The first document describing the Eucharistic practice and theology of the early Church is the Didache. This 2nd century Greek document was an educational document that outlined teachings on many aspects of the Christian faith. He provided teaching on baptism as well as on the formation of the catechumenate. Aside from the scriptural instructions of St. Paul's letters, this is the first surviving document that provides instructions on the Eucharist. He gives precise instructions on the ritual nature of the Eucharist from which a theology can be deduced. Thanksgiving was offered on behalf of the community and included requesting the presence of the Holy Spirit. It also refers to the sacrificial nature of the crucifixion and a connection is made to the actions of the community and the actions of Christ on the cross. Another early theologian who influenced the sacrificial nature of the Eucharist was St. Augustine of Hippo. Augustine articulated the real presence of Christ and viewed the Passion of Christ as a continuous event in which the people participate during the Eucharist. He believed that by offering ourselves through the Eucharist, we are detached from Christ in his sacrifice on the cross. From these two examples, as well as many others, ordained ministry has become necessary as it distinguishes people from the laity so that they can be mediators of God's grace through Christ through the Eucharist. Archbishop Thomas Cranmer rejected belief in the Eucharist. as a sacrifice. Instead, he adopted a more Reformed belief in the Eucharist as a sacrifice of praise and thanksgiving. Having been ordained a priest in the Roman Catholic Church, Cranmer was well versed in the Eucharistic theology of chu...... middle of paper ...... memory has died for you and is nourished by him in your hearts through faith and thanksgiving. Obviously this optional addition was added to appease the more Protestant people. The Anglican understanding of the Eucharist has been and will continue to be a subject of ecumenical dialogue. For there is no established doctrine to which Anglicans must adhere, for our unity as Anglicans lies not in doctrine but in prayer. People are therefore free to believe in consubstantiation or transubstantiation, or even in pure memorialization. This places us halfway between Protestant and Catholic conceptions of the Eucharist. If we decide to align more closely with one vision, we risk isolating the other party. Although unity is our ultimate goal, we must carefully consider the implications for ecumenical dialogue if we decide to adopt one view over another..