1. The Church in Fourth Century : from Constantine to Augustine Class #12: Liturgy, and Sacraments

3. Changes in Worship Smaller, more confined congregations gave way to larger crowds and larger meeting spaces. Older practice gave way: Catechumens: Bible study, prayer, preaching/teaching Faithful (Baptized): entrance into the faithful assembly, particularly for the Lord’s Table

4. The Byzantine Church Newer practice adopted: No more restriction until discipling unto baptism, All allowed into worship but the Lord’s Supper now a visible “mystery” as opposed to a restricted one.

5. The Byzantine Church Church buildings began being constructed at a fever pace and in unprecedented magnificence. Some pagan temples converted but most found unsuitable and torn down. New buildings consecrated with great solemnity and with the depositing of relics.

6. The Byzantine Church Church buildings must now exude royalty and superiority in the land. The “basilica” design of civic buildings was readily adopted for this purpose.

7. Tyre, 315 AD

8. St. Peter’s, Rome, (contemporary) 1 st bldg. in the form of a cross Apostle’s tomb at apex where Eucharist was conducted Nave: other Christian tombs where honorary banquets could be held

9. Scripture Reading in Worship Canon not considered “closed” until 397 AD (Council of Carthage), so A wider range of texts were allowed to be read in worship Including the stories/legends of the martyrs on their days Lectio Continuo – Gospels/Letters read through in portions and exposited upon by the leader

10. Scripture Reading in Worship Eventually (5 th c), a systematic, yearly course of reading called lessons or periscopes were adopted/prescribed: A portion from a gospel, an epistle, an OT book, and Acts

11. Scripture Reading in Worship “The church fathers earnestly enjoined, besides this, diligent private reading of the Scriptures; especially Chrysostom, who attributed all corruption in the church to the want of knowledge of the Scriptures. Yet he already found himself compelled to combat the assumption that the Bible is a book only for clergy and monks, and not for the people; …

12. Scripture Reading in Worship For in the ancient church, and in the middle age, the manuscripts of the Bible were so rare and so dear, and the art of reading was so limited, that the great mass were almost entirely dependent on the fragmentary reading of the Scriptures in public worship. This fact must be well considered, to forestall too unfavorable a judgment of that early age.” (Schaff)

13. Preaching “Pulpit eloquence in the fourth and fifth centuries reached a high point in the Greek church, and is most worthily represented by Gregory Nazianzen and Chrysostom. But it also often degenerated there into artificial rhetoric, declamatory bombast, and theatrical acting. Hence the abuse of frequent clapping and acclamations of applause among the people. As at this day, so in that, many went to church not to worship God, but to hear a celebrated speaker, and left as soon as the sermon was done.

14. Preaching In the Western church the sermon was much less developed, consisted in most cases of a simple practical exhortation, and took the background of the Eucharistic sacrifice. Hence it was a frequent thing there for the people to leave the church at the beginning of the sermon; so that many bishop, who had no idea of the free nature of religion and of worship, compelled the people to hear by closing the doors.” (Schaff)

15. The Sacraments Sacramentum Oath or vow Oath of allegiance taken by Roman soldiers Oath taken prior to baptism into the Christian faith and community Musterion Mystery Any mystical or sacred thing Church Fathers (2-3 rd c) used the word to describe Christian doctrines or facts: Trinity, divinity of Christ, incarnation, crucifixion, resurrection, etc.

16. The Sacraments Sacramentum Oath or vow Oath of allegiance taken by Roman soldiers Oath taken prior to baptism into the Christian faith and community Musterion Inaccurate translation of musterion by the Latin word sacramentum would denote sacred forms of worship by the 5 th c

17. Augustine’s view of the nature of sacramentum A visible sign (to the eye) of invisible (being an object of faith) grace or divine blessing … united by the word of consecration. His writings allude to/suggest that sacramentum come at the mandate of Christ but that emphasis is allowed to be overlooked which opens the door for expanding the official number later.

18. Augustine’s view of the operation of sacramentum A work of grace and blessing on those who receive and embrace it in faith; a work of cursing to those who partake unworthily, that is, to have an objective meaning and influence which only comes to favor in those who receive and embrace it in faith.

19. The confused view of the requirement of sacramentum Objective vs. subjective views left doubt as to the sins washed away in baptism. Most church fathers (2-3 rd c) prescribed a relative importance to the sacraments vs. their necessity for eternal salvation, preferring merely to condemn the intentional renouncing of the sacraments.

20. The developing view of the number of sacramentum Augustine emphasized Baptism and the Lord’s Supper as prominent but included others in a wider sense as also being sacramentum : confirmation, marriage, ordination.

21. The developing view of the number of sacramentum Cyril of Jerusalem and Ambrose of Milan listed three: Baptism, Confirmation, Lord’s Supper Others list the three as Baptism, Ordination, Lord’s Supper By the 6 th c., up to six are considered: Baptism, Eucharist, Confirmation, Consecration of Priests, of Monks, of the dead.

22. The developing view of Baptism as sacramentum The command of water baptism was clear but the meaning was not. Baptismal regeneration: not merely of a spiritual conversion but of a forensic change in standing before God. The cleansing of former sins vs. the continuing committing of actual transgressions.

23. The developing view of Baptism as sacramentum Augustine joined the doctrine of original sin to baptism (washing away of the curse in Gen. 3) as well as one’s own sins), which strengthened the rationale for continuing the practice of infant baptism.

24. The developing view of Baptism as sacramentum Gregory of Nazianzus taught that infant baptism was a seal of grace and a consecration of the child to the service of God. But other, more explanations for the practice were also prevalent.

25. The developing view of Baptism as sacramentum “As to infant baptism: there was in this period a general conviction of its propriety and of its apostolic origin. Even the Pelagians were no exception; though infant baptism does not properly fit into their system; … Pelagius said … ‘Wither unbaptized children go, I know not; whither they do not go, I know.’”

26. The developing view of Baptism as sacramentum “But, notwithstanding this general admission of infant baptism, the practice of it was by no means universal. … Gregory of Nazianzen and Augustine, though they had eminently pious mothers, were not baptized till their conversion in their manhood. But they afterward regretted this.

27. The developing view of Baptism as sacramentum Gregory admonishes a mother: ‘Let not sin gain the mastery in thy child; let him be consecrated even in swaddling bands. Thou art afraid of the divine seal on account of the weakness of nature. What weakness of faith! Hannah dedicated her Samuel to the Lord even before his birth; and immediately after his birth trained him for the priesthood. Instead of fearing human weakness, trust in God.” Schaff

28. The developing view of Confirmation as sacramentum 1 st – 3 rd c. – Confirmation was regarded as the completion of infant baptism. 4 th c – the new openness of worship reduced the sense of discipleship making Confirmation its own sacrament.

29. The developing view of Baptism as sacramentum Immersion has grown to become the popular mode although it will not continue to be the orthodox practice in the west.

30. The developing view of the Eucharist as sacramentum Seen early on as a mystery wherein God conveys to us a certain blessing, and is, at the same time, a sacrifice man offers to God (a privilege of the catechized, baptized believer). Three primary views of the Lord’s Supper: Realistic/Mystical – Ignatius, Justin Martyr, Irenaeus Symbolical – Tertullian, Cyprian Allegorical/Spiritualistic – Clement of Alexandria, Origen

33. New Covenant Presbyterian Church Preaching God’s Sovereign Grace to a World of Need 128 St. Mary’s Church Rd. Abingdon, MD 21009 410-569-0289 www.ncpres.org www.ephesians515.com