As regards actual reception of Holy Communion, it is a partaking of Christ, who gives Himself therein to His disciples to be in them a spiritual principle of life and power. S. Paul discovers in the Eucharist a spiritual food and drink which is the reality to which the Manna and the Water from the Rock of Hebrew story correspond as types and shadows, and he declares that the Bread which we break is a sharing of the Body of Christ, and that the Cup of Blessing which we bless is a sharing of His Blood. At the same time the Communion is not to be interpreted in any gross or carnal manner, or in such a way as to give colour to the ancient taunt of Celsus, the heathen critic, that Christians were self-confessed cannibals. The Fourth Gospel, which, in a context that is in a general sense eucharistic, ascribes to our Lord strong phrases about the necessity of eating His flesh and drinking His blood, proceeds in the same context to explain that "it is the Spirit that giveth life," that "the flesh," in itself, "profiteth nothing." "The sayings which I have spoken unto you are spirit and are life." In other words, we are to understand that when our Lord uses the terms "flesh" and "blood" He means the Spirit of which His life in the flesh was the expression, and the Life of which His outpoured Blood was the principle: that the inward reality of the Eucharist is to be discovered, not in any quasi-material fleshly embodiment which the Bread conceals, or in any quasi-literal Blood, but rather in the Spirit and the Life of Christ Himself. The Bread is His Body in the sense that it is an embodiment of His Spirit: the Wine is His Blood in the sense that it mediates His Life. The sacrament is to be understood as a "point of personal contact with Jesus Christ." Rightly to receive Communion is to hold spiritual converse with the risen Lord and to find in Him the Bread of Life, the food and sustenance of the soul. So it is that the Eucharist, at once supremely natural and wholly supernatural, is the meeting-place of earth and heaven. From one point of view our worship is in the heavenly places in Christ Jesus. It is "with angels and archangels and with all the company of heaven," that we laud and magnify GOD'S Holy Name. We join in an eternal act of worship, which is that of the whole Church, the departed with the living, whose adoration ascends continually before the throne of GOD.