History and Explanation of Transubstantiation

according to Thomas Aquinas

Its a word at the heart of the Christian Faith with 6 syllables: transubstantiation.
In this lesson we look at the common objections against transubstantiation, the words history, and
how to best understand this mystery through the writings of Saint Thomas Aquinas!
Common Criticism against Transubstantiation
some will say that the metaphysics of Aristotle or Thomas are pass. Modern postNewtonian world of quantum physics disproves what we know as substance.
Others will say that Aristotle is not needed to understand the Eucharist.
The earliest known use of the term transubstantiation to describe the change from bread and wine
to body and blood of Christ in the Eucharist was by Hildebert de Lavardin, Archbishop of Tours
(1055 December 18, 1133).
By the year 1200, the word transubstantiation was being used throughout Latin Christianity as a
test for orthodoxy.
In 1215, the Fourth Council of the Lateran canonized the word as the official description of the
miracle:
His body and blood are truly contained in the sacrament of the altar under the forms of bread and
wine, the bread and wine having been transubstantiated, by Gods power, into his body and blood.
It did not however impose the Aristotelian theory of substance and accidents: it spoke only of the
species (the appearances), not the philosophical term accidents, and the word substance was in
ecclesiastical use for many centuries before Aristotelian philosophy was adopted in the West,[21] as
shown for instance by its use in the Nicene Creed which speaks of Christ having the same
(Greek) or substantia (Latin) as the Father.
Thomas Aquinas was born in 1225 10 years after Lateran 4.
Aristotle was only introduced in the West in the 1100s. In the year 1210, the Archbishop of Paris
made reading the writings of Aristotle forbidden under pain of excommunication.
Question 75. The change of bread and wine into the Body and Blood of Christ
1.
Is the Body of Christ in this sacrament truly, or figuratively
Answer: Christ is truly present.
On the contrary, Hilary says (De Trin. viii): There is no room for doubt regarding the truth of
Christs body and blood; for now by our Lords own declaring and by our faith His flesh is truly
food, and His blood is truly drink. And Ambrose says (De Sacram. vi): As the Lord Jesus Christ is
Gods true Son so is it Christs true flesh which we take, and His true blood which we drink.
2.
Do the substance of bread and wine remain in this sacrament after the consecration?
Answer: No, the substance of bread and wine do not remain.
Ambrose says (De Sacram. iv): Although the figure of the bread and wine be seen, still, after the
Consecration, they are to be believed to be nothing else than the body end blood of Christ.
3.

Is the substance of bread and wine annihilated?

Answer: No, the substance of bread and wine is not annihilated but changed.

On the contrary, Augustine says: God is not the cause of tending to nothing. But this sacrament is
wrought by Divine power. Therefore, in this sacrament the substance of the bread or wine is not
annihilated.
4.
Is it changed into the body and blood of Christ?
Answer: Yes, the substance of bread and wine is changed into the substance of the body and blood
of Christ.
On the contrary, Eusebius Emesenus says: To thee it ought neither to be a novelty nor an
impossibility that earthly and mortal things be changed into the substance of Christ.
5.
Do the accidents remain after the change?
Answer: Yes. The look, touch, taste, smell, location, and size remain.
On the contrary, Augustine says in his book on the Sentences of Prosper (Lanfranc, De Corp. et
Sang. Dom. xiii): Under the species which we behold, of bread and wine, we honor invisible
things, i.e. flesh and blood.
6.
Does the substantial form remain there?
Answer: No, the substantial form does not remain.
Here we need to understand the difference between form and matter. This distinction goes back to
the Socrates and Plato and was modified by Aristotle.
Its the theory of hylomorphism.
Hylomorphism posits that each thing consists of form and matter. So there is the form or idea of
squirrel and then there is the matter that makes up a particular squirrel.
Close your eyes and think of a squirrel. There you have the form in your mind. Its there. Now when
the form is combined with physical stuff, you have a real squirrel.
For Thomas the problem is this: If the accidents of bread remain, what are they hanging on to?
The substantial form of bread is no longer there. Yet the accidents remain.
This is where Thomas BREAKS with Aristotle. Everyone acts as if Thomas is a slave of
Aristotle. However, Aristotle would have thoroughly disapproved of this move in Thomas. Here,
Thomas is being true to Scripture and the Fathers. He is ready to move away from Aristotle.
7.

Is this change instantaneous?

Answer: Yes. It happens as soon as the formula is recited, first over the bread and then over the
wine.
Thus it is written (Mark 7:34) that when Christ had said, Ephpheta, which is Be thou opened,
immediately his ears were opened, and the string of his tongue was loosed.
8.

Whether this proposition is false: The body of Christ is made out of bread?

Answer: No, we can say the body of Christ is made out of bread.
Youll notice in the Mass that the priest does refer to the Body of Christ as bread. We can say that
it was made from bread. Here we are referring to what it was and to the accidents. We are not
referring to the substance.
Christ does the same. He refers to the Eucharistic body as bread when He means His own body:
Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of
the world. (Jn 6:51)
Now How does this help you?
First, you need to be versed in the language of substance and accidents. Id like you to watch
our class Aristotle on Substance and Accidents. My suspicion is that people will want to

skip this class because it doesnt sound exciting. Dont be afraid. Ill make it fun. Give it a
shot.
Second, when you receive the Eucharist I want you to think about how you can taste the
accidents of bread, but that Christ is really there. This belief, to the world, it completely
insane. You believe that this little cracker is God and that God became man and that He is
present right there.To believe this is a gift! It is truly a gift because it goes against everything
that our 5 senses tell us. If you believe in transubstantiation, praise the Holy Spirit. This is a
great gift from God.

Aristotles Substance and Accidents: The Key

to Eucharist
Aristotle said that we can speak of things in ten ways or with Ten Categories (Greek:
Katgoriai; Latin Categoriae). The first of the ten is substance and the last nine are the nine
categories of accidents.
This is an advanced philosophical idea, but its really easy to understand. Dr. Marshall makes it
even easier by giving lots of concrete examples.
In the comments below, please try to give examples of the 10 categories as they apply to yourself.
Dont be afraid if you make a mistake. Lets practice together.
For this video please try to use the chart and examples below:
Categories

Aristotles Term

Substance/Essenc
e
Quantity
Quality
Relation
Location
Time
Position
Habit
Action
Passion

substancethiswhat-itis
How much
What sort
related to what
Where
When
Being situated
Having, possession
Doing
Undergoing

Greek
ousiatode titi
esti
poson
poion
pros ti
pou
pote
keisthai
echein
poiein
paschein

Examples
man, horseSocratesSocrates is a
man
four-foot, five-foot
white, literate
double, half, greater
in the Lyceum, in the marketplace
yesterday, last year
lies, sits
is shod, is armed
cuts, burns
is cut, is burned

Resources for Further Study

Aristotles Categories in the Stanford Encyclopedia of Philosophy (highly recommended)
The Complete Works of Aristotle in Greek. Requires DjVu. Book 1 consists of Organon,

beginning with Categories.

1930 Oxford translation by E. M. Edghill
1963 translation by J. L. Ackrill, Chapters 1-5 PDF
Librivox (public domain) audiobook of Categories (free)

12 Mystical Rituals of the Mass (Part 1)

Was Thomas Aquinas a liturgical scholar? Yes. In this lesson, we look at how Thomas Aquinas
provides a theology for various mystical actions in the liturgy of the Roman Mass. If youve ever
wondered about the theology of incense or why the priest washes his hands, this is the lesson for
you.
12 Mystical Rituals of the Mass (STh III, q. 83, a. 5)
Reply to Objection 1. WASHING HANDS.
The washing of the hands is done in the celebration of mass out of reverence for this sacrament; and
this for two reasons: first, because we are not wont to handle precious objects except the hands be
washed; hence it seems indecent for anyone to approach so great a sacrament with hands that are,
even literally, unclean. Secondly, on account of its signification, because, as Dionysius says (Eccl.
Hier. iii), the washing of the extremities of the limbs denotes cleansing from even the smallest sins,
according to John 13:10: He that is washed needeth not but to wash his feet. And such cleansing
is required of him who approaches this sacrament; and this is denoted by the confession which is
made before the Introit of the mass. Moreover, this was signified by the washing of the priests
under the Old Law, as Dionysius says (Eccl. Hier. iii). However, the Church observes this
ceremony, not because it was prescribed under the Old Law, but because it is becoming in itself, and
therefore instituted by the Church. Hence it is not observed in the same way as it was then: because
the washing of the feet is omitted, and the washing of the hands is observed; for this can be done
more readily, and suffices far denoting perfect cleansing. For, since the hand is the organ of
organs (De Anima iii), all works are attributed to the hands: hence it is said in Psalm 25:6: I will
wash my hands among the innocent.
Reply to Objection 2. INCENSE
It has reference to two things:
first, to the reverence due to this sacrament, i.e. in order by its good odor, to remove any
disagreeable smell that may be about the place;
secondly, it serves to show the effect of grace, wherewith Christ was filled as with a good odor,
according to Genesis 27:27: Behold, the odor of my son is like the odor of a ripe field; and from
Christ it spreads to the faithful by the work of His ministers, according to 2 Corinthians 2:14: He
manifesteth the odor of his knowledge by us in every place

12 Mystical Rituals of the Mass (Part 2)

This lesson continues Thomas Aquinas theological analysis of the liturgy of the Holy Mass.
Reply to Objection 3. REPEATED SIGNS OF THE CROSS IN THE MASS
The priest, in celebrating the mass, makes use of the sign of the cross to signify Christs Passion
which was ended upon the cross. Now, Christs Passion was accomplished in certain stages.
First of all there was Christs betrayal, which was the work of God, of Judas, and of the Jews; and
this is signified by the triple sign of the cross at the words, These gifts, these presents, these holy
unspotted sacrifices.
Secondly, there was the selling of Christ. Now he was sold to the Priests, to the Scribes, and to
the Pharisees: and to signify this the threefold sign of the cross is repeated, at the words, blessed,
enrolled, ratified. Or again, to signify the price for which He was sold, viz. thirty pence. And a
double cross is added at the wordsthat it may become to us the Body and the Blood, etc., to
signify the person of Judas the seller, and of Christ Who was sold.
Thirdly, there was the foreshadowing of the Passion at the last supper. To denote this, in the third
place, two crosses are made, one in consecrating the body, the other in consecrating the blood; each
time while saying, He blessed.
Fourthly, there was Christs Passion itself. And so in order to represent His five wounds, in the
fourth place, there is a fivefold signing of the cross at the words, a pure Victim, a holy Victim, a
spotless Victim, the holy bread of eternal life, and the cup of everlasting salvation.
Fifthly, the outstretching of Christs body, and the shedding of the blood, and the fruits of the
Passion, are signified by the triple signing of the cross at the words, as many as shall receive the
body and blood, may be filled with every blessing, etc.
Sixthly, Christs threefold prayer upon the cross is represented; one for His persecutors when He
said, Father, forgive them; the second for deliverance from death, when He cried, My God, My
God, why hast Thou forsaken Me? the third referring to His entrance into glory, when He said,
Father, into Thy hands I commend My spirit; and in order to denote these there is a triple signing
with the cross made at the words, Thou dost sanctify, quicken, bless.
Seventhly, the three hours during which He hung upon the cross, that is, from the sixth to the
ninth hour, are represented; in signification of which we make once more a triple sign of the cross at
the words, Through Him, and with Him, and in Him.
Eighthly, the separation of His soul from the body is signified by the two subsequent crosses
made over the chalice.
Ninthly, the resurrection on the third day is represented by the three crosses made at the words
May the peace of the Lord be ever with you.
Reply to Objection 4. SIGN OF THE CROSS AFTER CONSECRATION
After the consecration, the priest makes the sign of the cross, not for the purpose of blessing and
consecrating, but only for calling to mind the virtue of the cross, and the manner of Christs
suffering, as is evident from what has been said.
The actions performed by the priest in mass are not ridiculous gestures, since they are done so as

to represent something else. The priest in extending his arms signifies the outstretching of Christs
arms upon the cross. He also lifts up his hands as he prays, to point out that his prayer is directed to
God for the people, according to Lamentations 3:41: Let us lift up our hearts with our hands to the
Lord in the heavens: and Exodus 17:11: And when Moses lifted up his hands Israel overcame.
That at times he joins his hands, and bows down, praying earnestly and humbly, denotes the
humility and obedience of Christ, out of which He suffered.
He closes his fingers, i.e. the thumb and first finger, after the consecration, because, with them,
he had touched the consecrated body of Christ; so that if any particle cling to the fingers, it may not
be scattered: and this belongs to the reverence for this sacrament.
Reply to Objection 6. TURNING TOWARD THE PEOPLE 5 TIMES
Five times does the priest turn round towards the people, to denote that our Lord manifested
Himself five times on the day of His Resurrection, as stated above in the treatise on Christs
Resurrection (STh III, q.55, 3, Objection 3).
Reply to Objection 7. BREAKING THE HOST
The breaking of the host denotes three things:
first, the rending of Christs body, which took place in the Passion;
secondly, the distinction of His mystical body according to its various states;
and thirdly, the distribution of the graces which flow from Christs Passion, as Dionysius
observes (Eccl. Hier. iii).
Reply to Objection 8. HOST BROKEN INTO THREE PARTS
As Pope Sergius says, and it is to be found in the Decretals (De Consecr., dist. ii), the Lords body
is threefold
The host being rent
1.

What is dipped, means the blest (in Heaven)

2.

What is dry, means the living (on Earth)

3.

What is kept, those at rest. (in Purgatory)

Reply to Objection 9. PARTICLE OF BODY DROPPED INTO CHALICE

Two things can be signified by the chalice:

first, the Passion itself, which is represented in this sacrament, and according to this, by the part
put into the chalice are denoted those who are still sharers of Christs sufferings; secondly, the
enjoyment of the Blessed can be signified, which is likewise foreshadowed in this sacrament; and
therefore those whose bodies are already in full beatitude, are denoted by the part put into the
chalice.
And it is to be observed that the part put into the chalice ought not to be given to the people to
supplement the communion, because Christ gave dipped bread only to Judas the betrayer.
Reply to Objection 10. THAT THE PRIEST SHOULD DRINK WINE
Wine, by reason of its humidity, is capable of washing, consequently it is received in order to rinse
the mouth after receiving this sacrament, lest any particles remain: and this belongs to reverence for
the sacrament. Hence (Extra, De Celebratione missae, chap. Ex parte), it is said: The priest should
always cleanse his mouth with wine after receiving the entire sacrament of Eucharist: except when
he has to celebrate another mass on the same day, lest from taking the ablution-wine he be
prevented from celebrating again; and it is for the same reason that wine is poured over the fingers
with which he had touched the body of Christ.
Reply to Objection 11. RESERVING HOSTS AFTER MASS
Let the priest always have the Eucharist ready, so that, when anyone fall sick, he may take
Communion to him at once, lest he die without it.
Reply to Objection 12. PRIVATE MASSES?
Nevertheless, in private masses it suffices to have one server, who takes the place of the whole
Catholic people, on whose behalf he makes answer in the plural to the priest.

Did Christ Eat Himself at the Last Supper?

Did Judas Receive? Thomas Aquinas
Theology of the Last Supper
Did Christ eat His own Body and Blood? Did He give the Eucharist to Judas Iscariot? These and
other questions are answered by Thomas Aquinas and the answers help us realize profound
theological truths about the Eucharist that will deepen the way you receive Christ at Holy Mass.
STh III, Question 81. The use which Christ made of this sacrament at its institution
1.

Did Christ receive His own body and blood?

Answer: Yes
On the contrary, Jerome says (Ad Hedib., Ep. xxx), The Lord Jesus Christ, Himself the guest and
banquet, is both the partaker and what is eaten.
A rhyme that Thomas quotes:
The King at supper sits,
The twelve as guests He greets,
Clasping Himself in His hands,
The food Himself now eats.
2.

Did He give the Eucharist to Judas Iscariot?

Answer: Yes, Judas received the Holy Eucharist on the first night.
On the contrary, Chrysostom says (Hom. lxxxii in Matth.): Judas was not converted while
partaking of the sacred mysteries: hence on both sides his crime becomes the more heinous, both
because imbued with such a purpose he approached the mysteries, and because he became none the
better for approaching, neither from fear, nor from the benefit received, nor from the honor
conferred on him.
In our video class titled Who Can (and Cannot) Receive Communion (STh III, q. 80) we discuss
how Thomas understands barring people from Communion. I would encourage you to watch that
class. But in summary know that Thomas holds that if someone is a secret sinner and the priest
knows, he must give communion to the sinner like in the case of Judas. However, if the sinner is a
public sinner, the priest must not give the Eucharist to the person at all.
3.

What kind of body did He receive or give, namely, was it passible or impassible?

Answer: Christ gave His body as passible at the Last Supper in an impassible way.
First what is an impassible body?
1.

namely, subtlety in His birth, when He came forth from the closed womb of the Virgin;

2.

agility, when He walked dryshod upon the sea;

3.

clarity, in the Transfiguration

4.
impassibility at the Last Supper, when He gave His body to thedisciples to be eaten. And
according to this He gave His body in an impassible and immortal condition to His disciples.
4.
What would have been the condition of Christs body under this sacrament, if it had been
reserved or consecrated during the three days He lay dead?
Answer: If reserved, Christ in the Sacrament would have died. It would have been body, blood,
divinity, without the soul.
Why does Thomas take us on a tour of the Last Supper in 4 articles. I believe that he is trying to
show us 2 things:
First, he is teasing out transubstantiation in relation to Christ Himself. So would Christ eat his
body? Yes. Thats how real the Eucharist was at the Last Supper and is now.
Second Thomas Aquinas is trying to show us the Eucharist relates to our reception. If He would
give it to the sacrilegious Judas, he will allow other sinners in mortal sin to blaspheme and receive
Him. Also, it shows us that we receive the true Christ resurrection: body, blood soul and divinity.
This is a great joy.
Final Challenge
My challenge for you is this. The next time you receive the Blessed Sacrament, hold Christ on your
tongue and run through what you know by faith:
This is God in my mouth
He is present body, blood, soul and divinity
All the graces of Christ are currently accessible by me if I humbly receive them
I am united to Christ.

Who Can (and Cannot) Receive Communion

(STh III, q. 80)
There is confusion about who may and may not receive Communion. What about pro-choice
politicians? What about mentally-handicapped Catholics? What about venial sins and mortal sins?
Thomas walks us through 12 distinctions on who may and may not receive Holy Communion.

In this class, we cover the twelve topics from Saint Thomas Aquinas STh III, q. 80. Below are the
answers briefly with Thomas argument and quotes briefly outlined:
1. Are there two ways of eating this sacrament, namely, sacramentally and spiritually?
Answer: Yes
2. Do angels spiritually eat Christ in the Eucharist?
Answer: Angels enjoy Christ spiritually but do not receive spiritually through the sacrament.
3. Does it belong to the just man only to eat it sacramentally?
Answer: No sinners who have sinned venially may receive.
Here Thomas does away with a superstition in the 13th century which says that as soon as the
Eucharist touches the lips of a sinner, it ceases to be Christ and goes back to bread. Thomas refutes
this. As long as the accidents of bread remain, Christ is there.
4. Does the sinner sin in eating it sacramentally?
Answer: Therefore, if anyone, while in mortal sin, receives this sacrament, he purchases damnation,
by sinning mortally.
5. Is receiving the Eucharist in mortal sin the worst sin?
Answer: No. Unbelief is the worst sin.
Thomas Aquinas: So, then, it is evident that this sin is specifically graver than many others, yet it
is not the greatest of all.
6. Should this sacrament be refused to the sinner that approaches it?
Answer: Yes and no. There are secret sinners and public notorious sinners.
Thomas Aquinas: Therefore Holy Communion ought not to be given to open sinners when they
ask for it.
7. Does nocturnal pollution prevent man from receiving this sacrament?

Answer: Yes, it prevents a man, but with an exception.

Hence Gregory the Great, writing to Augustine, Bishop of the English (Regist. xi), says that one
ought to refrain from Communion when this arises from evil thoughts, but not when it arises from
excess of food or drink, especially if necessity call for Communion. So, then, one must judge from
its cause whether such bodily defilement of necessity hinders the receiving of this sacrament.
8. Is it to be received only when one is fasting?
Answer: Yes, the Eucharist must be received fasting.
On the contrary, Augustine says (Resp. ad Januar., Ep. liv): It has pleased the Holy Spirit that, out
of honor for this great sacrament, the Lords body should enter the mouth of a Christian before other
foods.
9. Is it to be given to those with mental handicaps?
Answer: Depends. There are three levels:
Person with mental handicap but he still recognizes the Sacrament. For example, some our
Catholic brothers and sisters with Downs syndrome
Mentally non-responsive. Do not receive the sacrament.
Mentally non-responsive, but once had full faculty of devotion.
10. Is it to be received daily?
Answer: Yes
On the contrary, Augustine says (De Verb. Dom., Serm. xxviii): This is our daily bread; take it
daily, that it may profit thee daily.
Augustine observes If you receive it, that is this sacrament, every day, every day is today for
thee, and Christ rises again every day in thee, for when Christ riseth it is today. (De Verb. Dom.,
Serm. xxviii)
11. Is it lawful to refrain from it altogether?
Answer: No

On the contrary, Our Lord said (John 6:54): Except ye eat the flesh of the Son of Man, and drink
His blood, you shall not have life in you.
12. Is it lawful to receive the Body without the Blood?
Answer: Yes, you may receive the Body without the Blood.
Reply to Objection 3. Our Lords Passion is represented in the very consecration of this sacrament,
in which the body ought not to be consecrated without the blood. But the body can be received by
the people without the blood: nor is this detrimental to the sacrament. Because the priest both offers
and consumes the blood on behalf of all; and Christ is fully contained under either species, as was
shown above (STh III Question 76, Article 2).
Correct Answers for: Eucharistic Theology Quiz
Question #1 - The Greek word for essence or substance is:
Correct
Your Answer: ousia
Correct Answer: ousia
Question #2 - The key to understanding the doctrine of transubstantiation is to understand the
difference between:
Correct
Your Answer: substance and accidents
Correct Answer: substance and accidents
Question #3 - Which of the following is not considered an accidental property?
Correct
Your Answer: essence
Correct Answer: essence
Question #4 - Thomas Aquinas teaches that when the priest drops a particle of the Host into the
consecrated Blood of Christ, this liturgical act signifies:
Incorrect
Your Answer: the falling of Christ under the cross
Correct Answer: the resurrection of Christ
Question #5 - According to Thomas Aquinas, the use of incense in the Mass is used to:
Correct
Your Answer: signify prayers and cover up unpleasant odours
Correct Answer: signify prayers and cover up unpleasant odours
Question #6 - According to Thomas Aquinas, the Eucharist is a sacrifice because:
Correct

Your Answer: it presents again the one sacrifice of Christ in an unbloody modality
Correct Answer: it presents again the one sacrifice of Christ in an unbloody modality
Question #7 - The word Eucharist is:
Correct
Your Answer: a Greek word meaning Thanksgiving
Correct Answer: a Greek word meaning Thanksgiving
Question #8 - Which Ecumenical Council first used the term transubstantiation?
Incorrect
Your Answer: First Vatican Council
Correct Answer: Fourth Lateran Council
Question #9 - What is the proper matter for the sacrament of the Holy Eucharist?
Correct
Your Answer: bread of wheat and wine fermented from grapes
Correct Answer: bread of wheat and wine fermented from grapes
Question #10 - One must accept the worldview and philosophy of Aristotle in order to believe in the
transubstantiation.
Correct
Your Answer: False
Correct Answer: False
Question #11 - The Catholic teaching that the whole Christ is present in the Consecrated Body and
the whole Christ is present in the Consecrated Blood is the Catholic doctrine of:
Correct
Your Answer: concommitance
Correct Answer: concommitance