tas auton en pneumati kai
aletheias dei proskunein], was for long the guiding principle for the
Christian worship of God.]

[Footnote 272: Ps. LI. 19 is thus opposed to the ceremonial system
(Barn. 2. 10). Polycarp consumed by fire is (Mart. 14. 1) compared to a
[Greek: krios episemos ek megalou poimniou eis prosphoran olokautoma
dekton toi theoi hetoimasmenon].]

[Footnote 273: See Barn. 6. 15, 16, 7-9, Tatian Orat. 15, Ignat. ad.
Eph. 9. 15, Herm Mand. V. etc. The designation of Christians as priests
is not often found.]

[Footnote 274: Justin, Apol. I. 9. Dial. 117 [Greek: hoti men oun kai
euchai ka eucharistiai, hupo ton axion ginomenai teleiai monai kai
euarestoi eisi toi theoi thusiai kai autos phemi], see also still the
later Fathers: Clem. Strom. VII. 6. 31: [Greek: hemeis di euches timomen
ton theon kai tauten ten thusian aristen kai hagiotaten meta dikaiosunes
anapempomen toi dikaioi logoi], Iren. III. 18. 3, Ptolem ad. Floram. 3:
[Greek: prosphoras prospherein prosetaxen hemin ho soter alla ouchi tas
di alogon zoon he touton ton domiamaton alla dia pneumatikon ainon kai
doxon kai eucharistias kai dia tes eis tous plesion koinonias kai
eupoiias].]

[Footnote 275: The Jewish regulations about fastings together with the
Jewish system of sacrifice were rejected, but on the other hand, in
virtue of words of the Lord, fasts were looked upon as a necessary
accompaniment of prayer and definite arrangements were already made for
them (see Barn. 3, Didache 8, Herm. Sim. V. 1. ff). The fast is to have
a special value from the fact that whatever one saved by means of it is
to be given to the poor (see Hermas and Aristides, Apol. 15, "And if any
one among the Christians is poor and in want, and they have not overmuch
of the means of life, they fast two or three days in order that they may
provide those in need with the food they require"). The statement of
James I. 27 [Greek: threskeia kathara kai amiantos para to theo kai
patri haute estin episkeptesthai orphanous kai cheras en te thlipsei
auton], was again and again inculcated in diverse phraseology (Polycarp
Ep. 4, called the Widows [Greek: thusiasterion] of the community). Where
moralistic views preponderated as in Hermas and 2 Clement good works
were already valued in detail, prayers, fasts, alms appeared separately,
and there was already introduced especially under the influence of the
so-called deutero-canonical writings of the Old Testament the idea of a
spec