they could scarcely have been present at all the Eucharists of the first century, and no information in New Testament whether a person was regularly assigned to do this task and, if so, who that person was. After all the Church regulated and regularized the celebration of the Eucharist, as that was an inevitable establishment if communities were to be provided regularly with the 'bread of life', since it could not rely on gratuitous provision. Objections to the transmission of grace theory According to William Griffith Thomas, some Protestants have objected that this theory is not explicitly found in Scripture, and the New Testament uses 'bishop' and 'presbyter' as alternative names for the same office. Michael Ramsey argued it is not clearly found in the writings of the Fathers before Augustine in the fourth century and there were attempts to read it back as implicit in earlier writers. For example, C. K. Barrett points out that the Pastoral Epistles are concerned that ministers of the generation of Timothy and Titus should pass on the doctrine they had received to the third generation. According to Barrett, teaching and preaching are "the main, almost the only, activities of ministry". He argues that in Clement of Rome ministerial activity is liturgical: the undifferentiated 'presbyter-bishops' are to "make offerings to the Lord at the right time and in the right places" something which is simply not defined by the evangelists. He also mentions the change in the use of sacrificial language as a more significant still: for Paul the Eucharist is a receiving of gifts from God, the Christian sacrifice is the offering of one's body. Moving on to Ignatius of Antioch, Barrett states that a sharp distinction is found between 'presbyter' and 'bishop': the latter now stands out as "an isolated figure" who is to be obeyed and without whom it is not lawful to baptise or hold a love-feast. He also points out that when Ignatius writes to the Romans, there is no mention of a bishop of the Roman Church, "which we may suppose had not yet adopted the monarchical episcopate". Jalland comes to a similar conclusion and locates the change from the "polyepiscopacy" of the house church model in Rome, to monepiscopacy as occurring before the middle of the second century. Similar objections are voiced by Harvey who comments that there is a "strong and ancient tradition" that the presence