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ng on that idea, that is, he only leads up to it, abstains from formulating it with precision, or drawing any further conclusions from it, and even threatens the idea itself inasmuch as he still appears to conceive the "calicem in commemorationem domini et passionis eius offerre" as identical with it. As far as the East is concerned we find in Origen no trace of the assumption of a repeated sacrifice of Christ. But in the original of the first 6 books of the Apostolic Constitutions this conception is also wanting, although the Supper ceremonial has assumed an exclusively sacerdotal character (see II. 25: [Greek: hai tote] (in the old covenant) [Greek: thusiai, nun euchai kai deeseis kai eucharistiai]. II. 53). The passage VI. 23: [Greek: anti thusias tes di' haimaton ten logiken kai anaimakton kai ten mustiken, hetis eis ton thanaton tou kuriou symbolon charin epiteleitai tou somatos autou kai tou haimatos] does not belong to the original document, but to the interpolator. With the exception therefore of one passage in the Apostolic Church order (printed in my edition of the Didache prolegg. p. 236) viz.: [Greek: he prosphora tou somatos kai tou haimatos], we possess no proofs that there was any mention in the East before Eusebius' time of a sacrifice of Christ's body in the Lord's Supper. From this, however, we must by no means conclude that the mystic feature in the celebration of the sacrifice had been less emphasised there.] [Footnote 278: In ep. 63. 13 Cyprian has illustrated the incorporation of the community with Christ by the mixture of wine and water in the Supper, because the special aim of the epistle required this: "Videmus in aqua populum intellegi, in vino vero ostendi sanguinem Christi; quando autem in calice vino aqua miscetur, Christo populus adunatur et credentium plebs ei in quem credidit copulatur et iungitur etc." The special mention of the offerers (see already Tertullian's works: de corona 3, de exhort. cast. II, and de monog. 10) therefore means that the latter commend themselves to Christ as his own people, or are recommended to him as such. On the Praxis see Cyprian ep. I. 2 "... si quis hoc fecisset. non offerretur pro eo nee sacrificium pro dormitione eius celebraretur;" 62. 5: "ut fratres nostros in mente habeatis orationibus vestris et eis vicem boni operis in sacrificiis et precibus repraesentetis, subdidi nomina singulorum."] [Footnote 279: Much as the use of the word "sacramentum" in t
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