§ 36.6. =The Sacrificial Theory.=--When once the sacerdotal theory had gained the ascendancy (§ 34, 4) the correlated notion of a sacrifice could not much longer be kept in the background. And it was just in the celebration of the Lord’s Supper that the most specious grounds for such a theory were to be found. First of all the prayer, which formed so important a part of this celebration that the whole service came to be called from it the Eucharist, might be regarded as a spiritual sacrifice. Then again the gifts brought by the congregation for the dispensation of the sacrament were called προσφοραί, _Oblationes_, names which were already in familiar use in connection with sacrificial worship. And just as the congregation offered their contributions to the Supper, so also the priests offered them anew in the sacramental action, and also to this priestly act was given the name προσφέρειν, ἀναφέρειν. Then again, not only the prayer but the Supper itself was designated a θυσία, _Sacrificium_, though at first indeed in a non-literal, figurative sense.--Continuation § 58, 3. § 36.7. =The Use of Scripture.=--In consequence of their possessing but few portions of Scripture, the references of the Apostolic Fathers to the New Testament books must necessarily be only occasional. The synoptic gospels are most frequently quoted, though these are referred to only as a whole under the name τὸ εὐαγγέλιον. In Justin Martyr the references become more frequent, yet even here there are no express citation of passages; only once, in the Dialogue, is the Revelation of John named. He mentions as his special source for the life and works of Jesus the Ἀπομνημονεύματα τῶν ἀποστόλων. What he borrows from this source is for the most part to be found in our Synoptic Gospels; but we have not in this sufficient ground for identifying the one with the other. On the contrary, we find that the citations of our Lord’s words do not correspond to the text of our gospels, but are sometimes rather in verbal agreement with the Apocryphal writings, and still further, that he adopts Apocryphal accounts of the life of Jesus, _e.g._, the birth of Christ in a cave, the coming of the Magi from Arabia, the legend that Jesus as a carpenter made ploughs and yokes, etc., borrowing them from the Ἀπομνημονεύματα τῶν ἀποστόλων. If one further considers Justin’s account of the Sunday service as consisting of the reading of the Ἀπομνημονεύματα or the writings of the Prophets, and thereafter closed by the expository and hortatory address of the president (προεστώς), he will be led to the conclusion that his “Apostolic Memoirs” must have been a Gospel Harmony for church use, probably on the basis of Matthew’s Gospel drawn from our Synoptic Gospels, with the addition of some apocryphal and traditional elements. The author of the Didache too does not construct his “commands of the Lord