Graeme Clarke
 

The evening Agape ceremonial may have vestigially continued in Carthage: at the end of the Ad Donatum, Cyprian refers to their forthcoming sober repast resounding singing of psalms as evening draws in-inclinante iam sole in verperam . . . sonet psalmus convivium sobrium. But he leaves us in no doubt that the major eucharistic ceremony was celebrated in the morning (in sacrificiis matutinis, ep. 63.15.1) and that it was celebrated daily (sacerdotes qui sacrificia Dei cottidie celebramus, ep. 57.3.2). However, in ep. 63.16.2 he has to argue for the appropriateness of the morning hour (the hour of the resurrection) as opposed to the evening hour (of the Last Supper) for this daily celebration-implying that elsewhere the custom of Carthage may not yet have prevailed. And in the same context he responds to the Aquarians who offer the Cup of Water in their morning ceremonial as follows (ep. 63.16.1)

"But some may possibly deceive themselves with this comforting reflection that even while it is clear that water only is offered up in the morning, yet (they claim) 'when we come to supper we offer up a cup that is mixed.' But when we dine we cannot call all the people together to share in our meal: we cannot celebrate the full truth of this sacrament if we do not have all of the brethren present."

At the morning ritual there gathered not only the fideles but also the catechumens and the paenitentes: the fidelese stood-they are the circumstantes (ep. 38.2.2)-whilst, at least for some of the ceremony, the upper clergy sat (newly ordained presbyters join consesses noster (e.g. ep. 39.5.2). Some of the paenitentes may have employed humbling gestures such as lowering the eyes, beating the breast and prostration (De Dom. Orat. 6, and de Lapsis, 33) as well as kneeling-the penitential posture. There was certainly reading from the Scriptures by lectors from a pulpitum (epp. 38.2.1, 39.4.1)-they probably needed to practise beforehand and perhaps specialized in different sections of The Book, hence a number of lectors were required: later, at Cirta, the lectors can produce books of the Bible which they have in their homes-they would not be complete Bibles. This could be followed by a homily that might draw its theme from the scriptural reading-Cyprian opens his De Mortalitate (a sermon addressed to fratres dilectissimi) with the usual disclaimer of his own inadequacy but he is strengthened by the power of the gospel reading-vigore pleno et sermone de dominica lecitone concepto-or the homily might be based on a catena of texts like those assembled on themes in the Ad Quirinum. The bishop was the expounder of the scriptural material-- tractantes episcopos audiat (ep. 58.4.1: Eusebius in the Ecclesiastical History notes exceptional cases when non-bishops were invited to preach.) Before the catechumens and the penitents were dismissed prayers were recited on their behalf, such as are echoed in epp. 11.8 and 59.18.3 (cf ep. 30.6.2)
 

Various ceremonies followed but their order is far from certain.
    1. Prayers of petition for the Faithful and of commemoration of the Dead (Dead: e.g. ep. 1.2.1; the Faithful: e.g. epp. 37.1.2, 39.3.1, 61.4.2. 62.4.2, 68.2.2m Ad Demet. 20, De Dom. Orat. 8, 17) as well as prayers on behalf of benefactors (e.g. ep. 62.4.2).
    2. In all probability the recitation of the Lord's Prayer which only the baptised might recite (De Dom. Orat. 9) and which the Kiss of Peace appears to have concluded (De Dom. Orat. 23; cf. De Eccles. Unit. 13)
    3. Presentation of the oblationes-gifts of bread and wine-brought by the faithful (ep. 34.1.1, De Op. Eleem. 15)
    4. At this stage water must have been mixed in the Cup with the wine (ep. 63 passim)
    5. Prayer fo Blessing and Thanksgiving-Eucharistia-over the Cup and Bread on the altar (altare-versus ara, normally reserved for pagans and heretics)-eucharistiam facere, (Sent. Episc. 1, cf. ep. 75.10.5).
    6. Ep. 63 (which should be read as a whole) makes it clear that there is a recital of the institution of the ceremony and that it commemorates-indeed re-enacts-the passio of Christ-see, for example, section 9f. or section 17.1: "And because at every sacrifice we offer we mention the passion of the Lord (indeed, the passion of the Lord is the sacrifice we offer), then we should follow exactly what the Lord did. And Scripture confirms that as often as we offer the cup in remembrance of the Lord and His passion, we are doing what all are agreed the Lord did before us."
    7. Sollemnibus adimpletis calicem diaconus offerre praesentibus coepit [after the solemn action was finished, the deacon began to offer the chalice to those who were present] (De Lapsis 25). The consecrated elements are distributed in both kinds to all baptized, including infants (De Lapsis 25) by the deacons. The bread is received in the hands (e.g. De Lapsis 15). The bread (but not apparently the wine) could be taken home and kept in an arca for later consumption (e.g. De Lapsis 26). Ep. 58.1.2 implies presence at the daily morning ceremony rather than the private reservation of the consecrated wine:  "The soldiers of Christ must equip themselves with weapons for unblemished faith and valorous strength, reflecting that the reason why they drink each day the cup of the blood of Christ is that they themselves may thus also be enabled to shed their blood for Christ's sake."

What is really remarkable about Cyprian is that throughout his oeuvre his habitual stress is on the sacrificial nature of the ceremony (which he assumes rather than argues for)-as opposed to (say) fellowship convivium. Whilst this is by no means without precedent, does the automatic stress on the sacrificial aspect owe something to the religious traditions of North Africa in which sacrifice is instinctively perceived to be the ultimate form of prayer?