A Source Book for Ancient Church History. Joseph Cullen Ayer

66. And this food is called by us eucharist, and it is not lawful for any man to partake of it but him who believes the things taught by us to be true, and has been washed with the washing which is for the remission of sins and unto a new birth, and is so living as Christ commanded. For not as common bread and common drink do we receive these; but just as Jesus Christ our Saviour, being made flesh through the word of God, had for our salvation both flesh and blood, so, also, we are taught that the food for which thanks are given by the word of prayer which is from Him, and from which by conversion our flesh and blood are nourished, is the flesh and blood of that Jesus who was made flesh. For the Apostles in the memoirs composed by them, which are called Gospels, thus delivered what was commanded them: that Jesus took bread and gave thanks and said, This do in remembrance of Me, this is My body; and that He likewise took the cup, and when He had given thanks, said, This is My blood, and gave only to them. And this the evil demons imitating, commanded it to be done also in the mysteries of Mithras; for that bread and a cup of water are set forth with certain explanations [pg 035] in the ceremonial of initiation, you either know or can learn.

      Ch. 67. But we afterward always remind one another of these things, and those among us who are wealthy help all who are in want, and we always remain together. And for all things we eat we bless the Maker of all things through His Son Jesus Christ and through the Holy Spirit. And on the day called the Day of the Sun there is a gathering in one place of us all who live in cities or in the country, and the memoirs of the Apostles or the writings of the prophets are read as long as time allows. Then, when the reader has ceased, the president gives by word of mouth his admonition and exhortation to imitate these excellent things. Afterward we all rise at once and offer prayers; and as I said, when we have ceased to pray, bread is brought and wine and water, and the president likewise offers up prayers and thanksgivings as he has the ability, and the people assent, saying “Amen.” The distribution to each and the partaking of that for which thanks were given then take place; and to those not present a portion is sent by the hands of the deacons. Those who are well-to-do and willing give, every one giving what he will, according to his own judgment, and the collection is deposited with the president, and he assists orphans and widows, and those who through sickness or any other cause are in want, and those who are in bonds, and the strangers that are sojourning, and, in short, he has the care of all that are in need. Now we all hold our common meeting on the Day of the Sun, because it is the first day on which God, having changed the darkness and matter, created the world; and Jesus Christ our Saviour on the same day rose from the dead. For on the day before Saturn's they crucified Him; and on the day after Saturn's, which is the Day of the Sun, having appeared to his Apostles and disciples, He taught them these things which we have offered you for consideration.

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§ 14. Church Organization

       Table of Contents

      No subject in Church history has been more hotly discussed than the organization of the primitive Christian Church. Each of several Christian confessions have attempted to justify a polity which it regarded as de fide by appeal to the organization of the Church of the primitive ages. Since it has been seen that the admission of the principle of development does not invalidate claims for divine warrant for a polity, the acrimonious debate has been somewhat stilled. There seems to have been in the Church several forms of organization, and to some extent the various contentions of conflicting creeds and polities have been therein justified. The ultimately universal form, episcopacy, may in some parts of the Church be traced to the end of the apostolic age, but it seems not to have been universally diffused at that time. Since Christian communities sprang up without official propaganda, at least in many instances, and were due to the work of independent Christian believers moving about in the Empire, this variety of organization was what might have been expected, especially as the significance of the organization was first felt chiefly in connection with the danger from heresy. That various external influences affected the development is also highly probable.

      (a) Clement of Rome, Ep. ad Corinthios, I, 42, 44.

      Ch. 42. The Apostles have preached the Gospel to us from the Lord Jesus Christ; Jesus Christ was sent forth from God. Christ, therefore, was from God, and the Apostles from Christ. Both these appointments, then, came about in an orderly way, by the will of God. Having, therefore, received their orders, and being fully assured by the resurrection of our Lord Jesus Christ, and established in the word of God, with full assurance of the Holy Ghost, they went forth proclaiming that the kingdom of God was at hand. And thus preaching through countries and cities, they appointed their [pg 037] first-fruits, having proved them by the Spirit, to be bishops and deacons of those who should afterward believe. Nor was this a new thing; for, indeed, many ages before it was written concerning bishops and deacons. For thus saith the Scripture in a certain place: “I will appoint their bishops in righteousness, and their deacons in faith.”16

      Ch. 44. Our Apostles also knew, through our Lord Jesus Christ, that there would be strife on account of the office of the episcopate.17 For this cause, therefore, inasmuch as they had obtained a perfect foreknowledge of this, they appointed those already mentioned, and afterward gave instructions that when these should fall asleep other approved men should succeed them in their ministry. We are of the opinion, therefore, that those appointed by them, or afterward by other eminent men, with the consent of the whole Church, and who have blamelessly served the flock of Christ in lowliness of mind, peaceably, and with all modesty, and for a long time have borne a good report with all—these men we consider to be unjustly thrust out of their ministrations.18 For it will be no light sin for us, if we thrust out those who have offered the gifts of the bishop's office blamelessly and holily. Blessed are those presbyters who have gone before seeing their departure was fruitful and ripe; for they have no fear lest any one should remove them from their appointed place. For we see that ye have displaced certain persons, though they were living honorably, from the ministration which had been honored by them blamelessly.

      (b) Didache, 7–15.

       The Didache is a very early manual of the instruction for Christian converts. It consists of two quite distinct parts, viz., a brief account of the moral law (chapters 1–6). which appears to be based upon a Jewish original to which the name of The Two Ways has been given, and a [pg 038] somewhat longer account of the various rites of the Church and the regulations governing its organization. Its date is in the first half of the second century and belongs more probably to the first quarter than to the second. It is a document of first-class importance, especially in the part bearing on the organization of the Church, which is here given. The extensive literature on the subject may be found in Krüger. op. cit., § 21.

      Ch. 7. But concerning baptism, thus shall ye baptize. Having first recited all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in living [i.e., running] water. But if thou hast not living water, then baptize in any other water; and if thou art not able in cold, in warm. But if thou hast neither, pour water upon the head thrice in the name of the Father and of the Son and of the Holy Spirit. But before baptism let him that baptizeth and him that is baptized fast, and any others also who are able; and thou shalt order him that is baptized to fast a day or two before.

      Ch. 8. And let not your fastings be with the hypocrites. For they fast on the second and the fifth days of the week; but do ye keep your fast on the fourth and on the preparation [i.e., the sixth day]. Neither pray ye as the hypocrites, but as the Lord commanded in His Gospel, thus pray ye: Our Father who art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done, as in heaven, so also on earth; give us this day our daily19 bread; and forgive us our debt, as we also forgive our debtors; and lead us not into temptation, but deliver us from the Evil One; for Thine is the power and the glory forever.20 Three times in the day pray ye so.

      Ch. 9. But as regards the eucharist [thanksgiving], give ye thanks thus. First, as regards the cup: We give Thee thanks, O our Father, for the holy vine of David, Thy Son, which Thou madest known unto us through Jesus, Thy Son; Thine is the glory forever. Then as regards the breaking [pg 039] [i.e., of the bread]: We give thanks to Thee, O our