Friday, October 22, 2004
Liturgy in 1 Clement
I recently received a personal email from a person doing his master
thesis on theology. He read my
notes on the First Epistle of Clement,
and about the statement
First of all, I wish to thank the author of the email. This is for me an excellent example of feedback. Then, I readily confess my ignorance on the matter: no, I do not have any specific literature to suggest -- but perhaps if anybody is reading this, he/she may be able to provide some pointers.
But the question seems too interesting to let it go without giving it some (albeit quick) thought. In the context of my notes, the statement about the liturgical use of the prayer at the end of the letter comes in the first place from the fact that the letter itself had well attested liturgical use (Eusebius, HE 4.23). Then, the form of the final part of the prayer is of intercession and benediction, reminding of other well-known liturgical formulae, e.g. Phil 4:23, 2 Cor 13:14, Rom 16:24, etc. The use of "Amen" to conclude the doxology seems also to suggest the double use of the prayer both as request for intercession on behalf of the author of the letter, and as communal prayer ("amen" will be said in this case by the congregation to respond to the prayer). Finally, other hints are provided about the general liturgical tone of the letter, one of the most clear being probably
Categories: Church_History
the letter seems to be a sermon, concluded by a solemn liturgical prayerhe asked whether I have some literature discussing criteria allowing one to distinguish between personal vs. liturgical prayer and/or whether I have my own personal criteria.
First of all, I wish to thank the author of the email. This is for me an excellent example of feedback. Then, I readily confess my ignorance on the matter: no, I do not have any specific literature to suggest -- but perhaps if anybody is reading this, he/she may be able to provide some pointers.
But the question seems too interesting to let it go without giving it some (albeit quick) thought. In the context of my notes, the statement about the liturgical use of the prayer at the end of the letter comes in the first place from the fact that the letter itself had well attested liturgical use (Eusebius, HE 4.23). Then, the form of the final part of the prayer is of intercession and benediction, reminding of other well-known liturgical formulae, e.g. Phil 4:23, 2 Cor 13:14, Rom 16:24, etc. The use of "Amen" to conclude the doxology seems also to suggest the double use of the prayer both as request for intercession on behalf of the author of the letter, and as communal prayer ("amen" will be said in this case by the congregation to respond to the prayer). Finally, other hints are provided about the general liturgical tone of the letter, one of the most clear being probably
And let us therefore, conscientiously gathering together in harmony, cry to Him earnestly, as with one mouth, that we may be made partakers of His great and glorious promises. (XXXIV)Cf Justin:
[...] the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized [illuminated] person, and for all others in every place [...] Having ended the prayers, we salute one another with a kiss [...] And when [the president of the brethren] has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. (1 Apology, LXV)If I had to investigate the function of liturgical prayer in the early church, I'd certainly have a look at liturgy in Judaism (e.g. references to, comparison with the Shemoneh Esrei) and how it influenced the church. In the context of the liturgical setting of 1 Clement, this seems all the more appropriate given the continuous references to the OT and it could also give, I think, some hints on developments in the institutionalization of the early church.
Categories: Church_History
