From this view of Cyril’s doctrine concerning the Sacramental elements we can easily understand in what sense he applies the terms “ type” and “antitype” to the Eucharistic elements.  “The Sacrament of the Holy Eucharist having two parts, an outward and an inward, and the outward part having been instituted by our Blessed Lord with a certain relation to the inward, and gifted with a certain significance of it, nothing is more natural than that the titles, type, antitype, symbol, figure, image, should be given to the outward part Pusey, R. P. p. 94..”  Add to this that, according to Cyril’s doctrine as already explained, the bread after the Invocation, without ceasing to be bread, not only signifies but also is the Body, and we see how natural it was for him to say in one passage that “His Body bore the figure of bread Cat. xiii. § 19:  τὸ σῶμα αὔτου κατὰ τὸ εὐαγγέλιον τύπον ἔφερεν ἄρτου.,” in another that “in the figure of bread the Body is given Mystag. iv. § 3:  ἐν τύπῳ γὰρ ἄρτου δίδοταί σοι τὸ σῶμα..”  The Body which “is given” cannot be an absent Body of our Lord, but must be that Sacramental Body, of which Cyril goes on to say in the same sentence that it is “distributed to our members.”  Thus the Bread broken is a type or figure of Christ’s Body as crucified for us; and by virtue of its union with the Divine Word it becomes the life-giving Body, which makes the faithful recipient to be, in Cyril’s words, “of the same body and same blood with Christ.”