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considerations Διδαχή 9, 10-10, 7

title and initial text of the Didache in Codex Hierosolymitanus (1056 AD)

The following considerations are the fruit notes in the classroom during the lesson Literature Ancient Greek Christian held by prof. Dr. Roberto Fusco, expert in Byzantine literature.

Didache Chapter 9 of the present description of a rite that could be considered the first codification of Christian worship ritual par excellence, ie, the Eucharist.? The answer depends on the meaning of the word εὐχαριστία that first appeared in the Christian Greek literature written in issue.

At the beginning of section (9.1), the effect of title, is the expression Περὶ δὲ τῆς εὐχαριστίας. Εὐχαριστία The term does not appear in the New Testament, while the corresponding verb (eucharistéw) is entering the context of all the gestures of Christ at the Last Supper with the meaning "thanksgiving" Mt 26.27, Mk 14.23; I Cor 11.24, where an aorist participle (eucharistesas). In the classic scope means the act of Acknowledgements, gratitude, meaning indeed maintained in long-term scope Christian, where he soon took the Velence technique sacramental character associated to the Eucharistic sacrifice, or a more specific meaning on the Eucharistic prayer, or matter. About the meanings of the Didache were several hypotheses: that refers to a form of blessing for a simple typology of fraternal banquet of the nature-ritual, or a banquet not properly sacramental character, but closely associated with the proper Fractio Panis said, in a kind of fraternal agape, or refers to prayers that are part of a proper Eucharistic liturgy.

Another highlight is the reference on the cup: πρῶτον περὶ τοῦ ποτηρίονυ: prayer begins on the first cup. The reverse order in relation to the liturgy of the Church that is based in Mt 26, 26-29, Mark 14, 22-25, 1 Cor 22, 23-25, is confirmed, however, in Luke 22, 17-19 and 1 Cor 10, 16. This shift, which at first glance it would exclude the liturgical meaning of the term εὐχαριστία in the Didache, may well be regarded as a proper reflection of Jewish customs or, conversely, a demonstration, by contrast, the new rite of the New Covenant.

expression ὥσπερ ἦν τοῦτο τὸ κλάσμα διεσκορπισμένον ἐπάνω τῶν ὀρέων may well be an echo of the "multiplication of the loaves." The notion of bread split and fragment the bread is well known in early Christianity. The term κλάσμα, for example, is used in the synoptic to designate the fragments collected after multipllicação the loaves (Matthew 14.20, Mark 6, 43, Luke 9, 17). In 1 Cor 10.16 κλάω the verb designates the act that is related to communion with the Body of Christ, an element that distinguishes and identifies anti-Christ himself at the meeting at Emmaus (Luke 24:35) and that in At 2, 42 becomes one of the earliest forms of description of the eucharistic rite.

Another important expression to clarify the meaning of the Didache is εὐχαριστία μηδεὶς δὲ φαγέτω μηδὲ πιέτω ἀπὸ τῆς εὐχαριστίας ὑμῶν, ἀλλ 'οἱ βαπτισθέντες εἰς ὄνομα κυρίου · This prohibition denotes a strong value to the ritual and technical term, but still can not close the matter permanently

watershed may be the expression Μετὰ δὲ τὸ ἐμπλησθῆναι οὗτως εὐχαριστήσατε at the beginning of chapter 10. Taken in a literal sense, establishes the presence of a banquet between the first and second "Thanksgiving", however, interpreted in a allegorical, interpreting τὸ ἐμπλησθῆναι, this is, the notion of satiety, in a spiritual sense, in Chapter 10 would perceive a kind of embryonic prayer after Communion. This would depend on the meaning of the expressions of v.6 which concludes the description of prayer: ἐλθέτω χάρις καὶ παρελθέτω ὁ κόσμος οὗτος. Ὡσαννὰ τῷ θεῷ Δαυείδ. εἴ τις ἅγιός ἐστιν, ἐρχέσθω · εἴ τις οὐκ ἔστι, μετανοείτω · · μαρὰν ἀθά ἀμήν. It seems that estmos before a liturgical dialogue, because it would be pointless if it were pronounced by the same person, because the phraseology is broken at a rate of response to the acclaim and acclaim, for example, while the priest or other minister says: Come and spend the Grace this world! the words "Hosanna to the God of David" seems to be a response to previous acclaim. Let us remember that this expression is linked to the last days of Jesus in Jerusalem and can be a response to the acclaim of the previous term grace, which would indicate the salvific economy of the NT made on the eve of the Passion, and therefore undoubtedly be related to the Last Supper. Then there is another acclamation: If there is a saint close , if not, convert it to (change of mentality, lit.) someone else to answer: Maranatha. Amen! Is this something equivalent to the current dialogue: Blessed are those invited to the Lord's Supper: Behold the Lamb of God who takes away the sin of the world?

All these elements do not close the issue, but point us in the same direction: the term εὐχαριστία not designate any gesture of thanksgiving, but is linked to the description of a liturgy of the Eucharist "very old, perhaps one of the first attempts at codification of the most important ritual of Christians.