| Author | Message | ||
| Jeremiah Registered user Username: Jeremiah Post Number: 455 Registered: 1-2004  |
Here is what the Christian celebration of Pascha was like in 190 AD. http://www.kerux.com/documents/KeruxV4N1A1.asp This is understood to be the complete text of the Easter service written by Melito, the bishop of Sardis. He is also the writer of the oldest extant list of what books are in the New Testament. Those familiar with the services during Holy Week in the Eastern Orthodox Church will notice just how identical the salvation doctrines presented are, and how much continiuity there is in what has become the Orthodox hymnography. If you were to overlay this text onto the actions of a Jewish meal you'd have a pretty good picture of what happened so long ago. It likely began after the Jewish Passover celebration ended, about midnight. Jeremiah | ||
| Loneviking Registered user Username: Loneviking Post Number: 729 Registered: 7-2000 |
So, the Pascha would begin at midnight? Odd, all the other ECF's I've read consistently have a sunrise service. There must have been more to the service as this looks to be just the reading/homily. Hymns? Prayers? Eucharist? | ||
| Helovesme2 Registered user Username: Helovesme2 Post Number: 2379 Registered: 8-2004  |
A sunrise service for the Passover portion or the Easter morning portion? | ||
| Jeremiah Registered user Username: Jeremiah Post Number: 456 Registered: 1-2004 |
There may have been more to this service, but it's at such an early date that the eucharistic prayers may not have been used, or they were not mentioned. This service is essentially a Christian version of the Jewish Passover service. Also Melito is a Quartodeciman, so Pascha would have been the same day with the Jews, but right after, probably. It would not be on Sunday usually. There was first a reading of Exodus, of the account of the Passover, and then the homily is verses 1-65 of this text, while the remainder would be liturgical, probably. If the Eucharist was a part of the service it might have happened at around verse 103. I like how the fall of man and the rescue by Christ is worded in verses 47-66. It doesn't talk of Jesus being punished, or of penalties, but says the enemies are death, sin, and the devil. Jesus is clearly a rescuer more than a victim. The style of personifying death, and the wording of things so as to act as if you are present during the events described and can question the parties involved, are very much the same as found in today's Eastern Orthodox services. Jeremiah |
