By J. M. Robertson

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P. 896 and refs. the CH. I, § 5] PEIMAEY FOEMS OE THE CULT 27 were regarded as the way whether that were conceived as the apparition of a supernatural New Jerusalem on earth, or as a transformed existence in a material heaven in the skies. For the Pauline period, the approaching catastrophe was evidently the supreme pre-occupation and to the fear of it the whole of the early Christian propaganda appealed. There no reason, however, to believe that the Christians at is Jerusalem ever " had all things in common," as is asserted in the Acts of the Apostles, where other passages confute the claim.

Such communities indeed had arisen in antiquity, and there was a kindred tradition that Pythagoras had centuries before, in Italy, converted by one discourse a multitude of similar mysteries of the Pagans, of entrance into the future hfe, ; hearers, who adopted the Acts, especially a communal as regards life. But the the fable of narrative in Ananias and Sapphira, seems to have been framed in the interest of of some the Christian communist groups which arose after the period in question, and whose promoters needed at once an and a menace against those apostolic precedent for their ideal who temporized with converts, so far it.

In the nature of the case, the controversy was insoluble by argument. The Easterns had always taken the Holy Supper at the time of the Passover, and they had the gospel story of a telling so them "in remembrance " of the Lord who the Passover. The Westerns had the fourth to repeat supped at it gospel as their evidence that Jesus actually died at the time of the Passover, thus constituting a universal substitute for and as in this gospel there is no use of bread and wine, but merely the nondescript meal which precedes the ritual in the synoptics, and in which the only the Jewish sacrifice ; symbolic act is the giving of a " sop " to the betrayer, they were left to practise the traditional eucharist in the way most conformable to their feelings or to their pre-Christian usages.

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