st have challenged a special
consideration. They called forth the recognition in the sacramental
action, or rather in the consecrated elements, of a mysterious
communication of God, a gift of salvation, and this is the second
aspect. But on a purely spiritual conception of the Divine gift of
salvation, the blessings mediated through the Holy Supper could only be
thought of as spiritual (faith, knowledge, or eternal life), and the
consecrated elements could only be recognised as the mysterious vehicles
of these blessings. There was yet no reflection on the distinction
between symbol and vehicle; the symbol was rather regarded as the
vehicle, and vice versa. We shall search in vain for any special
relation of the partaking of the consecrated elements to the forgiveness
of sin. That was made impossible by the whole current notions of sin and
forgiveness. That on which value was put was the strengthening of faith
and knowledge, as well as the guarantee of eternal life, and a meal in
which there was appropriated not merely common bread and wine, but a
[Greek: trophe pneumatike], seemed to have a bearing upon these. There
was as yet little reflection; but there can be no doubt that thought
here moved in a region bounded, on the one hand, by the intention of
doing justice to the wonderful words of institution which had been
handed down, and on the other hand, by the fundamental conviction that
spiritual things can only be got by means of the Spirit.[291] There was
thus attached to the Supper the idea of sacrifice, and of a sacred gift
guaranteed by God. The two things were held apart, for there is as yet
no trace of that conception, according to which the body of Christ
represented in the bread[292] is the sacrifice offered by the community.
But one feels almost called upon here to construe from the premises the
later development of the idea, with due regard to the ancient Hellenic
ideas of sacrifice.

3. The natural distinctions among men, and the differences of position
and vocation which these involve, were not to be abolished in the
Church, notwithstanding the independence and equality of every
individual Christian, but were to be consecrated: above all, every
relation of natural piety was to be respected. Therefore the elders also
acquired a special authority, and were to receive the utmost deference
and due obedience. But, however important the organisation that was
based on the distinction between [Greek: presbuteroi] a