THE EARLY CHRISTIAN MASS ACCORDING TO ST. JUSTIN MARTYR:
Its Essence & Continuity with Today's Catholic Liturgy
Saint Justin Martyr, a second-century philosopher & Christian convert, left us one of the earliest detailed accounts of the Catholic Mass in his writings, particularly in his **First Apology** (written around 155 A.D.).
His description provides not only a powerful defense of Christian worship during a time when the faith was misunderstood& persecuted, but also a remarkable insight into the continuity of the Catholic Mass from the Apostolic era to the present day.
In this reflection, I will outline Justin Martyr’s account of the Mass, explain its components & highlight how this early form of Christian worship continues to be present in the structure and theology of the modern Catholic Mass.
1. THE CONTEXT OF JUSTIN MARTYR’S APOLOGY
Before diving into the liturgical elements, it’s important to understand the historical & theological context in which Justin Martyr was writing.
Christians were often accused of bizarre practices (including cannibalism due to the misunderstanding of the Eucharist) & of being disloyal to the Roman state.
As a philosopher who had converted to Christianity, Justin Martyr used his intellectual background to defend the faith, addressing his Apology to the Roman Emperor Antoninus Pius.
In this document, he explains the beliefs & practices of Christians, showing that they are rational & that their worship, particularly the Mass, was rooted in tradition & the teachings of Christ.
2. JUSTIN MARTYR’S DESCRIPTION OF THE MASS
In Chapter 67 of his First Apology, Justin Martyr provides a detailed description of the Sunday worship of Christians, which we can recognize as the early form of the Catholic Mass.
Here is a breakdown of the elements he describes, followed by an explanation of each component in its historical & theological context:
a. The Gathering of the Faithful
> "On the day which is called Sunday, all who live in cities or in the countryside gather together to one place..."
From the beginning, Christians gathered on Sunday, the day of the Lord’s Resurrection, to celebrate the Eucharist. This practice continues in the Church today.
The early Christians, like us, came together in community, symbolizing the Body of Christ in unity, whether in homes, catacombs, or simple worship spaces.
b. The Reading of the Scriptures
> "The memoirs of the apostles or the writings of the prophets are read, as long as time permits."
The Liturgy of the Word is evident here, where readings from both the Old Testament ("the writings of the prophets") & the New Testament ("the memoirs of the apostles," referring to the Gospels & other apostolic writings) were proclaimed.
This practice of reading Scripture remains a central part of the Catholic Mass today.
Justin emphasizes the connection between the Hebrew Scriptures & the new covenant in Christ, showing that the early Christians saw continuity between Judaism & the Gospel message.
c. The Homily or Exhortation
> "When the reader has finished, the president verbally instructs & exhorts to the imitation of these good things."
After the readings, there would be an exhortation, or what we now call the homily, where the presider would explain the Scriptures & encourage the faithful to live according to the Gospel.
This part of the Mass is still observed, where the priest or deacon offers a homily that reflects on the readings & applies them to the lives of the faithful.
d. The Prayers of the Faithful
> "Then we all rise together & offer prayers."
The Prayers of the Faithful, where the congregation prays for the needs of the Church, the world &individuals, are another essential element of the early Mass that continues today.
This communal prayer reflects the early Church’s belief in the communion of saints & the intercession for one another, which is still very much alive in the Catholic tradition.
Its Essence & Continuity with Today's Catholic Liturgy
Saint Justin Martyr, a second-century philosopher & Christian convert, left us one of the earliest detailed accounts of the Catholic Mass in his writings, particularly in his **First Apology** (written around 155 A.D.).
His description provides not only a powerful defense of Christian worship during a time when the faith was misunderstood& persecuted, but also a remarkable insight into the continuity of the Catholic Mass from the Apostolic era to the present day.
In this reflection, I will outline Justin Martyr’s account of the Mass, explain its components & highlight how this early form of Christian worship continues to be present in the structure and theology of the modern Catholic Mass.
1. THE CONTEXT OF JUSTIN MARTYR’S APOLOGY
Before diving into the liturgical elements, it’s important to understand the historical & theological context in which Justin Martyr was writing.
Christians were often accused of bizarre practices (including cannibalism due to the misunderstanding of the Eucharist) & of being disloyal to the Roman state.
As a philosopher who had converted to Christianity, Justin Martyr used his intellectual background to defend the faith, addressing his Apology to the Roman Emperor Antoninus Pius.
In this document, he explains the beliefs & practices of Christians, showing that they are rational & that their worship, particularly the Mass, was rooted in tradition & the teachings of Christ.
2. JUSTIN MARTYR’S DESCRIPTION OF THE MASS
In Chapter 67 of his First Apology, Justin Martyr provides a detailed description of the Sunday worship of Christians, which we can recognize as the early form of the Catholic Mass.
Here is a breakdown of the elements he describes, followed by an explanation of each component in its historical & theological context:
a. The Gathering of the Faithful
> "On the day which is called Sunday, all who live in cities or in the countryside gather together to one place..."
From the beginning, Christians gathered on Sunday, the day of the Lord’s Resurrection, to celebrate the Eucharist. This practice continues in the Church today.
The early Christians, like us, came together in community, symbolizing the Body of Christ in unity, whether in homes, catacombs, or simple worship spaces.
b. The Reading of the Scriptures
> "The memoirs of the apostles or the writings of the prophets are read, as long as time permits."
The Liturgy of the Word is evident here, where readings from both the Old Testament ("the writings of the prophets") & the New Testament ("the memoirs of the apostles," referring to the Gospels & other apostolic writings) were proclaimed.
This practice of reading Scripture remains a central part of the Catholic Mass today.
Justin emphasizes the connection between the Hebrew Scriptures & the new covenant in Christ, showing that the early Christians saw continuity between Judaism & the Gospel message.
c. The Homily or Exhortation
> "When the reader has finished, the president verbally instructs & exhorts to the imitation of these good things."
After the readings, there would be an exhortation, or what we now call the homily, where the presider would explain the Scriptures & encourage the faithful to live according to the Gospel.
This part of the Mass is still observed, where the priest or deacon offers a homily that reflects on the readings & applies them to the lives of the faithful.
d. The Prayers of the Faithful
> "Then we all rise together & offer prayers."
The Prayers of the Faithful, where the congregation prays for the needs of the Church, the world &individuals, are another essential element of the early Mass that continues today.
This communal prayer reflects the early Church’s belief in the communion of saints & the intercession for one another, which is still very much alive in the Catholic tradition.
e. The Kiss of Peace
> "When we have ceased from our prayers, we greet one another with a kiss."
The Kiss of Peace, or Sign of Peace, was a gesture of reconciliation and unity among the early Christians.
Today, this is symbolized in the Mass when the faithful exchange a sign of peace, emphasizing the need for reconciliation and peace with one another before receiving the Eucharist.
f. The Offering of Bread and Wine
> "Then bread and a cup of wine mixed with water are brought to the one presiding."
After the prayers and the Kiss of Peace, the faithful would bring forward the gifts of bread and wine.
The mixing of water with the wine, which Justin mentions, was already a part of early Christian worship, symbolizing the union of Christ’s divinity and humanity, as well as our participation in the divine life through the sacraments. This practice is still carried out in the Mass today.
g. The Eucharistic Prayer and Consecration
> "The president offers prayers and thanksgivings according to his ability, and the people assent, saying Amen."
This is one of the earliest descriptions of the Eucharistic Prayer, the heart of the Mass, where the presider prays over the bread and wine, asking God to send the Holy Spirit to consecrate them, transforming them into the Body and Blood of Christ.
Justin Martyr doesn’t provide the exact words used, but he emphasizes that the prayer involves **thanksgiving** (from which the word **Eucharist** comes) and that the people’s participation is marked by their saying “**Amen**,” signifying their agreement and belief in the mystery being celebrated.
h. The Real Presence of Christ in the Eucharist
> "For we do not receive these things as common bread and common drink; but as Jesus Christ our Savior being incarnate by God's word took flesh and blood for our salvation, so likewise we have been taught that the food consecrated by the word of prayer which comes from Him, from which our flesh and blood are nourished by transformation, is the flesh and blood of that incarnate Jesus."
Here, Justin Martyr makes a profound statement of faith regarding the Real Presence of Christ in the Eucharist.
He explicitly teaches that the bread and wine, after consecration, are no longer ordinary food but the Body and Blood of Christ. This is a direct refutation of modern claims that the Eucharist is merely symbolic.
The belief in transubstantiation, the transformation of the substance of bread and wine into Christ’s Body and Blood, is clearly rooted in the early Church, long before the formal definitions of later councils. This belief remains central to Catholic theology today.
i. The Distribution of Communion
> "The deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion."
After the consecration, the faithful would receive Communion.
Justin mentions that deacons would distribute the Eucharist to those present and even carry it to those who were absent, such as the sick or imprisoned.
This practice continues today in the Church, where Communion is distributed to the congregation and often taken to the homebound or ill.
3. CONTINUITY WITH THE MODERN CATHOLIC MASS
Justin Martyr’s description of the Mass in the mid-second century shows remarkable continuity with the Catholic Mass of today.
While certain rituals, prayers, and the external form have developed over the centuries, the essential elements remain the same:
- Gathering on Sunday
- Reading of Scripture
- Homily or Exhortation
- Prayers of the Faithful
- Offering of bread and wine
- Consecration of the Eucharist
- Reception of Communion
This unbroken tradition reflects the Church’s commitment to Christ’s command at the Last Supper:
> "When we have ceased from our prayers, we greet one another with a kiss."
The Kiss of Peace, or Sign of Peace, was a gesture of reconciliation and unity among the early Christians.
Today, this is symbolized in the Mass when the faithful exchange a sign of peace, emphasizing the need for reconciliation and peace with one another before receiving the Eucharist.
f. The Offering of Bread and Wine
> "Then bread and a cup of wine mixed with water are brought to the one presiding."
After the prayers and the Kiss of Peace, the faithful would bring forward the gifts of bread and wine.
The mixing of water with the wine, which Justin mentions, was already a part of early Christian worship, symbolizing the union of Christ’s divinity and humanity, as well as our participation in the divine life through the sacraments. This practice is still carried out in the Mass today.
g. The Eucharistic Prayer and Consecration
> "The president offers prayers and thanksgivings according to his ability, and the people assent, saying Amen."
This is one of the earliest descriptions of the Eucharistic Prayer, the heart of the Mass, where the presider prays over the bread and wine, asking God to send the Holy Spirit to consecrate them, transforming them into the Body and Blood of Christ.
Justin Martyr doesn’t provide the exact words used, but he emphasizes that the prayer involves **thanksgiving** (from which the word **Eucharist** comes) and that the people’s participation is marked by their saying “**Amen**,” signifying their agreement and belief in the mystery being celebrated.
h. The Real Presence of Christ in the Eucharist
> "For we do not receive these things as common bread and common drink; but as Jesus Christ our Savior being incarnate by God's word took flesh and blood for our salvation, so likewise we have been taught that the food consecrated by the word of prayer which comes from Him, from which our flesh and blood are nourished by transformation, is the flesh and blood of that incarnate Jesus."
Here, Justin Martyr makes a profound statement of faith regarding the Real Presence of Christ in the Eucharist.
He explicitly teaches that the bread and wine, after consecration, are no longer ordinary food but the Body and Blood of Christ. This is a direct refutation of modern claims that the Eucharist is merely symbolic.
The belief in transubstantiation, the transformation of the substance of bread and wine into Christ’s Body and Blood, is clearly rooted in the early Church, long before the formal definitions of later councils. This belief remains central to Catholic theology today.
i. The Distribution of Communion
> "The deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion."
After the consecration, the faithful would receive Communion.
Justin mentions that deacons would distribute the Eucharist to those present and even carry it to those who were absent, such as the sick or imprisoned.
This practice continues today in the Church, where Communion is distributed to the congregation and often taken to the homebound or ill.
3. CONTINUITY WITH THE MODERN CATHOLIC MASS
Justin Martyr’s description of the Mass in the mid-second century shows remarkable continuity with the Catholic Mass of today.
While certain rituals, prayers, and the external form have developed over the centuries, the essential elements remain the same:
- Gathering on Sunday
- Reading of Scripture
- Homily or Exhortation
- Prayers of the Faithful
- Offering of bread and wine
- Consecration of the Eucharist
- Reception of Communion
This unbroken tradition reflects the Church’s commitment to Christ’s command at the Last Supper:
“Do this in memory of me” (Luke 22:19). The Catholic Mass, rooted in Apostolic tradition and preserved by the early Church Fathers like Justin Martyr, is the same Sacrifice of Christ made present to us, perpetuating His saving grace through the Eucharist.
CONCLUSION:
A Living Legacy of Faith
The early Christian Mass, as described by St. Justin Martyr, reveals the continuity and depth of Catholic worship.
His testimony serves as undeniable proof that from the time of the Apostles, the Church has believed in and celebrated the Real Presence of Christ in the Eucharist and has followed a structured liturgy centered on the proclamation of the Word and the Sacrifice of the Eucharist.
For Catholics today, this knowledge deepens our appreciation for the Mass. It is not merely a ritual or a remembrance but a participation in the eternal sacrifice of Christ.
As we attend Mass, we are united with the early Christians, the Apostles, and all the faithful throughout history, celebrating the same Holy Sacrifice and encountering the same Risen Lord.
St. Justin Martyr’s witness reminds us of the enduring power of the Mass and calls us to a deeper understanding and reverence for the mystery of the Eucharist, the "source and summit" of the Christian life.
CONCLUSION:
A Living Legacy of Faith
The early Christian Mass, as described by St. Justin Martyr, reveals the continuity and depth of Catholic worship.
His testimony serves as undeniable proof that from the time of the Apostles, the Church has believed in and celebrated the Real Presence of Christ in the Eucharist and has followed a structured liturgy centered on the proclamation of the Word and the Sacrifice of the Eucharist.
For Catholics today, this knowledge deepens our appreciation for the Mass. It is not merely a ritual or a remembrance but a participation in the eternal sacrifice of Christ.
As we attend Mass, we are united with the early Christians, the Apostles, and all the faithful throughout history, celebrating the same Holy Sacrifice and encountering the same Risen Lord.
St. Justin Martyr’s witness reminds us of the enduring power of the Mass and calls us to a deeper understanding and reverence for the mystery of the Eucharist, the "source and summit" of the Christian life.
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