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The Didache links the Eucharist to the fraternal agape, which explains the ambivalence of the expressions in the prayers, which were modeled on Jewish prayers but changed and reworked with a Christian spirit and terminology chs. 9-10. Vietnam Map Tourist Attractions Every Sunday the faithful gathered to break the bread and give thanks ch. 14. Both the prayers and the celebration make clear the Eucharist’s ecclesial and eschatological character. The Eucharist occupies a central place in the letters of Ignatius Eph. 5,2; 13,1; 20,2; Magn. 7,1-2; Phil. 4; Smyrn. 7,1; 8,1-2. Presided over by the bishop or his designee, in the Eucharist Christ is really present; in a privileged way, it realizes and concretely manifests unity with Christ and with the church; it plays an essential role in identifying the authentic Christian community. Vietnam Map Tourist Attractions The Eucharist demands charity and faith in the one bread that is the medicine of immortality, the antidote for death, so as to live forever in Jesus Christ Eph. 20,2. Ignatius considers martyrdom to be closely correlated with the Eucharist: it is like a liturgical offering, the martyr enacting in himself the profound meaning of the Eucharist, as a total and lifegiving gift.
Justin offers the first description of the Eucharist after the NT 1 Apol. 65 and 67, in relation to baptism and Sunday. He clearly distinguishes two parts: the liturgy of the word and the properly eucharistic part as well as the liturgy extended into one’s life through charity, the ethical-social reflection of a religious celebration. The remembrances of the apostles and the writings of the prophets are read; the presider gives a homily of exhortation. All stand and lift up their prayers. Bread and wine are brought, Vietnam Map Tourist Attractions with water. The presider recites the consecratory prayer of thanksgiving, to which all respond: Amen. The eucharistic food is distributed, not forgetting those who are absent. At the end offerings are collected for the needy, realizing the fraternal charity the Eucharist requires. A pure oblation and a spiritual sacrifice Dial. 41 and 117, the Eucharist is an anamnesis of all of history, from the creation to the accomplishment of salvation; it must be expressed in a life in conformity with the Lord’s precepts 1 Ap. 66,1. Irenaeus d. ca. 200 puts the Eucharist at the center of his vision of the world and of history: with all the dynamism of its mystery it opposes gnostic theses. The bread and wine are not only saved, but, becoming vehicles of grace the body and blood of Christ are saviors.
The Eucharist recapitulates and fulfills the long history of all earthly offerings and, in Christ in glory, anticipates the mystery of the whole harvest Adv. Haer. IV,17-18. A particular assimilation to the Eucharist and its existential place recur in the Acts of the Martyrs, which celebrate the martyrs’ thanksgiving through the gift of their lives, dying to the world to rise again in God Ignatius, Rom. 2,2; see also Polycarp, Martyrs of Lyons. Inscriptions and epitaphs Abercius, Pektorios express desire for the Eucharist, from which is drawn the hope of incorruptibility. Cyprian in Ep. 63 offers the first eucharistic treatise. He associates the Eucharist with Christ’s passion and resurrection, to which the faithful respond with their sacrifice. In addition to spiritual joy, he emphasizes, in the bond between Christ and the faithful, the unity symbolized by the grains combined in the one bread already the Didache, a classical theme in the entire tradition up to the Middle Ages. As for the organization of liturgies, while the structure of the assembly was fixed during the first centuries, the celebrant was free to improvise the prayers of thanksgiving and consecration based on a common tradition. The anaphora, to judge from later texts like the Apostolic Constitutions, followed the pattern of the baptismal creed, taking up its themes in the form of thanksgiving, in a trinitarian development. Salvation history became thanksgiving and eschatological expectation. The Apostolic Tradition is presented less as a real liturgy of a specific church not even Rome’s than as a model on which others could also align themselves. The anaphora is a continuous text that develops without the interruption of the Sanctus. The structure is clearly christological and insists above all on the mystery of redemption.