Sacrificial terms in the New Testament, except when used to describe the Atonement, are employed within Christianity only in a transferred sense: the Christian sacrifices are either acts of righteousness,[161] the rendering of prayer and praise,[162] or gifts given to fellow-Christians.[163] In the post-apostolic age this last sense was popular and in one particular application it was made a definitely technical term. Christian worship and Christian social life centred in a “table-bond”; the specifically Christian act of worship was the eucharist, which in apostolic times was regularly celebrated in conjunction with a meal of some sort,[164] and even in Hippolytus’s day had not lost all traces of the earlier custom (chapters 5-6). But the Christians were extremely fond of other common meals as well, the “agapes”, of a less sacred but still definitely religious nature (chapter 26). In all of these meals the amount of food required was considerable, and providing it naturally entailed real expense. To supply this food, consequently, was a meritorious act, which not only satisfied the needs of the brethren but enabled the church to hold a liturgical service, at which the food was placed in the midst of the congregation and “blessed”.[165] Hence the various foods were naturally called “offerings”, and from this it was only a short step to calling the service itself a “sacrifice”. The word first appears in Didache 14. 1-2, where it is used of the eucharist or (more probably) the eucharist-agape. When the term was definitely adopted into the Christian vocabulary, its further definition in Old Testament language was inevitable. Here the nearest analogue might have been found in the “peace-offerings”, which were eaten by those who offered them. But the Christians did not usually follow Levitical distinctions closely, and Hippolytus (3. 5) speaks of the bishop as “propitiating God’s countenance”, language that more properly belongs to the “sin-offerings”. A special type of Christian offering were the first-fruits (chapter 28), which were likewise solemnly presented and “blessed” by the bishop. There were again explicit Old Testament analogies, but in Christianity “sacrifice” did not permanently become a term for this custom. 2. Notice of the election and of the Sunday appointed for the consecration was sent to the neighbouring churches, whose bishops would naturally attend as far as they were able. 3. The assent of the people was given by acclamation; according to the Canons in the form “We choose him!” The explicit injunction that the presbyters must not join in the imposition of hands should be noted; the Arabic omits the prohibition, perhaps accidentally, but the Canons read “One of the bishops and presbyters shall be chosen to lay his hand upon his head”. Compare on 9. 5-8. In the Constitutions the deacons hold the book of the Gospels over the person to be consecrated. 3