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This at least is the only natural sense in which to interpret the use of the word in I Cor., xiv, 16, "Else if thou shall bless with the spirit, how shall he that holdeth the place of the unlearned say Amen to thy blessing ?" ( 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.

A similar exaggeration may be found in various portions of the Coptic Liturgy.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.Again, in the apocryphal but early "Acta Johannis" (ed. But it cannot have been very long before the Amen was in many cases added by the utterer of the prayer. This usage seems to have developed even in public worship, and in the second half of the fourth century, in the earliest form of the liturgy which affords us any safe data, that of the Apostolic Constitutions , we find that in only three instances is it clearly indicated that Amen is to be said by the congregation (i.e.Two special instances of the use of Amen seem to call for separate treatment.The first is the Amen formerly spoken by the people at the close of the great Prayer of Consecration in the liturgy.

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3014, 9 June, 1853) has decided that it should not be spoken at the end of the form for the administration of baptism, where indeed it would be meaningless.

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