upposed the
identity, miraculously produced by the Logos, of the consecrated bread
and the body he had assumed. In this we have probably to recognise an
influence on the conception of the Supper, of the miracle represented in
the Greek Mysteries: [Greek: Ouch hos koinon arton oude koinon poma
tauta lambanomen, all' hon tropon dia logou theou sarkopoietheis Iesous
Christos ho soter hemon kai sarka kai haima huper soterias hemon eschen,
houtos kai ten di' euches logou tou par' autou eucharistetheisan
trophen, ex es haima ka sarkes kata metabolen trephontai hemon, ekeinou
tou sarkopoiethentos Iesou kai sarka kai haima edidachthemen einai] (See
Von Otto on the passage). In the Texte u. Unters. VII. 2. p. 117 ff., I
have shewn that in the different Christian circles of the second
century, water and only water was often used in the Supper instead of
wine, and that in many regions this custom was maintained up to the
middle of the third century (see Cypr. Ep. 63). I have endeavoured to
make it further probable, that even Justin in his Apology describes a
celebration of the Lord's Supper with bread and water. The latter has
been contested by Zahn, "Bread and wine in the Lord's Supper, in the
early Church," 1892, and Juelicher, Zur Gesch. der Abendmahlsfeier in der
aeltesten Kirche (Abhandl. f Weiszacker, 1892, p. 217 ff.]

[Footnote 292: Ignatius calls the thank-offering the flesh of Christ,
but the concept "flesh of Christ" is for him itself a spiritual one. On
the contrary, Justin sees in the bread the actual flesh of Christ, but
does not connect it with the idea of sacrifice. They are thus both as
yet far from the later conception. The numerous allegories which are
already attached to the Supper (one bread equivalent to one community;
many scattered grains bound up in the one bread, equivalent to the
Christians scattered abroad in the world, who are to be gathered
together into the Kingdom of God; one altar, equivalent to one assembly
of the community, excluding private worship, etc.), cannot as a group be
adduced here.]

[Footnote 293: Cf. for the following my arguments in the larger edition
of the "Teaching of the Apostles" Chap 5, (Texte u. Unters II. 1. 2).
The numerous recent enquiries (Loening, Loofs, Reville etc.) will be
found referred to in Sohm's Kirchenrecht. Vol. I. 1892, where the most
exhaustive discussions are given.]

[Footnote 294: That the bishops and deacons were, primarily, officials
connected with the