The object in the sacrament of the Lord's Supper is the body of Christ,--a real body; but the necessary predicates of reality are wanting to it. Here we have again, in an example presented to the senses, what we have found in the nature of religion in general. The object or subject in the religious syntax is always a real human or natural subject or predicate; but the closer definition, the essential predicate of this predicate is denied. The subject is sensuous, but the predicate is not sensuous, i.e., is contradictory to the subject. I distinguish a real body from an imaginary one only by this, that the former produces corporeal effects, involuntary effects, upon me. If therefore the bread be the real body of God, the partaking of it must produce in me immediate, involuntary sanctifying effects; I need to make no special preparation, to bring with me no holy disposition. If I eat an apple, the apple of itself gives rise to the taste of apple. At the utmost I need nothing more than a healthy stomach to perceive that the apple is an apple. The Catholics require a state of fasting as a condition of partaking the Lord's Supper. This is enough. I take hold of the body with my lips, I crush it with my teeth, by my oesophagus it is carried into my stomach; I assimilate it corporeally, not spiritually. [186] Why are its effects not held to be corporeal? Why should not this body, which is a corporeal, but at the same time heavenly, supernatural substance, also bring forth in me corporeal and yet at the same time holy, supernatural effects? If it is my disposition, my faith, which alone makes the divine body a means of sanctification to me, which transubstantiates the dry bread into pneumatic animal substance, why do I still need an external object? It is I myself who give rise to the effect of the body on me, and therefore to the reality of the body; I am acted on by myself. Where is the objective truth and power? He who partakes the Lord's Supper unworthily has nothing further than the physical enjoyment of bread and wine. He who brings nothing, takes nothing away. The specific difference of this bread from common natural bread rests therefore only on the difference between the state of mind at the table of the Lord, and the state of mind at any other table. "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body." [187] But this mental state itself is dependent only on the significance which I give to this bread. If it has for me the significance not of bread, but of the body of Christ, then it has not the effect of common bread. In the significance attached to it lies its effect. I do not eat to satisfy hunger; hence I consume only a small quantity. Thus to go no further than the quantity taken, which in every other act of taking food plays an essential part, the significance of common bread is externally set aside.