By Martin D. Stringer
The 2000 12 months historical past of Christian worship is seen from a sociological viewpoint as Martin Stringer develops the belief of discourse as a manner of knowing worship's position inside many various social contexts. Stringer offers a vast survey of alterations over 2000 years of the Christian church, including a sequence of case reports that spotlight specific components of the worship, or particular theoretical purposes. supplying a contribution to the continuing debate that breaks clear of a in basic terms textual or theological examine, this publication presents a better knowing of where of worship in its social and cultural context.
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Additional info for A Sociological History of Christian Worship
T. Beckwith, ‘The Jewish Background to Christian Worship’, in C. Jones et al. ), The Study of Liturgy. London: SPCK, 1992, 68–80. Bradshaw, Search, 36–46. W. R. Schoedel, A Commentary on the Letters of Ignatius of Antioch. Philadelphia: Fortress Press, 1985. This is the only time Ignatius refers to himself as a ‘bishop’ although all the later commentators describe him as Bishop of Antioch. It is interesting that Ignatius refers to himself as ‘the bishop’ rather than ‘a bishop’, so claiming an authority and role of the bishop that is significantly different from that in the Didache.
We cannot begin with such assumptions and the evidence itself is not entirely clear. What we can say, however, is that there is a clear relationship between the texts. Tertullian, for example, writing in Carthage in the first half of the third century, was certainly aware of, and in some cases quotes verbatim, texts written by Paul 5 6 This is part of the continuing debate about the Didache and other Church Orders. See P. Bradshaw, The Search for the Origins of Christian Worship, Sources and Methods for the Study of Early Liturgy.
This is the point on which Paul disagreed with Peter during his dispute at Antioch (Gal. 2:11–21). It is clear that the difficulty that Jews and Greeks had in sharing food together has not really been taken seriously enough in any understanding of the early history of Christian meals. Smith argues that the principles determining the sharing of food between Jews and non-Jews would have varied within Jewish communities and so no clear guidance can be offered. Smith, Symposium, 159–66. The account of the Last Supper should not be taken as in any sense a descriptive account of the meal that Paul himself is discussing.