570

IIcor.1:22; 5,5; Ephesians 1:14.

571

Rev. 4-5 and 22:17.

572

ICor. 11:23.

573

Luke 22:19; I Cor. 11:24-25.

574

Didache 9.4, 10.5. Compare the description of the Eucharist as "synaxis epi to auto" in Ap. Paul and Ignatius (cf. note 11 above). It is also noteworthy that the celebration of the Liturgy very early began to be associated with the resurrection (Rev. 1:10; for the testimonies of early sources, see W. Rohrdorf, "Sunday: The History of the Day of Rest and Worship in the First Centuries of the Christian Church", 1968, pp. 177 ff. and 238 ff.). The significance of the celebration of the Eucharist on Sunday lies in the fact that Sunday is primarily an eschatological day. If the Eucharist is to be understood primarily as anamnesis in historical terms, then the natural day of its celebration should be the day of its institution before the crucifixion, and not on the day of the resurrection.

575

I Cor. 10:16-17; Mark 14:24 and parallels. On the ecclesiological consequences of this idea, compare. 4 above: "The Eucharist and Catholicity."

576

See especially the Fourth Gospel (6:27-51) and in Ignatius (Eph. 20:2; Magn. 6:2, etc.). On Ignatius, see I. Romanides, The Ecclesiology of St. Ignatius of Antioch, 1956.

577

Compare. above. 51.

578

Cor. 14 shows that already in the first apostolic communities the Eucharistic assemblies were the context of charismatic manifestations. The liturgical evidence of the early Church, from the time of Hippolytus, shows that ordinations to the priesthood must have taken place in the same context.

579

The term "kerygma" is used here in a broad sense, which includes the act of announcing important things to the public (original meaning: cf. Luke 12:3; Acts 10:42; Col. 1:23; ITim.3,16; Apoc. 5:3) and the content of the kerygma, the didache, together with its interpretation through doctrine, dogmas, etc., as it came to be understood especially from the second century with Irenaeus' Epideixis.

580

John 6:63; Compare. Romans 2:29.

581