127. Can they deny that the term “οὐσία” is met with in Scripture, when the Lord has spoken of bread, that is, “ἐπιούσιος,” S. Matt. vi. 11. ἐπιούσιος="required for our subsistence, proper for our sustenance.” See Alford in loc. and Moses has written “ὑμεῖς ἔσεσθέ μοι λαὸς περιούσιος ”? Ex. xix. 6. What does “οὐσία” mean, whence comes the name, but from “οὖσα ἀεί,” The derivation is philologically incorrect, for οὐσία is formed upon the fem. of the pres. part. of εἶναι, but for all that it embodies a certain truth, inasmuch as οὐσία in its abstract use denotes simple existence, without reference to conditions. “that which endures for ever? For He Who is, and is for ever, is God; and therefore the Divine Substance, abiding everlastingly, is called οὐσία. Bread is ἐπιούσιος, because, taking the substance of abiding power from the substance of the Word, it supplies this to heart and soul, for it is written: “And bread strengtheneth man’s heart.” Ps. civ. 15. The term ἐπιούσιος has a spiritual import, inasmuch as the life of the body, supported by bread, is not all but should be subordinate to the spiritual life—the healthy body to be the instrument and vehicle of the healthy soul, for man’s real life (though he is not apt to think it such) is not dependent on bread alone—his whole existence is not material, though one side of it is. St. Ambrose, however, seems rather disposed to overlook the physical material bread (which we are certainly taught to pray for) for the sake of the supra-sensible Bread of Heaven and Food of Angels.