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 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