Liturgy and WealthDr. Ann T. Orlando

April 25, 2013

Ancient Greek liturgy Ancient Christian liturgy Role of the wealthy Assignments NB See Theological Dictionary of the New

Testament, Vol. IV, Gerhard Kittel pp215-231

Outline

Literally, “the work of the people” In addition to taxes, wealthy individuals

were required to fund civic building functions and other services◦ Same will be true in Roman society

In popular usage takes general meaning of any service rendered because of one’s office or position to another◦ Slave to master (Aristotle)◦ Family members to each other

Ancient Greek Meaning of leitourgia

Used only as a type of service owed to God In particular service of a priestly type as part of a ritual If service to others is implied, diakonos or a similar term is

used No use of general type of service, such as used in ancient

Greece◦ Implication is that LXX authors/translators wanted an exclusive

term for priestly ministry The people receive the benefits of the service, which can

only be offered in sacrifice to God by the priest◦ Benefit of God’s care◦ Priest also includes peoples individual sacrifices and offerings as

part of the leitourgia See Ex 28-29 Nu 25; Ez 40-46

Leitourgia in LXX

Leitourgia and derivatives are used only 15 times in NT

Hebrews has most frequent use (6 times)◦ Emphasis on Priesthood of Jesus Christ◦ Emphasis on sacrifice of Jesus◦ See Heb 1:14; 8:6; 9:21; 10:11 for examples

Paul uses it 3 times◦ Rom 15:27; 2 Cor. 9:12; Phil 2:17 ◦ Rom 15:27 and 2 Cor 9:12 both refer to collecting money

as a “service” for the Church in Jerusalem Luke/Acts

◦ In Luke (1:23) as prayer or ministry in the Temple◦ In Acts 13:2 as gathering of Christians to pray

Leitourgia in NT

Leitourgia is used in Didache to describe Eucharistic meal (15)

Justin Martyr, First Apology, 61, 65◦ Description of Sunday Christian gathering and

worship◦ Note collection from wealthy to be given to the

Church for distribution to poor by deacons

Liturgy in Early Church

One of two main liturgies in Greek Church◦ Other is Liturgy of St. Basil the Great

Probably was written by John Chrysostom◦ Adaptation form older Syriac Eucharistic prayers◦ Special Trinitarian emphasis, counter to Eunomians

John was especially known for his preaching during the liturgy◦ May have been the first bishop not to preach from his

chair (cathedra) in the apse, but from the ambo◦ John had a weak voice and wanted to make sure all

could hear him◦ Has become the practice ever since (East and West)

Liturgy of St. John Chrysostom

A lengthy series of Homilies, probably written early during his tenure as Patriarch of Constantinople

Fathers focused on Matthew and John◦ Matthew and John understood to be direct disciples of Jesus◦ Luke a disciple of Paul◦ Mark, a disciple of Peter, seen as derivative of Matthew

This tradition maintained in Church until liturgical revisions after Vatican II, into year A, B, C cycles◦ Almost all readings taken from Matthew or John (Cycle A)◦ Of course, we still read John exclusively for Holy Week

Homilies on Matthew

John Chrysostom, Homily 50 on Mt 14:23-24 available at http://www.newadvent.org/fathers/200150.htm

Brown, Through the Eye of the Needle, Conclusion

Compendium of Catholic Social Doctrine, 575-583

Write short paper: Daniel

Assignments