By John D. Zizioulas, Luke Ben Tallon
A suite of writings at the Eucharist by way of probably the most very important theological thinkers of our time. >
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3:4-5, and even 1 Cor. 11:22). ) in the early Church. Compare Acts 2:29; 13:14, 45; 14:1; 17:1-2, 10, 17; 18:19; and 19:8 with 2:46 and 20:7. 16 the euch a ristic com munion an d the wor ld name of the owner of the house (Philemon 1-2; Rom. 23 Indeed, all this found its expression in the very life of the apostolic Church. This allows us to account for the fact that the eucharistic gathering appears as a manifestation of the Church herself in the New Testament accounts. When we look closely at the structure of the eucharistic gathering, this becomes obvious.
5:5). Finally, the ‘seven spirits of God’, appearing as the 28 Ignatius, Phld. 1; cf. Magn. 1 and Trall. 1. 29 In the Syriac Didascalia 11 (ed. H. Connolly, 1929, pp. 109–115). 30 For the eucharistic gathering takes, through them, its character of mission and of service for the people of God and for the world, which we will discuss later. Through them, as through the angels, the Servant of God is the servant of the world (Heb. 1:14) and in a double movement he offers on the one hand the gifts of the world to the bishop that they might become Eucharist and on the other hand he offers the Eucharist to the world as the communion in the life of God.
And the Greek translation itself is very obscure. 42 In addition to the patristic tradition that sees the Eucharist 41 Ignatius, Rom. 1-2. 42 For a discussion of this whole matter, see von Allmen, op. , pp. 81–82. 26 the euch a ristic com munion an d the wor ld itself in this expression and the ancient liturgical practice of never teaching the Lord’s Prayer to the catechumens (it was reserved for the baptized, who were allowed to share in the Eucharist), there is evidence in the New Testament itself of a relationship between the Lord’s Prayer and the Eucharist.