By A. Hilhorst
This quantity bargains with how Christians of the 1st centuries regarded again at the interval of the nascent Church. because of the incomparable stature of its founder, Jesus Christ, who had descended from heaven and commissioned his Apostles, this era used to be authorative for all Christians in concerns of doctrine, associations, rites and morality, a brand new phenomenon within the Graeco-Roman international. Its implications are explored in 16 essays facing a variety of matters similar to liturgy, the canon of Scriptures, the position of miracles, artwork, monasticism, and ministry. All contributions, considering either the perspectives of person Church fathers and Gnostic and Manichaean texts, make a large number of fundamental fabric to be had.
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Extra info for The Apostolic Age in Patristic Thought (Supplements to Vigiliae Christianae, V. 70)
The comment 315. M. Hayek, Liturgie maronite: Histoire et textes eucharistiques (Paris 1964). W. 23 Moreover, in a description of the consecration words in Syriac anaphoras as found in manuscripts from the Vatican Library and elsewhere, A. 24 The core of the text runs in the Latin translations by Raes: ‘accepit panem in manus suas, gratias agens benedixit ac sanctiﬁcavit et fregit et dedit discipulis suis et dixit: Accipite, manducate ex eo vos omnes in remissionem peccatorum et in vitam aeternam .
Timothy and Luke were both in Rome during the Roman captivity of Paul from March 56 to February 58. 33–8 under the inﬂuence of the Gospel narratives on the miraculous multiplication of bread, but Reicke rather seems to have been inﬂuenced by these narratives to ﬁnd too much in the itinerary. Cf. also F. Meijer, Paulus’ zeereis naar Rome (Amsterdam 2000) 134. 20 joseph ysebaert e. A love-meal in Jude 12 A passage of the Letter of Jude blames love-meals for the misconduct of some participants: ‘These are blemishes on your love-meals (égãpai) as they boldly carouse together, looking after themselves .
7 (Exod. 16 he explains the cup of blessing and the bread as a participation in the blood and the body of Christ. Choosing now the sequence of cup—bread and blood—body, he must have had in mind the Eucharistic model. The account Paul gives in 1 Cor. 20–34 of the Christian Eucharistic meal is occasioned by an abuse in the Corinthian community and it is generally assumed that the apostle refers to a lovemeal or agape as distinguished from the Eucharist. But what does he exactly disapprove? ‘When you meet together, it is not the Lord’s Supper that you eat.