By Andrew B. McGowan
This creation to the origins of Christian worship illuminates the significance of historic Christian worship practices for modern Christianity. Andrew McGowan, a number one student of early Christian liturgy, takes a clean method of realizing how Christians got here to worship within the designated types nonetheless commonplace at the present time. Deftly and expertly processing the bewildering complexity of the traditional resources 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 analyzing, 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
1Â€Cor. 11:23b–25 AT) “This is my blood of the covenant, which is poured out for many. ” (Mark 14:22–25 AT) Paul’s account and Luke’s seem closely related, as Mark’s and Matthew’s are likewise; these two broad traditions we will call PL (Paul/Luke) and MM (Mark/Matthew). ) thanksgiving again. indd 42 6/16/14 5:54 PM â†œMeal: Banquet and Eucharist 29 From a certain distance, “blessing” and “thanksgiving” may not seem very different; they are both ways of acknowledging God’s grace for the meal.
Rom. 1); but the extension of eucharistia to have a more comprehensive scope means the two end up as partially equivalent terms. 18 Despite Paul invoking the ideal of a “Lord’s supper” when writing to the Corinthians (11:20), this was not a name for the early Christian meal in a sense comparable to Eucharistia or agapē. Paul contrasts the self-preoccupied eating of some Corinthian Christians (“your own supper,” 1Â€Cor. 11:21) with their pretensions to be eating with the Lord; if they had regard for one another, they would indeed have been eating with Jesus (cf.
Indd 42 6/16/14 5:54 PM â†œMeal: Banquet and Eucharist 29 From a certain distance, “blessing” and “thanksgiving” may not seem very different; they are both ways of acknowledging God’s grace for the meal. Up closer, the differences are also important. ”); one whole tractate of the Mishnah is dedicated to the appropriate blessings to offer at various times, including at meals. The Birkat ha-mazon, an extended prayer based on blessing but giving way to thanksgiving and supplication, became standard at Jewish meals not long after this time.