In another remarkable passage Mystag. iv. § 5. Cyril gives a further explanation of the effect of consecration:  “In the New Testament there is heavenly Bread and a Cup of salvation, sanctifying soul and body:  for as the Bread corresponds to the body, so also the Word (ὁ λόγος) is appropriate to the soul.”  With this language of Cyril we may compare further what is said by Gregory of Nyssa in the context of the passage already quoted:  “Just then, as in the case of ourselves, as has been repeatedly said already, if a person sees bread he also in a kind of way looks on a human body, for by being within this it becomes this, so in that other case the Body into which God entered (τὸ θεοδόχον σῶμα), by partaking of the nourishment of bread was in a certain sense the same with it, since that nourishment, as we have said, is changed into the nature of the body:  for that which is proper to all men is acknowledged also in the case of That Flesh, namely, that That Body too was maintained by bread; which Body also by the indwelling of God the Word was changed into the dignity of Godhead.  Rightly then do we believe that now also the bread which is sanctified by the Word of God is changed into the Body of God the Word.  For even that Body was once virtually (τῇ δυνάμει) bread, but has been sanctified by the inhabitation of the Word that tabernacled in the flesh.”