See also:

• EUCHARIST (Gr. evXapurria, thanksgiving)

EUCHARIST (Gr. evXapurria, thanksgiving)  , in the See also:

• CHRISTIAN
• CHRISTIAN, WILLIAM (1608-1663)

Christian See also:

• CHURCH
• CHURCH (according to most authorities derived from the Gr. Kvpcaxov [&wµa], " the Lord's [house]," and common to many Teutonic, Slavonic and other languages under various forms—Scottish kirk, Ger. Kirche, Swed. kirka, Dan. kirke, Russ. tserkov, Buig. cerk
• CHURCH, FREDERICK EDWIN (1826-1900)
• CHURCH, GEORGE EARL (1835–1910)
• CHURCH, RICHARD WILLIAM (1815–189o)
• CHURCH, SIR RICHARD (1784–1873)

Church, one of the See also:

• ANCIENT
• ANCIENT (also spelt ANTIENT; derived, through the Fr. ancien, old, from the late Lat. antianum, from ante, before)

ancient names of the See also:

• SACRAMENT

sacrament of the See also:

• LORD
• LORD (O. Eng. hldford, i.e. hldfweard, the warder or keeper of bread, hlIf, loaf; the word is not represented in any other Teutonic language)
• LORD, JOHN (1810-1894)

Lord's Supper or See also:

• HOLY

Holy Communion . The See also:

• TERM

term eiapurria was at first applied to the See also:

• ACT (Lat. actus, actum)

act of thanksgiving associated with the sacrament; later, so See also:

• EARLY
• EARLY, JUBAL ANDERSON (1816-1894)

early as the 2nd See also:

• CENTURY (from Lat. centuria, a division of a hundred men)

century, to the See also:

• OBJECTS

objects, e.g. the sacra-See also:

• MENTAL

mental See also:

• BREAD

bread and See also:

• WINE (Lat. vinum, Gr. oivos)

wine, for which thanks were given; and so to the whole celebration . The term See also:

• MASS (O.E. maesse; Fr. messe; Ger. Messe; Ital. messa; from eccl. Lat. missa)
• MASS, IN

Mass, which has the same See also:

• CONNOTATION

connotation, is derived from the See also:

• LAT

Lat. missa or missio, because the See also:

• CHILDREN, LAW RELATING TO

children and catechumens, or unbaptized believers, were dismissed before the eucharistic rite began . Other names See also:

• EXPRESS (through the French from the past participle of the Lat. exprimere, to press out, by transference used of representing objects in painting or sculpture, or of thoughts, &c. in words)

express various aspects of the rite: Communion (Gr . KoLvwvia), the fellowship between believers and See also:

• UNION
• UNION (known locally as Union Hill and officially as Town of Union)

union with See also:

• CHRIST (Gr. X pLQTOS, Anointed)
• CHRIST, WILHELM VON (1831-1906)

Christ; Lord's Supper, so called from the manner of its institution; Sacrament as a See also:

• CONSECRATION (Lat. consecrallo, from con and sacrare, " to make sacred ")

consecration of material elements; the See also:

• MYSTERY (Gr. µw(Trilpcov, from tcuvrm, an initiate, µfew, to shut the mouth)

Mystery (in Eastern churches) because only the initiated participated; the See also:

• SACRIFICE (from Lat. sacrificium; sacer, holy, and facere, to make)

Sacrifice as a See also:

• REHEARSAL (from " rehearse," to say over again, repeat, recount, O.Fr. rehercer, from re, again, and hercer, to harrow, cf. " hearse," the original meaning being to rake or go over the same ground again as with a harrow)

rehearsal of Christ's See also:

• PASSION (post-classical Lat. passio, formed from pati, passus, to suffer, endure)

passion . In this See also:

• ARTICLE (from Lat. articulus, a joint)

article the See also:

• HISTORY

history of the rite is first traced up to A.D . 200 in documents taken in their See also:

• CHRONOLOGICAL

chronological See also:

• ORDER
• ORDER (through Fr. ordre, for earlier ordene, from Lat. ordo, ordinis, rank, service, arrangement; the ultimate source is generally taken to be the root seen in Lat. oriri, rise, arise, begin; cf. " origin ")
• ORDER, HOLY

order; See also:

• DIFFERENCES, CALCULUS OF (Theory of Finite Differences)

differences of early and later usage are then discussed; lastly, the meaning of the See also:

• ORIGINAL

original rite is examined . St See also:

• PAUL
• PAUL (PAULUS)

Paul (1 See also:

• COR

Cor. xi . 17-34) attests that the faithful met regularly in church, i.e. in religious meetings, to eat the dominical or Lord's Supper, but that this aim was frustrated by some who See also:

• ATE

ate up their provisions before others, so that the poor were See also:

• LEFT

left hungry while the See also:

• RICH, BARNABE (c. 1540-1617)
• RICH, CLAUDIUS JAMES (1787-1821)
• RICH, JOHN (1692-1761)
• RICH, PENELOPE, LADY (c. 1562–1607)
• RICH, RICHARD, 1ST BARON RICH (1490?-1567)

rich got drunk; and the meetings were animated less by a spirit of brotherhood and charity than of See also:

• DIVISION (from Lat. dividere, to break up into parts, separate)

division and See also:

• FACTION (through the French, from Lat. factio, a company of persons combined for action, facere, to do; from the other French derivative facon comes " fashion ")

faction . He directs that, when they so meet, they shall wait for one another . Those who are too hungry to wait shall eat at See also:

• HOME
• HOME, DANIEL DUNGLAS (1833-1886)
• HOME, EARLS OF

home; and not put to shame those who have no houses (and presumably not enough See also:

• FOOD
• FOOD (like the verb " to feed," from a Teutonic root, whence O. Eng. foda; cf. " fodder "; connected with Gr. lrareicOae, to feed)

food either), by bringing their viands to church and selfishly eating them apart . It was therefore no£ the quantity or quality of the food eaten that constituted the See also:

• MEAL

meal a Lord's Supper; nor even the circumstances that they ate it " in church," as was assumed by those guilty of the practices here condemned; but only the pervading sense of brotherhood and love .

The contrast See also:

• LAY

lay between the Dominical Supper or food and drink shared unselfishly by all with all, and the private supper, the feast of Dives, shamelessly gorged under the eyes of timid and shrinking See also:

• LAZARUS (a contracted form of the Heb. name Eleazar, " God has helped," Gr. Aiq-apos)
• LAZARUS, EMMA (1849–1887)
• LAZARUS, HENRY (1815–1895)
• LAZARUS, MORITZ (1824–1903)
• LAZARUS, ST, ORDER OF

Lazarus . By way of enforcing this point Paul repeats the tradition he had received See also:

• DIRECT

direct from the Lord, and already handed on to the See also:

• CORINTHIANS

Corinthians, of how " the Lord Jesus on the See also:

• NIGHT

night in which he was betrayed " (not necessarily the night of See also:

• PASSOVER

Passover) " took bread and having given thanks See also:

• BRAKE

brake it and said, This is my See also:

• BODY

body, which is for your See also:

• SAKE

sake; this do in remembrance of me . In like manner also the See also:

• CUP (in O.E. cuppe; generally taken to be from Late Lat. cuppa, a variant of Lat. cupa, a cask, cf. Gr. KuaeXXov)

cup, after supper, sayirg, This cup is the new See also:

• COVENANT
• COVENANT (an O. Fr. form, later convenant, from convenir, to agree, Lat. convenire)

covenant through my See also:

• BLOOD

blood: this do, as oft as ye drink it, in remembrance of me." Paul adds that this rite commemorated the Lord's See also:

• DEATH

death and was to be continued until he should come again, as in that See also:

• AGE (Fr. age, through late Lat. aetaticum, from aetas)

age they expected him ,to do after no See also:

• LONG, GEORGE (1800-1879)
• LONG, JOHN DAVIS (1838– )

long See also:

• INTERVAL

interval: " As often as ye eat this bread and drink the cup, ye do (or ye shall) proclaim the Lord's death till he come." The same See also:

• EPISTLE

epistle (x . 17) attests that one See also:

• LOAF

loaf only was broken and distributed: " We who are many, are one loaf (or bread), one body; for we all partake of the one loaf (or bread)." As a single loaf could not satisfy the See also:

• HUNGER

hunger of many, the rehearsal in these meals of Christ's own See also:

• ACTION

action must have been a crowning See also:

• EPISODE

episode, enhancing their sanctity . The Fractic Penis probably began, as the drinking of the cup certainly ended, the supper; the interval being occupied with the See also:

• COMMON

common See also:

• CONSUMPTION (Lat. consumere)

consumption by the faithful of the provisions they brought . This much is implied by the words " after supper." If, in any See also:

• CASE
• CASE, JOHN (d. 1600)

case, all See also:

• PRESENT

present had eaten in their homes beforehand, the giving of the cup would immediately follow on the breaking and eating of the one loaf, but Paul's words indicate that the common meal within the church was the norm . Those who ate at home marked them-selves out as both greedy and lacking in charity . There is no demand that they should come See also:

• FASTING (from " fast," derived from old Teutonic fastejan; synonyms being the Gr. vnorebety, late Lat. jejunare)

fasting, or Paul could not recommend in (xi . 34) that those who were too hungry to wait until all the brethren were assembled in church, should eat at home and beforehand . See also:

• MARK
• MARK, CARL (1858– )
• MARK, GOSPEL OF ST
• MARK, ST

Mark xiv . 22-25, Matt. See also:

• XXVI

xxvi . 26-29, See also:

• LUKE
• LUKE, GOSPEL OF ST

Luke xxii .

14-20, are, in order of See also:

• TIME (0. Eng. Lima, cf. Icel. timi, Swed. timme, hour, Dan. time; from the root also seen in " tide," properly the time of between the flow and ebb of the sea, cf. O. Eng. getidan, to happen, " even-tide," &c.; it is not directly related to Lat. tempus)
• TIME, MEASUREMENT OF
• TIME, STANDARD

time, our next accounts, Mark representing the See also:

• OLDEST

oldest tradition . They all in substance repeat Paul's See also:

• ACCOUNT
• ACCOUNT (through O. Fr. acont, Late Lat. comptum, cornputare, to calculate)

account; but identify the night on which Jesus was betrayed with that of the Pascha . In See also:

• MATTHEW, GOSPEL OF ST
• MATTHEW, ST (MaOOaior or MarOaIos, probably a shortened form of the Hebrew equivalent to Theodorus)
• MATTHEW, TOBIAS

Matthew and Mark, Jesus says of the bread " Take ye it, this is my body," omitting the See also:

• IDEA (Gr. Ibia, connected with i&eiv, to see; cf. Lat. species from specere, to look at)

idea of sacrifice imported by Paul's addition " which is for you "; but in them Jesus enunciates the same idea when he says of the cup: " This is my blood of the covenant which is poured out for many," See also:

• MATHEW, THEOBALD (1790-1856)

Mathew adding " for the remission of sins," a phrase which savours of Heb. ix . 22: " apart from the shedding of blood there is no remission." It is a later addition, and so may be the words " which is poured out for many." But the words which follow have an See also:

• ANTIQUE (Lat. antiquus, old)

antique See also:

• RING (O.E. hring; a word common to Teutonic languages; and probably cognate with the Lat. circus, Gr. KtpKOS or KpLKOS, Skt'. chakra, wheel, circle, cf. also " harangue "); in art, a band of circular shape of varying sizes, made of any material and used f

ring: " See also:

• AMEN

Amen, I say unto you, I will no more drink of the See also:

• FRUIT (through the French from the Lat. fructus; frui, to enjoy)

fruit of the See also:

• VINE

vine, until that See also:

• DAY (O. Eng. dreg, Ger. Tag; according to the New English Dictionary, " in no way related to the Lat. dies")
• DAY, JOHN (1574-1640?)
• DAY, THOMAS (1748-1789)

day when I drink it new in the See also:

• KINGDOM

kingdom of See also:

• GOD

God." For here Jesus affirms his conviction, in view of his impending death, which unlike his disciples he foresaw, that, when the kingdom of God is instituted on See also:

• EARTH
• EARTH (a word common to Teutonic languages, cf. Ger. Erde, Dutch aarde, Swed. and Dan. jord; outside Teutonic it appears only in the Gr. 'pq'e, on the ground; it has been connected by some etymologists with the Aryan root ar-, to plough, which is seen in
• EARTH, FIGURE OF
• EARTH, FIGURE OF THE

earth, he will take his See also:

• PLACE (through Fr. from Lat. platea, street; Gr. IrAar6s, wide)

place in it . But this is the last time he will sit down upon earth with his disciples at the table of the millenarist See also:

• HOPE, ANTHONY
• HOPE, THOMAS (c. 1770-1831)

hope . These See also:

• SOURCES

sources do not hint that the Last Supper is to be repeated by Christ's followers until the See also:

• ADVENT (Lat. Adventus, sc. Redemptoris, " the coming of the Saviour ")

advent of the kingdom . Luke's account is too much interpolated from Paul, and the texts of his oldest See also:

• MSS

MSS. too discrepant, for us to rely on it except so far as it supports the other gospels . It emphasizes869 the fact that the Last Supper was the Pascha . " With See also:

• DESIRE

desire have I desired to eat this Passover, before I suffer "; and places the bread after the wine, unless indeed the Pauline See also:

• INTERPOLATION (from Lat. interpolare, to alter, or insert something fresh, connected with pollee, a polish)

interpolation comprises the ,whole of See also:

• VERSE (from Lat. versus, literally a line or furrow drawn by turning the plough, from vertere, and afterwards signifying an arrangement of syllables into feet)

verse 19 . The See also:

• FOURTH

fourth See also:

• GOSPEL (O. Eng. godspel, i.e. good news, a translation of Lat. bona annuntiatio, or evangelium, Gr. evayyeXwv; cf. Goth. iu spillon, " to announce good news," Ulfilas' translation of the Greek, from iu, that which is good, and spellon to announce)

gospel, written perhaps A.D . 90-100, sublimates the rite, in See also:

• HARMONY (Gr. dpµovia, a concord of musical sounds, dpA'ew to join; &plan midi (sc. TeXvil)

harmony with its See also:

• GENERAL
• GENERAL (Lat. generalis, of or relating to a genus, kind or class)

general treatment of the See also:

• LIFE

life of Jesus: " I am the living bread which cometh down out of See also:

• HEAVEN (0. Eng. hefen, heofon, heofone; this word appears in O.S. hevan; the High. Ger. word appears in Ger. Himmel, Dutch hemel; there does not seem to be any connexion between the two words, and the ultimate derivation of the word is unknown; the sugges

heaven, that a See also:

• MAN
• MAN, ISLE OF (anc. Mona)

man may eat thereof and not See also:

• DIE
• DIE (Fr. de, from Lat. datum, given)

die " (See also:

• JOHN
• JOHN (1167–1216)
• JOHN (1290-c. 1320)
• JOHN (1296-1346)
• JOHN (1371–1419)
• JOHN (1468-1532)
• JOHN (1801-1873)
• JOHN (Heb. llni')
• JOHN (ZAPOLYA) (1487-1540)
• JOHN, 4TH MARQUESS OF TWEEDDALE (c. 1695-1762)
• JOHN, DON (1545-1578)
• JOHN, DON (1629–1679)
• JOHN, GOSPEL OF ST
• JOHN, or HAYS (1513–1571)
• JOHN, THE APOSTLE
• JOHN, THE EPISTLES OF

John vi. si) . As in 1 Cor. x. the flesh of Christ is contrasted with the See also:

• MANNA

manna which saved not the See also:

• JEWS
• JEWS (Heb. Y8hudi, man of Judah; Gr. 'Iovbaiot; Lat. Judaei)

Jews from death, so here the latter ask: " How can this man give us his flesh to eat ?

" and Jesus answers: " Amen, Amen I say unto you, Except ye eat the flesh of the Son of Man and drink his blood, ye have not life in yourselves . . . . He that eateth' my flesh and drinketh my blood abideth in me and I in him." In an earlier passage, again in reference to the manna, Jesus is called " the bread of God, which cometh down out of heaven, and giveth life unto the See also:

• WORLD

world." They ask: " Lord, ever more give us this bread," and he answers: " I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst." This writer's thought is coloured by the older speculations of See also:

• PHILO
• PHILO, HERENNIUS

Philo, who in See also:

• METAPHOR

metaphor called the Loges the heavenly bread and food, the cupbearer and cup of God; and he seems even to protest against a literal See also:

• INTERPRETATION (from Lat. interpretari, to expound, explain, inter pres, an agent, go-between, interpreter; inter, between, and the root pret-, possibly connected with that seen either in Greek 4 p4'ew, to speak, or irpa-rrecv, to do)

interpretation of the words of institution, since he not only pointedly omits them in his account of the Last Supper, but in v . 63 of this See also:

• CHAPTER (a shortened form of chapiter, a word still used in architecture for a capital; derived from O. Fr. chapitre, Lat. capitellum, diminutive of caput, head)

chapter writes: " It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I have spoken unto you are spirit and are life." In Acts ii . 46 we read that, " the faithful continued steadfastly with one See also:

• ACCORD (from Fr. accorder, to agree)

accord in the See also:

• TEMPLE
• TEMPLE, FREDERICK (1821-1902)
• TEMPLE, RICHARD
• TEMPLE, SIR RICHARD, BART
• TEMPLE, SIR WILLIAM, BART

temple "; at the same time " breaking bread at home they partook of food with gladness and singleness of See also:

• HEART
• HEART, LUNG

heart, praising God." All such repasts must have been sacred, but we do not know if they included the Eucharistic rite . The care taken in the selecting and ordaining of the seven deacons argues a religious See also:

• CHARACTER (Gr. xapareri7p, from xap&crew, to scratch)

character for the common meals, which they were to serve . Their See also:

• MAIN (from the Aryan root which appears in " may " and " might," and Lat. magnus, great)
• MAIN (Lat. Moenus)

main See also:

• DUTY (from " due," that which is owing, O. Fr. deu, dil, past participle of devoir; Lat. debere, debitum; cf. " debt ")

duty was to look after the duty of the Hellenistic widows, but inasmuch as meats strangled or consecrated to idols were forbidden, it probably devolved on the deacons to take care that such were not introduced at these common meals . The See also:

• ESSENES

Essenes, similarly, appointed houses all over See also:

• PALESTINE

Palestine where they could safely eat, and priests of their own to prepare their food . Some Christians escaped the difficulties of their position by eating no See also:

• MEAT

meat at all . " He that is weak," says Paul (Rom. xiv. r), " eateth herbs "; that is, becomes a vegetarian . Rather than scandalize weaker brethren, Paul was willing to eat herbs the See also:

• REST (O. Eng. rest, reste, bed, cognate with other Teutonic forms, e.g. Ger. Rast, Riiste, rest, and probably Gothic Rasta, league, i.e. resting or stopping place)

rest of his life . The travel-document in Acts often refers to the See also:

• SOLEMN (Lat. sollemnis, sollemnis, less correctly solennis, yearly, annual; from sollus = totus, whole, entire, Gr. Mos., and annus, year)

solemn breaking of bread .

Thus Paul in See also:

• XXVII

xxvii . 35, having invited the See also:

• SHIP

ship's See also:

• COMPANY

company of 276 persons to partake of food, took bread, gave thanks to God in the presence of all, and brake it and began to eat . The rest on See also:

• BOARD (O. Eng. bord)

board then began to be of See also:

• GOOD, JOHN MASON (1764-1827)

good cheer, and themselves also took food . Here it is not implied that Paul shared his food except with his co-believers, but he ate before them all . Whether he repeated the words of institution we cannot say . In Acts xx . 7 the faithful of Troas gather together to break bread " on the first day of the See also:

• WEEK (from A.S. wicu, Germanic *wikon, probably=change, turn)

week " after sunset . After a discourse Paul, who was leaving them the next See also:

• MORNING

morning, See also:

• BROKE, or BROOKE, ARTHUR (d. 1563)
• BROKE, SIR PHILIP BOWES VERE, BART

broke bread and ate . This was surely such a See also:

• MEETING (from " to meet," to come together, assemble, 0. Eng. metals ; cf. Du. moeten, Swed. mota, Goth. gamotjan, &c., derivatives of the Teut. word for a meeting, seen in O. Eng. Wit, moot, an assembly of the people; cf. witanagemot)

meeting as we read of in r Cor. x., and was held on See also:

• SUNDAY

Sunday by night; but long before See also:

• DAWN (the 16th-century form of the earlier " Jawing " or " dawning," from an old verb " daw," O. Eng. dagian, to become day; cf. Dutch dagen, and Ger. tagen)

dawn, since after it Paul " talked with them a long while, even till break of day." In r Cor. xvi . 1 Paul bids the Corinthians, as he had bidden the churches of See also:

• GALATIA

Galatia, lay up in See also:

• STORE (from O. Fr. estor or estoire, Late Lat. staurum or instaurum, stock, provisions, supply, from the late use of instaurare, to provide, properly to construct, renew, restore)

store on the first of the week, each one of them, See also:

• MONEY

money for the poor See also:

• SAINTS, BATTLE OF THE

saints of See also:

• JERUSALEM (Heb. ^S0-r, Yerushalaim, pronounced as a dual)
• JERUSALEM, SYNOD OF (1672)

Jerusalem . This is the first See also:

• NOTICE

notice of Sunday Eucharistic collections of See also:

• ALMS

alms for the poor . Here seems to belong in the order of development the Cathar See also:

• EUCHARIST (Gr. evXapurria, thanksgiving)

Eucharist (see See also:

• CATHARS (CATHARI or CATHARISTS)

CATHARS) .

The Cathars used only the Lord's See also:

• PRAYER (from Lat. precari, entreat; Ital. pregaria, Fr. priere)
• PRAYER, BOOK OF COMMON

prayer in consecrating the bread and used See also:

• WATER

water for wine . The next document in chronological order is the so-called Teaching of the Apostles (A.D . 9o-110) . This assigns prayers and rubrics for the celebration of the Eucharist:— IX . " s . Now with regard to the Thanksgiving, thus give ye thanks . " 2 . First concerning the cup :—We give thanks to thee,our See also:

• FATHER

Father, for the holy vine' of See also:

• DAVID
• DAVID (a Hebrew name meaning probably beloved 1)
• DAVID, FELICIEN (1810—1876)
• DAVID, GERARD [GHEERAERT DAVIT], (?=1523)
• DAVID, PIERRE JEAN (1789–1856)
• DAVID, ST (Dewi, Sant)

David thy servant, which See also:

• THOU, JACQUES AUGUSTE DE [THUANUS] (1553-1617)
• THOU, NOM

thou didst make known to us through Jesus thy servant;2 to thee be the See also:

• GLORY (through the O. Fr. glorie, modern gloire, from Lat. gloria, cognate with Gr. KXebs, abets)

glory for ever . " 3 . And concerning the broken bread :—We give thanks to thee, our Father, for the life and knowledge which thou didst make known to us through Jesus thy servant; to thee be the glory for ever . " 4 . As this broken bread was (once) scattered on the See also:

• FACE (from Lat. fades, derived either from facere, to make, or from a root fa-, meaning " appear "; cf. Gr. cbatvstv)

face of the mountains and, gathered together, became one,3 even so may thy Church be gathered together from the ends of the earth into thy kingdom; for thine is the glory and the See also:

• POWER [WILLIAM GRATTAN] TYRONE (1797-1841)

power through Jesus Christ for ever .

` 5 . But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this the Lord hath said, Give not that which is holy unto the See also:

• DOGS, ISLE OF

dogs.4 X . " L Then, after being filled, thus give ye thanks: " 2 . We give thanks to thee, holy Father, for thy holy name, which thou hast caused to dwell in our See also:

• HEARTS

hearts, and for the knowledge and faith and See also:

• IMMORTALITY (Lat. in-, not, mortalis, mortal, from mors, death)

immortality which thou didst make known to us through Jesus Christ thy servant; to thee be the glory for ever . " 3 . Thou Almighty See also:

• SOVEREIGN

Sovereign,didst create all things for thy name's sake, and food and drink thou didst give to men for enjoyment, that they should give thanks unto thee; but to us thou didst of thy See also:

• GRACE (Fr. grace, Lat. gratia, from grates, beloved, pleasing; formed from the root cra-, Gr. xav-, cf. xaipw, x6p,ua, Xapts)
• GRACE, WILLIAM GILBERT (1848– )

grace give spiritual food and drink and life eternal through thy servant . ` 4 . Before all things, we give thee thanks that thou See also:

• ART

art mighty; to thee be the glory for ever . " 5 . Remember, Lord, thy church to deliver it from all evil, and to perfect it in thy love, and gather it together from the four winds,' the sanctified, unto thy kingdom, which thou bast prepared for it; for thine is the power and the glory for ever . " 6 . Come grace, and pass this world away .

See also:

• HOSANNA

Hosanna to the God of David ! If any one is holy, let him come . If any one is not, let him repent . Maranatha 8 Amen . " But allow the prophets to give thanks as much as they will." -From a subsequent See also:

• SECTION
• SECTION (Lat. sectio, cutting, secare, to cut)

section, ch. xiv. r, we learn that the Eucharist was on Sunday:—" Now when ye are assembled together on the Lord's day of the Lord, break bread and give thanks, having first confessed your transgressions, so that your sacrifice may be pure." The above, like the uninterpolated See also:

• LUCAN

Lucan account, places the cup first and has no mention of the body and blood of Christ . But in this last and other respects it contrasts with the other synoptic and with the Pauline accounts . The cup is not the blood of Jesus, but the holy vine of David, revealed through Jesus; and the holy vine can but signify the spiritual See also:

• ISRAEL (Hebrew for " God strives " or " rules "; see Gen. xxxii. 28; and the allusion in Hosea xii. 4)

Israel, the See also:

• ECCLESIA (Gr. EKKX ria, from Lc, out, and Ka)teiv, to call)

Ecclesia or church or Messianic Kingdom, into which the faithful are to be gathered . The one loaf, as in Paul, symbolizes the unity of the ecclesia, but the cup and bread, given for enjoyment, are symbols at best of the spiritual food and drink of the life eternal given of grace by the Almighty Father through his servant (lit. boy) Jesus . The bread and wine are indeed an offering to God of what is his own, pure because offered in purity of heart; but they are not interpreted of the sacrifice of Jesus' body broken on the See also:

• CROSS

cross, or of his blood See also:

• SHED

shed for the remission of See also:

• SIN
• SIN (O. Eng. syn: a common Teutonic word, cf. Dutch zonde, Ger. Siinde)

sin . It is not, as in Paul, a meal commemorative of Christ's death, nor connected with the Passover, as in the Synoptics . Least of all is it a sacramental eating of the flesh and drinking of the blood of Jesus, a perpetual renewal of kinship, See also:

• PHYSICAL

physical and spiritual, with him . The teaching rather breathes the See also:

• ATMOSPHERE (Gr. fir µ6r, vapour; orkaipa, a sphere)

atmosphere of the fourth gospel, which sets the Last Supper before the feast of the Passover (xiii .

I), and pointedly omits Christ's institution of the Eucharist, substituting for it the washing of his disciples' feet . The blessing of the Bread and Cup, as an incident in a feast of Christian brotherhood, is all that the See also:

• DIDACHE
• DIDACHE, THE

Didache has in common with Paul and the Synoptists . The use of the words " after being filled," in x. r, implies that the brethren ate heartily, and that the cup and bread formed no isolated episode . The Baptized alone are admitted to this Supper, and they only after See also:

• CONFESSION (Lat. confessio, from confiteor, acknowledge, confess)

confession of their sins . Every Sunday at least they are to celebrate it . A See also:

• PROPHET (Irpo4i ri7s)

prophet can " in the Spirit appoint a table," that is, order a Lord's r Ps. lxxx . 8-19 . 2 Acts iv . 25, 27 . a t Cor . X . 17; Soph. to .

4 Matt. vii . 6 . 6 Matt. See also:

• XXIV

xxiv . 31 . 6 t Cor. xvi . 22.Supper to be eaten, whenever he is warned by the Spirit to do so . But he must not himself partake of it—a very See also:

• PRACTICAL

practical See also:

• RULE

rule . The prophets are to give thanks as they like at these " breakings of bread," without being restricted to the prayers here set forth . In xv . 3 the overseers or bishops and deacons, though their functions are less spiritual than administrative and economic, are allowed to take the place of the prophets and teachers . The phrase used is Aeirovpye'Ev rrfv Xerrovpyt tv, " to liturgize the See also:

• LITURGY (Low Lat. liturgia; Gr. X€Zros, public, and Epyov, work; )Aetrovpy6s, a public servant)

liturgy." This word " liturgy " soon came: to connote the Eucharist . The prophets who normally preside over the Suppers are called " your high-priests," and receive from the faithful the first-fruits of the winepress and threshing-See also:

• FLOOR (from O. Eng. flor, a word common to many Teutonic languages, cf. Dutch vloer, and Ger. Flur, a field, in the feminine, and a floor, masculine)

floor, of oxen and See also:

• SHEEP
• SHEEP (from the Anglo-Saxon sceap, a word common in various forms to Teutonic languages; e.g. the German Schaf)

sheep, and of each batch of new-made bread, and of oil .

Out of these they provide the Suppers held every Lord's day, offering them as " a pure sacrifice." Bishops and deacons hold a subordinate place in this document; but the contemporary Epistle of See also:

• CLEMENT (Lat. Clemens, i.e. merciful; Gr. K)4gs)
• CLEMENT, FRANCOIS (1714-1793)
• CLEMENT, JACQUES (1567-1589)

Clement of See also:

• ROME
• ROME (Roma)

Rome attests that these bishops " had offered the gifts without blame and holily." The word " liturgy " is also used by Clement . See also:

• PLINY, THE ELDER
• PLINY, THE YOUNGER

Pliny's See also:

• LETTER (through Fr. lettre from Lat. littera or litera, letter of the alphabet; the origin of the Latin word is obscure; it has probably no connexion with the root of linere, to smear, i.e. with wax, for an inscription with a stilus)

Letter (Epist . 96), written A.D . 112 to the See also:

• EMPEROR (Fr. empereur, from the Lat. imperator)

emperor See also:

• TRAJAN [MARCUS ULPIUS TRAJANUS] (A. D. 53-117)

Trajan, about the Christians of See also:

• BITHYNIA (BtOvpta)

Bithynia, attests that on a fixed day, stato die (no doubt Sunday), they met before dawn and recited antiphonally a hymn " to Christ as to a god." They then separated, but met again later to partake of a meal, which, however, was of an See also:

• ORDINARY (med. Lat. ordinarius, Fr. ordinaire)

ordinary and See also:

• INNOCENT (INNOCENTIUS)
• INNOCENT (POPES)

innocent character . Pliny regarded their meal as identical in character with the common meals of hetairiae, i.e. the • See also:

• TRADE (O. Eng. trod, footstep, from tredan, to tread; in M. Eng. the forms teed, trod and trade appear, the last in the sense of a beaten track)
• TRADE, BOARD OF

trade-See also:

• GILDS, or GUILDS

gilds or See also:

• SECRET (Lat. secretum, hidden, concealed)

secret See also:

• SOCIETIES, LEARNED

societies, which' were then, as now, often -inimical to the See also:

• GOVERNMENT
• GOVERNMENT (0. Fr. governement, mod. gouvernement, O. Fr. governer, mod. gouverner, from Lat. gubernare, to steer a ship, guide, rule; cf. Gr. xv(3epvav)

government . Even benefit societies were feared and forbidden by the See also:

• ROMAN

Roman autocrats, and the " dominical suppers " of the Christians were not likely to be spared . Pliny accordingly forbade them in Bithynia, and the renegade Christians to whom he owed his See also:

• INFORMATION (from Lat. informare, to give shape or form to, to represent, describe)

information gave them up . These suppers included an Eucharist; for it was because the faithful ate in the latter of the flesh and blood of the Son of God that the See also:

• CHARGE
• CHARGE (through the Fr. from the Late Lat. carricare, to load in a carrus or wagon; cf. " cargo ")

charge of devouring children was made against them . If, then, this afternoon meal did not include it, Pliny's remark that their food was ordinary and innocent is unintelligible . See also:

• IGNATIUS ('Iyvfrior)

Ignatius, about A.D . 120, in his letter to the See also:

• EPHESIANS, EPISTLE TO THE

Ephesians, defines the one bread broken in the Eucharist as a " See also:

• DRUG
• DRUG (from Fr. drogue, a word common in Romance languages, cf. Span. and Ital. droga; the origin of the word is obscure, but may possibly be connected with Dutch droog, dry)

drug of immortality, and antidote that we should not die, but live for ever in Jesus Christ." He also rejects as invalid any Eucharist not held "under the See also:

• BISHOP (A.S. bisceop, from Lat. episcopus, Gr. irio-Korros, " overlooker " or " overseer ")
• BISHOP, ISABELLA (1832-1904)
• BISHOP, SIR HENRY ROWLEY (1786-1855)

bishop or one to whom he shall have committed it." ' For the Christian prophet has disappeared, and with him the See also:

• CUSTOM (from O. Fr. costume, costume or coustume; Low Lat. costuma, a shortened form of consuetudo)

custom of holding Eucharists in private dwellings . In the Epistle to See also:

• DIOGNETUS, EPISTLE TO

Diognetus, formerly assigned to See also:

• JUSTIN (JUNIANUS JUSTINUS)

Justin See also:

• MARTYR (Gr. pimp or µaprvs)

Martyr, we read (v .

7) that " Christians have in See also:

• VOGUE, EUGENE MELCHIOR, COMTE DE (1848- )

vogue among themselves a table common, yet not common " (i.e. unclean) . In Justin's first See also:

• APOLOGY (from Gr. &aoXoyia, defence)

apology (c . 140) we have two detailed accounts of the Eucharist, of which the first, in ch . 65, describes the first communion of the newly baptized: " After we have thus washed the See also:

• PERSON, OFFENCES AGAINST THE

person who has believed and conformed we See also:

• LEAD
• LEAD (pronounced iced)

lead him to the brethren so "called, where they are gathered together, to offer public prayer both for ourselves and for the person illuminated, and for all others everywhere, earnestly, to the end that having learned the truth we may be made worthy to be found not only in our actions good citizens, but guardians of the things enjoined . " We salute one another with a See also:

• KISS

kiss at the end of the prayers . Then there is presented to the See also:

• PRESIDENT (Fr. president, from Lat. praesidens, post-Augustan Lat. for praeses, director, ruler, from praesidere, to sit in front of, preside)

president of the brethren bread and a cup of water (and of a mixture,)' and he having taken it sends up praise and glory to the father of all things by the name of the Son and Holy Spirit, and he offers at length thanksgiving (eucharistia) for our having been made worthy of these things by him . But when he concludes the prayer and thanksgiving all the See also:

• PEOPLE

people present See also:

• ANSWER (derived from and, against, and the same root as swear)

answer with See also:

• ACCLAMATION (Lat. acclamatio, a shouting at)

acclamation ` Amen.' But the word ' Amen ' in See also:

• HEBREW

Hebrew signifies ` so be it.' And when the president has given thanks, and all the people have so answered, those who are called by us deacons distribute to each of those present, for them to partake of the bread (and wine) 8 and water, for which thanks have been given, and they carry portions away to those who are not present . And this food is called by us Eucharistia, and of it none may partake See also:

• SAVE, or SAVA (Ger. Sau; Hungarian Szdva; Lat. Savus)

save those who believe our teachings to be true and have been washed in the See also:

• BATH
• BATH, THOMAS THYNNE
• BATH, WILLIAM

bath which is for remission of sin and rebirth, and who so live as ' We should probably omit the words bracketed . 8 The codex Othcbonianus omits the words bracketed . Christ taught . For we do not receive these things,as comnion bread or common drink . For as Jesus Christ our Saviour was made flesh by Word of God and possessed flesh and blood for our sake; so we have been taught that the food blessed (lit, thanked for) by prayer of Word spoken by him, food by which our blood and flesh are by See also:

• CHANGE (derived through the Fr. from the Late Lat. cambium, cambiare, to barter; the ultimate derivation is probably from the root which appears in the Gr. «a urmu', to bend)

change of it (into them) nourished, is both flesh and blood of Jesus so made flesh .

For the apostles in the memorials made by them, which are called gospels, have so related it to have been enjoined on them: to wit, that Jesus took bread, gave thanks and said: This do ye in memory of me; this is my body, and the cup likewise he took and gave thanks and said, This is my blood; and he distributed to them alone . And this rite too the evil demons by way of See also:

• IMITATION (Lat. imitatio, from intitari, to imitate)

imitation handed down in the mysteries of See also:

• MITHRAS

Mithras . For that bread and a cup of water is presented in the See also:

• RITES

rites of their See also:

• INITIATION (Lat. inilium, beginning, entrance, from mire, to go in)

initiation with certain conclusions (or epilogues), you either know or can learn." The second account, in ch . 67, adds that the faithful both of See also:

• TOWN

town and See also:

• COUNTRY (from the Mid. Eng. contre or contrie, and O. Fr. cuntree; Late Lat. contrata, showing the derivation from contra, opposite, over against, thus the tract of land which fronts the sight, cf. Ger. Gegend, neighbourhood)

country met for the rite on Sunday, that the prophets were read as well as the gospels, that the president after the See also:

• READING

reading delivered an exhortation to imitate in their lives the goodly narratives; and that each brought offerings to the president out of which he aided orphans and widows, the sick, the prisoners and strangers sojourning with them . These contributions of the faithful seem to be included by Justin along with the bread and cup as sacrifices acceptable to God . But he also particularly specifies (Dialog . 345) that perfect and pleasing sacrifices alone consist in prayers and thanksgivings (thusia) . The elements are gifts or offerings . Justin was a Roman, but may not represent the See also:

• OFFICIAL (Late Lat. QJicialis, for class. Lat. apparitor, from officium, office, duty)

official Roman church . The rite as he pictures it agrees well with the See also:

• DEVELOPED

developed liturgies. of a Iater age . See also:

• IRENAEUS

Irenaeus (See also:

• GAUL
• GAUL, GILBERT WILLIAM (1855— )

Gaul and See also:

• ASIA

Asia See also:

• MINOR
• MINOR (Lat. for smaller, lesser)
• MINOR, ROBERT CRANNELL (1839-1904)

Minor, before too) in his See also:

• WORK

work against heresies, iv . 31, 4, points to the sacrament in See also:

• PROOF (in M. Eng. preove, proeve, preve, &°c., from O. Fr . prueve, proeve, &c., mod. preuve, Late. Lat. proba, probate, to prove, to test the goodness of anything, probus, good)

proof that the human body may become incorruptible: " As bread from the earth on receiving unto itself the invocation of God is no longer common bread, but is an Eucharist, composed of two elements, an earthly and a heavenly, so our bodies by partaking of the Eucharist cease to be corruptible, and possess the hope of eternal resurrection." There is a similar .passage in the 36th fragment (ed .

See also:

• HARVEY
• HARVEY, GABRIEL (c. 1545-1630)
• HARVEY, SIR GEORGE (1806-1876)
• HARVEY, WILLIAM (1578—1657)

Harvey ii. p . 500), sketching the rite and calling the elements antitypes: " The See also:

• OBLATION

oblation of the Eucharist is not fleshly, but spiritual and so pure . For we offer to God the bread and the cup of blessing (dd)oyia), thanking hint for that he bade the earth produce these fruits for our sustenance . And therewith having finished the offering (apood,ope) we invoke the Holy Spirit to constitute this offering, both the bread body of Christ and the cup the blood of Christ, that those who partake of these antitypes (Zoo-lies-a, i.e. surrogates) may win remission of sins and life eternal." Here we See also:

• NOTE
• NOTE (Lat. nota, mark, sign, from noscere, to know)

note the stress laid on the Invocation of the Spirit to operate the transformation of the elements, though in what sense they are transformed is not defined . This Epiklesis survives in the See also:

• GREEK
• GREEK, ETRUSCAN AND

Greek liturgies, but in the Roman a prayer takes its place that the See also:

• ANGEL

angel of the Lord may take the oblation laid on the visible See also:

• ALTAR (Lat. altare, from alias, high; some ancient etymological guesses are recorded by St Isidore of Seville in Etymologiae xv. 4)

altar, and carry it up to the altar See also:

• SUBLIME (Lat. sublimis, exalted)

sublime into the presence of the divine See also:

• MAJESTY (Fr. majeste; Lat. majestas, grandeur, greatness, from the base mag-, as in magnus, great, major, greater, &c.)

majesty . We must not forget that the church of Irenaeus was Greek . To the second century, lastly, belongs in See also:

• PART

part the See also:

• EVIDENCE (Lat. evidentia, evideri, to appear clearly)

evidence of the catacombs, on the walls of which are depicted persons reclining at tables supporting a See also:

• FISH (O. Eng. fist, a word common to Teutonic languages, cf. Dutch visch, Ger. Fisch, Goth. fisks, cognate with the Lat. piscis)
• FISH, HAMILTON (1808-1893)

fish, accompanied by one or more baskets of loaves, and more rarely by flasks of wine or water . The fish represents Christ; and in the Inscription of Abercius, bishop of See also:

• HIERAPOLIS

Hierapolis about A.D . 16o, we have this symbolism enshrined in a See also:

• LITERARY

literary See also:

• FORM (Lat. forma)

form: " In company with Paul I followed, while everywhere Faith led the way, and set before me the fish from the See also:

• FOUNTAIN (Late Lat. fontana, from ions, a spring)

fountain, mighty and stainless, whom a pure virgin grasped, and gave this to See also:

• FRIENDS, SOCIETY
• FRIENDS, SOCIETY OF

friends to eat always, having good wine and giving the mixt cup with bread:" This See also:

• REPRESENTATION

representation of baskets of loaves and several fishes, or of one fish and several loaves, seems to contradict the usage of one loaf . It may represent the See also:

• AGAPE (Gr. ay&lrfl, " Love ")

agape or Lord's Supper as a whole, of which the one loaf and cup formed an episode . Or the entire stock of bread may have been regarded as flesh of Jesus in virtue of the initial consecration of one single loaf . To the second century also belong two gnostic uses .

Firstly, that of See also:

• MARCUS

Marcus, a Valentinian, of See also:

• SOUTH
• SOUTH, ROBERT (1634–1716)

South Gaul about 150, whose See also:

• INFLUENCE (Late Lat. influentia, from influere, to flow in)

influence extended to Asia Minor . Irenaeus relates (Bk . I., ch, vii.2), that this "magician " used in the Eucharist cups apparently mixt with wine, but really containing water, and during long invocations made them appear " purpleand red, as if the universal Grace Xapts dropped some of her blood into the cup through, his invocation, and by way of inspiring worshippers with a passion to See also:

• TASTE (from Lat. taxare, to touch sharply; tangere, to touch)

taste the cup and drink deep of the influence termed Charis.'' Such a rite presupposes a belief in a real change of the elements; and water must have been used . In the sequel Irenaeus' recites the Invocation read by Marcus before the communicants: " Grace that is before all things, that passeth understanding and words, replenish thy inner man, and make to abound in thee the knowledge of her, . See also:

• SOWING (from "to sow," O. Eng. shwan, cf. Du. zaaijen, Ger. saen, &c.; the root is seen in Lat. severe, cf. "seed")

sowing in the good See also:

• SOIL

soil the See also:

• GRAIN (derived through the French from Lat. granum, seed, from an Aryan root meaning " to wear down," which also appears in the common Teutonic word " corn ")

grain of See also:

• MUSTARD

mustard See also:

• SEED (from the root seen in Lat. serere, to sow)

seed." The Acts of See also:

• THOMAS
• THOMAS (c. 1654-1720)
• THOMAS (d. 110o)
• THOMAS, ARTHUR GORING (1850-1892)
• THOMAS, CHARLES LOUIS AMBROISE (1811-1896)
• THOMAS, GEORGE (c. 1756-1802)
• THOMAS, GEORGE HENRY (1816-187o)
• THOMAS, ISAIAH (1749-1831)
• THOMAS, PIERRE (1634-1698)
• THOMAS, SIDNEY GILCHRIST (1850-1885)
• THOMAS, ST
• THOMAS, THEODORE (1835-1905)
• THOMAS, WILLIAM (d. 1554)

Thomas, secondly, ch . 46, attest an Eucharistic usage, somewhat apart from the orthodox . The apostle spreads a See also:

• LINEN

linen See also:

• CLOTH

cloth on a See also:

• BENCH (an O.E. and Eng. form of a word common to Teutonic languages, cf. Ger. Bank, Dan. baenk and the Eng. doublet " bank ")

bench, See also:

• LAYS

lays on it bread of blessing (thXo'yia), and says; " Jesus Christ, Son of God, who hast made us worthy to See also:

• COMMUNE (Med. Lat. communia, Lat. communis, common)
• COMMUNE, MEDIEVAL

commune in the Eucharist of thy holy body and See also:

• PRECIOUS (O. Fr. precios, mod. precieux, Lat. pretiosus, of high value or price, pretium)

precious blood, Lo, we venture on the thanksgiving (Eucharistic) and invocation of thy blessed name, come now and communicate with us . And he began to speak and said: Come Pity supreme, come communion of the male,. come See also:

• LADY (0. Eng. hlaefdige, Mid. Eng. ldfdi, lavedi; the first part of the word is hldf, loaf, bread, as in the corresponding hldford, lord; the second part is usually taken to be from the root dig-, to knead, seen also in " dough "; the sense development fr

Lady who knowest the mysteries of the Elect one, . come secret See also:

• MOTHER

mother , come and communicate with us in this Eucharist which we' perform'in thy name and in the love (agape) in which we are met at thy calling . And having said this he made a cross upon the bread, and brake it and began to distribute it . And first he gave to the woman, saying: This shall be to thee for remission of sins and See also:

• RELEASE (O.Fr. reles, variant of relais, from relaisser, to release, let go, Lat. relaxare)

release of eternal transgressions . And after her he gave also to all the rest that had received the See also:

• SEAL
• SEAL, FUR
• SEAL, HAIR

seal." In the 2nd century the writer who nearest approaches to, the later idea of See also:

• TRANSUBSTANTIATION

Transubstantiation is the gnostic Theodotus (c, 16o) " The bread no less than the oil is hallowed by the power of the name . They remain the same in outward See also:

• APPEARANCE (from Lat. apparere, to appear)

appearance as they were received, but by that power they are transformed into a spiritual power . So the water when it is exorcised and becomes baptismal, not only drives out the evil principle, but also contracts a power of hallowing." In the Fathers of the first three or four centuries can be traced the same tendency to spiritualize the Eucharist as we encountered in the fourth gospel, and in the Didache .

Ignatius, though in Smyrn. y he asserts the Eucharist to be Christ's " flesh which suffered for our sins," elsewhere speaks of the blood as being joy eternal and lasting," as " hope," as « love incorruptible," and of the flesh as " faith " or as the gospel." Clement of See also:

• ALEXANDRIA
• ALEXANDRIA (Arab. Iskenderia)

Alexandria (c . 18o) regards the rite as an initiation in divine knowledge and immortality . The only food he recognizes is spiritual; e.g. knowledge of the divine Essence is " eating and drinking of the divine Word." So See also:

• ORIGEN (c. 185-c. 254)

Origen declares the bread which God the Word asserted was his body to be that which nourishes souls, the word from God the Word proceeding, the Bread from the heavenly Bread . Not the visible bread held in his See also:

• HAND
• HAND (a word common to Teutonic languages; cf. Ger. Hand, Goth. handus)
• HAND, FERDINAND GOTTHELF (1786-185r)

hand, nor the visible cup, were Christ's body and blood, but the word in the mystery of which the bread was to be broken and the wine to be poured out . " We drink Christ's blood," he says elsewhere, " when we receive His words in which standeth Life." So the author of the Contra Marcellum writes in view of John vi . 63 as follows (De eccl . Theol. p. r8o): " In these words he instructed them to interpret in a spiritual sense his utterances about his flesh and blood . Do not, he said, think that I mean the flesh which invests and covers me, and bid you eat that; nor suppose either that I command you to drink my sensible and somatic,blood . See also:

• NAY, or NEY

Nay, you know well that my words which I have spoken unto you are spirit and life . It follows that the very words and discourses are his flesh and blood, of which he that constantly partakes, nourished as it were upon heavenly bread, will partake of the heavenly life . Let not then, he says, this scandalize you which I have said about eating of my flesh and about drinking of my blood . Nor let the obvious and first hand meaning of what I said about my flesh and blood disturb you when you hear it .

For these words avail nothing if heard and understood literally (or sensibly) . But it is the spirit which quickens them that can understand spiritually what they hear." But these views were not those of the uninstructed pagans who filled the churches and needed a rite which brought them, as their old sacrifices had done, into physical contact and union with their god . Their point of view was better expressed in the scruples of priests, who, as See also:

• TERTULLIAN (c. 155-c. 222)

Tertullian (c . 200) records (De Carona, iii.), were careful lest a crumb of the bread or a drop of the wine should fall on the ground, and by such incidents the body of Christ be harassed and attacked ! The Eucharist as a Sacrifice.—Before the 3rd century we cannot trace the view that in the Eucharistic rite the death of Christ, regarded from the Pauline standpoint as an atoning or redemptive sacrifice for the sins of mankind, is renewed and repeated, though the germ out of which it would surely grow is already present in the words " My blood . . . which is shed for many " of Matt. and Mark; yet more surely in Paul's " my body which is in your behoof " and " this do in See also:

• COMMEMORATION

commemoration of me," where the Greek word for do, Gr. aoceire, Lat. facile, could to See also:

• PAGAN
• PAGAN (Lat. paganus, of or belonging to a pagus, a canton, county district, village, commune)

pagan ears mean " this do ye sacrifice." In the first two centuries the rite is spoken of as an offering and as a bloodless sacrifice; but it is God's own creations, the bread and wine, alms and first-fruits, which, offered with a pure See also:

• CONSCIENCE (Lat. con-scientia, literally " knowledge of a thing shared with another person " or " complete knowledge," and derivatively " consciousness in general)
• CONSCIENCE, HENDRIK (1812-1883)

conscience, he receives as from friends, and bestows in turn on the poor; it is the praise and prayers which are the sacrifice . In these centuries See also:

• BAPTISM

baptism was the rite for the remission of sin, not the Eucharist; it is the prophet in the Didache who presides at the Lord's Supper, not the Levitically conceived See also:

• PRIEST (Ger. Priester, Fr. pretre)

priest; nor as yet has the Table become an Altar . Among Christians, prayers, supplications and thanksgivings have taken the place of the sacrifices of the old covenant . In See also:

• CYPRIAN, SAINT [Caecilius Cyprianus, called THASCIUS] (c. 200–258)

Cyprian of See also:

• CARTHAGE
• CARTHAGE (Phoenician Kart-hadshat, " New City "; Gr. Kapxn5c; v, Lat. Carthago or Carchedon)
• CARTHAGE, SYNODS OF

Carthage (c . 250) we first find the Eucharist regarded as a sacrifice of Christ's body and blood offered by the priest for the sins of the living and dead . We cannot drink the blood of Christ unless Christ has been first trodden under See also:

• FOOT

foot and pressed . . .

. As Jesus our high priest offered himself as a sacrifice to his Father, so. the human priest takes Christ's place; and imitates his action by offering in church a true and full sacrifice to God the Father (Ep . 63) . He speaks of the dominical See also:

• HOST

host (hostia), and takes the verb to do in Paul's letter in the sense of to sacrifice . As early as Tertullian prayers for the dead, who were named, were offered in the rite; but there was as yet no idea of the sacrifice of Christ being reiterated in their behalf . After Cyprian's day this view gains ground in the See also:

• WEST
• WEST, BENJAMIN (1738-1820)
• WEST, NICHOLAS (1461-1533)

West, and almost obscures the older view that the rite is primarily an act of communion with Christ . In harmony with Cyprian's new conception is another innovation of his age and place, that of children communicating; both were the natural See also:

• ACCOMPANIMENT (i.e. that which " accompanies ")

accompaniment of See also:

• INFANT (in early forms enfaunt, enfant, through the Fr. enfant, from Lat. infans, in, not, and fans, the present participle of fari, to speak)

infant baptism, of which we first hear in his letters . In the See also:

• EAST
• EAST, ALFRED (1849- )

East we do not hear of the sacrifice of the body and blood before See also:

• EUSEBIUS
• EUSEBIUS (Gr. EuOi/3tos, from ebaegils, pious, cf. the Latin name Pius)
• EUSEBIUS [OF CAESAREA] (c. 260-c. 340)
• EUSEBIUS [OF EMESA] (d. c. "36o)

Eusebius, about the See also:

• YEAR

year 300 . In the Armenian church of the 12th century the idea of a reiterated sacrificial death of Christ still seemed bizarre and barbarous.' But as early as 558 in Gaul the bread was arranged on the altar in the form of a man, so that one believer ate his See also:

• EYE
• EYE (O. Eng. edge, Ger. Auge; derived from an Indo-European root also seen in Lat. oc-ulus, the organ of vision (q.v.)

eye, another his See also:

• EAR (common Teut.; O.E. are, Ger. Ohr, Du. oor, akin to Lat. auris, Gr. ovs)

ear, a third his hand, and so on, according to their respective merits ! This was for-bidden by See also:

• POPE (Gr. irarraas, post-classical Lat. papa, father)
• POPE, ALEXANDER (1688–1744)
• POPE, ALEXANDER (1763-1835)
• POPE, JANE (1742-1818)
• POPE, JOHN (1822-1892)
• POPE, SIR THOMAS (c. 1507-1559)

Pope See also:

• PELAGIUS
• PELAGIUS (c. 360- c. 420)

Pelagius I.; but in the Greek church the custom survives, the priest even stabbing with " the holy See also:

• SPEAR (O. Eng. spere, O. H. Ger. sper, mod. Ger. speer, &c., cf. Lat. sparrs; probably related to " spar, " a beam)

spear " in its right See also:

• SIDE
• SIDE (mod. Eski Adalia)

side the human figure planned out of the bread, by way of rehearsing in See also:

• PANTOMIME

pantomime the narrative of John xix . 34• The change from a commemoration of the Passion to a re-enacting of it came slowly in the Greek church . Thus See also:

• CHRYSOSTOM

Chrysostom (See also:

• HAM