between " that which is visibly received in the sacrament, and that which is spiritually eaten and drunk," or between a carnal, visible mandncation of the sacrament, and a spiritual eating of the flesh of Christ and drinking of his blood.' The latter he limits to the elect and the believing, though, in opposition to the subjectivism of the Donatists, he asserts that tlie sacrament (in its objective import) is the body of Christ even for unworthy receivers. He says of Judas, that i ^ ^i he only ate the bread of the Lord, while the other apostles " ate the Lord w ho was the bread." In another place : Tlie sacra- tnentum " is given to some unto life, to others unto destruction ; " but the res sacramenti, i. e., " the thing itself of which it is the sacramentum, is given to every one who is partaker of it, unto life." " He who does not abide in Christ, undoubtedly neither eats His flesh nor drinks His blood, though he eats and drinks the sacramentum {i. e., the outward sign) of so gi'eat a thing to his condemnation." Augustine at all events lays chief stress on the spiritual participation. " Why preparest thou the teeth and the belly? Believe, and thou hast eaten."' He claims for the sacrament religious reverence, but not a superstitious dread, as if it were a miracle of magical efiect.^ He also expi-essly v.«^>1 Vi trine, Kahnis (Vom Abendmahl, p. 221, and in the second part of his Luth. Dogma- tik, p. 207) frankly concedes. ' In Psalm, iii. 1 : " Convivium, in quo corporis et sanguinis sui figuram disci- 'N^ pulis commendavit." Contra Adamant, xii. 3 {"siffnum corporis sui"); Contra K' advers. legis et prophet, ii. c. 9 ; Epist. 23; De Doctr. Christ, iii. 10, 16, 19; De _ Civit. Dei, xxi. c. 20, 25 ; De peccat. mer. ac rem. ii. 26 {" quamvis non sit corpuf \^ Christi, sanctum est tamen, quoniam sacramentum est "). Sf ■■' Tract, in Joh. 25<j "Quid paras dentes et ventrem? Crede, et manducasti." \j Comp. Tract. 26^: " Qui non manet in Christo. »i€c mandiicatm^arnem ejus, nee hibil ejus sanguinem,Yic(^ji^vexa3X dentibus sacranientum corporis et sanguinis Christi. X' DeyTrinit. iji./lO : " Honorem tamqi^m religiosa pos^unt habere, sUiporem .jy^ ■ it^ *^ «f4^ 'H«^ /^y^ 500 THIED PERIOD. A.D. 311-590. rejects the hj-potbesis of the ubiquity of Christ's body, which had ah'eady couae iuto use in support of the materializing view, and has since been further developed by Lutheran divines in support of the theory of consubstantiation. " The body with which Clirist rose," says he, " He took to heaven, which must be in a place. . . . We must guard against such a concep- tion of His divinity as destroys the reality of His flesh. For when the flesh of the Lord was upon earth, it was certainly not in heaven ; and now that it is in heaven,