very striking
passages indeed, in which Philo speaks of the Logos as the Bread from
heaven:--

"He is 'the substitute ([Greek: hyparchos]) of God,' 'the heavenly
incorruptible food of the soul,' 'the bread from heaven.' In one
place he says, 'and they who inquire what nourishes the soul ...
learnt at last that it is the Word of God, and the Divine Reason'
... This is the heavenly nourishment to which the Holy Scripture
refers ... saying, 'Lo I rain upon you bread ([Greek: artos]) from
heaven' (Exod. xvi. 4). 'This is the bread ([Greek: artos]) which
the Lord has given them to eat.'" (Exod. xvi. 15)

And again:--

"For the one indeed raises his eyes to the sky, perceiving the
Manna, the Divine Word, the heavenly incorruptible food of the
longing soul." Elsewhere ... "but it is taught by the initiating
priest and prophet Moses, who declares, 'This is the bread ([Greek:
artos]), the nourishment which God has given to the soul.' His own
Reason and His own Word which He has offered; for this bread
([Greek: artos]) which He has given us to eat is Reason." (Vol. ii.
p. 265.)

Now the Fourth Gospel also makes Jesus speak of Himself as the "Bread of
Life," and "given by the Father;" but what is the bread defined by Jesus
Himself to be? Not a mere intellectual apprehension, _i.e._ Reason, as
Philo asserts; but the very opposite, no other than "His Flesh;" the
product of His Incarnation. "The bread that I will give is My Flesh,"
and He adds to it His Blood. "Except ye eat the Flesh of the Son of Man
and drink His Blood, ye have no life in you."

Now this also Justin reproduces, not after the conception of Philo,
which is but a natural conception, but after the conception of Jesus in
the Fourth Gospel, which is an infinitely mysterious and supernatural
one.

"In like manner as Jesus Christ our Saviour, having been made flesh
by the Word of God, had both flesh and blood for our Salvation, so
likewise have we been taught that the food which is blessed by the
prayer of His Word, and from which our blood and flesh are by
transmutation nourished is the Flesh and Blood of that Jesus Who was
made flesh." (Apol. I. ch. lxvi.)

I trust the reader will acquit me, in making this quotation, of any
desire to enunciate any Eucharistic theory of the presence of Christ's
Flesh in the Eucharist. All I have to do with is the simple fact that
both Philo