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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