expiate our sins (ib. 86, § 314 A); is appointed by Christ Himself for the remission of sins; and is our regeneration, by which we are born again out of a state of sin into Light and Holiness; so called "Illumination;" φωτισμός (Apol. i. 61, 74). It presupposes penitence and a confession of faith (ib. i. 61, 65). Baptism admits to the brotherhood, the assembly, where common prayers are made (ib. i. 65, § 97 C), the kiss of peace given, and the Eucharist offered by the leader of the brethren, ο προεστως; who takes the bread and water and wine brought him, and sends up praise and glory to the Father, in the Name of the Son and the Holy Spirit; at the end of his thanksgiving the people give their consent by saying, "Amen"; after this thanksgiving, εὐχαριστία, the deacons administer the elements, with which thanks have been offered (τοῦ εὐχαριστηθέντος ἄρτου), to each one present and carry some to the absent. This food is itself called the Eucharist; no one may eat of it who does not believe the truth taught and has not been washed by baptism; for it is not ordinary bread or wine, κοινὸν ἄρτον, but "in the very manner that Jesus Christ becoming incarnate by the word of God, had, for our salvation, both flesh and blood, so have we been taught that the food, which has been made a thanksgiving by the word of prayer which He gave us, by which food our own flesh and blood are; through a process of transformation, nourished, is both the flesh and the blood of that same incarnate Jesus." He proceeds to quote, from the books of the apostles, the account of the institution of the Last Supper, and compares it with the initiatory offerings in the mysteries of Mithra (ib. i. 65–66, § 97). In this passage the Incarnation is spoken of, as elsewhere, as the work of the Word Himself; though He is Himself the Incarnate One (cf. ib. i. 32, 74 B, ὁ λόγος ὃς σαρκοποιηθεὶς ἄνθρωπος γέγομεν). The principle of the Eucharist is found in the principle of the Incarnation (though the analogy is hardly to be pressed into details); it is the flesh and blood of Christ, taken for our salvation, that are identified with the food; which food is itself so intimately allied with our flesh and blood that it still nourishes our actual bodies κατὰ μεταβολήν, though it is the flesh and blood of Jesus, after the word of prayer, δἰ εὐχῆς λόγου (by some rendered, "prayer of His word," cf. Otto's notes, p. 181 of 3rd ed.), which He Himself instituted, i.e. the words ordained by Christ, given by Justin as "Do this in remembrance of Me: this is My body: this is My blood." In the Dialogue, 117, § 345 A Justin speaks again of the "dry and liquid food" in which memorial is made by Christians, according to a received institution, of the suffering of the Son of God, τό πάθος ὃ πέπονθε. This memorial is there identified, with those prayers and thanksgivings, offered by holy people, which alone are the sacrifices perfect and well-pleasing to God, in contrast with the Jewish sacrifices, and in fulfilment of Mal. i. 10. These sacrifices (θυσίαι) occur at the Eucharist of the bread and of the cup; the spiritual sacrifice of praise is then and there alone accomplished, by God's injunction. Isa. xxxiii. 13 is fulfilled in the bread which our Christ ordered us (παρέδωκεν) to offer (ποιεῖν) for a memorial of His having taken to Himself a body, and so become passible (παθητός) (Dial. 70, § 296 E).
Justin mentions, beside the Eucharist which followed the baptism, that the Christians met every Sunday (ἡ τοῦ ἡλίου ἡμέρα), the day on which God began creation and raised Christ (Apol. i. 67, § 97). All came in who could, from country and town, to one place; the memorials of the apostles or the books of the prophets were read publicly; then, the leader preached and admonished; after which all rose together and prayed; then the Eucharist is administered as before described. At such times, offertories were made of voluntary gifts, laid in the hands of the leader, who distributed them to the sick, widows, etc. "Ever," says Justin, "do we remind ourselves of this rite" which followed our baptism; and "ever we live together; we who are rich give to the poor; and for everything that we have we bless the Creator of all through Jesus Christ and the Holy Spirit" (ib. i. 67); sendIing up to Him solemn prayers (πομπάς) and hymns, not deeming Him to be in need of blood and libations and sweet smells (ib. i. 13, § 60 C). Sunday, then, was observed as a peculiar day (cf. Dial. 24, 241 B); this is in contrast with σαββατίζειν, and "regarding the stars," which mean, distinctly, keeping the Jewish feasts; this the main body of Christians repudiated, so that it was by most treated as a criminal heresy to keep the sabbath, and they refused to hold communion with those Christians who still held to these Jewish customs. This severity Justin condemns; but his whole argument with Trypho accepts thoroughly the abolition of the Fourth Commandment. The sabbath symbolizes Moses, and Christians hope not in Moses but in Christ; the Christian does not think himself pious for keeping one day idle, but for keeping a continual sabbath. The sabbath was given for the hardness of the Jews' hearts (cf. ib. 10, § 227 B, etc.; 19, § 237 C; 21, § 238),
Justin's conception of the Law is very strong and decided. Definite as he is against Marcion, in his belief in the revelation of the true God made in O.T., he yet takes an extreme view of the partial, local and temporal character of the law. He bases himself, mainly, on his principle of the complete universality of God: God is everlasting, throughout all time, over all people; He is judge of all the earth; His justice must be alike everywhere. Hence He cannot shut up His relations to man within the limits of a law addressed to a single people, and for a limited period of time (Dial. 23, § 240 E; 93, 320 C). Facts prove this: for God was well-pleased with Abel, Enoch, Noah, Melchisedec, though they were uncircumcised and kept no sabbaths (cf. ib. 19, § 236 C). Again, if virtue lay in the mere act of circumcision, women would be in a worse case than men (ib. 23, § 241 C). It would be against God's nature to value such rites, and limitations, and new sacrifices, for their own sake, as if the good lay in them. Did the Law, then, not come from Him? Yes; but God in it accommodated Himself to the Jews; it was for you Jews alone that it was necessary; because you forgot Him, He had
