central to Christian worship. At first, they spread through word of mouth, but within a generation Christians had begun writing about Jesus and about Christian practice, the Eucharist included. The theology of the Eucharist and its role as a sacrament developed during this period. Basing himself on the First Apology and the Dialogue with Trypho of Justin Martyr writing around 150 AD, K.W. Noakes deduces the following liturgical structure was in use at that time: Scripture Readings and Homily. Intercessions and Kiss-of-Peace. Bread and Cup are brought to the Celebrant. Eucharistic Prayer (flexible) but following a fixed pattern with congregational “Amen” Distribution of the elements by the deacons to those present and absent. Collection. This corresponds in general outline to the structure of the rite as used today and is the earliest known example. The theology is as follows: the bread and wine are transformed into the Flesh and Blood of Jesus; they are the pure sacrifice spoken of by Malachi (1:11) and the eucharistic prayer itself is both a thanksgiving for creation and redemption and an anamnesis (Greek: memorial) of the passion (and possibly the incarnation). Information from the intervening period is scanty. Both the author of 1 Clement (about 96) and Ignatius of Antioch (about 108) are concerned that due order be maintained; "Give heed to keep one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup unto union with His blood. There is one altar, as there is one bishop, together with the presbytery and deacons, my fellow-servants; that whatsoever you do, you may do according unto God" (Letter to the Philadelphians, 4). The dating of the Didache is contentious, dates from the middle of the first century to the early second century have been suggested, but it may well be from the same period as 1 Clement and Ignatius. It states that the unbaptized left the assembly before the Eucharist proper began "Let none eat or drink of your Eucharist but such as have been baptized into the name of the Lord, for of a truth the Lord hath said concerning this, Give not that which is holy unto dogs." A composite of several documents, it includes ritual prayers and a mention of what it calls the εὐχαριστία (Thanksgiving or Eucharist). According to the overwhelming consensus among scholars, the section beginning at 10.1 is a reworking of the Birkat hamazon the