[Footnote 295: Leimbach's investigations of Tertullian's use of words have placed this beyond doubt; see de orat. 6; adv. Marc. I. 14: IV. 40: III. 19; de resuri. 8.] [Footnote 296: The chief passages referring to the Supper in Clement are Protrept. 12. 120; Paed. I. 6. 43: II. 2. 19 sq.: I. 5. 15: I. 6. 38, 40; Quis div. 23; Strom. V. 10. 66: I. 10. 46: I. 19. 96: VI. 14. 113: V. II. 70. Clement thinks as little of forgiveness of sins in connection with the Supper as does the author of the Didache or the other Fathers; this feast is rather meant to bestow an initiation into knowledge and immortality. Ignatius had already said, "the body is faith, the blood is hope." This is also Clement's opinion; he also knows of a transubstantiation, not, however, into the real body of Christ, but into heavenly powers. His teaching was therefore that of Valentinus (see the Exc. ex. Theod. Sec. 82, already given on Vol. i. p. 263) Strom. V. 11. 70: [Greek: logikon hemin broma he gnosis]; I. 20. 46: [Greek: hina de phagomen logikos]; V. 10. 66: [Greek: brosis gar kai posis tou theiou logou he gnosis esti tes theias ousias]. Adumbrat. in epp. Joh.: "sanguis quod est cognitio"; see Bigg, l.c., p. 106 ff.] [Footnote 297: Orig. in Matth. Comment. ser. 85: "Panis iste, quem deus verbum corpus suum esse fatetur, verbum est nutritorium animarum, verbum de deo verbo procedens et panis de pane coe'esti... Non enim panem illum visibilem, quem tenebat in manibus, corpus suum dicebat deus verbum, sed verbum, in cuius mysterio fuerat panis ille frangendus; nec potum illum visibilem sanguinem suum dicebat, sed verbum in cuius mysterio potus ille fuerat effundendus;" see in Matt. XI. 14; c. Cels. VIII. 33. Hom. XVI. 9 in Num. On Origen's doctrine of the Lord's Supper see Bigg, p. 219 ff.] [Footnote 298: The conception of the Supper as _viaticum mortis_ (fixed by the 13th canon of Nicaea: [Greek: peri de ton exodeuonton ho palaios kai kanonikos nomos phulachthesetai kai nun, hoste eitis exodeuoi, tou teleutaiou kai anagkaiotatou ephodiou me apostereisthai]), a conception which is genuinely Hellenic and which was strengthened by the idea that the Supper was [Greek: pharmakon athanasias], the practice of benediction, and much else in theory and practice connected with the Eucharist reveal the influence of antiquity. See the relative articles in Smith and Cheetham's Dictionary of Christian Antiquities.]