In the patristic and liturgical tradition, sometimes even after the transfiguration the Body of Christ is called “bread,” or more precisely, “divine, heavenly or holy bread.”1 What is the meaning of this name? The patristic exegesis of the words of the Lord’s Prayer “give us this day our daily bread” (Matthew 6:11; Luke 11:3) can help answer the question posed. It must first be noted that this type of exegesis is the only one, since the word ἐπιούσιος is first found in the above-mentioned Gospel passages, and it is absent from pagan authors.

The petition for daily bread was understood by the holy fathers and Christian writers in two ways – literally or typologically.

1) Firstly, “daily bread” meant ordinary bread. So, for example, St. John Chrysostom wrote: “He commanded us to ask for our daily bread, not for sweets, but for food that satisfies our bodily needs.”2 This understanding is confirmed by the original etymology of the word ἐπιούσιος, which literally means “coming”, i.e. one that can be received soon or in the eschatological future3 (as a participle of the verb εἴμι “to go”, cf. Latin quotidianus = ἐπὶ τὴν οὖσαν ημέραν). After a fairly early rethinking, the word ἐπιούσιος began to correlate with the word “essence” (although in this case, according to the rules of Greek grammar, the prefix ἐπί would have to lose an iota), also pointing to the one thing needed (cf. Slavic “essential” or Lat. consubstantialis)4.

2) Secondly, “daily bread” meant our Lord Jesus Christ Himself, Who said about Himself: “I am the bread that came down from heaven” (John 6:41). This is exactly how these words were understood by Origen5, St. Gregory of Nyssa6, Marcellus of Ancyra7, St. Cyril of Jerusalem, St. Cyril of Alexandria8, St. Maximus the Confessor9, St. John of Damascus10, St. Simeon the New Theologian11, St. Nikita Stifat12. Moreover, while the first literal understanding of “daily bread” as simple ordinary bread was never applied to the Eucharist, the second typological understanding in the overwhelming majority of cases referred to this sacrament. So, for example, St. Cyril of Jerusalem, when interpreting “give us our daily bread,” also directly writes that this is not ordinary “common” bread, but “holy bread,” which benefits the soul and body and is not subject to the laws of ordinary digestion13. Thus, the material reviewed can be summarized in the following points:

The request for bread from the Lord’s Prayer was understood literally and typologically, and these two understandings are diametrically different: the literal understanding implied a request for bread, and the typological understanding involved the descent of God the Word from heaven.

The sacrament of the Eucharist as the communion of the Body and Blood of Christ with the Word of God was considered by the fathers in connection not with the literal, but with the typological meaning of these Gospel words.

So, according to the thoughts of the holy fathers, the Holy Gifts of the Eucharist after the Transfiguration are God the Word, and not simple bread and wine, even if deified. After the “translation” there is no point in asserting the preservation of their earthly essence, since the expression “divine, heavenly or holy bread” does not indicate the essence or even the substance of the sacrament, but only the God of the Word, “the Bread that came down from heaven.”

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Ἄρτον ἐκέλευσεν αἰτεῖν ἐπιούσιον, οὐ τρυφὴν, ἀλλὰ τροφὴν, Jo. Chrys. De angusta porta et in orationem dominicam [Sp.], 51, 46:28–30.

τί δὲ λόγου τῇ ψυχῇ τροφιμώτερον, ἢ τί τῆς σοφίας τοῦ θεοῦ τῷ νῷ τοῦ χωροῦντος αὐτὴν τιμιώτερον; τί δὲ ἀληθείας τῇ λογικῇ φύσει καταλληλότερον; Orig. De or. 27.2:21–23.

τί δὲ καὶ τὸ ἐπιούσιον,” ἤδη κατανοητέον. ἰστέον, ὅτι ἡ λέξις ἡ ἐπιούσιον” παρ’ οὐδενὶ τῶν Ἑλλήνων ? τέτριπται, ἀλλ’ ἔοικε πεπλάσθαι ὑπὸ τῶν εὐαγγελιστῶν. ????? διαφερούσης, αὐτὴν ἐξενηνοχότες. τὸ ὅμοιον δὲ καὶ ἐπ’ ἄλλων οἱ ἑρμηνεύοντες τὰ Ἑβραϊκὰ πεποιήκασιν. τίς γάρ ποτε Ἑλλήνων ἐχρήσατο τῇ ἐνωτίζου” προσηγορίᾳ ἢ τῇ ἀκουτίσθητι” ἀντὶ τοῦ εἰς τὰ ὦτα δέξαι” καὶ ἀκοῦσαι ποίει σ<ε>”; ἰσομοία τῇ ἐπιούσιον” προσηγορίᾳ ἐστὶ παρὰ Μωϋσεῖ γεγραμμένη, ὑπὸ θεοῦ εἰρημένη· ὑμεῖς δὲ ἔσεσθέ μοι” λαὸς περιούσιος.” καὶ δοκεῖ μοι ἑκατέρα λέξις παρὰ τὴν οὐσίαν πεποιῆσθαι, ἡ μὲν ? τὴν οὐσίαν καταγινόμενον λαὸν καὶ κοινωνοντα αὐτῇ σημαίνουσα. 27.7:1–14.

ἡ μέντοι κυρίως οὐσία τοῖς μὲν προηγουμένην τὴν τῶν ἀσωμάτων ὑπόστασιν εἶναι φάσκουσι νενόμισται κατὰ τὰ ἀσώματα, τὸ εἶναι βεβαίως ἔχοντα καὶ οὔτε προσθήκην χωροῦντα οὔτε ἀφαίρεσιν πάσχοντα αὔξη καὶ ἡ φθίσις παρὰ τὸ εἶναι αὐτὰ ῥευστὰ, δεόμενα τοῦ ὑποστηρίζοντος ἐπεισιόντος καὶ τρέφοντος· ὅπερ ἐὰν πλεῖον ἐν καιρῷ ἐπεισίῃ τοῦ ἀποῤῥέοντος, αὔξησις γίνεται, ἐὰν δὲ ἔλαττον, μείωσις· τάχα δέ τινα οὐδ’ ὅλως τὸ ἐπεισιὸν λαμβάνοντα ἐν ἀκράτῳ, ἵν’ οὕτως εἴπω, μειώσει γίνεται), τοῖς δὲ ἐπακολουθητικὴν αὐτὴν εἶναι νομίζουσι προηγουμένην δὲ τὴν τῶν σωμάτων ὅροι αὐτῆς οὗτοί εἰσιν· οὐσία ἐστὶν ἢ πρώτη τῶν ὄντων ὕλη, καὶ ἐξ ἧς τὰ ὄντα, ἢ τῶν σωμάτων ὕλη, καὶ ἐξ ἧς τὰ σώματα, ἢ τῶν ὀνομαζομένων, καὶ ἐξ ἧς τὰ ὀνομαζόμενα, ἢ τὸ ?? πάσας δεχόμενον τὰς μεταβολάς τε καὶ ἀλλοιώσεις, αὐτὸ δὲ ἀναλλοίωτον κατὰ τὸν ἴδιον λόγον, ἢ τὸ ὑπομένον πᾶσαν ἀλλοίωσιν καὶ μεταβολήν. κατὰ τούτους δὲ ἡ οὐσία ἐστὶν ἄποιός τε καὶ ἀσχημάτιστος κατὰ τὸν ἴδιον λόγον ἀλλ’ οὐδὲ μέγεθος ἀποτεταγμένον ἔχουσα πάσῃ δὲ ἔγκειται ποιότητι καθάπερ ἕτοιμόν τι χωρίον. ποιότητας δὲ διατακτικῶς λέγουσι τὰς ἐνεργείας καὶ τὰς ποιήσεις κοινῶς, ἐν αἷς εἶναι τὰς κινήσεις καὶ σχέσεις συμβέβηκεν· οὐδέ τινος γὰρ τούτων κατὰ τὸν ἴδιον λόγον μετέχειν φασὶ τὴν οὐσίαν, ἀεὶ δέ τινος αὐτῶν ἀχώριστον εἶναι πάθει τήνδε, οὐδὲν ἧττον καὶ ἐπιδεκτὴν πασῶν τῶν τοῦ ? ?? τῶν περὶ αὐτὴν αἴτιος ἂν οἰκονομιῶν δι’ ὅλων τε μεταβλητὴν καὶ δι’ ὅλων διαιρετὴν λέγουσιν εἶναι, καὶ πᾶσαν οὐσίαν πάσῃ συγχεῖσθαι δύνασθαι, ἡνωμένην μέντοι. 27.8:1–27.

” ἄρτον” καὶ τὸν περιούσιον λαὸν εἰς τὸ τὰ σημαίνοντα διακριθῆναι τῆς οὐσίας ταῦτ’ εἰρήκαμεν, ἄρτος δὲ ἐν τοῖς πρὸ τούτων νοητὸς ἦν, ὃν αἰτεῖν ἡμᾶς ἐχρῆν, ἀναγκαῖον συγγενῆ τῷ ἄρτῳ τὴν οὐσίαν εἶναι νοεῖν· ἵν’ ὥσπερ ὁ σωματικὸς ἄρτος ἀναδιδόμενος εἰς τὸ τοῦ τρεφομένου σῶμα χωρεῖ αὐτοῦ εἰς τὴν οὐσίαν, οὕτως ὁ ζῶν” καὶ ἐξ οὐρανοῦ” καταβεβηκὼς ἄρτος” ἀναδιδόμενος εἰς τὸν νοῦν καὶ τὴν ψυχὴν μεταδῷ τῆς ἰδίας δυνάμεως τῷ ἐμπαρεσχηκότι ἑαυτὸν τῇ ἀπ’ αὐτοῦ τροφῇ· καὶ οὕτως ἔσται ὃν αἰτοῦμεν ἄρτον” ἐπιούσιον.” “” οὔσης καὶ ἀθληταῖς ἁρμοζούσης ἢ γαλακτώδους τινὸς καὶ λαχανώδους, ἐν διαφόρῳ δυνάμει ὁ τρεφόμενος γίνεται, οὕτως ἀκόλουθόν ἐστι, τοῦ λόγου τοῦ θεοῦ ἤτοι ὡς γάλακτος παιδίοις ἁρμοζόντως διδομένου ἢ ὡς λαχάνου ἀσθενοῦσιν ἐπιτηδείως ἢ ὡς σαρκὸς ἀγωνιζομένοις προσ<καίρως>, ἕκαστον τῶν τρεφομένων ἀναλογίαν, ᾧ ἐμπαρέσχεν ἑαυτὸν λόγῳ, τόδε τι ἢ τόδε δύνασθαι καὶ τοιόνδε ἢ τοιόνδε γίνεσθαι. καὶ ἑτέρα νοσοποιὸς καὶ ἄλλη μηδὲ ἀναδοθῆναι δυναμένη· ἅπερ πάντα κατ’ ἀναλογίαν μετενεκτέον ἐστὶ καὶ ἐπὶ τὰς διαφορὰς τῶν νομιζομένων τροφίμων μαθημάτων. ἐπιούσιος τοίνυν ἄρτος ὁ τῇ φύσει τῇ λογικῇ καταλληλότατος ?? περιποιῶν τῇ ψυχῇ καὶ τῆς ἰδίας ἀθανασίας λόγος τοῦ θεοῦ) μεταδιδοὺς τῷ ἐσθίοντι αὐτοῦ. 27.9:1–24.

Θεοῦ ἄρτος μάλιστα ὁ τοιοῦτός ἐστιν, δικαιοσύνης ὁ καρπὸς, εἰρήνης ὁ στάχυς, ἄμικτος καὶ ἀμόλυντος τῶν τοῦ ζιζανίου σπερμάτων. Gr. Nyss. De oratione dominica 286:3–5. TLG 2017/47.

Ὁ σπουδάζων τὴν δικαιοσύνην θεόθεν τὸν ἄρτον δέχεται· ὁ δὲ τὴν ἀδικίαν γεωργῶν παρὰ τοῦ εὐεργέτου τῆς ἀδικίας σιτίζεται. Gr. Nyss. De oratione dominica 286:10–13.

Ὁ ἄρτος τῆς σημερινῆς χρείας ἐστίν, ἡ βασιλεία τῆς ἐλπιζομένης μακαριότητος. Ἄρτον δὲ εἰπὼν πᾶσαν τὴν σωματικὴν περιλαμβάνει χρείαν. Gregory of Nyssa De oratione dominica 290:3–6.

Ταῦτ’ οὖν φυλάξας, ἐπίῤῥιψον ἐπὶ Κύριον τὴν μέριμνάν σου, καὶ αὐτός σε διαθρέψει, τὸν ἄρτον σοι διδοὺς τὸν ἐπιούσιον, καὶ τὴν λογικὴν καὶ ἐπουράνιον τροφήν· ἐπαρκῶν δὲ καὶ τὰ πρὸς τὸν βίον χρειώδη. Eus. Caes. Commentaria in Psalmos, PG 223,489:12–16.

Καὶ ὅτε πάλιν ὁ Κύριος λέγει περὶ ἑαυτοῦ· Ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν, ὁ ἐκ τοῦ οὐρανοῦ καταβάς. Ἀλλαχοῦ τὸ ἅγιον Πνεῦμ α καλεῖ ἄρτον οὐράνιον λέγων ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Ἐδίδαξε γὰρ ἡμᾶς ἐν τῇ εὐχῇ ἐν τῷ νῦν αἰῶνι αἰτεῖν τὸν ἐπιούσιον ἄρτον, τουτέστι τὸν μέλλοντα, οὗ ἀπαρχὴν ἔχομεν ἐν τῇ νῦν ζωῇ, τῆς σαρκὸς τοῦ Κυρίου μεταλαμβάνοντες, καθὼς αὐτὸς εἶπεν· Ὁ ἄρτος δὲ, ὃν ἐγὼ δώσω, ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. Πνεῦμα γὰρ ζωοποιοῦν ἡ σάρξ ἐστι τοῦ Κυρίου, διότι ἐκ Πνεύματος τοῦ ζωοποιοῦ συνελήφθη. Τὸ γὰρ γεγεννημένον ἐκ τοῦ Πνεύματος Πνεῦμά ἐστι. Marc. De incarnatione et contra Arianos, PG 26,1012:23–34.

ἐναργῶς δὲ τὸν τύπον τῷ τῆς ἀληθείας ὀνόματι προσηγόρευσεν εἰπών· τοῦτό ἐστιν τὸ σῶμά μου· καὶ διὰ τοῦτο δὲ τοῖς τῆς ἀληθείας ὀνόμασιν ὠνόμασεν τοὺς τύπους, ἵνα μὴ πρὸς τὸ ὁρώμενον ἐξευτελίζωνται, ἀλλὰ πρὸς τὴν δύναμιν θαυμάζωνται. Apollo. Fragmenta in Matthaeum (in catenis), Fr. 134:10–13. TLG 2074/37.

Ὁ ἄρτος οὗτος ὁ κοινὸς οὐκ ἔστιν ἐπιούσιος· ὁ δὲ ἄρτος οὗτος ὁ ἅγιος ἐπιούσιός ἐστιν, ἀντὶ τοῦ ἐπὶ τὴν οὐσίαν τῆς ψυχῆς κατατασσόμενος. Οὗτος ὁ ἄρτος οὐκ εἰς κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται, ἀλλ’ εἰς πᾶσάν σου τὴν σύστασιν ἀναδίδοται εἰς ὠφέλειαν ψυχῆς τε καὶ σώματος. Τὸ δὲ σήμερον ἀντὶ τοῦ καθ́ ἡμέραν λέγει, ὡς καὶ ὁ Παῦλος ἔλεγεν· “Ἄχρις οὗ τὸ σήμερον καλεῖται.” Cyr. Hier. Mystagogia 5 [Sp.], 15:1–8.

Ἐπιούσιον ἄρτον λαβεῖν αἰτοῦμεν. Ἄρτος δὲ ψυχῆς λόγος Θεοῦ, καθὼς ἔφη τις τῶν ἁγίων· Ἄνοιγε, τέκνον, σὸν στόμα λόγῳ Θεοῦ. Jo. Chrys. Interpretatio orationis Pater noster [Sp.], PG 59, 628:8–10.

(A f. 150 b) ἁγίοις τὸ αἰτεῖν παρὰ Θεοῦ τὰ σωματικὰ, καὶ ταύτης ἕνεκα τῆς καὶ δὴ καὶ ἄρτον φασὶν αὐτοὺς αἰτεῖν, οὐκ ἐπίγειον, οὐ σωματικὸν, καὶ ζωὴν τῷ κόσμῳ παρέχοντα, ἢ, ὥς φασιν, ἀληθεῖ οὐσίᾳ καὶ ἀσωμάτῳ, τουτέστι τῇ ψυχῇ· αὕτη γὰρ, διὰ τὸ μὴ ῥευστὸν, κυρίως οὐσία ἐστίν. Ἐγὼ δὲ ὅτι μὲν ἁγίοις πρέποι ἂν ὅτι μάλιστα τὸ πνευματικῶν ???? ? τοῦτο δρᾷν αὐτοῖς προστέταχεν ὁ Σωτὴρ, μώμου παντὸς ἐλευθέραν ποιοῦνται τὴν πρόσοδον. Ἄθρει γὰρ ὁποῖος τοῖς εἰρημένοις ἐγκέκρυπται νοῦς. Δι’ ὧν γὰρ προστέταχεν ἄρτον αἰτεῖν, ἤτοι τροφὴν τὴν ἐφήμερον, δῆλος ἂν. Cyr. Al. Commentarii in Lucam (in catenis), PG 72: 692(?). TLG 4090/108.

Ἄρτος οὖν ἡμῶν τῆς ψυχῆς ὁ τοῦ Θεοῦ λόγος· ὥσπερ γὰρ ὁ ἄποιος ἄρτος τὸ σῶμα τρέφει, οὕτως ὁ ἐξ οὐρανοῦ λόγος τὴν οὐσίαν τῆς ψυχῆς. τοῦτον ὁ Χριστὸς τὴν προσευχὴν παραδιδοὺς ἔλεγε τοῖς ἀποστόλοις, “Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον.” Ὃς ἂν τοίνυν τοῦτον φαγεῖν ἐπιλάθηται, τουτέστιν ἐργάσασθαι τοῦ γὰρ νοητοῦ ἄρτου βρῶσιν ἐργασία καθέστηκεν· δηλοῖ δὲ οὗ εἶπεν τοῖς ἀποστόλοις ὁ Κύριος, “Ἐργάζεσθε μὴ τὴν βρῶσιν τὴν Theod. Interpretatio in Psalmos PG 80, 1677:7–17.

Διὰ τί “ἄρτον ἀγγέλων” τὸ μάννα προσηγόρευσεν ὁ προφήτης Δαβίδ; Ὡς ἀγγέλων τῇ τούτου δωρεᾷ διακεκονηκότων. ἡ γὰρ ἀσώματος φύσις οὐ δεῖται τροφῆς. “ἄρτος οὐκ ἐξ αὐτοῦ τοῦ οὐρανοῦ, ἀλλ’ ἐκ τοῦ ἀέρος. οὕτω καὶ πετεινὰ οὐρανοῦ προσηγόρευται τὰ τὸν ἀέρα διαπερῶντα. Quaestiones in Octateuchum 123:5–10. TLG 4089/22.

δεξόμεθα γάρ, κατ’ εὐχὰς οὕτω πολιτευόμενοι, καθάπερ ἄρτον ἐπιούσιόν τε καὶ ζωτικὸν εἰς ἀποτροφὴν τῶν ἡμετέρων ψυχῶν ? εἰπόντα Λόγον· Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβὰς καὶ ζωὴν διδοὺς τῷ κόσμῳ, … Max. Conf. Expositio orationis dominicae 549–554. TLG 2892/111.

ὑπὲρ αὐτοῦ μὴ τολμῶντες εἰς δευτέραν ἡμέραν διὰ τὸν δοτῆρα τῆς προσευχῆς ἐπεκτεναι τὴν δέησιν· Max. Conf. Expositio orationis dominicae 625–628. 19. ἀπαρχὴ τοῦ μέλλοντος ἄρτου, ὅς ἐστιν ὁ ἐπιούσιος· τὸ γὰρ “ἐπιούσιον” δηλοῖ ἢ τὸν μέλλοντα, τουτέστιν τὸν τοῦ μέλλοντος αἰῶνος, ἢ τὸν πρὸς συντήρησιν τῆς οὐσίας ἡμῶν λαμβανόμενον. Jo. Dam. Expositio fidei 86:155–158.

Ἵνα δέ μή νομίζωμεν ὅτι τό πᾶν τοῦ ἄρτου τοῦ ὁρωμένου ἐστί, τούτου ἕνεκεν πολλαχῶς εἴρηκεν· “Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων.” Καί οὐκ εἶπεν ὁ καταβάς· τοῦτο γάρ τό ἅπαξ δηλοῖ κατελθεῖν. Ἀλλά τί; Ὁ καταβαίνων, φησίν, ἀεί δηλονότι καί πάντοτε ἐπί τούς ἀξίους καταβαίνων καί νῦν καθ᾿ ὥραν παραγινόμενος. …Sym. N. Th.

Ὁ γάρ ἄρτος οὗτος αἰσθητῶς μέν ψωμός φαίνεται τοῖς μή ὑπέρ τήν αἴσθησιν γενομένοις, νοερῶς δέ φῶς ἀχώρητόν ἐστι καί ἀπρόσιτον. Sym. N. Th. Λόγος ΙΔ΄. Σ. 373.

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Notes

To conduct this study, all places found by searching for two roots ἄρτ- and ἐπιούσι- in all texts contained in TLG 5 were identified and systematized.

Ἄρτον ἐκέλευσεν αἰτεῖν ἐπιούσιον, οὐ τρυφὴν, ἀλλὰ τροφὴν, τὴν τὸ ἐλλεῖπον ἀναπληροῦσαν τοῦ σώματος De angusta porta et in orationem dominicam [Sp.], 51, 46:28–30.

See: Petr. Laod. Or. Dom. PG 86, 3333A.

In the great etymologikon or in the Lexicon of the Courts: Ἐπιούσιος ἄρτος: Ὁ ἐπὶ τῇ οὐσίᾳ ἡμῶν ἁρμόζων. Etymologicum magnum 362:32–33. TLG 4099/1; Suidae lexicon 2501:1. TLG 9010/1.

Origen, in his essay “On Prayer,” resolutely rejects the literal interpretation of the petition “and give your daily bread,” which he even calls “false teaching.” By “bread” he means our Lord Jesus Christ Himself. So he asks a rhetorical question: “What is more nourishing for the soul than the Word, or what is more precious for the mind than the Wisdom that fills it?” Orig. De oratione 27.2:21–23 sqq.

Wed. at St. Gregory of Nyssa: Ὁ σπουδάζων τὴν δικαιοσύνην θεόθεν τὸν ἄρτον δέχεται δὲ τὴν ἀδικίαν γεωργῶν παρὰ τοῦ εὐεργέτου τῆς ἀδικίας σιτίζεται. De oratione dominica 286:10–13. TLG 2017/47.

“… [Christ] taught us in prayer in this age to ask for our daily bread, that is, the future, the firstfruits of which we have in this life, partaking of the flesh of the Lord, …”. See: De incarnatione et contra Arianos, PG 26,1012:23–34.

Cyr. Al. Commentarii in Lucam (in catenis), PG 72: 692(?). TLG 4090/108.

Max. Conf. Expositio orationis dominicae 549–554. TLG 2892/111.

Expositio fidei 86:155–158.

Ἵνα δέ μή νομίζωμεν ὅτι τό πᾶν τοῦ ἄρτου τοῦ ὁρωμένου ἐστί, τούτου ἕνεκεν πολλαχῶς εἴρηκεν· “Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων.” Καί οὐκ εἶπεν ὁ καταβάς· τοῦτο γάρ τό ἅπαξ δηλοῖ κατελθεῖν. Ἀλλά τί; Ὁ καταβαίνων, φησίν, ἀεί δηλονότι καί πάντοτε ἐπί τούς ἀξίους καταβαίνων καί νῦν καθ᾿ ὥραν παραγινόμενος. …

This is exactly how we should understand the words of Stiphatus from his words against unleavened bread: “… as we were taught to ask for our daily bread” (Matthew 6:11) (My discharge. – Hierom. D.).

Ὁ ἄρτος οὗτος ὁ κοινὸς οὐκ ἔστιν ἐπιούσιος· ὁ δὲ ἄρτος οὗτος ὁ ἅγιος ἐπιούσιός ἐστιν, ἀντὶ τοῦ ἐπὶ τὴν οὐσίαν τῆς ψυχῆς κατατασσόμενος. Οὗτος ὁ ἄρτος οὐκ εἰς κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται, ἀλλ’ εἰς πᾶσάν σου τὴν σύστασιν ἀναδίδοται εἰς ὠφέλειαν ψυχῆς τε καὶ σώματος. Τὸ δὲ σήμερον ἀντὶ τοῦ καθ́ ἡμέραν λέγει, ὡς καὶ ὁ Παῦλος ἔλεγεν· “Ἄχρις οὗ τὸ σήμερον καλεῖται.” Mystagogia 5 [Sp.], 15:1–8.