Recently, in the church newsletter for Immanuel Lutheran in Redondo Beach, I provided a number of quotes from early church leaders. The quotes provide examples of how our Sunday liturgy is substantially the same as that which can be found in the first couple of centuries after the New Testament was completed. For example, in a church document that dates from 120 A.D. one can read about how the early believers would offer up praise and worship (Hebrews 13:15), which also included public confession and the Lord’s Supper. We read:
On the Lord’s own day, assemble in common to break bread and offer thanks; but first confess your sins … (Didache, 120 A.D.)
A few decades later, one of the early leaders by the name of Justin Martyr writes about a typical worship service. In those days, a worship service included Scripture readings, a sharing of the peace (kiss), a sermon and Holy Communion. Justin Martyr writes:
And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits. Then, when the reader has ceased, the president [probably meaning "the one who is presiding," rather than being an official title] verbally instructs, and exhorts to the imitation of these good things… Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying, “Amen.” And there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. (First Apology, 150 A.D.)
Justin Martyr provides a further clarification:
Having ended the prayers, we salute one another with a kiss. There is then brought…bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Spirit, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen…This word Amen answers in the Hebrew language to genoito so be it. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion.
The liturgy of Justin Martyr (150 A.D.) is the most simple of all the liturgies found in the early church. While it does not make reference to the Apostles’ Creed, because that was done just at the rite of initiation, it does include Holy Communion as regular aspect of Sunday worship. Justin’s comment that after the Lord’s Supper “a portion is sent by the deacons” to those absent shows, that by the distributing of pre-consecrated elements of Holy Communion (via individual cups and wafers), the early believers were passionate about receiving the blessings of Holy Communion – even when they couldn’t make it to church.
This emphasis on the importance of Holy Communion has also been a rich part of our Lutheran heritage. For example, in his 1521 treatise The Misuse of the Mass, Martin Luther writes:
For if you ask: what is the Gospel? You can give no better answer than these words of the New Testament, namely, that Christ gave his body and poured out his blood for us for the forgiveness of sins. This alone is to be preached to Christians, instilled into their hearts, and at all times faithfully commended to their memories.
Luther also writes in his essay on The Adoration of the Sacrament about the words of consecration in the Lord’s Supper:
Everything depends on these words….They are words of life and salvation, so that whoever believes in them has all his sins forgiven through that faith; he is a child of life and has overcome death and hell. Language cannot express how great and mighty these words are, for they are the sum and substance of the whole Gospel
The 16th century Augsburg Confession states:
That we may obtain this faith, the ministry of teaching the gospel and administering the sacraments was instituted. For through the Word and Sacraments, as through instruments, the Holy Spirit is given, who works faith; where and when it pleases God, in them that hear the Gospel… (Augsburg Confession, V, 1, 2)
In the defense of the Augsburg Confession, it states:
At the outset we must again make the preliminary statement that we do not abolish the Mass, but religiously maintain and defend it. For among us masses are celebrated every Lord’s Day and on the other festivals, in which the Sacrament is offered… (Apology to the Augsburg Confession, XII)
Also, the Lutheran Confessions note:
Epiphanius (310-403 A.D.) writes that in Asia the Communion was celebrated three times a week…he says that this custom was handed down from the apostles. For he speaks thus: Assemblies for Communion were appointed by the apostles to be held on the fourth day, on Sabbath eve, and the Lord’s Day. (Apology to the Augsburg Confession, XII)
In the sacrament of Holy Communion the Holy Spirit is given in a special manner – for where Jesus is, the Spirit is given as well. Often, the gifts of the Spirit given in the sacrament include inner healing for the dealing of emotional hurts and burdens. Indeed, in Holy Communion God gives us just what we need to make it through the week with his grace at work. Our part is to simply take time to discern the good gifts of God that are given in the sacrament and to come with expectant faith. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (Hebrews 4:16) Anyone who wants to come to him must believe that God exists and that he rewards those who sincerely seek him. (Hebrews 11:6)
Like the old song puts it:
Just as I am, without one plea, but that thy blood was shed for me, and that thou bidst me come to thee, O Lamb of God, I come, I come…Just as I am, poor, wretched, blind; sight, riches, healing of the mind, yea, all I need in thee to find, O Lamb of God, I come, I come…Just as I am, thou wilt receive, wilt welcome, pardon, cleanse, relieve; because thy promise I believe, O Lamb of God, I come, I come.
