41. Protestants combating the Catholic idea of the real presence of the flesh and blood in the eucharist--transubstantiation--have endeavored to prove that this doctrine was not of earlier origin than the eighth century. In this, however, the evidence is against them. Ignatius, bishop of Antioch, writing early in the second century says of certain supposed heretics: "They do not admit of eucharists and oblations, because they do not believe the eucharist to be the flesh of our Savior Jesus Christ, who suffered for our sins." (Epistles of Ignatius to the Smyrneans.) So Justin Martyr, also writing in the first half of the second century:--"We do not receive them [the bread and the win] as ordinary food or ordinary drink; but as by the word of God Jesus Christ, our Savior, was made flesh and took upon him both flesh and blood for our salvation, so also the food which was blessed by the prayer of the word which proceeded from him, and from which our flesh and blood, by transmutation, receive nourishment, is, we are taught, both the flesh and blood of that Jesus who was made flesh." (Justin's Apology to Emperor Antonius.) After Justin's time the testimony of the fathers is abundant. There can be no doubt as to the antiquity of the idea of the real presence of the body and blood of Jesus in the eucharist; but that proves--as we said of infant baptism--not that the doctrine is true, but that soon after the apostles had passed away, the simplicity of the gospel was corrupted or else entirely departed from. 42. Luke xxii. Matt. xxvi. III Nephi xviii. 43. It will be remembered that the quorum of the twelve was perpetuated on the western hemisphere by filling up vacancies as fast as they occurred (IV Nephi: 14), but for how long a period is uncertain. 44. Acts xv: 1-30. Rev. i-iv. 45. During a greater part of this century (the second) all the churches continued to be, as at the first, independent of each other. * * * Each church was a kind of small republic, governing itself by its own laws, enacted or at least sanctioned by the people.--Ecclesiastical History, Mosheim Vol. I, book ii, cent. ii, part ii, ch. ii. 46. As might be expected, however, there was a peculiar respect paid to the churches founded by the apostles--the church at Jerusalem, Antioch, Ephesus, Corinth, Rome. Those churches were appealed to in controversies on points of doctrine, "as most likely to know what the apostles taught," but the appeal had no other significance than that.