The heresy which the writer fears is that known as Docetism, which denied the reality of the body of Jesus. Reference is made to it in the New Testament, I John 4:2. It was based upon the same philosophical idea as much of the later Gnostic speculation, that matter is essentially evil, and therefore a pure spirit could not be united to a real body composed of matter. See J. B. Lightfoot, Apostolic Fathers, pt. II, vol. II, p. 173 f.

Ch. 9. Be ye therefore deaf when any one speaks to you apart from Jesus Christ, who was of the race of David, who was born of Mary, who was truly born and ate and drank, who was truly persecuted under Pontius Pilate, who was truly crucified and died while those in heaven and those on earth and those under the earth looked on; who, also, was truly raised from the dead, His Father having raised Him, who in like fashion will raise us who believe in Him; His Father, I say, will raise us in Christ Jesus, apart from whom we have not true life.

Ch. 10. But if it were as certain persons who are godless, that is, unbelievers, say, that He only appeared to suffer, they themselves being only in appearance, why am I bound? And why, also, do I desire to fight with wild beasts? I therefore die in vain. Truly, then, I lie against the Lord.

§ 13. WORSHIP IN THE POST-APOSTOLIC PERIOD The worship of the Christian Church in the earliest period centred in the eucharist. There are references to this in the New Testament (cf. Acts 2:42; 20: 7; I Cor. 10: 16). How far the agape was connected with the eucharist is uncertain.

Additional source material: See Pliny's letter to Trajan (v. supra, 87); the selections from Ignatius already given (v. supra, § 12) and the Didache (v. infra, § 14, a).

Justin Martyr, Apologia, I, 61: 65-67. (MSG, 6:428 ff.) Cf. Mirbt, n. 18.

The First Apology of Justin Martyr was written probably about 150. As Justin's work is dated, and is of indisputable authenticity, his account of the early worship of the Christians is of the very first impor

tance. It should be noted, however, that, inasmuch as he is writing for non-Christians, he uses no technical terms in his description, and therefore nothing can be determined as to the exact significance of the titles he applies to the presiding officer at the eucharist. The following passage is of importance, also, as a witness to the custom of reading, in the course of Christian public worship, books that appear to be the Gospels. Irenæus, thirty years later, limits the number of the Gospels to four, v. infra, § 28. On the eucharist, v. infra, § 33.

Ch. 61. But I will explain the manner in which we who have been made new through Christ have also dedicated ourselves to God, lest by passing it over I should seem in any way to be unfair in my explanation. As many as are persuaded and believe that the things are true which are taught and said by us, and promise that they are able to live accordingly, they are taught to pray and with fasting to ask God forgiveness of their former sins, while we pray and fast with them. Thereupon they are brought by us to where there is water, and are born again in the same manner of a new birth as we, also, ourselves were born again. For in the name of God the Father and Lord of all, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing in the water. For Christ said: "Except ye be born again, ye shall not enter into the kingdom of heaven." But that it is impossible for those once born to enter into the wombs of their mothers is manifest to all. . . . And this washing is called enlightenment, because those who learn these things have their understandings enlightened. But, also, in the name of Jesus Christ who was crucified under Pontius Pilate, and in the name of the Holy Spirit who by the prophets foretold all things pertaining to Jesus, he who is illuminated is washed.

Ch. 65. But after we have thus washed him who is persuaded and has assented, we bring him to those who are called the brethren, to where they are gathered together, making earnest prayer in common for ourselves and for him who is enlightened, and for all others everywhere, that we may be accounted worthy, after we have learned the truth, by our works also to be found right livers and keepers of the

commandments, that we may be saved with the eternal salvation. We salute each other with a kiss when we conclude our prayers. Thereupon to the president of the brethren bread and a cup of water and wine are brought, and he takes it and offers up praise and glory to the Father of the universe through the name of the Son and the Holy Spirit, and gives thanks at length that we have been accounted worthy of these things from Him; and when he has ended the prayers and thanksgiving the whole people present assent, saying "Amen." Now the word Amen in the Hebrew language signifies, So be it. Then after the president has given thanks and all the people have assented, those who are called by us deacons give to each one of those present to partake of the bread and of the wine and water for which thanks have been given, and for those not present they take away a portion.

Ch. 66. And this food is called by us eucharist, and it is not lawful for any man to partake of it but him who believes the things taught by us to be true, and has been washed with the washing which is for the remission of sins and unto a new birth, and is so living as Christ commanded. For not as common bread and common drink do we receive these; but just as Jesus Christ our Saviour, being made flesh through the word of God, had for our salvation both flesh and blood, so, also, we are taught that the food for which thanks are given by the word of prayer which is from Him, and from which by conversion our flesh and blood are nourished, is the flesh and blood of that Jesus who was made flesh. For the Apostles in the memoirs composed by them, which are called Gospels, thus delivered what was commanded them: that Jesus took bread and gave thanks and said, This do in remembrance of Me, this is My body; and that He likewise took the cup, and when He had given thanks, said, This is My blood, and gave only to them. And this the evil demons imitating, commanded it to be done also in the mysteries of Mithras; for that bread and a cup of water are set forth with certain ex

planations in the ceremonial of initiation, you either know or can learn.

Ch. 67. But we afterward always remind one another of these things, and those among us who are wealthy help all who are in want, and we always remain together. And for all things we eat we bless the Maker of all things through His Son Jesus Christ and through the Holy Spirit. And on the day called the Day of the Sun there is a gathering in one place of us all who live in cities or in the country, and the memoirs of the Apostles or the writings of the prophets are read as long as time allows. Then, when the reader has ceased, the president gives by word of mouth his admonition and exhortation to imitate these excellent things. Afterward we all rise at once and offer prayers; and as I said, when we have ceased to pray, bread is brought and wine and water, and the president likewise offers up prayers and thanksgivings as he has the ability, and the people assent, saying "Amen." The distribution to each and the partaking of that for which thanks were given then take place; and to those not present a portion is sent by the hands of the deacons. Those who are well-to-do and willing give, every one giving what he will, according to his own judgment, and the collection is deposited with the president, and he assists orphans and widows, and those who through sickness or any other cause are in want, and those who are in bonds, and the strangers that are sojourning, and, in short, he has the care of all that are in need. Now we all hold our common meeting on the Day of the Sun, because it is the first day on which God, having changed the darkness and matter, created the world; and Jesus Christ our Saviour on the same day rose from the dead. For on the day before Saturn's they crucified Him; and on the day after Saturn's, which is the Day of the Sun, having appeared to his Apostles and disciples, He taught them these things which we have offered you for consideration.

14. CHURCH ORGANIZATION

No subject in Church history has been more hotly discussed than the organization of the primitive Christian Church. Each of several Christian confessions have attempted to justify a polity which it regarded as de fide by appeal to the organization of the Church of the primitive ages. Since it has been seen that the admission of the principle of development does not invalidate claims for divine warrant for a polity, the acrimonious debate has been somewhat stilled. There seems to have been in the Church several forms of organization, and to some extent the various contentions of conflicting creeds and polities have been therein justified. The ultimately universal form, episcopacy, may in some parts of the Church be traced to the end of the apostolic age, but it seems not to have been universally diffused at that time. Since Christian communities sprang up without official propaganda, at least in many instances, and were due to the work of independent Christian believers moving about in the Empire, this variety of organization was what might have been expected, especially as the significance of the organization was first felt chiefly in connection with the danger from heresy. That various external influences affected the development is also highly probable.

(a) Clement of Rome, Ep. ad Corinthios, I, 42, 44.

Ch. 42. The Apostles have preached the Gospel to us from the Lord Jesus Christ; Jesus Christ was sent forth from God. Christ, therefore, was from God, and the Apostles from Christ. Both these appointments, then, came about in an orderly way, by the will of God. Having, therefore, received their orders, and being fully assured by the resurrection of our Lord Jesus Christ, and established in the word of God, with full assurance of the Holy Ghost, they went forth proclaiming that the kingdom of God was at hand. And thus preaching through countries and cities, they appointed their