hristi pastus"), was, so
far as I know, justified by no Church Father on internal grounds.
Considering their conception of the holy ordinances this is not
surprising. They were classed together because they were instituted by
the Lord, and because the elements (water, wine, bread) afforded much
common ground for allegorical interpretation.]

[Footnote 294: The story related by Dionysius (in Euseb., l.c.) is
especially characteristic, as the narrator was an extreme spiritualist.
How did it stand therefore with the dry tree? Besides, Tertull. (de
corona 3) says: "Calicis aut panis nostri aliquid decuti in terram anxie
patimur". Superstitious reverence for the sacrament _ante et extra usum_
is a very old habit of mind in the Gentile Church.]

[Footnote 295: Leimbach's investigations of Tertullian's use of words
have placed this beyond doubt; see de orat. 6; adv. Marc. I. 14: IV. 40:
III. 19; de resuri. 8.]

[Footnote 296: The chief passages referring to the Supper in Clement are
Protrept. 12. 120; Paed. I. 6. 43: II. 2. 19 sq.: I. 5. 15: I. 6. 38, 40;
Quis div. 23; Strom. V. 10. 66: I. 10. 46: I. 19. 96: VI. 14. 113: V.
II. 70. Clement thinks as little of forgiveness of sins in connection
with the Supper as does the author of the Didache or the other Fathers;
this feast is rather meant to bestow an initiation into knowledge and
immortality. Ignatius had already said, "the body is faith, the blood is
hope." This is also Clement's opinion; he also knows of a
transubstantiation, not, however, into the real body of Christ, but into
heavenly powers. His teaching was therefore that of Valentinus (see the
Exc. ex. Theod. Sec. 82, already given on Vol. i. p. 263) Strom. V. 11. 70:
[Greek: logikon hemin broma he gnosis]; I. 20. 46: [Greek: hina de
phagomen logikos]; V. 10. 66: [Greek: brosis gar kai posis tou theiou
logou he gnosis esti tes theias ousias]. Adumbrat. in epp. Joh.:
"sanguis quod est cognitio"; see Bigg, l.c., p. 106 ff.]

[Footnote 297: Orig. in Matth. Comment. ser. 85: "Panis iste, quem deus
verbum corpus suum esse fatetur, verbum est nutritorium animarum, verbum
de deo verbo procedens et panis de pane coe'esti... Non enim panem illum
visibilem, quem tenebat in manibus, corpus suum dicebat deus verbum, sed
verbum, in cuius mysterio fuerat panis ille frangendus; nec potum illum
visibilem sanguinem suum dicebat, sed verbum in cuius mysterio potus
ille fuerat effundendus;" see in Matt. XI. 14; c. Cels. VIII. 33. Hom