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² Ibid., p. 24. Emphasis in original.

³ See “Symbols in African Ritual,” in Doglin, Janet L.et alii (eds.), Symbolic Anthropology (New York: Columbia, 1977), pp. 183–94Google Scholar; Turner, Victor, The Drums of Affliction: A Study of Religious Processes among the Ndembu of Zambia (Oxford: Clarendon, 1968)Google Scholar; Turner, Victor, The Forest of Symbols: Aspects of Ndembu Ritual (Ithaca: Cornell, 1967)Google Scholar; Turner, Victor, The Ritual Process: Structure and Anti-Structure (Chicago: Adline Publishing, 1969).Google Scholar

⁴ Turner, , Forest of Symbols, p. 19.Google Scholar

⁵ Ibid.

⁶ Cassirer, Ernst, The Philosophy of Symbolic Forms, Vol. 3 (New Haven: Yale, 1953–1957), p. 93.Google Scholar

⁷ Turner, , Forest of Symbols, p. 20.Google Scholar

⁸ “Nyakusa Ritual and Symbolism,” American Anthropologist 56 (1958): 241.Google Scholar

⁹ Turner, , “Symbolic Studies,” Annual Review of Anthropology (1975), p. 151.Google Scholar

¹⁰ Ibid., p. 156.

¹¹ Ricoeur, Paul, The Symbolism of Evil (New York: Harper and Row, 1967), pp. 14–18.Google Scholar

¹² Cassirer, Ernst, Language and Myth (New York: Harper and Row, 1946), p. 8.Google Scholar

¹³ Cassirer, , An Essay on Man, p. 36.Google Scholar

¹⁴ Turner, , Forest of Symbols, p. 28.Google Scholar

¹⁵ Jung, Carl, Psychological Types (London: Routledge and Kegan Paul, 1949), p. 601.Google Scholar

¹⁶ Edinger, Edward F., Ego and Archetype (New York: G. P. Putnam's, 1972), p. 109.Google Scholar

¹⁷ Ricoeur, , Symbolism of Evil, p. 15.Google Scholar

¹⁸ Roszak, Theodore, Where the Wasteland Ends: Politics and Transcendence in Post-industrial Society (New York: Doubleday, 1972), p. 139.Google Scholar Emphasis in original.

¹⁹ Berger, Peter, The Sacred Canopy: Elements of a Sociological Theory of Religion (New York: Doubleday, 1966), p. 17.Google Scholar

²⁰ See Coutourier, C., “Sacramentum et Mysterium dans l'oeuvre de Saint Augustin,” in Rondet, H. (ed.), Etudes Augustiniennes (Paris: 1953).Google Scholar

²¹ Dialogus de Sacramentis in Legis Naturalis et Scriptae, 33D-34A, 34D-35A.

²² Denzinger-Schönmetzer, , Enchiridion Symbolorum, 1606.Google Scholar Emphasis added.

²³ Fr.McGuire, , The New Baltimore Catechism and Mass (New York: Benziger, 1953), q. 304.Google Scholar

²⁴ Exodus Rabbah 3:13, cited from Lehrman, S. M.Exodus in Freedman, H. and Simon, M. (eds.). Midrash Rabbah (London: Soncino Press, 1961), III: 73.Google Scholar

²⁵ Jeremias, Joachim, Infant Baptism in the First Four Centuries (Philadelphia: West-minster, 1962), p. 25.Google Scholar

²⁶ Beasley-Murray, G., Baptism in the New Testament (London: MacMillan, 1963), pp. 29–30.Google Scholar

²⁷ van Gennep, Arnold, The Rites of Passage (London: Routledge and Kegan Paul, 1960).Google Scholar

²⁸ Turner, , Forest of Symbols, p. 95.Google Scholar

²⁹ Richards, Audrey I., Chisungu (London: Faber and Faber, 1956), p. 121.Google Scholar

³⁰ Turner, , Forest of Symbols, p. 102.Google Scholar

³¹ See Winkler, Gabrielle, “The Original Meaning of the Prebaptismal Anointing and its Implications,” Worship 52 (1978): 24–45.Google Scholar

³² PG 33, 1079.

³³ Winkler's judgment, in “The Original Meaning,” that the Syrian church emphasized the rebirth meaning of baptism while Paul and the Palestinian church emphasized its meaning as assimilation to Christ's death allows her to draw too sharp a distinction between the ritual emphases of the two churches. In support of her position she cites a segment of that part of Cyril's catechesis that I have fully cited in the text. My judgment is that both Paul and Cyril's witness emphasize the meaning of baptism as assimilation to Christ's death and resurrection, which is clear from a reading of both Romans 6 and the citation from Cyril given in the text. My further judgment is that the connection between a God-achieved rebirth and a God-achieved resurrection from the dead, as they were ritually symbolized, is much more evident than any distinction one might draw between them.

³⁴ De Resurrectione 8 (PL 2, 806).Google Scholar

³⁵ This statement is not meant to prejudge the scholarly issue of whether the presbyteros of the time was a priest as that term is now understood. It is simply a statement of the common opinion that the prebyteros of that time originated the ordained priesthood of our time.

³⁶ Denzinger-Schönmetzer, 215.

³⁷ Rite of Confirmation (Washington: NCCB, 1977), pp. 25, 27, 28.Google Scholar

³⁸ Lampe, G. W. H., The Seal of the Spirit (London: SPCK, 1967), p. xxiv.Google Scholar

³⁹ See Jeremias, Joachim, The Eucharistic Words of Jesus (New York: Charles Scribner's, 1966), pp. 15–88.Google Scholar

⁴⁰ de Vaux, Roland, Ancient Israel. Its Life and Institutions (New York: McGraw Hill, 1961), p. 489.Google Scholar

⁴¹ Glatzer, Nahum N. (ed.), The Passover Haggadah (New York: Schocken, 1969), p. 9.Google Scholar

⁴² Ibid., p. 27.

⁴³ Guzie, Tad, Jesus and the Eucharist (New York: Paulist, 1974), p. 45.Google Scholar

⁴⁴ Cf., Riesenfeld, Harald, “Sabbat et jour du Seigneur,” New Testament Essays: Studies in Memory of T. W. Manson (Manchester University Press, 1959)Google Scholar; Rordorf, Willy, Der Sontag (Zurich: Zwingli Verlag, 1962)Google Scholar; Mosna, S. C., Storia della domenica dalle origini agli inizi del V Secolo (Roma: Pontificia Universita Gregoriana, 1969)Google Scholar; Bacchiocchi, Samuele, From Sabbath to Sunday (Rome: Pontifical Gregorian University Press, 1977).Google Scholar

⁴⁵ Cf., The Epistle of Barnabas 15, in Lightfoot, J. B., The Apostolic Fathers (Grand Rapids: Baker Book House, 1974Google Scholar; reprinted from the edition of 1891), p. 52; Justin, Apologia I pro Christianis 67, in PG VI, 430.

⁴⁶ Bacchiocchi, , From Sabbath to Sunday, p. 301.Google Scholar

⁴⁷ Cullman, Oscar, Essays on the Lord's Supper (Richmond: John Knox, 1959), p. 12.Google Scholar

⁴⁸ Jeremias, Joachim, Jesus' Promise to the Nations (London: SCM Press, 1958), p. 60.Google Scholar

⁴⁹ The Greek verbs which have been translated historically “hallowed be,” “be done,” and “come” are all in imperative forms. They are commands to God, “our Father,” to bless his name, do his will and establish his kingdom. So I have translated them. More trouble-some is the translation of artos epiousios. Traditional versions vary. Jerome has “super-substantial.” Itala has “daily,” which Martin Luther and subsequent translations followed. However, for a number of reasons, many modern scholars translate epiousios as “pertaining to tomorrow,” and hence artos epiousios as “tomorrow's bread.” The RSV offers “our bread for the morrow” as an alternative reading in both the Matthean (6: 9-13) and Lucan (11: 2-4) versions. See also Jeremias, Joachim, The Prayers of Jesus (London: SCM, 1967), pp. 82–107Google Scholar; and Vögtle, Anton, “The Lord's Prayer: A Prayer for Jews and Christians,” in Petuchowski, Jakob J. and Brocke, Michael (eds.), The Lord's Prayer and Jewish Liturgy (New York: Seabury, 1978), pp. 93–117.Google Scholar What then is “tomorrow's bread”? It is an image standing for the fulfillment of the age of salvation. It is, in short, another way of speaking of the kingdom or rule of God, which is so often described in banquet (bread) terms.

⁵⁰ Worship 50 (1976): 526.Google Scholar

⁵¹ Worship 52 (1977): 261.Google Scholar