Dear Fr, I understand that there is a description in the early church document, the Didache, of how the early Christians celebrated the Eucharist at the end of the first century. Can you tell me something about it?
The Didache, or “teaching,” is an early Christian document commonly dated between 70 and 100 AD. Its complete name is “The Teaching of the Lord through the Twelve Apostles to the Gentiles.” It is a wide-ranging document that offers criterion on moral, legal, ascetical and liturgical matters. Three chapters deal expressly with the Eucharist.
Chapter 9 seems to record a very early Eucharistic prayer. It does not include the words of consecration, but this may be because the celebrant recited them from memory or because the early church did not want to commit them to writing. The text reads as follows:
“Now concerning the Eucharist, give thanks this way. First, concerning the cup: ‘We thank you, our Father, for the holy vine of David your servant, which you made known to us through Jesus your servant; to you be the glory forever.’
“And concerning the broken bread: ‘We thank you, our Father, for the life and knowledge which you made known to us through Jesus your servant; to you be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let your church be gathered together from the ends of the earth into your kingdom; for yours is the glory and the power through Jesus Christ forever.’ But let no one eat or drink of your Eucharist unless they have been baptised into the name of the Lord; for concerning this also the Lord has said, ‘Give not that which is holy to the dogs.’”
Chapter 10 offers a prayer that seems to have been used after communion:
“But after you are filled, give thanks this way: ‘We thank you, holy Father, for your holy name which you caused to dwell in our hearts, and for the knowledge and faith and immortality, which you made known to us through Jesus your servant; to you be the glory forever. Almighty Master, you created all things for your name’s sake; you gave food and drink to men for enjoyment, that they might give thanks to you; but to us you freely gave spiritual food and drink and life eternal through your servant. Before all things we thank you that you are mighty; to you be the glory forever.
‘Remember, Lord, your church, to deliver it from all evil and to make it perfect in your love, and gather it from the four winds, sanctified for your kingdom which you have prepared for it; for yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If anyone is holy, let him come; if anyone is not so, let him repent. Maranatha. Amen.’”
Chapter 14 records a valuable early testimony of the fact that the Eucharist was celebrated on the Lord’s day and that it was regarded as a sacrifice.
It quotes the prophet Malachi’s reference to a pure sacrifice to be celebrated everywhere down the ages: “Every Lord’s day gather yourselves together and break bread, and give thanks after having confessed your transgressions, that your sacrifice may be pure. But let no one who is at odds with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord; ‘In every place and time offer to me a pure sacrifice; for I am a great king, says the Lord, and my name is feared among the nations’” (cf. Mal 1:11, 14).
These texts make clear that Holy Communion was given only to the baptised, and if they were in grave sin, i.e. not holy, they were to confess their sins beforehand. Also, they should be reconciled with each other, perhaps an allusion to what today we call the Sign of Peace. The Didache is truly a remarkable and enlightening early document.
