Possibly this is one explanation of the dearth of sources which we now deplore. On the whole, the hymnic evidence found in the New Testament points to a predominant Hebrew influence. Both in the use of psalms and other Old Testament hymns and in the phraseology of new hymns, the Christians found themselves more at home in the traditional forms of expression. Features of style, such as parallelism, uniformity and the repetition of words or word order, were not necessarily restricted to Hebrew poetry but might be found in other oriental sources--a consideration to which further attention will be given later.[18] Still we may assume that the influence of Judaism in form as well as subject matter was supreme. IV. Liturgical Hymns Christian practice reveals a third type of Hebrew influence, the liturgical, which brought about the use of the psalms in public worship, together with other elements familiar in the synagogue. At the close of a service of this kind, made up of prayers, readings, psalms and preaching, the eucharist was celebrated. Early writings, for example, the _Apologia_ of Justin Martyr, 100?-165,[19] the _Didache_[20] and the _Apostolic Constitutions_,[21] testify to a somewhat fixed type of worship, which, varying in details, seems to foreshadow the liturgical models of the fourth century. Briefly stated, the _Didache_, or _Teaching of the Twelve Apostles_, is a second century treatise, the second part of which includes a ritual of baptism, fasting and the eucharist.[22] A series of eucharistic prayers is here recorded, beginning, {Eucharistoumen soi, pater hemon}, We thank Thee, our Father, offered at stages of the communion ritual where we approach the heart of Christian worship.[23] At this point, hymn and prayer origins merge. Many Christians of our own day, perhaps the majority, regard the true hymn as a prayer offered in direct address to God. Throughout the history of Christian hymns the two forms of worship have overlapped or been identical. Hymn and prayer were also associated in ancient cults, and the chorus of a Greek drama offers an illustration of the superb proportions which this act of worship may assume. Charles Stanley Phillips, who has recently translated anew the eucharistic prayer of the _Didache_, thinks of it as not a true hymn, but a source and model of hymnody.[24] Improvised eucharistic prayer was interrupted by congregational refrains which provided another opportunity for the evolution of hymns. As a matter of fact, in all ages, expressions of thanksgiving, attending the celebration of the eucharist, have inspired many of the finest hymns of the faith.