Transubstantiation

Two proof texts: The Lord’s Supper, and John Chapter 6

The context is the Passover meal (remembrance)

The Passover is symbolic in itself

Jesus is establishing a memorial of his sacrificial death on the cross

Anything distracting from the death and offering made by Jesus Christ is distracting from the point

The Roman Catholic Mass

Onto the passage in John 6

John 6:32-36“Jesus then said to them, “Truly, truly, I say to you, it

was not Moses who gave you the bread from heaven, but my Father gives you the true bread from

heaven. 33 For the bread of God is he who comes down from heaven and gives life to the world.” 34 They

said to him, “Sir, give us this bread always.”35 Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. 36 But I said to you that you

have seen me and yet do not believe.”

Is this passage actually referring to someone who is physically hungry and thirsty?

Obviously not, it refers a spiritual hunger and thirst that Jesus can satisfy, salvation is a spiritual matter

not a physical matter

But that sets the stage for the Lord supper then, because we know from other places that it is spiritual hunger and spiritual thirst that salvation satisfies, it is

not by physically drinking the blood and eating his body

In Roman Catholicism the Mass is equivalent to The Lord's Supper, the communion offering. The word

"mass" is derived from the Latin missa.The mass is a series of rituals centered around the communion supper. It is also called the Eucharistic

Supper. According to the New Saint Joseph Baltimore Catechism, vol 2, question 357, "The mass is the

sacrifice of the new law in which Christ, through the Ministry of the priest, offers himself to God in an

unbloody manner under the appearances of bread and wine. The mass is the sacrifice of Christ offered in a sacramental manner...the reality is the same but the

appearances differ."

Question 358 asks "What is a sacrifice?" The answer given is "A sacrifice is the offering of a victim by a

priest to God alone, and the destruction of it in some way to knowledge that he is the creator of all things." From the Baltimore catechism we can conclude that

the mass is the offering of Christ, by a priest.

According to Roman Catholicism, Christ instituted the Mass when he said, "This is my body," (Matt. 26:26)

and "This is my blood," (Matt. 26:28).

Furthermore, Roman Catholicism teaches that when Jesus said "Do this in remembrance of me," he gave

the apostles and hence his future priests the power to change bread and wine into his body and blood, (Baltimore Catechism, Vol. 2, Q. 354). Therefore,

during the ceremony of the Mass during the part of the liturgy known as the consecration, the priest changes of bread and wine into Christ's body and blood (Catechism of the Catholic Church, 1105).

Textual debate between transubstantiation & memorial

In checking out the Catechism of the Catholic Church (CCC), The Catholic Encyclopedia, and The Council of

Trent, we find the following: The Eucharist is referred to in several ways.

As a sacrifice"the holy sacrifice of the Eucharist," (CCC, 1055)

and "the Eucharist is also a sacrifice," (CCC, 1365).

As a divine sacrifice"For it is in the liturgy, especially in the divine

sacrifice of the Eucharist, that "the work of our redemption is accomplished," (CCC, 1068).

As a representation of the sacrifice of Christ"The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the

cross," (CCC, 1366).

Is 'one single sacrifice' with Christ's sacrifice"The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice," (CCC, 1367).

It is the same sacrifice of Christ"And since in this divine sacrifice which is

celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the

altar of the cross is contained and is offered in an unbloody manner," (CCC, 1367).

It is propitiatory (removes the wrath of God)"...this sacrifice is truly propitiatory," (CCC, 1367).

To all who deny its propitiatory nature Trent pronounces anathema

"If any one saith, that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice

consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and

other necessities; let him be anathema." (Trent: On the Sacrifice of the Mass: Canon 3);

It is called the sacrifice of Christ which is offered via the priest's hands "The sacrifice of Christ the only Mediator, which in the Eucharist is offered through

the priests' hands," (CCC, 1369).

It is capable of making reparation of sins"As sacrifice, the Eucharist is also offered in

reparation for the sins of the living and the dead," (CCC, 1414).

It is to be considered a true and proper sacrifice"The Church intends the Mass to be regarded as a

'true and proper sacrifice'", (The Catholic Encyclopedia, topic: "Sacrifice of the Mass").

The official Roman Catholic doctrine of salvation is that the grace of God is infused into a baby at baptism

-- making him/her justified before God. This justification can be lost through sin and must be regained by repeated participation in the many

sacraments found in the Roman Catholic Church. These sacraments increase the measure of grace in

the person by which he or she is enabled to do good works, which are in turn rewarded with

the joy of heaven:

"We can therefore hope in the glory of heaven promised by God to those who love him and do his will. In every circumstance, each one of us should

hope, with the grace of God, to persevere 'to the end' and to obtain the joy of heaven, as God's eternal

reward for the good works accomplished with the grace of Christ,"(CCC, par. 1821).

"Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed

for our sanctification," (CCC, par. 2010).

"If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way

necessary, that he be prepared and disposed by the movement of his own will; let him be anathema,"

(Canon 9, Council of Trent).

What is the Roman Catholic Position of faith?

"If any one saith, that man is truly absolved from his sins and justified, because he assuredly believed

himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and

that, by this faith alone, absolution and justification are effected; let him be anathema," (Canon 14,

Council of Trent).

Notice that justification by faith alone is denied, and heaven is the reward for doing good works. This is the problem. The RCC does not teach the biblical doctrine

of justification by faith.

Does the Bible say by faith alone?

John 3:16, "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him

should not perish, but have eternal life."

Rom. 3:22, "even the righteousness of God through faith in Jesus Christ for all those who believe; for there

is no distinction."

Rom. 3:24, "being justified as a gift by His grace through the redemption which is in Christ Jesus;"

Rom. 3:26, "for the demonstration, I say, of His righteousness at the present time, that He might be

just and the justifier of the one who has faith in Jesus."

Rom. 3:28-30, "For we maintain that a man is justified by faith apart from works of the Law. 29Or is God the God of Jews only? Is He not the God of Gentiles also?

Yes, of Gentiles also, 30since indeed God who will justify the circumcised by faith and the uncircumcised

through faith is one."

The verses go on and on

Rom. 4:3, "For what does the Scripture say? "And Abraham believed God, and it was reckoned to

him as righteousness."

Rom. 4:5, "But to the one who does not work, but believes in Him who justifies the ungodly, his faith is

reckoned as righteousness,"

Rom. 4:11, "And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father

of all those who believe, though they are uncircumcised, that righteousness might be imputed

to them also,"

Rom. 5:1, "therefore having been justified by faith, we have peace with God through our Lord Jesus Christ,"

Gal. 3:8, "And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "All the

nations shall be blessed in you."

Phil. 3:9, "and may be found in Him, not having a righteousness of my own derived from the Law, but

that which is through faith in Christ, the righteousness which comes from God on the basis of faith."

While we could go on… we will stop there

In the Roman Catholic Church there are certain rituals where following a specific formula

has a specific result.

The Sacraments contain grace:Trent, Session 7, Canon 6.-If any one saith, that the

sacraments of the New Law do not contain the grace which they signify; or, that they do not confer that grace on those who do not place an obstacle thereunto; as though they were merely outward

signs of grace or justice received through faith, and certain marks of the Christian profession, whereby

believers are distinguished amongst men from unbelievers; let him be anathema.

The Sacraments confer grace:CCC 1127 Celebrated worthily in faith, the

sacraments confer the grace that they signify.48 They are efficacious because in them Christ himself is at work: it is he who baptizes, he who acts in his

sacraments in order to communicate the grace that each sacrament signifies. The Father always hears

the prayer of his Son's Church which, in the epiclesis of each sacrament, expresses her faith in

the power of the Spirit. As fire transforms into itself everything it touches, so the Holy Spirit transforms

into the divine life whatever is subjected to his power.

The sacraments work by simply being done, CCC 1128

This is the meaning of the Church's affirmation that the sacraments act ex opere operato (literally: "by the very fact of the action's being performed"),

i.e., by virtue of the saving work of Christ, accomplished once for all. It follows that "the

sacrament is not wrought by the righteousness of either the celebrant or the recipient, but by the

power of God."

From the moment that a sacrament is celebrated in

accordance with the intention of the Church, the

power of Christ and his Spirit acts in and through it,

independently of the personal holiness of the

minister. Nevertheless, the fruits of the sacraments

also depend on the disposition of the one who

receives them.

Is the Mass a re-sacrifice of Christ?

Roman Catholics are quick to say that the Eucharist is not a re-sacrifice of Christ. They want to make it clear that Christ was offered once for all and that the Mass

is not a re-sacrifice but a "re-presentation" of the sacrifice. We certainly do not want to misrepresent Roman Catholic theology, but we must ask how it is

possible for the Mass to not be a re-sacrifice of Christ when the Mass is called a divine sacrifice (CCC, 1068)

that is done over and over again.

We are told that "the sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice"; (CCC, 1367); that it is an unbloody offering that is

proptiatory, (CCC, 1367); that it can make reparation of sins, (CCC, 1414); and is to be considered a true and

proper sacrifice (The Catholic Encyclopedia, topic: "Sacrifice of the Mass"). We must conclude that it is a sacrifice that occurs over and over again and since it is

said to be a true and proper sacrifice that is propitiatory, then logically it must be a re-sacrifice of Christ. If it is not, then how can it be called a sacrifice

of Christ?

Also, how could it be propitiatory if it is not a sacrifice of Christ since it is Christ's offering on the cross that is

itself propitiatory?

"Therefore, He had to be made like His brethren in all things, that He might become a merciful and faithful

high priest in things pertaining to God, to make propitiation for the sins of the people," (Heb. 2:17).

"and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole

world," (1 John 2:2).

We risk the Roman Catholic saying that the biblical response to their position is a response to a straw

man. Typically, the Roman Catholic will say that the Mass is not a re-

sacrifice. But it is difficult to conclude otherwise when we

examine what the official Roman Catholic documents say. Therefore

we surmise that if it walks like a duck, quacks like a duck, and looks

like a duck, it must be a duck.

Likewise, if the Mass is said to be a sacrifice of Christ and is

repeated, then we must conclude that it is a

continuing sacrifice, a re-sacrifice of Christ since the

Catholic Church says that this very sacrifice is propitiatory (removes the wrath of God)

and it is only the actual sacrifice of Jesus that can accomplish propitiation.

Sacrifice offered once "For it was fitting that we should have such a high priest, holy, innocent,

undefiled, separated from sinners and exalted above the heavens; 27 who does not need daily, like those high priests, to offer up sacrifices, first for His own

sins, and then for the sins of the people, because this He did once for all when He offered up Himself," (Heb.

7:26-27).

"So Christ also, having been offered once to bear the sins of many, shall appear a second time for salvation without reference to sin, to those who eagerly await

Him," (Heb. 9:28).

"By this will we have been sanctified through the

offering of the body of Jesus Christ once for all, 11 And every priest stands daily ministering and offering time after time the same

sacrifices, which can never take away sins; 12 but

He, having offered one sacrifice for sins for all time, sat down at the right hand of God," (Heb. 10:10-12).

Sacrifice repetition of no value

"For the Law, since it has only a shadow of the good things to come and not the very form of

things, can never by the same sacrifices year by year, which they offer continually, make perfect

those who draw near," (Heb. 10:1).

"And every priest stands daily ministering and offering time after time the same sacrifices, which

can never take away sins," (Heb. 10:11).

The Faith of Millions, John O’Brien, a Catholic priest, explains the procedure of the mass.

“When the priest pronounces the tremendous words of consecration, he reaches up into the heavens,

brings Christ down from His throne, and places Him upon our altar to be offered up again as the Victim for

the sins of man. It is a power greater than that of monarchs and emperors: it is greater than that of

saints and angels, greater than that of Seraphim and Cherubim.

Indeed it is greater even than the power of the Virgin Mary. While the Blessed Virgin was the human agency

by which Christ became incarnate a single time, the priest brings Christ down from heaven, and renders

Him present on our altar as the eternal Victim for the sins of man—not once but a thousand times! The

priest speaks and lo! Christ, the eternal and omnipotent God, bows His head in humble obedience

to the priest’s command.

What was the view of the early Church?

“You ought to know what you have received, what you are going to receive, and what you ought to receive daily. That Bread which you see on the

altar, consecrated by the word of God, is the Body of Christ. That chalice, or rather, what the chalice

holds, consecrated by the word of God, is the Blood of Christ. Through those accidents the Lord wished to entrust to us His Body and the Blood which He poured

out for the remission of sins.” – St. Augustine Sermons 227

What do Catholics claim Augustine believed?

But… what else did he say?

“To answer for ourselves in the first place, while we consider it no longer a duty to offer sacrifices, we

recognize sacrifices as part of the mysteries of Revelation, by which the

things prophesied were foreshadowed. For they were our examples, and in many and various ways they all

pointed to the one sacrifice which we now commemorate. Now that this sacrifice has

been revealed, and has been offered in due time, sacrifice is no longer binding as

an act of worship, while it retains its symbolic authority.”

Augustine (Contra Faustum, Book VI)

Augustine also said, “Before the coming of Christ, the flesh and blood of this sacrifice were foreshadowed in

the animals slain; in the passion of Christ the types were fulfilled by the true sacrifice after the ascension

of Christ, this sacrifice is commemorated in the sacrament.”

You must look at everything that an early Church father said to get the full picture of what they

believed on a specific topic

Pope Gelasius taught: In a treatise De Duabus Naturis Gelasius wrote: “The sacrament of the body and blood of Christ, which we receive, is a divine thing, because by it

we are made partakers of the divine nature. Yet the substance or nature of the bread and wine does not

cease. And assuredly the image and the similitude of the body and blood of Christ are celebrated in the

performance of the mysteries. Gelasius taught that the sacramental bread and wine are the “image and the

similitude” of the body and blood of Christ; the “substance or nature” of the bread and wine remain

unchanged – “it does not cease”. Bread remains bread; wine remains wine. Clearly, Pope Gelasius contradicted

the idea of transubstantiation.

The elevation and adoration of the host were practiced in the Latin Church as early as the twelfth century.

Honorius III., 1217, made obligatory the ringing of a bell at the moment the words of institution were uttered

that the worshippers might fall on their knees and adore the host. The Lambeth synod of 1281 ordered the church bells to be rung at the moment of consecration so that the laboring man on the field and the woman engaged in her domestic work might bow down and

worship. Synods prescribed that the pyx, the receptacle for the host, be made of gold, silver, ivory, or, at least, of

polished copper.

Some of the history

A light was kept burning before it perpetually. In case a crumb of the bread or a drop of the wine fell upon the cloth or the priest’s garments, the part was to be

cut out and burnt and the ashes thrown into the sacrary. And if the corporeal, the linen cover

prescribed for the altar, should be wet in the blood, it was to be washed out three times and the water

drunk by a priest. If a drop happened to fall on a stone or a piece of wood or hard earth, the priest or some

pious person was to lick it up.

The festival of the eucharist, Corpus Christi, celebrated the first Thursday after Trinity Sunday, had its origin in the vision of Juliana, a nun of Liege, who

saw the full moon, representing the church year, with one spot on its surface. This spot indicated the

Church’s neglect to properly honor the real presence. She made her vision known to the bishop of Liege and the archdeacon, James Pantaleon. A celebration was appointed for the diocese, and when James became pope, under the name of Urban IV., he prescribed, in

1264, the general observance of the festival.

Clement of Alexandria

“Eat ye my flesh,” He says, “and drink my blood.” Such is the suitable food which the Lord ministers, and He

offers His flesh and pours forth His blood, and nothing is wanting for the children’s growth. O amazing mystery. We are enjoined to cast off the old and

carnal corruption, as also the old nutriment, receiving in exchange another new regimen, that of Christ,

receiving Him if we can, to hide Him within; and that, enshrining the Savior in our souls, we may correct the

affections of our flesh.” (Paedagogus 1:6)

Few, if any, who read this quote from Catholic apologetic websites will ever actually attempt to read

the reference in context. When presented with a borage of other out-of-context quotes seemingly

supporting the doctrine, Clement’s quote appears to fit right in. This is especially true in the Catholic’s mind

because the words Clement quotes are from John, chapter 6, the Bread of Life Discourse. This discourse Jesus has with the Jews is where Catholics draw their

biblical support for the real presence doctrine.

Those whose faith is built on the word of God, however, will notice that Clement presents the

somewhat obscure metaphors in the first half of the quote, and then explains them in the second half. The explanation is consistent with Paul’s teachings about putting off the old man and putting on Christ. (Eph. 4:21-24, Col. 3:9-10) But even if Catholics were to

read just a few lines further beyond the quote, they would find words that would challenge their

assumptions.

“But you are not inclined to understand it thus, but perchance more generally. Hear it also in the

following way. The flesh figuratively represents to us the Holy Spirit; for the flesh was created by Him. The

blood points out to us the Word, for as rich blood the Word has been infused into life; and the union of both is the Lord, the food of the babes–the Lord who is Spirit and Word. The food- that is, the Lord Jesus–that is, the Word of God, the Spirit made flesh, the

heavenly flesh sanctified…”

What else did Clement say?

Tertullian agrees with the Catholics?

“The flesh, indeed, is washed, in order that the soul may be cleansed; the flesh is anointed, that the soul may be

consecrated; the flesh is signed (with the cross), that the soul too may be fortified; the flesh is shadowed with the

imposition of hands, that the soul also maybe illuminated by the Spirit; the flesh feeds on the body and blood of Christ, that the soul likewise may fatten on its God. They cannot

then be separated in their recompense, when they are united in their service. Those sacrifices, moreover, which are

acceptable to God–I mean conflicts of the soul, fastings, and abstinences, and the humiliations which are annexed to such duty–it is the flesh which performs again and again to its own

especial suffering.”

“For the soul-flesh, or the flesh-soul, is but one; unless indeed He [Christ] even had some other soul

apart from that which was flesh, and bare about another flesh besides that which was soul. But since He had but one flesh and one soul,–that “soul which

was sorrowful, even unto death,” and that flesh which was the “bread given for the life of the

world,”–the number is unimpaired of two substances distinct in kind, thus excluding the unique species of

the flesh-comprised soul.”

What else did Tertullian say though?

Keep the fathers in context!

These new teachings caused some strange claims to come about

Perhaps the most remarkable case related by the chronicler of Heisterbach is that of the bloody host of St. Trond, Belgium. This he had himself seen, and he

speaks of it as a miracle which should be recorded for the benefit of many after generations. In 1223 a

woman in Harbais, in the diocese of Liège, kissed her lover with the host in her mouth, in the hope that it

would inflame his love for her.

She then found she could not swallow the host and carefully wrapped it up in a napkin. In her agony, she finally revealed her experience to a priest who called in the bishop of Livland who happened to be in the

town. Together they went to the place where the host was concealed and lo! there were three drops of fresh blood on the cloth. The abbot of Trond was called in and it was then found that half of the host was flesh and half bread. The bishop thought so highly of the

relic that he attempted to carry off two of the drops of blood, but sixty armed men interfered. The sacred blood was then put in a vase and deposited among

the relics of the church of St. Trond

Another case related by Etienne of Bourbon acred morsel. All the bees from the neighborhood were

attracted and sang beautiful melodies. The rustic went out, expecting to find the hives overflowing with

honey but, to his amazement, found them all empty except the one in which the host had been deposited.

The bees attacked him fiercely. He repaired to the priest, who, after consulting with the bishop, went in

procession to the hive and found the miniature church with the altar and carried it back to the village church

while the bees, singing songs, flew away.

We can see that the Bible tells us Christ offered himself once and that there is no need for repetition

of his sacrifice. The failure of the Roman Catholic Church has been to distort the biblical doctrine of the Lord's Supper into a constant and repetitious sacrifice

of Christ. It should be plain to the reader that the Roman Catholic position is not only unbiblical but

anti-biblical.

Memory Verse

"and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole

world," (1 John 2:2).