the mystic view of Ignatius, Justin Martyr, and Irenseus ; the sym- bolical view of Tertullian and Cyprian ; and the allegorical or spiritualistic view of Clement of Alexandria and Origen. In the present the first view, which best answered the mys- tic and superstitious tendency of the time, preponderated, but the second also was represented by considerable authorities.' ' Riickert divides the fathers into 2 classes : the Metaholical, and the Symbolical. The symbolical yiew he assigns to Tertullian, Clement, Origen, Euseb., Athan., and '^' / ^ /£^yt^ ^i /it^jfyn^^'^j l^iTvcsi^ ^Ki *i^pt^^e^^^'T^ cz«.t(. /^ ^^^■i^'^u^-r 4^e-uf § 95. THE SACKAaiENT OF THE EUCHAKIST. 493 I. The realistic and mystic view is represented by several fathers and the early liturgies, whose testimony we shall fur- ther cite helow. They speak in enthusiastic and extravagant terms of the sacrament and sacrifice of the altar. They teach a real presence of the body and blood of Christ, which is includ- ed in the very idea of a real sacrifice, and they see in the mys- tical union of it with the sensible elements a sort of repetition of the incarnation of the Logos. With the act of consecration a change accordingly takes place in the elements, whereby they become vehicles and organs of the life of Christ, although by no means necessarily changed into another substance. ■To denote this change very strong expressions are used, like fxera^oky')^ /jbera^dWeiv, fiera/SdWeadai, /xeTaa-roc'^^eiovcrdat, fj,eTa7rocela6at, onutatio, translation transfiguration transfm^ma- tio / ' illustrated by the miraculous transformation of water into wine, the assiuiilation of food, and the pervasive power of leaven. Cyril of Jerusalem goes farther in this direction than any of the fathers. He plainly teaches some sort of supernatural connection between the body of Christ and the elements, though not necessarily a tran substantiation of the latter. Let us hear the principal passages.^ "Then follows," he says in describing the celebration of the Eucharist, " the invocation of God, for the sending of his Spirit to make the broad the body of Christ, the wine the blood of Christ. For wliat the Holy Ghost touches is sanctified and transformed." " Under the type of the bread ' is given to thee the body, under the type Augustine. But to this designation there are many objections. / " Of the Synec- dochian (Lutheran) interpretation of the words of institution the ancient church knew nothing." So says Kahnis, Luth. Dogmatik, ii. p. 221. ' But not yet the technical term transsubsianliatio, which was Introduced by Paschasius Radbertus toward the middle of the ninth century, and the corresponding Greek term nerovcrioKn^, which is stiU later. ^ Comp. especially his five mystagogical discourses, addressed to the newly bap- tised. Cyril's doctrine is discussed at large in Riickert, Das Abendmahl, sein Wesen u. seine Geschichte, p. 415 ff. Comp. also Neander, Dogmengesch. i. p. 426, and, in part against Riickert, Kahnis, Die Luth. Dogmatik, ii. p. 211 f. ^ 'Ef TVToi apTov, which may mean either under the