Dating service for wealthy man

06 Jul

" ( pos erei to amen epi te se eucharistia ) where to amen seems clearly to mean "the customary Amen". however, its use seems to have been limited to the congregation, who made answer to some public prayer, and it was not spoken by him who offered the prayer (see yon der Goltz, Das Gebet in der ltesten Christenheit, p. It is perhaps one of the most reliable indications of the early data of the "Didache" or "Teaching of the Twelve Apostles", that, although several short liturgical formul are embodied in this document, the word Amen occurs but once, and then in company with the word maranatha, apparently as an ejaculation of the assembly. 155, on which occasion we are expressly told in a contemporary document that the executioners waited until Polycarp completed his prayer, and "pronounced the word Amen", before they kindled the fire by which he perished.

As regards these liturgical formul in the "Didache", which include the Our Father, we may, however, perhaps suppose that the Amen was not written because it was taken for granted that after the doxology those present would answer Amen as a matter of course. 197) we find a series of short prayers spoken by the Saint to which the bystanders regularly answer Amen. We may fairly infer from this that before the middle of the second century it had become a familiar praclice for one who prayed alone to add Amen by way of conclusion.

On the other hand, in the Churches of the East Amen is still commonly said after the form of baptism, sometimes by the bystanders, sometimes by the priest himself.

In the prayers of exorcism it is the person exorcised who is expected to say "Amen", and in the conferring of sacred orders, when the vestments, etc., are given to the candidate by the bishop with some prayer of benediction, it is again the candidate who responds, just as in the solemn blessing of the Mass the people answer in the person of the server.

Augustine expresses it, in virtue of an exceptionally sacred example.

In many cases no doubt the word was nothing more than a mere formula to mark the conclusion, but the real meaning was never altogether lost sight of. Augustine and Pseudo-Ambrose may not be quite exact when they interpret Amen as verum est (it is true ), they are not very remote from the general sense; and in the Middle Ages , on the other band, the word is often rendered with perfect accuracy.Talmudic tradition tells us that Amen was not said in the Temple, but only in the synagogues (cf. 127), but by this we probably ought to understand not that the saying Amen was forbidden in the Temple, but only that the response of the congregation, being delayed until the end for fear of interrupting the exceptional solemnity of the rite, demanded a more extensive and impressive formula than a simple Amen.The familiarity of the usage of saying Amen at the end of all prayers, even before the Christian era, is evidenced by Tobias, ix, 12. A second use of Amen most common in the New Testament, but not quite unknown in the Old, has no reference to the words of any other person, but is simply a form of affirmation or confirmation of the speaker's own thought, sometimes introducing it, sometimes following it. the double Amen of conclusion in Num., v, 22, etc.) In the Catholic (i.e.Thus, in an early "Expositio Missæ" published by Gerbert (Men. Alere, II, 276), we read: "Amen is a ratification by the people of what has been spoken, and it may be interpreted in our language as if they all said: May it so be done as the priest has prayed ".General as was the use of the Amen as a conclusion, there were for a long time certain liturgical formulas to which it was not added.