which is blessed by the prayer of the word which comes from Him (τὴν δι᾽ εὐχῆς λόγου τοῦ παρ αὐτοῦ εὐχαριστηθεῖσαν τροφήν), and by which our blood and flesh are by transmutation nourished, is the Flesh and Blood of that Jesus who was made Flesh.”  He gives no separate Invocation of the Holy Ghost, but this may have been supplied in the “praise and glory” or in the “prayer and thanksgivings” sent up “to the Father of all through the name of the Son and of the Holy Ghost231.” Irenæus is apparently the earliest writer who represents the Invocation of the Holy Ghost as the immediate act of consecration:  “We make an oblation to God of the bread and the cup of blessing, giving Him thanks for that He has commanded the earth to bring forth these fruits for our nourishment.  And then, having completed the oblation, we call forth (ἐκκαλοῦμεν ) the Holy Spirit, that He may exhibit this sacrifice, both the bread the Body of Christ, and the cup the Blood of Christ, in order that the partakers of these antitypes may obtain the remission of sins and life eternal232.” Mr. Hammond writes that, “By the Oriental Churches an Invocation of the Holy Spirit is considered necessary to complete the consecration.  In the three Oriental Families of Liturgies such an Invocation is invariably found shortly after the Words of Institution233.” It is in accordance with this statement that, we find Cyril so frequently declaring that the elements which before the Invocation are simple bread and wine, become after the In- vocation the Body and Blood of Christ234.  In the first of the passages referred to below he speaks of “the Holy Invocation of the Adorable Trinity,” in the others of the Holy Spirit only. Cyril next describes the Invocation as “completing the Spiritual Sacrifice, the bloodless Service,” and then gives a summary of the “Great Intercession” as made “over that Sacrifice of the Propitiation.”  The Intercession, as represented by Cyril, is not simply a prayer, but an offering of the Sacrifice235, and this is in accordance with the usual language of the Liturgies.”  We offer to Thee, O Lord, on behalf also of Thy holy places, which Thou hast glorified by the Theophany of Thy Christ, and by the visitation of Thine All-Holy Spirit:  especially on behalf of glorious Sion, the Mother of all the Churches, and on behalf of Thy Holy Catholic and Apostolic Church throughout the whole world236.”  In the Liturgy of S. Chrysostom, as now commonly used in the Orthodox Eastern Church, we find the fuller 231 Apol. I. cc. 65–67. 232 Frag. xxxviii. 233 Liturgies, p. 382. 234 Mystag. v. i. § 7; iii. § 3; v. § 7. 235 Mystag. v. § 8:  ταύτην προσφέρομεν τὴν θυσίαν. 236 Hammond, Liturgy of S. James, p. 43. 47 Eucharistic Rites.  Liturgy.