love, from the fact that in holy communion Christ's body is united to ours not by affection only but really and substantially. "The Father and I are one," says Christ, " and whoever eats My flesh and drinks My blood, abides in Me and I in him." The basis of the argument is the same, viz., the common belief of all in the reality of Christ's presence in the Eucharist. Again, St. Epiphanius declares that we should no more deny from appearances man's likeness to God than we should from lack of resemblance deny Christ's real presence in the Eucharist, " and," he adds, " whoever denies that, as He said, it is really He, falls from grace and hope of salvation." Finally, St. Augustine, book 3, chapter 10 on the Trinity, speaking of the earthly forms in which angels have deigned at times to appear to men, says, that although we cannot understand how those forms were assumed, we still believe most firmly on the word of God in Holy Writ that angels they were; just as for the same reason, though we cannot comprehend the manner of His presence, we still are certain that Christ is really and substantially in the Eucharist. The belief of the primitive Church, so clearly evidenced in the teaching of these Fathers, is further proven by their practice. Out of reverence for the Eucharist they received it fasting, as is attested by St. Augustine and Tertullian. "The utmost care was taken," says Origen, homily 13 on Exodus, " that no particle should fall to earth." It was preserved in golden vessels, and St. Victor reprobates the horrible sacrilege of the Arians in having trampled it
