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Transubstantiation

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Transubstantiation

by
Christina Jordan

Kenosha Center
AL210 Theology: Discovering God’s Ways

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“And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, “Take; this is my body.””

This verse from Mark, Chapter 14, verse 22, among others, has triggered off many theological debates on what was happening at the Last Supper. Was this truly the Lord’s body that they were consuming? Did it change in substance, or merely in theory as a symbol of what Jesus was saying? Over the centuries, this topic has been debated by many of the great theologians of the times. Tertullian, Luther, Martyr and Aquintas, to name a few, have weighed in on the subject. Christian denominations, such as Catholicism and the Lutheran faith, have strong views on what happens with the celebration of the Eucharist.
The Last Supper Jesus had with his disciples begun the process that we now know as the Eucharist, Holy Communion, and Holy Mass is one of the several sacraments. The Eucharist is the reenactment, so to speak, of the Last Supper, and is practiced in the Christian faith as an offering, or sacrifice. This happens differently depending on which faith one practices. The Catholic Church believes that once the bread and wine have been blessed, they cease to be bread and wine and actually become the body and blood of Christ.
The Council of Trent, in the Middle Ages, gathered together theologians to put to rest the theory and description of transubstantiation. They ended up with eleven canons in regards to the Eucharist itself. Chapter four of their decree on transubstantiation is as follows, ”And because that Christ, our Redeemer, declared that which He offered under the species of bread to be truly His own body, therefore has it ever been a firm belief in the Church of God, and this holy Synod doth now declare it anew, that, by the consecration of the bread and of the wine, a conversion is made of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of His blood; which conversion is, by the holy Catholic Church, suitably and properly called Transubstantiation.” (Schroeder) This sets the basis for many debates to come among other theologians of the time.
The history of this debate first needs to be explained as to fully understand the complexity. The Fourth Lateran Council (1215) first defined this doctrine as, “There is one universal church of the faithful, outside of which none can be saved, in which the priest himself is the sacrifice, Jesus Christ, whose body and blood are truly contained under the species of bread and wine, by the bread being changed in substance to the body [transsubstantis pane in corpus] and the wine to the blood through divine power. “ (McGrath). In this description, the term “species” refers to the outward appearance, and “substance” refers to the inner identity. This process is what s defined as transubstantiation. In simpler terms is means that the bread and wine being offered at Eucharist, after consecrated by the Priest has been changed in substance, but not appearance, to the body and blood of Christ. To explain why there is this difference, between the substance and species, is what Thomas Aquintas refers to as, “an accident”. Aristotle was the foundation of Aquintas’ belief of the accident theory. This raised some issues when other theologians looked at the idea. Aquintas is adamant that the substance of the bread and wine does not remain after consecration; their outward appearance may remain unaltered, but their original identity as bread and wine is annihilated. (McGrath)
In the Lutheran faith, they believe in the Sacramental Union, or Real Presence of the bread and wine. They too, as the Catholics, believe that the bread and wine become the body and blood of Christ once they have been consecrated, but do not fully follow the transubstantiation theory. The two views of transubstantiation and Real presence differ in the fact that with real presence, the bread and wine still remain, but are infused, so to speak, with the presence of Jesus’ body and blood. With the Catholic view of transubstantiation, the bread and wine no longer remain, even though by ‘accident’ the visual of bread and wine remain. In the Lutheran faith, it is also sometimes called consubstantiation, which is incorrect. While some Lutherans believe in consubstantiation, others reject the concept because it substitutes what they believe to be the biblical doctrine with a philosophical construct and implies, in their view, a natural, local inclusion of the body and blood of Christ in the consecrated bread and wine of the Eucharist. (Mueller and Pieper)
Another form of this metaphysical aspect is called Receptionism. According to this theory, the bread is unchanged at the blessing of a priest, but becomes an effectual spiritual sign when received by someone in faith. (Cross and Livingstone) This theological aspect of the Eucharist came around the Reformation period, in the 16th century. The Catholic Church and the Council of Trent both abolish this theological take on Receptionism. Pope Paul VI’s papal encyclical goes into depth in regards to the Church’s stance on the view. One paragraph especially goes into detail about this;
To these words of St. Ignatius, we may well add those which Theodore of Mopsuestia, who is a faithful witness to the faith of the Church on this point, addressed to the people: "The Lord did not say: This is symbol of my body, and this is a symbol of my blood, but rather: This is my body and my blood. He teaches us not to look to the nature of what lies before us and is perceived by the senses, because the giving of thanks and the words spoken over it have changed it into flesh and blood."” (VI)

Lutheran Study Bible : New Revised Standard Version. Minneapolis: Augsburg Fortress, 2009. Print.
Cross, F. L., and Elizabeth A. Livingstone. The Oxford Dictionary of the Christian Church. 3rd ed. Oxford ; New York: Oxford University Press, 2005. Print.
McGrath, Alister E. Christian Theology : An Introduction. 5th ed. Chichester, West Sussex, U.K. ; Malden, MA: Wiley-Blackwell, 2011. Print.
Mueller, John Theodore, and Franz Pieper. Christian Dogmatics; a Handbook of Doctrinal Theology for Pastors, Teachers, and Laymen. St. Louis, Mo.,: Concordia publishing house, 1934. Print.
Schroeder, Henry Joseph. Canons and Decrees of the Council of Trent. Rockford, Ill.: Tan Books and Publishers, 1978. Print.
VI, POPE PAUL. "Encyclical of Pope Paul VI on the Holy Eucharist." 1965. Web. AUGUST 2013.

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