For the sake of simplicity, the Eucharist has been considered as having three parts, viz.: the signum, or bread and wine, received by the faithful and unfaithful alike; the Res or Body and Blood of Christ, offered to all alike; and the Virtus Sacramenti or the ‘benefits’ of the Sacrament, of which only the faithful are partakers.^[1]  St. Augustine in his Twenty‑sixth Homily on St. John says: ‘He who does not abide in Christ and in whom Christ does not abide, undoubtedly does not (spiritually) eat His flesh nor drink His Blood (though he may visibly and carnally press with his teeth the Sacrament of the Body and Blood of Christ), but rather eateth and drinketh the Sacrament of so great a thing to his own condemnation.’^[2]  In general, the traditional Christian view about the effective use of the Lord’s Supper presupposes that the communicant is already in Christ’, and thinks and lives as a true member of His mystical Body, the Church.  This is the point in 1 Corinthians 11:29; through conduct contrary to the spirit of the Christian fellowship, i.e. ‘if he discern not the body’, a man ‘eateth and drinketh judgement unto himself’.  St. Hilary (360 A.D.) says: ‘The bread that came down from heaven is not taken except by him who has the Lord, and is a member of Christ’.^[3]  ‘We consume bread’, writes Origen, ‘which by virtue of the prayer has become a body, a holy thing which sanctifies those who use it with a sound purpose’.^[4]  And St. Augustine makes this comment on St. John 6:56: ‘Here our Lord shows what it is, not only sacramentally, but really, to eat Christ’s Body and to drink His Blood, even to dwell in Christ, and Christ in him.  And He said this, as much as to say, Let not him who abides not in Me and I in him say or think that he eats my flesh or drinks my blood’.^[5]