The Ancient Church: Its History, Doctrine, Worship, and Constitution

by W. D. Killen

It is not improbable that the baptismal service constituted the first germ of a Church liturgy. As the ordinance was so frequently celebrated, it was found convenient to adhere to the same form, not only in the words of administration, [481:2] but also in the accompanying prayers; and thus each pastor soon had his own baptismal office. But when heresies spread, and when, in consequence, measures were taken to preserve the unity of the Catholic faith, a uniform series of questions—prepared, perhaps, by councils and adopted by the several ministers—was addressed to all catechumens. Thus, the baptismal services were gradually assimilated; and, as the power of the hierarchy increased, one general office, in each district, superseded all the previously-existing formularies.

Baptism, as dispensed in apostolic simplicity, is a most significant ordinance; but the original rite was soon well-nigh hidden behind the rubbish of human inventions. The milk and honey, the unction, the crossing, the kiss of peace, and the imposition of hands, were all designed to render it more imposing; and, still farther to deepen the impression, it was already administered in the presence of none save those who had themselves been thus initiated. [481:3] But the foolishness of God is wiser than man. Nothing is more to be deprecated than any attempt to improve upon the institutions of Christ. Baptism, as established by the Divine Founder of our religion, is a visible exhibition of the gospel; but, as known in the third century, it had much of the character of one of the heathen mysteries. It was intended to confirm faith: but it was now contributing to foster superstition. How soon had the gold become dim, and the most fine gold been changed!

CHAPTER III.

THE LORD'S SUPPER.

Baptism and the Lord's Supper may be regarded as a typical or pictorial summary of the great salvation. In Baptism the gospel is exhibited subjectively—renewing the heart and cleansing from all iniquity: in the Lord's Supper it is exhibited objectively—providing a mighty Mediator, and a perfect atonement. Regeneration and Propitiation are central truths towards which all the other doctrines of Christianity converge, and in marking them out by corresponding symbols, the Head of the Church has been graciously pleased to signalize their importance.

The Scriptures are able to make us wise unto salvation and thoroughly furnished unto all good works; but we are not at liberty to adulterate these records either by addition or subtraction. If they should be preserved exactly as they issued from the pen of inspiration, it is clear that the visible ordinances in which they are epitomized should also be maintained in their integrity. He who tampers with a divinely-instituted symbol is obviously to some extent obnoxious to the malediction [483:1] pronounced upon the man who adds to, or takes away from, the words of the book of God's prophecy.

Had the original form of administering the Lord's Supper been rigidly maintained, the Church might have avoided a multitude of errors; but very soon the spirit of innovation began to disfigure this institute. The mode in which it was observed, and the views which were entertained respecting it by the Christians of Rome, about the middle of the second century, are minutely described by Justin Martyr. "There is brought," says he, "to that one of the brethren who is president, bread and a cup of wine mixed with water. And he, having received them, gives praise and glory to the Father of all things…. And when he has finished his praises and thanksgiving, all the people who are present express their assent saying Amen, which in the Hebrew tongue signifies so be it. The president having given thanks, and the people having expressed their assent, those whom we call deacons give to each of those who are present a portion of the bread which has been blessed, and of the wine mixed with water; and carry away some for those who are absent. And this food is called by us the Eucharist, of which no one may partake unless he believes that which we teach is true, and is baptized, … and lives in such a manner as Christ commanded. For we receive not these elements as common bread or common drink. But even as Jesus Christ our Saviour … had both flesh and blood for our salvation, even so we are taught that the food which is blessed … by the digestion of which our blood and flesh 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, have related that Jesus thus commanded them, that having taken bread and given thanks He said—'Do this in remembrance of me, this is my body;' and that, in like manner, having taken the cup and given thanks, He said, 'This is my blood;' and that He distributed them to these alone." [484:1]

The writer does not here mention the posture of the disciples when communicating, but it is highly probable that they still continued to sit [485:1] in accordance with the primitive pattern. As they received the ordinance in the same attitude as that in which they partook of their common meals, the story that their religious assemblies were the scenes of unnatural feasting, may have thus originated. [485:2] For the first three centuries, kneeling at the Lord's Supper was unknown; and it is not until about a hundred years after the death of the Apostle John, that we read of the communicants standing. [485:3] Throughout the whole of the third century, this appears to have been the position in which they partook of the elements. [485:4]

The bread and wine of the Eucharist were now supplied by the worshippers, who made "oblations" according to their ability, [485:5] as well for the support of the ministers of the Church, as for the celebration of its ordinances. There is no reason to believe that the bread, used at this period in the holy Supper, was unfermented; for, though our Lord distributed a loaf, or cake, of that quality when the rite was instituted, the early Christians seem to have considered the circumstance accidental; as unleavened bread was in ordinary use among the Jews at the time of the Passover. The disciples appear to have had less reason for mixing the wine with water, and they could have produced no good evidence that such was the beverage used by Christ when He appointed this commemoration. In the third century superstition already recognized a mystery in the mixture. "We see," says Cyprian, "that in the water the people are represented, but that in the wine is exhibited the blood of Christ. When, however, in the cup water is mingled with wine, the people are united to Christ, and the multitude of the faithful are coupled and conjoined to Him on whom they believe." [486:1] The bread was not put into the mouth of the communicant by the administrator, but was handed to him by a deacon; and it is said that, the better to shew forth the unity of the Church, all partook of one loaf made of a size sufficient to supply the whole congregation. [486:2] The wine was administered separately, and was drunk out of a cup or chalice. As early as the third century an idea began to be entertained that the Eucharist was necessary to salvation, and it was, in consequence, given to infants. [486:3] None were now suffered to be present at its celebration but those who were communicants; [486:4] for even the catechumens, or candidates for baptism, were obliged to withdraw before the elements were consecrated.

The Passover was kept only once a year, but the Eucharist, which was the corresponding ordinance of the Christian dispensation, was observed much more frequently. Justin intimates that it was administered every Lord's day, and other fathers of this period bear similar testimony. Cyprian speaks even of its daily celebration. [486:5] The New Testament has promulgated no precise law upon the subject, and it is probable that only the more zealous disciples communicated weekly. On the Paschal week it was observed with peculiar solemnity, and by the greatest concourse of worshippers.