was held 'Lord's

certainly

of

the

one,

hearts.

showing

Rordorf

ý= Ijay, ,

ET, London,

-3-

1968,221.

Cf.

below

knowing

no evidence community

daily: their

bread: '.in ' (Ac. 2: 46,

himself

day on which

/ Willy

and the

earliest

of meeting

has committed was the

and we

is

and breaking

and generous

Rordorf

Willy

There

the

period

we have no way of

Indeed

immediate.

was not

probability,

on inference,

relying

Fathers.

the

in Rev. 1: 10 - is

occurs of

to

preference

within

place

Day'

degree

we are

point

week in

took

Lord's

to decide

a position

the

day of

any strong

Apostolic

change-over

we are

'the

expression

the

and the

contrary,

(Ac. 2: 46;

observe

even from

evidence

that

sure

to

the

in

not

our

we can draw with

conclusion

support

to

NT - for

see below

shall

for

decision

knowledge,

of

came to be made.

Sabbath

covered

state

a daily

to the meal

RSV).

the

view

'Lord's obviously

will

not

accord

scarcely the

in

text,

'Western

basis

breaking

: ity.

1

(Sundayg

V'A

to

'seems

This

footnote

it

is-on

does

this 6

Leaving

and the

'agape'

'Lord's-Supper'.

3.

Bruce

textual

growth

is

it

find

usually

of manuscript

E. Haenchen,

The Acts

4.

Sund

226,

5.

Cf.

, Haenchen,

6.

For

the

of

the

5

commun-

-rL-

...

Io to

agreement

the

Tc

which

is

text

considered

the

d,(Tý V)

in

with

the

enough result

commun-

may be -

the

chapter

of

on

the

Western

to be called of

summaries,

1vj' cf.

applies Haenchen,

190ff.

-4--

to

activity.

'

go too

1971,56.

KU-MS.

and the

t literature

a

an undisciplined

n. 1. 192:

text,

summaries".

remark9

says

homogeneous to be the

necessary

Western

between

relation

1964,213,

ET, Oxford,

the

meetings

and translational

tradition

to

Haenchen's

the

is

caution

Igeneralising

daily

dealt

NTj Oxford,

construction,

recourse

with

of

question

this

Apostles,

today

trad-

of the primitive (Sundayt 226, n. 1).

'

the

text

Western

the manuscript

he says

But

Rordorf's

the

of

in

circumstances

reference

meetings,

of

the

reference,,

moment the

do not

scholars

recension:

and 'wild'

geAeral

The Text

Metzger,

'most

is

the

with

the

reading

summaries).

his

with

leucharist'

the

text:

generalising

that

for

aside

the

idealise

only

There

questioned 'To / 2.

to

ground

point,

early

variant

of bread.,

seem inconsistent

on firmer

the

maintaining

\MA III V, V_N-5 -rL- 1,ýIc,,_VtV

breaking

daily

'the

he is

to the

a recourse

f T'C. "I V -LC-S

: ity

but

in

is

loves author (particularly in his

because

in

daily

place

otherwise no textual 4, that does admit however,

the

admit

took

in

justified

226).

-t - -rk C-Ciu

VIIxt ý 4.V

is

solution

attempted

in reading a variant preserved (4ccý 1Ctjýcpkv) is transposed 'daily'

hardly

we are

of bread

there

Rordorf

,

expression

text

be justified

where

: ition3.

this

of

the

We can scarcely

in

refuge

Rordorf's

maintains

that

a place

the

which

and Rordorf

'On the

However

He takes

satisfactory.

to v-45,

in

thesis

his

with

2

cited

there.

'To us the

summaries

when he goes special if

on to

fully

is the

behind

passage

justified.

summary but

work up traditions about C ýkV is taken up again v\rt.

2: 42-7

that

earliest

the

Temple

formed

it

incredible

if

they

in

: justified. terms not

that

his

the

of

Temple,

that

terms

in

-the early

and 'the

of

the

we are

influenced

by the

influence,

there

In

daily would

1 Cor. 16: 2 there

week'

The only

in

the

about

That

the

discount

these

early

their

first

day of

These

the

of

worship be little

to

is

first

the

our

encourage

point

the

daily

to

daily

oce urr ence of it

references is

in

preserved?

daily of

meetings

daily

meetings

1 Cor. 16: 2)

cf.

daily

is

worship

sphere

than

other the

of

not

Ac. 2 as of

the

Temple's

worship. the is

'the

phrase

the

least

first

day of

conclusive.

'On /

7.

(vo46),

On

: ation

here....

is that

the Christian

-5-

Haenchen rightly meals took place

notes

(192):

at home. '

-7

day on which

without

the

un-

meagre

places

for

im-

not

and may we

worship

Beyond

of view

is

here

mention

meetings

example, are

these

what

where,

Temple.

and

content

refer

respectively),

regarding

his

early

is

the

at

find

a possible (Ac. 20: 7, week'

course

of daily

in

correct

of

tradition

to

the

6*kj%krvk-L

contents

tradition

references

KoD

and I do not

community,

of

the

attendance

followed

their

least

summary

privately

about

sources

at

6: 1 by

together

us no detail

possibility

NT, and from

to

not

other

and Patmos

the

have

and we have no further

of worship,

Temple,

(1k. 22: 53),

or

not

a strong

Jerusalem

to be sure,

give

sources

Corinth

Perhaps

strong.

did

no

wonder

source

Luke

reflect

some authentic

to 'the refer Day' (Rev. 1: 10).

(Troas,

that

Daily

scepticism

provide

place

Lord's

Jerusalem

the

community.

took

worship

the

meet daily.

meetings

them,

that

well

should

pains

undue

they

as a sign

may be,

in

daily

taken

seems that

that

comprised,

the

the

fact

followers

earliest

information

interpret

worship

in

ministry

Ve have it

trace

assuming

may equally

When one examines

However

in

part

at

it

did

of Jesus'

because

in

to

we may well

early

but

community

either7.1,

Acts,

the

and 5: 42,

met daily

: possible

we justified

be able

but

possessed

days which surely existed? 4L in 5: 42 by -ar6-,tv výr,, ý,tv and again in be due to some interdep endence of the

vcaýhýtýkv-61, may indeed passages

under

'Luke

(195)

discussion'

(195),

Luke'

pen of

that

and Jeremias

We may not are

the

from

entirely

Cadbury

with

the

for

material

this

appear agree

flow

to

'The implic-

'On the

first

aside Thus Paul Christians

day of

and store

it

is

the

asking

week each of you is to up as he nay prosper. " (RSV). every

Corinthian

and the

of Jerusale-m

Church

savings- should

to

save

put

at Galatia

knowi.

not

the

in this.

be done on this (v1). in Galatia

the

just

week was the

not

that

conjectured

day of worship)

for

be certain:

by itself

the

that the expression in 9r Ztvso-, translates BAG and oS

Thus we do not of

have here

the Eucharist.

made after on the

first

day of

The second It

in

occurs

verse

is

day of

passage the

by their

Yore

to

cone under

so-called use

of the

the

that

first

person

eye-witness

of

the the in

plural of

their

offering, home

money at

any certainty, incident

book.

one of

at

the -

relief

the

should (Rordorf

home, . 10 by Justin

attested

Troas

16: 2

It

you)

is

account

on 1 Cor.

(of '4each as one

with

first

day because

at home"

saved

day'

substantiate

the

means ;'aside

we cannot,

sections'-

to

that

solely

poor

we do

was,

inconclusive.

for

seem

Gentile

particular

practice,

discussion

day of the

week was 'pay

evidence

Christians

than

the

the

this

needy

would

no evidence

to rely

to,

afford

, "well

is

totally

-aAf m-Li t of the later

who could

week.

as incorporating

regarded

we are

It

si! ýnificýýmce

mentions

if

The Corinthian

the

one of

characterised

first

v2,

an example

made by those

an offering

Paul

but

Christians,

be mentioned 194),

the

the

particular

for

this

what

there as he himself admits, (in that possible view of the later

had significance

we could

exactly

but

world,

is

It

day of it

A. Deissmann

ancient

but

and Corinth,

for

regularly

directed the"Church week - as he had already from this, therefore, that this day had some significance Churches

something

These narrative

Paul's

of

assert, Ac. 20: 7-12,

sections - were

once

companions.

today, however, Many scholars historical axe more sceptical of their value, and 11 12 for exrmple, follows Haenchen in distinguishing Dibelius between an itinerary (which comprised a bare mention of places visited) and the 'we' material, which "was perhaps

first

make known his Haenchen

own part

during in

Paul's

the

re-editing 13 journey`.

by Luke

/..

8. A. Deissmann, 9.

inserted

s. v. mor

from

Light

the

Ancient

11 1b.

Eas , ET London 1927,104ff. 10. Apology 1.67-7 -

11. Haenchen, 490. 12. 13.

In,

Studies

Dibelius,

in loc.

the

Acts

of

the

Apostles,

cit.

-6-

ET London

1956,104f.

in

order

to

however

Haenchen

independently.

occurrence 'we'

in

the

into

inserted (not

vv. 718 and13,

in

occurs

"well)

the describes

passage

Haenchen

: clusion

'does Sunday time

happening

can come to

is

with

by Paul,

but

Luke.

This

of

without

the

proper

did

wait

until

not

that

in

is

'Luke

the

that

dealt

"they"

succeeded

quite

the

Whether and the

with,

only

con-

story

certainty

to

the

instance

first

has not

scenel(586).

not

is

of Eutychus story (586) on v. 12, later

noting

departure

any factual

testify

not

the

with

I the

that

and concluding

story

each , evaluating Ac. 20 Haenchen notes that

material

with

here(584),

"well account

Miracle

dealing

in

and concludes

comforted',

were

linking

Thus

thelwel

for

less

assert

would

a Christian that

to

of

celebration in

usual

the

(v. 11) seems

to have been only a Eucharist (the certainly character congregation of a meal ) for their after midnight supper! preceded by

a Sermon. '(586). I am not treatment. framework

(vv. 8-12)

the

'we'

to

seems arti

fic ally

influenced

the

the

story

into

the

third

the

led

home'.

account:

not

lad

of

the

merely

from vv. 6,7,13certainly (v. 8, on which Haenchen lights

the

meeting

too

fanciful

of

the

watched

but

eye-witness', on the

was held to

for

suggest Eutychus

his

of

instance,

the

from

one can hardly the

into

terse

narrative

incidental

with

third

without

home', there

Indeed

especially

recollection

..

expanding

'they

was taken

lad

an eye-witness

mention

having

" I'Ayytv

of

a 'we'

details

the

all

14

detail.

of V-13, person plurals ("Ithey"not does, Haenchen "we" were comforted') as *141ýckv is obviously the the person of verb -klarv,

'subtle:

'the

in

Haenchen

introduced

any significance

read

by that

no more than

have

could

unnecessarily

And finther,

maxk+f (20: lff.,

author

without

follow

of the Butychus narrative, (7-7,8,13) seems arbitrary: verses

detachment

how the

to

I want

His of

conceive

that

sure

within

the

of

dates,

times

mention

an itinerary,

v. 9 still

fall

deeper

passage

and places

remark,

); any comment!

and the

'good

the

and deeper

marks

into

of

the

it

is

not

eye-witness' And so it

sleep.

that

fact

To be sure, bears

several

of whateve+ype);

Knopf's

quotes

to

equivalent

are

storey

that

is

which

would

seem/ 14. that

For

example,

more people

it

is

than

obvious Paul

ý

went

because

despite down to

he only -7-

the the

mentions

(v. 10)

singular ground the

floor, essential

but

the

details.

author

writes

seems to me that

however,

We must,

of

question travel

is

recorded

this

(v-7)

than

worth

weekly

is

the

the

breaking to

unambiguous ýd-x-v by tok -1-3v C-Lý 'Sunday

know

Jewish

'Saturday

Luke

what

method

also

intended

dating

of

by

15

,

then

the

there

is

line first

Indeed

the

Haenchen

day of only

1, but

very

and there the

much

the

noting

it,

for

the

correct first

if

If

for

meeting Troas.

at

in

night

equally

fact

as

meeting

Or the

doubt

it -

uneventful

Further,

ý%u -T-,.,,, e-AýcTwv.

% would be

the the

Saturday

was

week,

community

interpretation.

supposition

ev

IM

I

number

significance

n

reason

Christian

to

regard

large

dates,

of

'On the

for:

treat

to

the

I without

night

as we understand

evening',

... this

justify

is

night'

of

on the

of

NEB opts

I Saturday

light

us in

to in contrast (v. 6). Philippi and

(V-3)

bread

of

take

incident

meeting

line

will

that

a long

have been any other.

regular

the

impossible

not

was held

meeting

sufficiently

fact

In

week.

of the Eutychus Ephesus (v. 1), Greece

for

translation

is

verse

one more in

just

why that

ýossibility

assembly

r,, t

the

of historical

because

from

The latter

in

more items

the

Ac. 20 it is

it

have been the

could

day of

in

as easily

departures

is

first

that

reason

just

could

the

of

V. 7;

no special

our

retains

ask how far

references in

at all

is

story

allow.

would

the

the

the to

verse render

possible we do not

he was using

he have intended would day of the Jewish week

however, Luke was using the Roman method of If, at 6 p. m. on Saturday. 16 day of the week begins Saturday the first dating on midnight after under which , (as in our present Haenchen then Sunday evening' would be required. system)

began

and comments that the any discussion, without (and Rev. 1: 10? ) as the first the 16: 2 beside 1 'ranks Cor. of mention phrase (201, (584). 'the majority ' Rordorf Sunday. of n. 4) spLys that of celebration accepts

exegetes

this

is

interpretation

latter

in

favour

of

the

Sunday

but

evening',

this

is

no more than

a counting

of the

15.

Cf.

16.

He uses

put

them in

translated

reference the

to

the

Roman method,

custody &',S -,Iv

Passover for

in

example,

Ac. 20: 6, in

cf.

them and arrested (IISV). (NEB ' evening.

Ac-4: 3 -'They

till the morrow for it was already I the by 'for night'). ý%av -t.

-8-

Lk. 23: 54.

)ýieads.

we have no way of

against

the

Saturday the

'Saturday'

evenings,

the

of

Sunday)

both

the

first

nay be signs

in

Christian

the

Lord's

Sunday

of

later

of

later

days

of

view

taken

the

own could

the

that

which

question, they

Church.

name 'Sunday,

name for

week should

together

of

observance

possible

observance the

on its day in

but

week;

other

The only

passage

before

the

before and -

in

particular

Sunday

observance

In

may Thus currency

gained

day came into

use -

Day. recorded

1: 10 at

the

open to various

is

is

equivalent

to

the

the

to

the

for

no evidence

his

vision

instance for Rordorf from the he has discovered

Sabbath

this -

is

use of

the

"day .of

eschatological

no basis

"of

in

phrase

the

The phrase is, of course, (207) discounts an 18 l9th -,,, vhereby century

Christian

from

Lord'-

vision 19 by Rordorf

this

as

circles

Judaism,

him by a kind of prolepsis, 20 the possible IV. Stott sums up all

Indeed

And

whatsoevety(207)

has transported

John's

in

occurs

expression

John begins

where

point

interpretations

reference

the

use of

interpretation"

"Adventist

as there

the

happen.

16: 2 and Ac. 20: 7 together,

the

the

why

1 Cor.

Either

to

to explain

value.

NT to specific

week.

day of

first to

circles,

The first

the

the

reference

to be pointers

be held

Rev.

day of

to be the

happened

in

have

on

little

(especially

references

only

be an incidental

arguably

they

the

of

Taking

a coincidence

then

we knov; did

which

be held

may perhaps

meetin., s were held

vie would

Sunday, is

It

the

if

practice,

by itself,

17.

sure that

by conjecture.

much of

that

be to

just

taken

is

way of advance seems too

for

interpretation

as a regular

passage,

it

deciding

came to be made to

change-over

short

.

into too

which

is

rejected

interpretations,

and

concludes 17.

F. F. Bruce,

372,

holds

The Acts

that

the

the Roman method, the hours

later

in

the

ADostles

the

even under that

'day'

tinder than

18.

J. N. Andrews,

History

19.

Rordorf

20.

In N. T. S. 12, (1965-6)

of

the

Jewish Jewish

7)

method

London

and Cormientaxy),

Text

and4-'ýj(v. each

reckoning

the

'day'

11)

1952,

favours

had a dawn

dawn occurred

a few

the Roman method.

under the

(Gk.

(v-

of

combination

but

being

difference

of

the

Sabbath

208 and n-3-

70-75.

-9-

and First

day of

the

Výeek, 1 876,187ff-

that

concludes

this

a time

at

granted

when the

'Thus he (the context speak, the

in

Christian

community,

: cipation

of

Hence the

his

(b)

it

ignores worship

his

Thus we may discount ý the phrase ý(ofwv, ) for

: nificant

in

side,

the

last

days

whole

book

is

John

of

go beyond

at

appears takes

the

the

the

and expects is

two more or less / Firstly

Early

22.

Cf.

that

statements 24

Delling

as an antifrom

is

......

full

community.

God's

of 21 'ý

facts:

of

penalty

his

vision in

relegatio

Christian

G. B. Caird

he is

allowed

to

22 insulam

the

pictures

has shown that are used

to

explain

in

participate

drawn

are

John sees,

what

Cullmann's ; ýkqa. of

purposes his

is

merely

to

date

the

this

paper

is

that

he uses

readers to

parallel

Worsh

and assume that

suggestion

the

to understand day of

Christian

from

phrases

which

the

The Revelation

of St.

John

vision. this

almost are

Apostolic

cf. the

So, e. g. R. Stauffer, NT Theology, In Nov. Test. 3, (1959) 107 ff.

-10-

purpose

of

Vjhat is

sig-

particular

day he meant. by its

worship,

ET, London, 1953,7, ,

the

The recurrence

Fathers.

37.

Divine-,

1966,22.

24.

early

own composition.

shown to refer

21.

23.

the

in

so to

the

place

early

-

fulfilment

in

when he receives

worship

a man suffering

the

its

place

of Revelation uses

OT, and as they

the

r; ainly

probably

phrase

this

in

to

takes

from

which

surely

John's 23.

Gerhard

from

phrase,

seen

that

all

days which,

same time

was

together

last

worship

vision

faiih;

further,

totally

so that

the

Christian the

was gathered

of

the

and at

liturgical

for

possible

heavenly (c)

is

assumes that

scarcely for

the

however

This it

that

to

service

day of

means that

drama of

whole

Christian

aeon,

it -

community

the

sees

Day as the

significant

counterpart,

coming

allusions

is

Lord's

Christian

early

has its

side.

(a)

seer) the

of

the

a use of

Cull-, iiann this

For

worship.

is

ET, London 1956,202.

London

(BNTC)

in

Firstly, V)t,

NIS It

11(54ýIL-

UJ

(Come together

on the

thanks,

first

having

day as the

day of

understood

with

But

when is

the

week,

of

confessed

there

is

this,

worship

reference 26. tine

to

the

Creation

worship

(which

amply

'\r-pd.

in

act

weekly

firstly

implied

equation

in

the

antithesis

We have

Day'?

Justin

\/

to be

of

worship bread. '

Sabbath

but

between

Sabbath

that

it

is

is

correct? (1,67-7): Apology

by the

living

and Lord's

the

first

day of

There

are

two pieces

he mentions

that

an obvious

planetary

day week which

seven

as to why that

reasons and the

is

M Vo fV

observing

definite

Lord's

saying:

to break

assemble

and give

the

to

that

(209-10)

the

bread

reference

attests

correct to

break

was held

Justin's

day of

clear

-a

Christians

how do we know this

Christian

is

25)

9.11 - rIv\,, x,

Magn.

'Lord's

for

evidence

usage

(No longer

Here

own day

sins)

Rordorf

the

Lýi

Lord's

unambiguously

which

YýA

but

your

Later -

points for

the

o

Day (or

Lord's

Itýnatius,

Day,).

Lord's

V C,

K%jýk4tv,ý\v.

on Sunday,

V, 0fI0,3

a-k V\d-

worship.

"The context

And secondly, btJV-1C-S

14: 1 we read

Didache

day of

we know from

our

the

Lord's

Apostolic

we know was in

day was used

are

Resurrection. Fathers

was 'the

use at

that

it

Thus the Lord's

that

was the day of Day'),

is

to a curious "the ei&hth 15: 9 refers expression, \yIxw 1ýte V,,,, day". He says -%, C-U eI \v v\,ý,qotv -ýv\v the eighth day. This has been ex'Accordingly celebrate we joyfully 27 the did that the by J. Jungmann A. writer not want evidence as plained : Barnabas

Further

Sunday.

week to

(and end

counted

as the

day of

the

therefore

8th

and so the Sunday was on the Sabbath, (and, the first of course, simultaneously, week

climax)

day of ) new week!

the

The / 25-

On the

26.

Of.

27.

The Early

curious

Rordorf

pleonasn

cf.

Rordorf

24 ff. LLit=,

22.

-11-

210 for

discussion.

Day.

The second is

in

to be found

Lord's

the

I feel

I must

did

resurrection

noticed

one has the

notion

we do not

course

texts!

earliest

the

does

this

find

the

is

motivation for

reason

on the

the

of

appear

re-

...... one. t

a secondaxy the

Sundayas

in

day of worship

the day only incidentally, 29 liturgical by Rordorf regarding

texts

mention

out

pointed

the 28 has

bear

which

no mention

resurrection

that

usage

texts

absolutely

The earliest

-

with

accordance

is

and when the

: surrection,

Now of

in

Sunday there

Christian

.... the earliest

in

place

H. Reisfeld

Moreover

the

memory of

a more prominent

occupy

that

the

On this

of Jesus. (220)

he says that

week

the

that

Fathers,

early

the

day of

first

Resurrection

some surprise

of

not

the

Rordorf:

with

the

of

commemorate

Sunday worship

Christian rightly

testimony

disagree

must be a cause

'It

in

to

and the

Lord's-Day

equating

repeated

Day was observed

point

the

for

reason

practice: they

'If

rather

(liturgical

usages)

more as a matter

more briefly

of

that

is

secondary relevant

The first CFýcký

týo

In the this

reason

this

relative /

28.

In

29.

Rordorf

to

is

phrase given

Studies

not that

in

the

with

traditional

mentioned that

note

is

until

later,

the

resurrection

the

Fathers at

this

is

not

Magn. V'

Vý,

clause

is

in

honour

that

our

life

177.

2-1

appears

detail.

as

Rordorf is

only

a

the

one examines

reads

ý, Qv

taken

Ot

v

L- T

Vxjýof

are

later

and thus

date, 29

Canon

the

from

the

single

first

cross,

enrich

: ility

of

Perhaps

any case,

Thus in

view

at

church

that

us that

tells

period. as part

of

This

is

the

or had access

decide

about

the

directly

flux

of

121)

Bible, the

is

by von

there

named or in run

is

no

any way given by side

side

or even the

distinction

say that

one should

them in

of

by the

of

vagaries

the

or possib-

to ded-

forced

we are

Apostolic

Fathers,

and And,

survival.

manuscript

about the use of a gospel in the us nothing (a to which we shall presently emerged point this

area

use of

the

of the

not

our

service

in

knowledge in

gospels

AD 150 that

until

Sunday

of

his

the

the

Apology

it

of

Justin

commreturný

the

of

worship

in

be un-

would

church

(1.67-3) 30

is our first and this (cf. but n-30 below), '(-1jvtAc-eL assume that -zj,

-ilýav

to the readingt not only of NT Scripture 31, (even 13 1 in Tim-4: OT Scripture we could only ; also of (OT) in the Scripture to worship). of a reference reading was testimony

explicit

possibility

described

history

traditions

without

to,

-

church's

made known,

and oral

citations

knew,

state

of

citations

as to

It

to

able

Fathers

their

some of

the

they

whether

Christian

uncertainty

to make any deductions

; wise

less

balance,

originally the

of

decide

towards

them. '

a book-tells

it

to

fact

to have done in

appear

is

may be limited

of which

Apostolic

between

from

of

the

one another,

gospels

citation

out

: unity

or distort

the

knowledge

if

Written

the

thus

thatt

centuries

which

redress

use of

by the

the

of

to

: uce the our

writing

distinction

slightly

growth

worship.

by quotation.

prominence

the

therefore

one and a half

gospel

of

able

in

gospels (Formation

thus

Campenhausen 'In

we axe less

the

from

of reading

stage

N'T authors

and we are

gospel;

a more developed

complicated

memory as the

OT , then

a written

reflect

is

The position

from

quoted

they

JtLstin

describes

the 29.

Cf.

30.

He has already

Tio kS

31.

That

that

the

570; force church

is early

what

I

b-)OJýL-ýXkclc

-

-r,.,, -zzpoýýv was anything

J. A. Lamb,

'The Place

168, n. 95.

-ra

of Justin's

for

aL

take

von Campenhausen, in

these

Christian

So too,

activity.

defined

ýLQV L'i ýACLCFXV

r( -r, 0vý,

120, n. 63 for discussion. (Apol. 1.66-3): us ot"

Formation,

von Campenhausen,

KTý,

to other

yi(

-

imply. than

We have no indication a verbal,

in the Liturgy', of the Bible ý have its does normal really

But IuTioc-A-v

either

the

gospel

-58-

in

C. H. B., I,

disjunctive

I

-rfokfr"?

-114 .ý

day read

non-literary

or the

OT?

Surely

not.

Did

the

the

Sunday service

had gone on prior

to his

Notwithstanding of

opinion from

worship

the

which time

the

that

was that

theory

a lectionary

that

in

own hypothesis

so that there

it

not

purposes,

noted36

the

the

how widely

the

practice

so much of

the

evidencef

the

the

practice by

was shared

regards

here

which

difficult

to

in

noted

this

Others have

has developed

and in

any case

all,

For we have

worship

at Corinth

lectionary

would

chapter

the

any

and complqx,

theories35. of

his

for

corroboration detailed

First

see how a fixed

The

gospe133.

these

the

their

has especially

criticism;

of

on in for

reason

a

writings

are

any detailed

is

worshiP32.

provide

arguments

characterised to

the

gospel

may suffice.

points

indeed,

Each author

to several

response

I have we already

Further,

and John34.

their

was carried

congregational the

there

gospels

to Mark's

reference

addition

freedom is

the

and no one appears

following

and it

that,

underlies

to offer

possible

in

the

of

reading

be used

Matthew

In

of

published;

with

own way,

remarkable

NT era,

this37.

32.

his

has been some critical

present

in

were

should

for

hypotheses. is

they

the

consideration

theories

similar

theýother

they

nature

that

by P. Carrington

been developed advanced

uncertain

asserts

publication

of

indeed,

or

writing,

how long

congregations.

other

body

we have no way of knowing

at Rome, AD 150:

scarcity

our already

at

least,

accord

with

of

evidence

as

/

So, e. g.,

(123): Campenhausen, von

'We can only

conjecture

that

from the first

(following in the Michel). reading aloud congregation' 33. P. Carrington, The Primitive Christian Calendar, a study in the making of the Telarkan Gospel, Cambridge, 1952; also his According to Mark, Can-bridge, 1960. the gospels

34.

were intended

G. D. Kilpatrick,

for

The Origins

of the Gospel According

to St.

Matthew,

Oxford,

1946

The Fourth Gospel and Jewish Worship, Oxford, 1960. and A. Guildingq 35. W.D. Davies, 'Reflections "The Primitive Christian on Archbishop Carrington's in The Backgr und to the ITT and its Eschatology, Calendar"', edd. Davies and Daube, in NT C. F. D. Ifoule, 'The Intention Cambridge, 1956,124ffof the Evangelists', Studi6s, ed. A. J. B. Higgins, Manchesterg London 1964. Lectionaxies, 36. 37.. it

1959; Leon Mlorris,

the chapter on 'Preaching', P. 24. The fact that Paul's letters antedate

The ITT and the Jewish

Cf.

is assumed that

was in use;

cf.

before

Morris,

the first

the appearance of the gospels, (cited in n-35, above), 24f.

-59-

this; in no way affects a lectionary of OT readings

gospel

the

regards

reading

difficult

extremely

if

,

the

supposed

currency

with

sayings

of Jesus from the oral (cf. above, P-58 theory

Carrington's

in

the

downright

not

silence

: plicable

in

Scripture

of

worship

services,

impossible,

to

tradition

Bu-t above the

is

particularg

the

in

fact

certainly (almost this

The practice Apostolic and in

all,

is

reconcile

a lectionary.

of

and it

that

of

Fathers

Justin

the

quoting likewise

is

decisive

my view

total)

inex-

against

knows nothing

Martyr

of

that reading Sunday service-says from , the gospels long time 1.67-3), went on as permitted, and as rtý, S eL , Apol. the possibility that a lectionary this Moreover, obviously was in use. precludes a fixed

lectionary.

Maft's

arise

out

in

This the

the

of

only

more and more to

was,

church,

38.

argument

the

out

we have

out

meetings

in

time,

and especially long

after

the

According to IT

to

worship

is

the

from

gradually

worship. era.

etc.

-60-

the

emerged

in

15,47,49, ,

and they

all

one on which

use of

a more important

Apostolic

Thus there

was

These points

emerged. seem to

along,

tell

against

This

Nevertheless,

OT, and the a body

place process,

the

that evidence

scant

by conjecture.

occupy her

gospel

we hgve noticed

our understanding

there

38

accepts!

developed,

at Rome that

precisely

level.

what

in

Scriptures

Mark's

of which already

out

is

as Carrington

a general

at

to bear

fill

congregational

which

until

community

the

at Rome, and it

published,

movement may be detected:

basic in

the

serves of

place

of

Sunday service

hypothesis,

a lectionary

description

was originally

gospel

no lectionary

of

the

describes

Justin

His

than of

Christian

the

OT in

course,

forces

literature the

did

us

a certain of letters

reading

of

question

Christian

not-finish

Appendix.

Testimonia The question main body : less

texts

the

the

of

forward

the

of

early

just

is,

may not

testimonia probably

form

of

a book

If

this

were

1.

C. H. Dodd,

2.

Rendel

have been in

But

Haxris,

the

Testimonies,

3-

5-

C.1I.B 91,405C.H. B., I, 53f-

6.

According

the

Scriptures,

of

of

then

the

whether

we accept

Scripture I,

II,

figured

'4q Testimonia

-61-

the

the early

by the so-called

earliest

book is

still,

according

to

the

testimonia

a codex,

or

that

a the

the

NT would

testimonia

hypoth-

Christian

worship.

23ff-

0 Cambridge,

26.

the

difficulty way into

its

in

of

literary

caused

in

theory:

form

Dodd's

any case,

it

onet,

proof-

first

Qwran,

a book

the

of

been

a. testimonia

found

if

IV at

a reasonable

case,

a book

among the

such

to have

J. A. Fitzmeyer,

Cf. especially, 18,1957t 513-37-

to

to

being

expected

we have no way of knowing According

is

cave

so much as in the

neverthe-

upon worship;

has mainly

a modification

offers

the

no consensus has been 1 rejection of the hypothesis

there

it

in

although

The idea but

a conjecture,

the

book might 6 be removed

of

strengthened.

C.

or not,

that

and may have been

possibility

C. H. Roberts4

have been in

notebook

indicate

directly

in opinion The shift (mutatis mutandis) at

a book

by analogy,

C. K. Barrett3.

impinge

not

NT writers,

Thus the

'no more than

however,

the church.

such

'4Q Testimonial. community

to

did

been treated

has not

moving away from C. H. Dodd's 2, that the early Harris church compiled

was used-by

of

it

OT proof-texts,

is

by Rendel

which

discovery

4-

i. e.,

because

chapter

scholarship

products

: esis

testimonia,

a word may be added here

reached, put

of

1916,1920.

and the NTI,

in Theological

Studies,

Prayer A study is

church to

in in

which

the

the

prayer

by an acute

NT, but

worship

we shall

of

place

bedevilled

prayer

element

the

of

restrict

lack

few which the

of

our

the

within

worship

information.

of

bear

directly

on the

are many references

question

is

the

Christian

early

There

and that

congregation,

the

of

of prayer of

aspect

as an to

prayer

enquiry.

Jesus left his disciples to the Jewish practices with a two-fold attitude of 1: the life prayer on the one hand he seems to have lived of a pious Jew in that he observed the Tephilla, the routine of prayer at morning, noon and evening; and on the

other

: ample,

the

the

early

well

into

the

the

the

beginning,

that the

the

life

the

: ly

prayer / ty is :

of

Ac. 2: 42,

which

includes

early

worship

which

the

within

1.

Cf.

2.

So Jeremias,

3.

Cf.

the

J. Jeremias,

that

hours

but

of

the

77,

on 'The

of

of Acts:

to

-62-

the

early

church.

there

various

included

in

although

this

are

closest

1).

17e'have already describe

does not

this

(Ac-3:

continued

attention.

However

ET, London,

pp. 19ff.

were

prayers,

that

Rengstorf.

of

practice

indicates

and the

Jesus,

following

Service',

be prolonged

could

Gospels.

prayer

service,

phrase.

of worship,

context

Prayers,

book

the

our

rather doubt

meaning

the

of

a reference

a worship

from

prayer

its as having own distinctive ), there are also etc. while

4: 24,

occupies

service,

The Prayers

chapter

Jewish

in

to prove

evening

the

depicted

2: 42;

said

were

in

is

One need hardly

community.

exhausted

the

the

aspects

difficult

to

"qw, _ cvvuV

from

reflected

Ac. 1: 14,24;

these

prayers

have

e. g.,

thus for ex(M&-1: 35), 'in

routine,

there was the Lord's addition, 2, of Jesus which was probably couched

no evidence

community

of

the

of

early

observance

former

that

the

(cf.

prayer

content

to

77f. ).

attitude

set

it the as, would seem, were all of prayers As to the attitude of Jesus to the prayers

Aramaic,

two-fold

of

Jesus

-the disciples

mark of

Vie see this

seen3

those

distinctive

we have

is

for

this

dark', when it was still and the (Mk. 6: 46,48; In night of. Lk. 6: 12).

worship,

traces It

begin

could

synagogue

of

gone beyond

morning

From the life

prayer

to have

language, vernacular (so Jeremias, PrMers,

Jesus of

morning

that

Prayer, in

hand he appears

prayers'

no unequivocal we may approach

is

the were

be held

need not

assumption

1967,66ff.

of

aspects 'the

the

surprising-

references to

certain-

: ty

by reasonable

is

examine

we shall

Ac-4: 23-

i) they

and John,

The most

prayer.

their

after

the unanimity wished to underline 6 this understanding If of : son prayer 91

it,

but

Christians it

to members of

refers

: ence may be to relates

This

: ution. ii)

Ac. 6: 4.

: les

need not

the

as it

prayer

latter The

regular

Haenchen,

proof.

of

and

from

their

is

in

the

on the

of

is

felt

other

hand,

thinks

which

the

Luke

which

outbreak

so that

the

is

of

thi's

purpose

the

described

cLbut

meant', that

from

necessary

function

is

what

-, cuS t &I., 3s the refer-

persec-

likely.

By church

demanded

occasion if

a uni-

shows that

it

(so Haenchen),

context

M-5

the

then

so described,

not

assume that

describe

Alternatively,

less

Seven is proper

than

correct,

together,

it

to

and

in the spontaneously (singular), Luke

rather is

friends is

passage

as and when the

seems the the

group,

passage

gathered

of

this

service.

although

'appointment'

worship

the

worship

however,

view,

the

of

was relevant

be distracted

-C%

help

might

their

to

return

take

together

pray

congregation

ýV-Kovk-f

'the

the

about

an aga-oe meeting,

the

onljr

to

were ready

nothing

says

which

a prayer was offered A ) rCL6bv

merely

early

passages

release, way to

obvious

they returned to their friends4and that 5. light By writing of -their experience

the

five

are

them.

each of

Peter

in

unite

There

conjecture.

Bruce

admits

Apost-

as -1-114

7

-thinks

of no sure

is

of

no 4. of

This the

the

the

removes congregation

whole

difficulty imagined

congregation,

but

by Haenchen

felt

together'.

as gathered merely

to

the

friends

but this

5.

is less

Heanchen's

need not contradict as model Luke has cunningly

of Psalm 21, only the prayer the actual occasion. 6.

If

Haenchen has any basis

point

F. F. Bruce,

and John, could least

refer

refer

to

i. e., a to their

was married,

1 Cor.

(228)

that:

Iwitlý

the Isaiah(ch-

37)

exegesis recast in pra yer form an early Christian Luke here records would then not be the one used on for

his

(226): remark

own day must have acquainted him with prayers beside the-p6int. it is nevertheless : ion', 7.

ý

of Peter

at

need not

members

likely.

This

prayer

-,.

and Peter

'the

on

to be sure,

group within -the congreg gation. (both Peter and John had bro*hersq families small

9: 5),

(226)

The Acts of the Apostles,

'The forms of worship of Luke's spoken aloud by the whole congregat-

(Greek Text),

London,

1951,152.

no more than therefore,

this

mother : ing

would

be the

least

a regular

obvious

special

prayer

Ac. 13: 2,3. of

a period in

Then, blessed

worshipping

a later for

scene,

their

was a part

of worship.

Peter

goes

to

That

this

prayer.

As it

stands,

which

prayer

for

about

prayer

commiEdionto

Saul

for

the

of the

(and

cong-

that

Y-e -r, r 11U-CU

the

or

k-, / cL)

at

occasion have

we again

within

meet-

mention

was on this

Peter

the

of

meeting

be preferred,

alternative

the place

have

12: 12

house

was a special

meeting

either a regular 0 VY-k kvriC-'ýr -SuV

no word

the

from

seems possible was a regular

of

passage,

I am quite

: ibes

precludes

here

depicting

in

value

the

a

evidence a full

of

context

worship 2,3 /

So Bruce,

9.

This

is

'the

the

that

sure

the

of of

take

but

of

of.

'The

Servicelt

Paul's

in

passages that

v. 19. are a

relates that

an indication

Christian

farewell if

worship

speech

the

is

it

Haenchen,

congregation

is

p. 23, n. 14.

-64-

Acts

prayer

we may this

from

may legitimis

passage

shows that

nowhere

stated

384, n. 11. I OuT%Ar, but not

mentioned

while

been a part

has always

prayer

395). Cf.

obviously

whom assume that

of

early

much doubt

of the

scene

v. 2,

both

and Barnabas

Saul

after

of

any

discussion.

present

nevertheless

246;

, for

or that I very

relevant

named in

received

Luke descrhoc nature 1hhe meeting of as qd ! that Luke there is not even any indication

inference:

granted,

one,

force

presence

the

for

Acts, the

the

10

sermon

very

of worship,

and teachers

in

especially

and Delling

after

is

this

Although

is,

Haenchen

prayers

context

a valid

8.

it

work,

prophets

and Barnabas

and prayer,

depart.

as a 'sermon'.

we today is

fasting

an act

Thus a survey which

after

any such

described

: ately

by the

and they

Despite

a pattern

it

and fasting

missionary

Ac. 20: 36.

deduce

10.

at

divine

again

work

for

(Acts,

but

the

Here

commissign

that

then

former

meetings

prayer

service.

worship

is

the

If

men of

prison,

house

from

(agape? ) meeting

feature.

prominent

v)

from

release

inference

(263)!

help.

little

of

that this assuming In this case we would

place, 8

: regation

iv)

as great

of John Mark where a company are at (at least of part of) the congregation

meeting

for

his

After

Apostles

is

passage

Ac. 12: 5.

iii)

the

to depict

that

Haenchen but

assumption

of Christian

this

is

the

was so:

correct

probably

to

Ac. 13:

say

presupposed'.

Luke, The reason for this is not far to seek. as near as we can come. like us, took it for granted that prayer was an essential part of Christian worship on worship the omission of concrete evidence and as he wasnot writing a treatise on this point is fortuitous. 2,3 is

to the Letters

of the NT, abounding as they do in prayers and referenactual evidence that prayer was a part : ces to prayer, we find the same situation: two passages is scant. There are nevertheless, of the worship of the congregation which do supply the need. Turning

I Cor. 14-

i)

reference

to

fact

prayers

that

this

In its

the

for

prayer

tongue

While

individual,

in

are

ý ( man plain 47-A1ý va/ -rc>v-T&ratv-r6. --', 11 (, 16) to to Amen', v. 16) respond v. and of upbuilding this

Thus of

and it

worship, lead

and did, Jesus' the

bread,

from

The first / while

Ps-105:

still

at

pains

to

to

feel

(In

the

1 Cor. 11: 24, is

there

Eucharistic

the

Prayer

the

with

by the

continuation

the

'so

word Amen,

In Rev. 1: 7Arlv

is

the

in

translated

(cf.

'free'

Only the introductory

to

reference

of his later

blessing

liturgies.

be it'.

12

Thus

of the

church

by

context

member could

beyond the 1iT era

are not found until

for

the

function

congregation.

individual

mention of

the

the

(esp.

service

prayer

in

the

of

has the

also

NT for

at least,

Supper,

the

the

needs

the

v. 19)

at

glossolalia

the in

Prayer

the

congregation

of

stress

involved

in

to

Vzi

Jewish

Dt. 27: 14-26;

Cf.

'yes',

the first that the Didache contains assertion repeated (cf. Supper, London, 1967,107-8) The Lord's W.Barclay,

Did. 9: 1-10: 5 preserves time

value

prayer.

particular

or

'so

Apol. I. 65-4.

Justin,

Prayer

M. Dibelius

grow

a prayer

18: 6.

the

Corinth

prayer.

Last

evidence to

discount

evidence

in

examples of this

The frequently

Eucharistic

that

was to

2 Esd. 15: 13;

So too,

be it'.

: ect.

which

the

at

and words

of responding 48;

in

congregation

recorded

practice

clearest

seem that,

would

Cor. 14: 16 provides

11.1

12.

the

actions

the

provides

the

to

and instructing

v-17)

passage

the

with

are references

value

little

of

he is

private,

there

worship,

does not

Paul

on glossolalia,

concentrates

congregation's

a strange

(1 Cor. 14: 13-9).

large

the

in

value in

which

chapter

'The Lord's

Supper',

the

at

-

prayers ----s

liturgy

Sc-

the

-rzf+-T.

L%ý

The Eucharistic

agape. t-, %LTftUt-tC

to the Eucharist

-65-

has shown that

p. 102, n-73) &u

Prayer gAoocrtv.

X-

is preserved

the

CIýCýL

by Did. 10: 6-7.

recorded is

incorr-

passage was at

the

while the

NT contains

way to

ii)l

Tim. 2: 1f.

this

passage

said

at

Leaving

likeliest

and it

is in

is

: ussion

the

v. 8 that

until

fact

prayer

be said

desire

subject

and to

turn

to

the

matter

However

this

is

not

so:

this

is

also,

made clear

the. author

context

are

other

of prayer

question

Apol. 1.67)

that

the

explicit

absence

to

the

change

the

to worship

at

to

to be dated

not

of

first

ET relating

to

prayer,

evidence

explicit

that

of

those

evidence

NT evidence

Later

evidence

is

is

statements

of Paul,

turn

within

by the

context

bjr the

to

to relating (e. g., Justing

of prayer

explained

explained

death

and we shall

occurrence

the

Christianity.

century

to pagan readers)9

Chris*ianity

the

after

cf. in

prayer

the

all

the

ýn Corinth,

with

until

practice

context.

of

to

in

the

of

same wajr genre

particular

of

VT Letters. Not

however,

everyone, to

: ence relating

evidence

of meetingd

'Vigils 13. before

Delling,

for

examples

(BNTC),

opts

Thus,

prayer

to

is

we have examined all (already alluded question prayer

has written

Jeremias

to

of whether

meetings)

by G. Delling

positively

answered

the

NT evidin

the

there

while Worship

C. K. Barrett in

the

for

Pauline

(NCB) denies NT, 110f.;

-66-

authorship,

-

that

Jeremias,

they

and dates are Pauline.

Prayers,

79.

the

letters

is

and J.

1

J. N. D. Kelly, AD 66;

for

solely

that

the

example,

Ac-4: 23 and 12: 5 referred

possibility

Jeremiasl4-.

For

that

agree

would

prayer.

that

14.

disc-

under

v. 8 and v. 9 and

between

1 Tim. 2 deals

a worship

explaining

such

of

that

examined

nature

(an apology,

work

as the

the

seems

a general

V. 8 refers

connection

similar

we have

my view within

it

the

the

more explicit

provides but

worships

in

a close

in

matter

no reference

with

were

service

and v. 9 appears

dress,

which

opens

the

prayer.

men-folk,

problems

is

for in

passaSes

but

it

evidence

provides

them presently, the

and even if

of worship;

There

with

Thus we may take

14: 33.

1 Tim. 2 still

faced

being

is

a worship

that

Pastorals13,

by vic. ýo-rwS, -therefore v. 9 has to do with prayer to the need for women to keep silent, its reference

by v. 11 with

obviously

1 Cor. 9: 5ff;

there

grammatically

- and again

private

the

prayer

of

to

is

to decide

able

female

types

points

and actions).

of

The chapter

verses.

by the of

authorship

here

it

nevertheless

Jesus'-words

the

into

and not

prayer

that

the

we are

corporate

the

of

reference

of

author's

all.

the

That

Prayer, about

an insight

interpretation

not

tradition

question

us with

service.

a Eucharistic

the

in

aside

does provide

a worship

to me the vein

developments

future

to

no reference

to

i. e.,

'Vigils,

.

the

through

right

talks

Paul

the

of his

seems to me most

This

Paul is

talking for

Delling

CV

Oý'Ts

nightt %

is

his

his

part

view

Col-4:

-r, 44rV

of both

context

work,

on both

2 Cor.

5

and

and as proof

of

night

, even in which

passages 15

not his 16 6:

2

v-Lc

the

makes it

passages

of his missionary

C. K. Barrett

into

far

prayer

as is shown by the (2 Cor. 6: 5; 11: 27).

vigils

as the

of

cites

evening heldq

often

are

unlikely,

the

the

of

about the hazzards

This

: cises.

extension

that

clear

spiritual 17 11:

exer-

27

Eph. 6: 18 (c'ijfu-,zvat night.

prayer-vigils

in view of the frequency However, with which thede words are used in a metaphorical 18 that Paul doubt Delling's sense one may unsupported assertion obviously well , mean that figuratively ) : continue steadfastly ). loc. Similarly cit.

does not ; ly

(sic!

(Delling, exhortations

literally:

understood it

holds

'without

ceasing'

: ish for

hours the

attest

hours areas

arose;

to

good for

of

of prayer,

but

and we have

of

these

the

certainly

the

circles

Judaism.

say,

of

despite

not,

without

Jewish

no evidence

times

associated 19 ' This,

is

to be

not with it

prayer

seems to

referehces

true

that

a day,

in

place

that

this

out or any of

the

to

Did. 8: 3 does

of which his

in

used

Jeremias,

some proof,

Paul

which

'

night.

lcontinuallylý

Christianity that

the

he prayed

is

It

three

Prayer

we cannot

prayer. says

prayer-literal-

2 Tim. 1: 3) is

regularly

when Paul

in

Lord's

a cliche/

through

and day'

1 Tim. 5: 5;

10;

are

prayer

'night

uninterrupted

occasions

as observed

of prayer

than

speak

of

expression

1 Thess-3:

those

repetition

other

the

exercise

for

direction

a concrete

such

the

in

'always';

and

in

and day is

'night

was conventional

me, also

regular

(e. g.,

to prayer

but

the

of held the

churches

Jew-

good

Didache were

in

the

1516.2

Prayers,. 79. (BNTC), 186: Corinthiang,

Jeremias,

'the

lack

food was due apparently ' discipline. spiritual

of sleepand

to

undertaken not to voluntarily 300: the wakefulness in 11: 27 was 'because sleep was impossible, not because it was deliberately shunned. ' 18. Cf. BAG, s. vv., for examples. In neither case does BAG suggest the words be necessity, physical 17.2 Corinthians,

For y(i)yorhv IkIgep awake'; rather the meaning is 'be alert'. . JtýýuTivc%%/ (where their 17 13: 'tireless in 16: has 1 13, Heb. IM for Cor. cf. and cf. ) thus the metaphor exactly. preserves concern' and

taken literally,

19.

So J. N. D. Kelly,

The Pastoral

Epistles,

-67-

(BNTC), 156.

the

habit

observing

of

types

As to

(with

by CoqnS seems small.

prayer

: entiate the

included

church

: ly

supported

is

20

it

However

is

(intercession)

petition

by an examination even if

they

NT Letters,

which,

be presumed

to have had their

the

of

the

and listed:

prayer

are

it

is

easy to differ-

not

the

that

clear

is

and this

especial-

in

the

may nevertheless

prayers, in

used

prayers

of

prayers

have been preserved

private

in

counterparts

qualified

of

least

which

both

are

and thAnksgiving, prayers

In

evidence.

between

types

at

originally

were

direct

distinction

and again

and

terms

little entreaty)

1 Tim. 2: 1 four

in

Similarly

iv-rwý, ý between these

and the

thanksgiving)

100-

Gal-4:

in

used

(petition),

-,zfccwýtl,

(cf.

times

there worship, Cl-vInS (supplication, and

of prayer (prayer)

6

Phil-4:

Jewish

Thus.

worship.

in attested well note of all perhaps 21 is also mentioned his prayers for the churches the prayers of Paul and especially , From the phrasett; Tc( e. g., at 2 Cor. 9: 12. as a part of the worship of the church, thanksgiving,

the

it

Christ

(cf.

of

the

This is

is

based

(in

usage

Col. 2: 7 after

2: 6;

is

seen in

the

2 Cor-1:

3ff;

the

'Esreh,

Shemoneh

with (cf. 2 Cor-1:

3,

the

is

for

cases

Paul

is

3: 1;

Col-4:

3,

cf.

than

that:

in

2 Cor. 1: 11 Paul

asking

are

also

Heb. 13: 18 for

typical,

all

euýaý, -,cS

in

the

...

NT be

the

in

Of examples

NT,

has been reworked

blessing

theme may be

Jewish

an occasional

be

and can easily'

prayers

the -

form

! Blessed

prAyer, with

the

Places

Father). well

on behalf

prayer

several

Benedictions.

all-merciful

or petition

of Jewish

even though

concepts

In

Hebrew baruk)

item

Eighteen

1 Pet. 1: 3ff.

Eph. 1: 3ff.;

15).

benediction-type

the

in

note

of what God has done in

realisation

2 Cor-4:

and was a frequent

Jewish

Intercession

the

Jewish

translates

Christian

retained

by the

shaped

LXX

thoroughly

thoroughly

from,

while

was to be a prominent

thanksgiving

on and springs

Ro-5: 11;

thanksgiving

NT prayer,

6 we see that

of Phil-4: prayer:

dominant

attested of his

a non-Pauline knows that

in the majority of and while (e. 2 1 25; Thess. Thess-5: g., work

many people

it

nevertheless

example), are

for

praying

was wider

hid

deliver-

: ance 20.

Kelly,

than

tp

provide to

correct 21.1

find

Cor-1:

tp Paul's : uals,

B11TC, 60:

'his

object

analysis

a systematic a reference

4-5;

churches,

to

2 Cor-1: 3-4; thus

is

the

to of

Lord's

Eph. 1: 3,

Ro. 1: 8-9;

Col-1:

as at Philem-4-6.

-68-

insist its

on the types'.

Supper etc. 3-4;

in

of

centrality But ' r.

I doubt

if

Kelly

rather is

here.

Thanksgiving

was not

and it

also

could

prayer,

confined,

be made for

however, individ-

(cf. : ance

1: 19; Ro. 15: 31),

Phil.

wide as possible: passages could refer to private to churches, letters in letters at

the

of

the

congregation's church

belongs here

to

private

The question

prayer

in

the

in

could

the

even in

times'

shows no traces this

: ains not

yet

of

the :

Delling

etc.

: regation clear

act

ý of the

recourse

to his

to

examine

in

baptism

Christians

ought

this

lest

Paul

/

22.

Cf.

23-

O. Cullmann,

24.

G. Delling,

25-

Of.

the

the

which

it

view

is the

of

treatment

classic in

again

to regard

chapter

'The

Early

in

on 'Baptism'

for

congregation'

20;

Ro. 5: 10;

thus:

'It

is,

of

sin

in

awareness the

Christ,

with

by the

as dead to

in Ro. 6,

so that sin:

Christians

Worship,

and also 23.

NT, 125. PP-152ff,

-69-

this

In

to God in

and alive

the

power

of

one conver-

course, '

not

a cong-

We can gain of his

church

a passage

as he died

to

a

day by

which

Paul

we shall

axgues sin,

that

so too

the

union

same way you must (v. 11). Jesus Christ' with

were. ex opere

'The

has

the

passage

'In

'it

Eph. 2: 16; Heb. 2: 17, of

reconciled.

NT

and he expl-

in

sin,

'the

existence,

strongly

quite

of

this: 24,

rejects

NT.

he deduces

a confession

church's

lives

the

for

example,

was also

early

church

Scriptures'P-54

the

had no place

the

to mean that

Christian

Worship Chapter

sin

confession

that

by the

to Phil-3:

themselves

as dead to

of references

however,

subject 25. to baptism

and were buried

paucity

a company of

of

relation

general

each member experienced

the

characterise

in

Cullmann,

sin

the

of

forgiveness

be construed

But

nature

and still

but

although

treated

imply

'there

of

world

perfect,

we died

yourselves

regard

to

able

intercession,

scarcely

the

of

Delling,

worship.

By an appeal

of Paul's

picture

have

of

is

prayer

Did. 14: 1 that

the

the

125)-

,

is

in

sin

confession

to

prayers

(2 Cor. 12: 8)

healing

shows us public

be a reflection

a special

down in

once-for-all (Worshi 1 sion.

of

for

public

was one of worship.

context

merely

by reference

settled

the

of sin in 23 in the

confession early

13-8

the

with

connection

petition

NT, - it need not necessariljr This seems to be the view of

worship.

the

from

if

a close

Paul's

Jas-5:

confession

of

silence

to

but

prayer,

be sure

to

points

Obviously

at worship.

we cannot

Now this

worshipq

the objects of prayer are as and in 1 Tim. 20f. rV-C-A(---3V these Now U-Rfcý while ... intercession, yet the fact that they are included 22 which, as we have seen may well have been read

Lord's

operato

Supper',

sinlessq

p. 101, n. 71.

Paul

(vv. 12-4):

continues

: ive)

in

shall

no longer

your

this

be your

that

is

Christian

his

: standing,

Paul

may most

clearly

into

fallen tense),

the

: ably : ion

of

our

of

of

: ion

takes

all

sin

the 27,

development

of

who had

1 - present v. , in sin is continuing

necessary, much in

prob-

and why no quest-

this

to use it

which

passage

in

as an argument

26.

Cf.

27.

So, e. g.,

Neil

then

however,

is

the

in

that the

the

Delling,

that

cf. church

of

in

the

Lk-11:

4).

did it

The Epistles

thougti,

this

even a meeting

pray stated

This for that

of John,

Worshko, 125, n. 2: 'There

worship'.

-70-

is,

London,

the

place

Lord1s

in

the here

the

of

sin

elders

to

service. is

implicit:

one indisputable It

is

was used

in

worship.

Prayer

within

be a pointer

of the

I think,

confess-

confession

worship

confession

forgiveness the

the

C Ortte

at which

wit)An

which

to

the

may well

passage

holds that

of proof

took that

this

which

of prayer

is

the

connect

a reference

also

can be said

NT in

short

confession

confession

to

question with

a principle

falls

a context

This

V-15).

prayers

NT do we find

Alexander,

-that

is

debate

author's

nothing,

nevertheless

perhaps

one prayer

is

and in

denied

(cf.

the

within

the

with

the

to'

no reference

1 John does deal

There

16,

least

very

brought

(Mt. 6: 12,

it

worship.

Jas-5:

possibility

which

evidence

nowhere / worship

in

were present

Prayer

that

in

NT contain

1 Jn. 2: 1-2 does provide

a corDbrate_setting,

is,

Does the

or private,

public

If

the

therefore,

so even though

one anothLr

congregation

piece

be wise

not

This

church.

cýtiv

cf.

however,

a worship

to

in

place

Lord's

is,

There

the

a Christian

where

is

congregation

and we would

had a place

sin

the

the

the

Notwith-

emphasises.

invade

The man's

context? (2: 1-2) Christians who sin 26 to be above sin There

prayerv of

There

did,

to make

striving

ever

Paul

which

community.

from

remains

worship,

service

worship

the

arises.

within

for

with

of

sin

still

who claim

confession

this

and on occasion

could,

from

today,

sins

forgiveness

good for

sin

and who is

sin

is

tense).

enquiry.

forgiveness

,

and it

expeiience;

understand

present

passage

future

why exclusion

confession

heretics

Kofitvu-tL,

to be excluded

The question

of

'(o,, master..

body's

be seen for our purposes from 1 Cor-5 (and who was persisting in that state,

reason

we cannot

to

knew that

sin

is

the

obedience

to

ýaa-Arj&-a, 3 imperat, desires for sin ... ' Thus the life of a

reign

exacting

a man who has died

of

effective'in

'So sin

body,

mortal

must no longer

true

1962,48-55.

is clearly

no question

of an act of

but

worship,

Jeremias'

in Ilatthew

: ish

Christians,

used

t he LordIs

of

the

to

caprice

: ved the

in

and the

being the

of

form

in

Prayer

on the

is

place

as used

part

the

to Gentile

differing

of

the

the

of but

eyangelists,

by Jewish

Christian

the

the

to

Prayer instrto

these

of

Jew-

communities

differing

the

of

the

the

'Father'

in

'Our

Lord's

was

forms

can be attributed

versions,

to take

piety

this

was directed

problem

rather

that

catechetical

and both

the

Further,

in each case: thus, preserved (and original) simple probably

coloured

29

Christians

lengths

surround

Matthew's

churches;

instruction.

infer

transmitting

are

local

us to

helps that

pericopae

evangelists their

and Luke's

Prayer30,

version

both

Prayer

Lord's

from

that

and Luke

on prayer

: uction

in

has established

Jeremias

SOO,

the

work'on

28

communities

most

in

Father

whose example,

obvious

Lukep

not

has preser-

Matthew Heaven'.

Jeremias

sums up thus: us the

'we have before the ists

. his

different

liturgical t6 us the

transmits church

at

that

time.,

can clearly

be seen in

MSS of Matthew,

and although

This

not from

until

a Jewish

even into : ias

the

the

fifth

first

seems to me to

in

some communities / effect 28.

'The

Lord's

at

Prayer

Lord's

Prayer.

wording 31

of

the

Lord's

Prayer

in

date

for

the

of

the

same doxology

appearance attests

This that

proof

light

the

the there

of Recent

appended

doxology

early fact,

is

use of so clearly

Lord's

Prayer

no direct

Aesearchl,

the

in

prayer

in

the

gospel

in in

the

the

is (also

(dating

out by Jerem-

worked was used

some

Didache

doxology

in

worship,

to this

statement

in

evangel-

was prayed

the

earliest

even though

the

to

which

probably). clear

is

as it

is,

that

Bach of

doxology

the

least,

two churches,

the

provenance)

offer

from

prayer

of

the

century,

the

wordings

the

century,

Christian

from

wording

The Prayers

of Jesua,.

82ff. 29.

Jeremias,

I! rUers,

88-9;

cf.

the

quotation

P-45. 30. cf. 31.

Jeremais, Prayers, 89-93Jeremias, Prayersp 89.

-71-

cited

in

the

chapter

on 'Preac'#inglt

in

NT, in

sin

in

prayers

are

are

statement

one of

them.

corporate

That

of

precondition, to

referred

as 'the

were

Jn. 14: 13,4,

also

for

Ro. 1: 8;

Christ:

Thus the the

work

approach

God and Father 'in

offered

the

to of

of

the

liturgical

references

to

confession

God (cf. our

Lord the

by the

underlined

is

and this

community,

7: 25;

17.

Col-3:

is

through

Lord

Christ'

Jesus

the

explained every

promises, Jesus

presupposition, 1 Cor-1: 4ff. ). That

good

that

is

This

on God's

holds

fact

the

Jesus

Beyond

to

to God it

Christ

forgiveness.

even

of references

Yes pronounced

glory

name of

Did the

now arises,

to

2 Cor. 12: 8 Paul

In

this

church

ever

is

vjýto5 1 Thess-3: 12 the 1of AD 54 (or 55), but 6 than that date. And while

fellowship

words is

inaccessible vie are

a common core

of

of what took place is

standpoint

Jeremias

is

the with

are

avail-

to be taken

not

Indeed, strip

basic

at that

one of the

off

material

meal.

as an

accret-

which

5

1 Cor. 11,

which we may date (1 Cor. 11: 23) is own admiEsion

on Paul's

which,

along

Jesus

of

to

to

early

be viewed.

to us. able

the

of

background

meal must

texts';,

that

(ETy 205).

meal"

the

of

eucharistic

feast,

a wedding

understanding

table

the

rihich

night

report

our

part

is

master

14

Messiah's

of

liturgical

and so recover

a reliable

in

element

work, is

Jeremias'

from

of

on that

the

the

with

redeemer,

consummation.

-towards

this

include

the

with

servin, - at

that

in

the

in

derived

Our earliest to

:-.1essiah

the

as a contribution

what happened

of litur,

provides

of

meal

as backg-round against (Rýl "the 137) that statement

that

admission

the

Supper,

to us exclusively

: able

Messiah,

and drinking

eating

community

context,

Jeremias'

the

important

of

act

redeemed

'the

saw

Lord's

every

in

a share

and means that

meal, the

Last

the

of

a pledge

practice

as the

of Jesus

confession

up:

'After table

11: t. 19)., , I3 ,l

correct

to

see in

the

numerous

Semitisms

3.

NU 204.

4.

EW 205.

'We have every reason to conclude that the common core of the tradof the account of the Lord's Supper - what Jesus said at the Last Supper : ition is preserved to us in an essentially form. " reliable 5-

Cf. EW 203;

6.

On 1 Cor. 11: 23, Jeremias

the chain further: it

of tradition

jýxDerienc

goes back unbroken

that

it

I says nothing other than that to Jesus himself. ', But Bornkamm would go

not only passes on the Lord's word from the past - naturally it is his word. He himself meets us in this word but as this tradition its quality In Early Christian of revelatioM. gives to the tradition

"The tradition

does that;

and only

(EW 101) thinks

this

ET London, ,

1969,131.

Hereafter

-83-

cited

11ýxneriencgl.

in

Mark

Bornkamm7 is

right

to

- especially : sume that

the

phrase

Semitisms

Paul's

On examination, between

to

found

are

8

unity

which

Jesus,

as host

rite

surrounding

the

the

after

is

a liturgically

on that

at

Luke's

basically

in

detail,

meal,

would

have

the

grace

table

before

the

meal,

'the

oldest

for

us,

and also

traditions

of

when compared,

yet to reflect a basic under), we may insert the action: into

but

Passover

represent,

account.

and Paul's,

two broad

the

These words

Markan

two traditions,

(Eff 108ff.

Jeremias

at

or Aramaic,

the

of

account

we have

These

occasion.

Thus summarising

meal.

between

so that

Hebrew

form

reworked

parallels

some differences

exhibit

: lying

at

supper'

close

from

in Paul's are early elements account also, (1 Cor. 11: 25). Thus we may not simply as-

'after

version

and did

there

that

and Matthewls,

said

translation

an early

of

stress

we find

Mark's

Jesus

what

as proof

distinctive

performed,

and the form

words

thanksgiving the

of

tradition

(RV 173). the texts. ' by of attainable a comparison of words of (2). (1). (Take) this is my body. This is my blood of the covenThese words are: (Jeremiast (3). 173). for EW the in blood. Which many. my or covenant : ant, ... in the the various texts have woven various this basic structure Into additions the

interpretation

light

of

liturgical

: ible

to the

actual

us to

enabling

consideration

convey

by his

W

The meaning

: ved for

is, us

Jeremias wine

the of

for

conjectures

in

back

Supper. the

This

Lord's

as is

as closely is

of

Supper.

great

value

into

at

in

We may conveniently

(i) what did Jesus two sections: (ii) table? what did Jesus intend and

topic

now poss-

to

intend the

for

command to repeat). the

Last

his that

as interpreted

Supper

his

Passover

view

the

of

which

meditation, of

understanding in

by Jesus.

than has been preser-

Jesus said much more at table

that

true

example,

.

Last

intended

and actions

of course, 9 For

had significance

this

the

in

used

Jesus

of

words

(i. e.,

It

words

see what

divide

future?

Thus we are brought

practice.

the

meaning

theme of

of

sacrifice

may be presumed the

meal,

was not

implied

by the

to have preserved. bread

and

/

7.

Bornkamm, Experience,

8.

Cf. Experience,

135:

134ff-

Cf.

C. K. Barrett,

1 Corinthiana,

(BNTC) 268.

'The agreement of the two texts is extensive. the is in Palestinian their home probably and

early date is undoubted, area of the church. ' Cf. EW 186-7, 9. So Na 224.

esp. 187 n. 1.

-84-

Their

very

Syrian -

have used the Passover lamb as an illustration of the 11 10 he was about to make the significance Bornkamm however, sacrifice examined . , the Passover motif in the traditions, that all that we are entitled and concluded

wine

to

he may well

sayings,

infer

from

have

placed

that

Paul

the

is

is

the

the

light

Paul

in

'the

cup which

fact

the

with

have expected

in

the

NT which

in

view

traces

of

favour

than

that

it

in

of

John's

the

Christian

not

and wine, totally-from

the

not

of

11.

Mperience,

132.

12.

Experience,

133-

13-

So Bzp-e-riegn-ce,

Cor-5: 7,

cf-

of

receive in

1 Cor. 10: 16,17;

to this is known us as a the same as equating Jesus were

correct,

than

the

Passover

we would

few references 14 lamb. Further,

the

of

context

and actions

it

of his

over

Subsequent

so that

yet

to

was incidental

is

although clear

death,

the bread

Lord's

as virtually

we ought

that

it

in. 1: 29;

-85-

and cup which centred

(and

therefore

not

was not

143-

1 Pet. 1: 18;

understanding

attention

/

EW 224.

do not

in

celebrations

Passover

to,

referred

to be interpreted

theme,

as the

-

Supper

to

erase

so all

to argue this still use and some scholars point the Last Supper! - we can have no other conclusion

words

Passover,

10.

they

conjecture on the

church's

of

is

of Jesus

celebration.

understanding

that

that

The result

...

indirectly,

Jeremias'

idea

are

He notes (1 Cor-5: 7),

lamb

institution

we break'

emphasis

early

context

our minds,

Jesus' actions

the

though

versa

writers

church

dating

was the

It

in

point

early

the Passover

intentions.

14.1

the

the

that

the

if

the

nor

which

meal. '

lamb is

Passover

and vice of

all,

but

greater

came to be independent

quickly

in

a far

fact

bread

Indeed,

do preserve

the

of

at

kiddush13,

lamb.

surely

accounts

Passover,

the

...

Passover

Passover

the

the

to

we bless

the

from

that

synoptic

He concludes

the

to

the

as a Passover

context.

referred

the

does refer

that

that

of a Passover

Jesus

Wherever

Passover 12 Passover. '

the

of

in

clear. Supper

is

framework

described

Supper

Lord's

from

meaning

the

which

therefore

by no one,

challenged

within

Last

consideration

their

formula

Supper

the

'The result

this

fact,

tradition

refer

nowhere

'the

Last

knew the

does not

yet

them is

of

Jn. 19: 14.

to

the of

dismiss

of

Jesus'

became the upon the

predominating

the

significance

the

focal

bread

Passover influence. of his

at table)

actions the

to

"contrary

added,

on the sayings "this is my body" and "this is my blood", 15 the distribution 11 to of bread and wine, and on custom.

centre all

epexeigetic

attended

which

probably

the

only

bread

saying.

to a sacrificial are to be seen as a reference sayings understanding of 16 his death, That on our behalf which makes atonement and in our place17. ,--7oq 18 is to be understood inclusively in the sense of earlier probably and , 19 (so jerer. qias) 'the many', 'the all', is to be. seen as is seen, e. g., in Is-53 , from Jn. 6: 51, where the phrase is interpreted by It is the

Thus

by this

that

death

(new)

the

is

covenant

to the new covenant with Paul, (cf. Ex. 24), with 1,11ark. Jeremias covenant either,

"This. is therefore his

the

his

death

for

the

sin

of the

begining

puts

it

or to

Jer-31), well

is

reference the

Sinai

-

what Jesus said at the Last Supper about the meaning of

death:

atones

The coven-ant

established. (cf. God with

the

is

the

thelmany',

of

final

death

vicarious

peoples

suffering

the

of

and which

salvation,

the

of

servant which 0 Y,(hich ushers in

world, the

effects

new covenant

with

God. 1,20 his

By giving the

atoning

for

Jesus

power is

seen

begining

of

will

wine

of his

death.

The esch atological

in

"avowal

of

his

the

last

usher

in

of Jesus / earth

meal

15.

and the

bread

of God has drawn

"The glory

which

the

disciples

21

with

great the his

abstinence"

hour

dawn of disciples

of

gives

them a share of

significance

this

in

meal

: The Passion

near.

very

he thus

temptation

for

of

Jesus

will

be the (Iva-14: 38),

the

whole earth (14: 50) the day of salvation The next ... be the Messianic will meal on a transformed

FýV 219.

16. EW 222.

17. 18

Cf. ExpPrience, 143-4. C uýwv

seen as an attempt ). or exclusive? 19.

is

"Without

NT Theolo 20. 21.

Isa-53 ,1

the

to

the

avoid

eucharistic

words

ambiguities

remain

'many

of

incomprehensible"

inclusive

Jeremias, -

291.

Mý 231. CL. Experience,

bread-breaking

139 : "the

and wine-pouring,

of

words but

to

-86-

the the

Lord gift

are

clearly

itself.

"

not

attached

to

the

2

earth.

l,?

of

course

(This

Vie shall

Supper.

confine

up the

took

Church

Whatever

eschatological

the

Easter

meals",

with

the

(ii)

What did

Droblem.

The question

"the

first

intend

Jesus

although

the

"do this

24 & 25;

Luke has them at

words

nevertheless

the

for

The question

why?

must

the

to

the

of

conhnand, Supper

that

the

in

these

of

meals

the

the

which

neals

feasts

of

Jesus

of

the

the

this

Darly

Lord's

that

this

with

the

look

commi-mity that

in

the

thesis

credit

Jesus

the

expect

be put

this

in

back

to

he has grappled

tradition. it

by the

terms

(1 Cor. 11:

Paul,

they

are however,

the

from

begining,

very

of

of holding

paE;an practice

has never

been substamtiated.

annually,

on the

birthday

'meals

of remem-

Above all, of

the

the

dead man, tells

against 22.

EVII 217

23-

Cf.

his_Early

Christian A

in Revue d' Histoire ' Cf. able to consult. 24-

Cf.

]3xperience,

25.

For

a list

London,

1967,52.

26. Full

references

of

VlorshiU,

15,

de Philosonhie

VlainwriEht,

and the

reliFi-euae-a

-Eucharist

there

reference 1936,

which

and PschatoLQZY,

to

his

I have not

article been

37ff.

158 n-38. suZgested

in

explanations,

EVI 238 nn. 6 & 8,239

-67-

cf.

has

been

satisfactorily ,

rite,

their to this obedience 26 that the Lord's and Leitzmann,

in

of Cabrol

conjecture

in

omission,

Church

the

because

preserved

This

has never

be explained

initially,

Lk. 22: 19),

cf.

-the Early

to repeat

disciples

form

of me" are

11ark-Matthew 24 even if

were held

of

Cullmann's

2R1Z,

dead,

way in

celebration

bread-saying

was influenced

honour

to

Easter

remembrance

can best

rite

To be sure,

practice

: brancel fact

this

continuing

delve

impossible

Cullmann's

been regarded .. as decisive, 25 the practice*of Certainly explained.

not

eschatological

future?

Did

in

the

from

absent

their

make to

in

is

it

now be asked,

must

in

eucharistic

least

- at 23 )

into

note

was realised

is

it

which

scholaxs

of Jesus'

question

investigation

our

eschatological

aspect so that

so,

into

objections

disciples,

and if

complex

very

and expectation,

understanding paper.

the

raises

VI. Barclay,

nn. 1 & 3.

The Lord's

Supper,

any such

against

the

instructed

27

connection. to

disciples

So we may take the

continue

it

that

ýdo this

rite

tradition

the

that

', Paul, ...

Jesus

is

Luke)

well

founded. A second the

continue

and the

and this

latter

conceive

the

bread

It

is

of

ý;race

to

i. e.,

table'?,

added to

than

to "the

the

of blessing

rite

the

bread

and drink

So it

is

the

disciples This

cup,

action,

the

on to

By adding

remind

the

the

of to

breaking

Cf. Yff 238-43 for

28.

EW 250.

29.

NYV251 n. 2,

which

of

the

a full

and references

discussion. there.

-88-

to

the

from

the

which to

the

the

table

rite fellow-

the

salvation

Jesus

himself

the

cup-action,

to

the

time

every Lord,

until

and of

sharing

may

thanksby the

he understands

what

at

cup saying.

i. e.,

extolled

Luke,

sayings

parallel

significc-=e

"For

bread

saving

easier

is

saying

defines

the

you eat

this

he comes. " the

cup which

to repeat

Lord implied

of what God had done at point,

it

bread,

a prayer

of

have been told

/

27.

the

death

of their ZrAvan

in

out

been

has generally

position

new focal

dropped

the

saying

create

has given

Paul

the

thedisciples

emphatic

to

(1 Cor. 11: 26) on

you proclaim rite,

since

a similar

Paul

cup,

C-%% T%jvL-ý,k,/

was a remembering

shifteA

consummation,

at both

bread

by means of which

grace

Actually

meal.

are understood

phrase,

even seen in

the

77hen he goes

the

was to

rite

the

end of

form,

have

the

at

was established,

the 28 ýý

lifetime.

only

of. breaking

rite

special

for

but

command to

of me" mean?

-tio, ecr, appear

-ý,oo-o

cup saying

should

this

behind

purpose

as a memorial

original

the

the

community

his

Paul,

they

that

i. e.,

-, oo-T- -"o,-, -rrz

phrase

doubts

the

probably

Messianic

during

at

: giving

meal

is

of God and prayed

have used

the

in

being

words

the

activity

the

wine-sayin-

that'-vao-iorefers

at

of

case

and cup,

clear

: ship

"do this

words

The words

'T*-r-(, - C-S bread-saying

both

What do the

rite?

what was the

now arises:

question

the death

and of hid contrast; Exodus, of

the

Jesus.

taken

to mean that

death. whereas

Some have the

Passover

was now 29 however, Jeremias , emphasis

doubts

the

whether

interesting,

'that

as meaning

in

the

to use

4ýs

The point

This,

an action

Jeremias

and the

resultant

the

What are

me'.

Jeremias

the

to

is

phrase

has worked

be

out

formulae

memorial

and from

tomb inscriptions),

mercy is

that

and creating 33 judgement.,

or

to

is

is

Lord God is

upwards,

salvation

remembrance.

'God's

Jesus 31 is

remembrance

event"

God's

...

liturgy

Maranatha

of

of

the

is

...

always

remembrance

early

church,

that the

of

the

time

the

at

of God's

equivalents 32), Iliche,

related

death

rises

of Judaism

effecting

(the

until

reminded

goal

is

the

at

proclaimed

the

of

SupDer,

unfulfilled

that)

reached

Lord's

he comes.,

and of

climax 34

italics). soy. to

this?

and OT references

remembrance, speak

of

we to

Jewish

,, "an

in

as the

t he work (Jeremias'

and in

practice

and its (quoting

conclusion

maranatha

that

Palestinian

Much more

Aramaic.

thesis

from

arguing

language

frequent

claims,

'As often

the

being

exception

and without always

most

this

of

Jeremias'

in

emphasis

that

general

far

'by

any such

God may remember this30,

an elaborate argument for (in cultic usage, in ritual

is

is

and controversialt

understood

Judaism

bear

could

pronoun

and I did

of God's

passaj-, es which made explicit. / context

find,

remembrance', Jeremias That

30.

E71237-55.

31-

EW 247.

32.

TlvoT IV, 678.26f.

33.

EW249.

34.

EVI 253.

I took which

as he says but

adduces God is

he lists

to

have 248),

to

support

do the

his

view

remembering

-69-

do with 'for

that

one important

with to

W

to

invitation

up Jeremias'

is

at

whether

human or divine the

reference once

they

most part in most

reservation: the

check

of

the

to God is

obvious

from

the

God is

context: Jeremias'

mentioned,

that

Jesus

such

as Ad. 10-4

by

explained these

God's

remembrance

vie should

evidence,

that

that

fact

are

the

not is

found

are

-n--o the

formulae

intended,

it

is

firmly

are

these

exceptions,

only

usually

additions

is

occasionally in

establishedt''is the

are

cases

presume

regular

to

be

fact

usage,

-

not where

stated.

/

In

holds

This

true

for

In Ex. 12: 14 the

RSV for is

memorial

Lxx

for

(though

Nu. 10: 10; Ex. 28: 12,29

Lev. 2: 2,9,16;

(cf. 6: 14 Zech. ;

Ex-39: 7)

cf.

linguistic

of

God may remember me". The statenent361 G-tATf ýýj 0, 16 Ec 50: clus ev- -,/ 'T,ý,; -

the

true:

basis

Thus vie may by no means accept

"that

meant

99: 3 (tvt"-r-o-

1 Enoch

35.

on the

that,

point

to.

alluded

or

35

a different (not for you

to

interpretation in

God),

for

Jeremias,

one).

MT

So too 1hr-13:9

'Jý-'

not

MT

TT

K. L

C-a T& ,

C-- 0L

does Jeremias I inscriptions, being

that

suggest

on the

individuals

of

if

I doubt the

As for

references

interpretation

to

45: 16 a memorial

in

portion,

36.

has not

is

the

the is

16,

theory.

EW 248 n. 1.

-go-

the

translations

reference of

the

in

wanted

the

epexegetic here

give to

there

mentioned.

relevant

a reminder

the

meaning

in

expressed

The tomb

remembrance

explicitly

Ps-38: 1 (LXX 37: 1) is

Ecclus-50:

his

quite

memory?! the

class;

not

Thus an examination substantiated

God's

Lev. 24: 7 God is

45: 9 and 11 it

and in

YVAý- cruvý)'J (-ýavTt Jeremias

which

45: 9,11,16,

in Dcclus-

Jeremias:

is

of

subject

aid

a special

In

Messiah.

the

were

constitute day,

to

V

ýV

iks-L

eý%

ý

phylacteries

last

the

of

-, ýS

Z-Ckk

think,

should

remembrance Ps-70: 1 (Ma 69: 1),

case In

of

tXO V

6'vJ

Vt?.

the

is

evidence

at

all.

a different people,

explicitly reveals

in defined: that

In his

himself to argument, Douglas Jones37 limits the occurrences of in the LXX (whereas Jeremias had included synonyms such as ývýýo