[Footnote 268: See Doellinger, Die Lehre von der Eucharistie in den ersten drei Jahrhunderten, 1826. Hoefling, Die Lehre der aeltesten Kirche vom Opfer, p. 71 ff. Th. Harnack, Der christliche Gemeindegottesdienst im apostolischen und altkatholischen Zeitalter, p. 342 ff. Steitz, Art. "Messe" in Herzog's Real-Encyklopaedie, 2nd ed. It is idle to enquire whether the conception of the "sacerdotium" or that of the "sacrificium" was first altered, because they are correlative ideas.] [Footnote 269: See the proof passages in Hoefling, l.c., who has also treated in detail Clement and Origen's idea of sacrifice, and cf. the beautiful saying of Irenaeus IV. 18. 3: "Non sacrificia sanctificant hominem; non enim indiget sacrificio deus; sed conscientia eius qui offert sanctificat sacrificium, pura exsistens, et praestat acceptare deum quasi ab amico" (on the offering in the Lord's Supper see Iren. IV. 17. 5, 18. 1); Tertull., Apolog. 30; de orat. 28; adv. Marc. III. 22; IV. 1, 35: adv. Jud. 5; de virg. vel. 13.] [Footnote 270: Cf. specially the Montanist writings; the treatise _de ieiunio_ is the most important among them in this case; see cc. 7, 16; de resurr. 8. On the use of the word "satisfacere" and the new ideas on the point which arose in the West (cf. also the word "meritum") see below chap. 5. 2 and the 2nd chap. of the 5th Vol. Note that the 2nd Ep. of Clement already contains the sayings: [Greek: kalon eleemoune hos metanoia hamartias kreisson nesteia proseuches, eleemosune de amphoteron ... eleemosune gar kouphisma hamartias ginetai] (16. 4; similar expressions occur in the "Shepherd"). But they only show how far back we find the origin of these injunctions borrowed from Jewish proverbial wisdom. One cannot say that they had no effect at all on Christian life in the 2nd century; but we do not yet find the idea that ascetic performances are a sacrifice offered to a wrathful God. Martyrdom seems to have been earliest viewed as a performance which expiated sins. In Tertullian's time the theory, that it was on a level with baptism (see Melito, 12. Fragment in Otto, Corp. Apol. IX. p. 418: [Greek: duo suneste ta aphesin amartemata parechomena, pathos dia Christon kai baptisma]), had long been universally diffused and was also exegetically grounded. In fact, men went a step further and asserted that the merits of martyrs could also benefit others. This view had likewise become established long before Tertullian's day, but was opposed by him (de pudic 22), when martyrs abused the powers universally conceded to them. Origen went furthest here; see exhort. ad mart. 50: [Greek: hosper timio haimati tou Iesou egorasthemen ... houtos to timio haimati ton marturon agorasthesontai tines]; Hom. X. in Num. c. II.: "ne forte, ex quo martyres non fiunt et hostiae sanctorum non offeruntur pro peccatis nostris, peccatorum nostrorum remissionem non mereamur." The origin of this thought is, on the one hand, to be sought for in the wide-spread