By Martin D. Stringer
The 2000 12 months historical past of Christian worship is seen from a sociological standpoint as Martin Stringer develops the belief of discourse as a fashion of knowing worship's position inside of many various social contexts. Stringer presents a vast survey of adjustments over 2000 years of the Christian church, including a chain of case stories that spotlight specific components of the worship, or particular theoretical functions. providing a contribution to the continued debate that breaks clear of a simply textual or theological research, this booklet presents a better knowing of where of worship in its social and cultural context.
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8:1–2). What is not clear from these references, however, is exactly what kind of event the ‘eucharist’ actually is or how frequently it was celebrated. In his letter to the Ephesians Ignatius encourages the community to assemble more frequently for prayer and thanksgiving (Eph. 13:1) but offers no suggestion for an appropriate frequency. The eucharist could easily be a meal, much like the one mentioned by Paul and the Didache. In the letter to the Smyrnaeans the words ‘eucharist’ and ‘agape’ (love-feast) appear to be used interchangeably (Smyrn.
London: SCM, 1983. , 7–46. 36 If all this is true, and I agree that it remains speculation, then it is certainly plausible that Paul had recently heard the narrative of the Last Supper within the Christian community at Ephesus as they celebrated their own form of ‘Christian’ Passover. The narrative would therefore have been fresh in Paul’s mind when he came to write the letter to the Corinthians, leading him to associate the narrative of the Last Supper with the event of the ‘Lord’s supper’ that he is discussing.
Bradshaw, Search, 36–46. W. R. Schoedel, A Commentary on the Letters of Ignatius of Antioch. Philadelphia: Fortress Press, 1985. This is the only time Ignatius refers to himself as a ‘bishop’ although all the later commentators describe him as Bishop of Antioch. It is interesting that Ignatius refers to himself as ‘the bishop’ rather than ‘a bishop’, so claiming an authority and role of the bishop that is significantly different from that in the Didache. See Schoedel, Commentary, 171. C. Trevett, A Study of Ignatius of Antioch in Syria and Asia.