The heresy which the writer fears is that known as Docetism, which denied the reality of the body of Jesus. Reference is made to it in the New Testament, I John 4:2. It was based upon the same philosophical idea as much of the later Gnostic speculation, that matter is essentially evil, and therefore a pure spirit could not be united to a real body composed of matter. See J. B. Lightfoot, _Apostolic Fathers_, pt. II, vol. II, p. 173 _ff._ Ch. 9. Be ye therefore deaf when any one speaks to you apart from Jesus Christ, who was of the race of David, who was born of Mary, who was truly born and ate and drank, who was truly persecuted under Pontius Pilate, who was truly crucified and died while those in heaven and those on earth and those under the earth looked on; who, also, was truly raised from the dead, His Father having raised Him, who in like fashion will raise us who believe in Him; His Father, I say, will raise us in Christ Jesus, apart from whom we have not true life. Ch. 10. But if it were as certain persons who are godless, that is, unbelievers, say, that He only appeared to suffer, they themselves being only in appearance, why am I bound? And why, also, do I desire to fight with wild beasts? I therefore die in vain. Truly, then, I lie against the Lord. § 13. Worship in the Post-Apostolic Period The worship of the Christian Church in the earliest period centred in the eucharist. There are references to this in the New Testament (_cf._ Acts 2:42; 20:7; I Cor. 10:16). How far the agape was connected with the eucharist is uncertain. Additional source material: See Pliny’s letter to Trajan (_v. supra_, § 7); the selections from Ignatius already given (_v. supra_, § 12) and the _Didache_ (_v. infra_, § 14, _a_). Justin Martyr, _Apologia_, I, 61:65-67. (MSG, 6:428 _ff._) _Cf._ Mirbt, n. 18. The _First Apology_ of Justin Martyr was written probably about 150. As Justin’s work is dated, and is of indisputable authenticity, his account of the early worship of the Christians is of the very first importance. It should be noted, however, that, inasmuch as he is writing for non-Christians, he uses no technical terms in his description, and therefore nothing can be determined as to the exact significance of the titles he applies to the presiding officer at the eucharist. The following passage is of importance, also, as a witness to the custom of reading, in the course of Christian public worship, books that appear to be the Gospels. Irenæus, thirty years later, limits the number of the Gospels to four, _v. infra_, § 28. On the eucharist, _v. infra_, § 33.