This is not the language of the Western Church, whether Roman, Lutheran, or Anglican, but it is the language of the earliest Greek Fathers, and of Cyril, as is partly and reluctantly admitted by so cautious a writer as Dr. Waterland.  After referring to the passage quoted above from Justin Martyr (Apol. i. 66) he proceeds:  “There is another the like obscure hint in Irenæus, which may probably be best interpreted after the same way.  He supposes the elements to become Christ’s body by receiving the word (Word).  He throws two considerations into one, and does not distinguish so accurately as Origen afterwards did between the symbolical food and the true food.”  The elements, Waterland adds, “are made the representative body of Christ; but they are at the same time, to worthy receivers, made the means of their spiritual union with Christ Himself; which Irenæus points at in what he says of the bread’s receiving the Logos, but should rather have said it of the communicants themselves, as receiving the spiritual presence of Christ, in the worthy use of the sacred symbols Review of the Doctrine of the Eucharist, c. V..”