as common bread and common drink do we receive these; but in like manner as Jesus Christ our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh." In about AD 200, Tertullian wrote: "Having taken the bread and given it to His disciples, He made it His own body, by saying, This is my body, that is, the figure of my body. A figure, however, there could not have been, unless there were first a veritable body. An empty thing, or phantom, is incapable of a figure. If, however, (as Marcion might say) He pretended the bread was His body, because He lacked the truth of bodily substance, it follows that He must have given bread for us." The Apostolic Constitutions (compiled ) says: "Let the bishop give the oblation, saying, The body of Christ; and let him that receiveth say, Amen. And let the deacon take the cup; and when he gives it, say, The blood of Christ, the cup of life; and let him that drinketh say, Amen." Ambrose of Milan (died 397) wrote: Other fourth-century Christian writers say that in the Eucharist there occurs a "change", "transelementation", "transformation", "transposing", "alteration" of the bread into the body of Christ. Augustine declares that the bread consecrated in the Eucharist actually "becomes" (in Latin, fit) the Body of Christ: "The faithful know what I'm talking about; they know Christ in the breaking of bread. It isn't every loaf of bread, you see, but the one receiving Christ's blessing, that becomes the body of Christ." In the 9th century, Charles the Bald posed two unclearly formulated questions: whether the faithful receive the body of Christ in mystery or in truth and whether the body is the same that was born of Mary and suffered on the cross. Ratramnus understood "in truth" to mean simply "what is perceptible to the senses", "plain unvarnished reality" (rei manifestae demonstratio), and declared that the consecration leaves the bread and wine unchanged in their outward appearance and thus, insofar as these are signs of the body and blood of Christ hidden under the veil of the