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The aim of this paper is to show how the understanding of Leibniz's notion of toleration in matters of faith should be considered not merely as a pragmatic, but also as an epistemologically and metaphysically relevant concept. Following Maria Rosa Antognazza's account, I will argue that Leibniz's view on the belief of mysteries is 'above reason' and the relation between faith and experience plays an important role in his discussion of transubstantiation with Des Bosses, but also that Leibniz allows for presumptions based on faith to enter metaphysical discussions. Doing so, despite the fact that we cannot achieve certainty in these matters and have to accept a variety of different beliefs regarding the same objects, enriches our understanding of the world and of God—and also gives us reason to take seriously Leibniz's engagement with corporeal substances, albeit only as presumptions rather than as necessary consequences of his basic metaphysical system. Finally, I will illustrate this point by showing how it is also in play in Leibniz's response to Tournemine regarding the mind-body-union. [ABSTRACT FROM AUTHOR]

In the fifteenth‐century Play of the Sacrament, a group of Jewish men torture a consecrated wafer, seeking to prove or disprove the Real Presence. The play juxtaposes their misguided empiricism, rooted in stereotypes about the literalism of Jewish reading, with an experimentalist hermeneutics that recognizes that knowledge of the material world requires the intellectual cognition of imperceptible operations. This hermeneutics, associated with later scientific inquiry, emerges from a broader scholastic project that approached transubstantiation with the tools of natural philosophy. The essay considers, in turn, how the play leverages theatrical devices to prompt its audience to grapple with the physical impossibilities of eucharistic change. It encourages the spectating Christians, like literal‐minded Jews, to long for spectacular theatrical effects that will furnish empirical proof of transubstantiation. However, the artificiality or absence of these effects ultimately signals that eucharistic change is not an observable phenomenon that can be confirmed with the senses. [ABSTRACT FROM AUTHOR]

The thesis that legal norms are rooted in theology is not new. It is worth considering, however, to what extent not only singular norms, but also models of normativity are the structural representation of theological concepts. In this article, I consider transubstantiation as one of such ideas. I analyse its place in two political theologies published at the same time (in 1922): Carl Schmitt's Political Theology and James Joyce's Ulysses. I argue that both thinkers used the idea of transubstantiation as a normative mechanism to deal with anomie that encompassed European societies after the First World War. [ABSTRACT FROM AUTHOR]

The doctrine of transubstantiation (as understood by Aquinas and much subsequent Roman Catholic theology) involves the counter-intuitive claim that accidents can come to exist independently of any substance. In particular, the spatial dimensions of bread and wine can come to exist independently. I point out that a key idea that motivated this claim was an aspect of mediaeval philosophy of nature: namely, relationism about space. I argue that if relationism is dropped in favour of substantivalism, then room is made for a model of transubstantiation which needn't involve an implausible commitment to independently existing accidents. [ABSTRACT FROM AUTHOR]

Regarding the relation between theology and science, it seems to me that Catholic theology provides a remarkable case given its distinctive notion of Catholic magisterial infallibility (under certain conditions) and its doctrine of transubstantiation. Here I argue that, in a very real sense, the current legal and doctrinal state-of-affairs linked to transubstantiation has quite substantial implications. These very implications articulately illustrate how challenging the situation is for Catholic scientists, especially for those who are working and, thereby, are contributing to research at Catholic Universities as defined and established by the magisterium and the competent authorities of the Catholic Church. [ABSTRACT FROM AUTHOR]

The increasing emphasis on ocular communion in the later Middle Ages highlighted the paradox that attended the Eucharistic miracle—that, at the elevation of the host, one is looking at the body of Christ, but seeing only a piece of bread. Understandably, this inability to apprehend the transformation of the bread into the body led some to question whether anything miraculous occurred. The Church's response was to provide conversion narratives in which unbelievers were granted visions of the host transformed into bleeding flesh. But these stories failed to resolve the disjunction between looking and seeing because (as with the Eucharistic miracle) they relied on the belief that they were true rather than any sensual apprehension. Needing to provide lay churchgoers with something to behold, the ecclesiastical authorities pivoted from the establishment of belief to the detection of disbelief, and trained the gaze of the congregation on something it could see—the unbelievers who failed to reverence the host and thus looked like Lollards. [ABSTRACT FROM AUTHOR]

Diachronic emergence has recently been characterised as transformation. This aims to capture the thought that the entities that emerge are radically new or different. Transformation is hence closely linked with a central (but rarely raised) challenge for all emergentists: how to account for the identity and individuation of entities involved in emergence. With this challenge in view, I develop and probe four interpretations of transformation: addition, replacement, fusion, and transubstantiation. Of those, transubstantiation provides the most plausible response to the challenge about identity. Accordingly, diachronic emergence is a transformative process whereby an individual passes from one primary kind to another. [ABSTRACT FROM AUTHOR]

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The Homily On the mystical body of our Lord Jesus Christ by George Gennadios II — Scholarios (ca. 1400 — paulo post 1472) was the first original Orthodox theological text to use the word μετουσίωσις (transubstantiatio) as an ex professo Eucharistic term and to adopt the doctrine associated with it. In this paper I propose a new reading of the fragment, in which Scholarios writes that God communicates with the faithful in the Eucharist by substance (κατ' οὐσίαν). I argue that this fragment was a paraphrase of the third paragraph of chapter 61, book four of Thomas Aquinas' Summa contra gentiles and should not be interpreted in the context of Palamite theology as has been proposed hitherto. I find support for my case in the manuscript Taurinensis XXIII (C-II-16), a compilation encouraged by Scholarios in 1432 and which contained the translation of the Summa contra gentiles by Demetrios Kydones. In addition, I outline the post Scholarium history of the expression κατ'οὐσίαν (secundum substantiam), which played a key role for the later development of the Eucharistic doctrine of the Orthodox Church in the post-Byzantine period. [ABSTRACT FROM AUTHOR]

This essay explores Thomas More's understanding of the role of the recipient's virtue in activating the full power of Christ's body in the Eucharist in his A Treatise on the Passion of Christe and A Treatise to receive the blessed body of our lorde, sacramentally and virtually bothe. Though passionately committed to the doctrine of the Real Presence, More writes that the body of Christ, while fully present, is not in and of itself entirely sufficient to complete the work of the sacrament if the recipient is not virtuous and receives the sacrament unworthily. An unvirtuous recipient receives only bodily, which is to say not completely — not, in More's terms, virtually. An unvirtuous recipient is not the only means by which the full power of the Eucharist may be compromised. Because the Incarnation and transubstantiation involve transformations of word and bodies into each other, it is not surprising that More's concerns with the sacrament, virtue, and the virtual also involve language. In the Dialogue Concerning Heresy, More strenuously criticizes Tyndale's translation of scripture. This essay also examines the ways in which More's objections to Tyndale's translation understand its destructive power as rooted in linguistic choices that disrupt the crucial nexus of virtue, the virtual, and the corporeal. In More's view, Tyndale's Bible thus deserves immolation along with the heretics themselves. [ABSTRACT FROM AUTHOR]

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The article critiques the play "Twelfth Night," by English poet William Shakespeare. Topics discussed include the presentation of the imprisonment of the play's character named Malvolio as a parody of the Tudor heresy trials, the depiction of the Protestantism and persecution of Malvolio, and the religious views of Shakespeare which may have influenced the anti-Catholicism abuse of Malvolio in the play.

Christian writers have always described the Eucharist as a 'sacrifice', but this was ill‐defined before 1500. The Tridentine Fathers offered an account of the priest somehow offering the one sacrifice of Calvary anew at the altar, which depended on transubstantiation, but later theologians have found it difficult to narrate this. I propose a eucharistic theology that draws on Calvin's account of the pneumatological ascent of the communicant, and on David Moffitt's account of Jesus' sacrifice in Hebrews, to suggest a way of understanding the Supper as sacrifice that is acceptable to Reformed sensibilities, and both more coherent, and more responsible to recent ecumenical convergence, than the various post‐Trent theories. [ABSTRACT FROM AUTHOR]

In this discussion, I aim to offer a sympathetic reading of some central themes in Herbert McCabe's 1969 paper 'Transubstantiation and the Real Presence'. I begin by setting out McCabe's core claims, before introducing an analytical framework that is intended to throw further light on their import and importance. [ABSTRACT FROM AUTHOR]

This article discusses and critically evaluates the dispute between Herbert McCabe and his pseudonymous interlocutor G. Egner with respect to the doctrine of transubstantiation. The aim is to treat their views of that doctrine as exemplary of the difference made by what might be called a 'Grammatical Thomist' approach to our view of the nature of the sacrament of the Eucharist, of sacraments in general, and of theology's propensity to violate the rules of sense that are constitutive of ordinary language and of philosophical systems alike, in order properly to establish and maintain a believer's relation to God. Particular attention is paid to the way McCabe's account at once taps into unacknowledged aspects of Wittgenstein's vision of what it is to be human and violates what are usually regarded as the enabling conditions of that vision's articulation. [ABSTRACT FROM AUTHOR]

Old Frisian religious texts are relatively scarce. In fact, several pastoral pieces survive amongst the large body of Old Frisian legal texts. In this context, the fifteenth-century legal collection known as Thet Autentica Riocht ('The Authentic Law') is of special interest because it includes a sequence of short didactic texts, dealing with Christian topics. The present study focuses on The Ten Signs in the Host , one of the catechetical texts of Thet Autentica Riocht. It presents a discussion of the text, its Latin sources, their manuscript tradition, and a Middle High German analogue of the Old Frisian text. [ABSTRACT FROM AUTHOR]

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This article seeks to explore the thinking of Edward Bouverie Pusey on the doctrine of transubstantiation. It begins by looking at the conflicted way Pusey is considered and goes on to examine Pusey's writings on transubstantiation. The article points out that Pusey's early writing on transubstantiation wrongly believed that the doctrine implied a carnal view of Christ's presence in the Eucharist, but that in his mature thinking this caricature was abandoned and he came to understand that transubstantiation is a form of moderate realism. Some detailed examination of Pusey's mature thinking is undertaken, including a very important set of correspondence between Edward Pusey and John Newman in 1867 which addressed the doctrine of transubstantiation. Pusey's thinking reveals that he is prepared to accept the word transubstantiation as long as it does not imply a change in the substance of the bread and wine of the Eucharist. The article concludes with discussion on the term transubstantiation itself and controversially cites evidence from both Anglican and Roman Catholic sources which suggest that the dependence on a particular scholastic philosophical analysis which attempts to explain the 'how' of the real presence of Christ in the Eucharist may be less useful than an approach of 'what'. Pusey's mature thinking on transubstantiation is seen as useful for ecumenical dialogue between the Anglican and Roman Catholic Churches. [ABSTRACT FROM AUTHOR]

This article connects the work of contemporary poet, Marie Howe (1950–) to a lineage of American writing dedicated to and founded on 'the ordinary'. Beginning with Emerson and the transcendentalists, the argument is made that a largely Protestant tradition of American poetry and theology runs from Emerson and Whitman, through Elizabeth Bishop and Wallace Stevens, to Marilynne Robinson. Having established a distinctly American and specifically Protestant tradition of writing sourced from the mundane and the particular, it is shown how Marie Howe's poetry is in dialogue with this lineage, particularly in her overtly theological third collection, The Kingdom of Ordinary Time (2008). The article concludes with a close reading of Howe's poem 'The Teacher' from Magdalene (2017) and demonstrates how Howe ultimately disrupts the Emersonian tradition through her metaphor-less poetry. Using the Lord's Supper as a motif, it is shown how Howe's poetry opts for a Catholic approach to symbol, metaphor and transcendence, diverging theologically from Emerson, Stevens and Robinson's expectations of 'the ordinary'. [ABSTRACT FROM AUTHOR]

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En los Desengaños amorosos la mujer aparece bajo la dicotomía Eva/Ave: primero es sublimada por los hombres y a continuación transformada en objeto de deseo potencialmente desestabilizador del orden social, lo que justifica el ser acusada y sacrificada, hasta que, una vez exenta de su elemento contaminante, se convierte en modelo de virtud y vía de salvación. Las numerosas escenas de sacrificio crean una estética de crueldad que se nutre tanto del imaginario de la Pasión de Cristo como de las nociones anatómicas del cuerpo femenino promovidas por las teorías fisiológicas del momento. Al analizar la confluencia de discursos teológicos y médicos, cuyo núcleo explicativo establece la "imperfección" del cuerpo femenino, este estudio sugiere que la propuesta del sarao como defensa de la mujer aparece subvertida por una economía del sacrificio que perpetúa el privilegio masculino. [ABSTRACT FROM AUTHOR]

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This article explores a previously neglected manuscript essay in which Thomas White offers an account of the metaphysics underpinning transubstantiation. White's views are of particular interest because his explanation employs a broadly mechanist framework, rather than the hylomorphism traditionally associated with Roman Catholic discussions of the Eucharist. The manuscript helps to shed light on a number of topics of importance to early modern philosophy including the reception of Descartes's views, the relationship between theology and natural philosophy, and mechanist accounts of identity and individuation. [ABSTRACT FROM AUTHOR]

In 2003, UNESCO adopted the Convention for Safeguarding Intangible Cultural Heritage. In 2010, the French meal was added to the list. Directed at process, expression, gesture, intangible heritage attempts to fix meaning from characteristically plastic material—the “conviviality” and “pleasures of taste” that constitute a meal. Taking the French meal as a case study, this essay analyzes the sleight of hand the convention performs—the disappearance of the sensorial thing—through three theoretical lineages: legal definition, cultural history, and taste as aesthetic judgment and sensorial experience. Broadly considered are preservation projects that act as prospective histories yet are manifestly of their time, legitimizing certain national values through the soft power of cultural administration. [ABSTRACT FROM AUTHOR]

In the Dutch debates on Cartesianism of the 1640s, a minority believed that some Cartesian views were in fact Calvinist ones. The paper argues that, among others, a likely precursor of this position is the Aristotelian Franco Burgersdijk (1590-1635), who held a reductionist view of accidents and of the essential extension of matter on Calvinist grounds. It seems unlikely that Descartes was unaware of these views. The claim is that Descartes had two aims in his Replies to Arnauld: to show the compatibility of res extensa and the Catholic transubstantiation but also to differentiate the res extensa from some views of matter explicitly defended by some Calvinists. The association with Calvinism will be eventually used polemically against Cartesianism, for example in France. The paper finally suggests that, notwithstanding the points of conflict, the affinities between the theologically relevant theories of accidents, matter and extension ultimately facilitated the dissemination of Cartesianism among the Calvinists. [ABSTRACT FROM AUTHOR]

This article looks again at the figure of the Pardoner in the Canterbury Tales and reconsiders the possibility that 'he' is a woman passing as a man. The importance of such a reading is revealed by exploring the anxieties this raises over the relationship between outward appearance and inner substance or reality, and demonstrating parallels with medieval anxieties over the authenticity of relics and the validity of religious speech acts, including those involved in the transubstantiation of the elements of the Eucharist. [ABSTRACT FROM AUTHOR]

This article explores the main meanings given to the presence of the relic of the Precious Blood of Christ in the city of Mantua, and also highlights the links with the Altdorf-Weingarten relic of the same, which derives from it. For centuries the presence of this relic has intertwined in several ways with events in Mantua and has shaped some of their most significant religious and cultural expressions. Above all, during the Middle Ages, the Precious Blood had a widespread impact, destined to expand all over Europe. However, we possess vague and scarcely defined evidence of this, as much of the evidence was removed, mostly in the name of rationalist critique, and diminished with the passing of time. Within a long-term perspective, the text which follows here aims to tackle some relevant problematic issues, from a historical and historico-anthropological viewpoint. It attempts both to strengthen understanding of the local and wider intertwining which characterised the development of such a relevant religious experience of our culture, and also to enter into contact with essential aspects of it. [ABSTRACT FROM AUTHOR]

Isak Dinesen's novella Babette's Feast tells the story of how a small, quarrelsome Lutheran community in Norway comes to be transformed by the arrival of a stranger, the French cook Babette. In her deceptively simple tale, Dinesen adopts explicitly Eucharistic language and imagery to convey the connection between eating and faith, exploring via rich use of metaphor the way in which we come to be inhabited and nourished by the other. In this paper, I follow Dinesen's sacramental perspective by offering the Catholic notion of transubstantiation as a model for furthering psychoanalytic theorizing about the presence of the other within. Following an outline of Dinesen's story, I draw on work by Freud, Abraham and Torok, and Kristeva to explore differing notions of unconscious identification, incorporation and the metaphorical basis of subjectivity. I develop these ideas through a discussion of the central celebratory dinner given by Babette and conclude by considering some of the implications of the story for psychoanalytic practice. [ABSTRACT FROM AUTHOR]

The orthodox position that the Church of England represented a theological and ecclesiological Via Media between Roman Catholicism and Protestantism has been challenged in recent decades. Revisionist historians have disputed the view that the 16th-century apologist for the Church of England Richard Hooker presented the paradigm of an Anglican Via Media in his foundational works, Of the Lawes of Ecclesiastical Polity and Discourse on Justification. The disputes have centred on Hooker’s doctrine of justification and theology of the Eucharist. Criticism has consequently been directed toward members of the 19th-century Oxford Movement who formulated their own contemporary religious Via Media based on the rediscovered works of Richard Hooker and 17th-century Anglican divines. Some historians also contend that no such Via Media existed and was fabricated by the Tractarians, particularly John Henry Newman, to suit their own theological ends. This article surveys the evidence which supports the case for the Via Media by examining Hooker’s works for confirmation of the principle, and determining if Newman both identified and made use of the evidence accurately. The focus of this study will be comparing Eucharistic theology in the works of Hooker and Newman. [ABSTRACT FROM AUTHOR]

Students of the South American Andes have long noted the extraordinary force of objects to traverse cosmic and psychic distances, fill (or empty) the living with power that is often exhibited through public dance, and serve as ‘transactors’ in senses socioeconomic, psychic, cosmic, and geographical. In this article, I examine substances and actions involved in a modified version of Holy Communion that took place in June of 2012 in a working-class neighbourhood located at the outskirts of Quito, Ecuador, to celebrate the nativity of St. John the Baptist. I argue that this act was specifically designed to expand the celebration of the Eucharist in a way that allowed a type of transubstantiation whereby the relatives and friends of former hacienda peons were able to transform their physical bodies into something some believed had long been hidden from them – their right to live in the city as persons of their own making, ones who could legitimately adopt the identity and corresponding histories, territories, and political rights of indigenous persons. [ABSTRACT FROM AUTHOR]

The article identifies a “corporeal turn” in the humanities and locates its implications for the politics of reading within the postmodern crisis in the legitimacy of traditional humanities approaches to culture. The powerful language of the “corpus” is also found during the same period in the staging of a confrontation over liberty between British and European legal systems. Using this as a political framework, the article traces the metaphysical resonance of the “corpus” to its origins in a theological ecology and examines the contrasting ecology revealed by the “monuments” of the unwritten English law, sustained not by faith but by fiction. Central to belief in the justice of the verdicts of this law is the separation of literal fact from legal significance and their allocation in the jury trial to different readers. The challenge of the corporeal turn to traditional approaches in the humanities is the critique of the “close” human reader as the determiner of the facts in favor of a “distant” digital reader. Rather than simply asserting the superiority of the human reader, however, it is argued that, despite their opposition, the traditional jury and corpus humanities both work institutionally to elide fictionality in their critical judgments. Nonetheless, fictionality persists in the possibility that things could be imagined otherwise, be they verdicts of law or laws of cultural history. [ABSTRACT FROM PUBLISHER]

Apocalyptic satire laments the collapse of a culture, a nation or a religion - or all of these. The speaker uses images of ruins, deluges and infectious diseases but fails to correct vice. The exception is Protestant, especially Anglican, resistance to James II's Declaration of Indulgence. Opponents focused on Transubstantiation as an emblem of James's absolutism, savaged Catholic convert John Dryden and feared that James might also demand that priests 'read an Homily for Transubstantiation'. To avoid apocalypse, the satirists sought to change the king's behaviour, as in this rare case they did by changing the king. [ABSTRACT FROM AUTHOR]

The doctrine of the Eucharist has been one of the more fruitful locales of philosophical reflection within Christian theology. The central philosophical question has been, 'what is the state of affairs such that it is apt to say of a piece of bread, 'This is the body of Christ'?' In this article, I offer a delineation of various families of answers to this question as they have been proffered in the history of the church. These families are distinguished by how they view the presence of the body of Christ as well as the continued presence of the bread and wine after consecration. I then provide a specific examination of some recent attempts to explicate these views. A number of the recent work has focused on the Roman Catholic doctrine of transubstantiation, but I also survey consubstantiation, transignification, and a recent revival of impanation as potential means for describing the metaphysical realities of the Eucharist. [ABSTRACT FROM AUTHOR]

In this study devoted to other aspects of Hus's attitude to the mystery of Eucharist, the author extends his results presented in the previous article, which was mainly focused on the orthodoxy of the Bethlehem preacher's teaching. The respect to the truth demands to discuss also Hus's non-conformist preaching on the level of "the Service of the Word". There can be found some disputable points, the most controversial of which is the claim that grave sinners should be regarded as heretics. After that, the author discusses the consubstantialism of Jacob of Mies, and, on the basis of the observations, he concludes that he cannot univocally condemn Jacob's attitudes as heretical. In the third point, he focuses on the Hus's role in the so called Wilsnack Affair. In the concluding part of the study, the dramatic attitude of the Bethlehem preacher to the offering Communion under both kinds to the laity is presented. [ABSTRACT FROM AUTHOR]

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Since the seminal essay of Friedland and Alford (1991), the institutional logics perspective has significantly influenced organizational research. Extant research understands logics as the assumptions, values, beliefs and rules that provide meaning for institutions and shape the action in organizational fields. However, by obliterating the role of values, organization scholars have confined variation and change to a schema of finite combinations, overshadowing the intrinsic and constitutive role of what Friedland has more recently called institutional substances. In this article, I present the philosophy of Cornelius Castoriadis with the aim of contributing to a deeper understanding of values in institutions. His dialectical phenomenology challenges the dominant view of logics among organization scholars because it underscores that meanings are not tantamount to logics, but rather the result of signifying acts around imaginary significations. That is, logics stem from imaginary institutions. The contribution of this article is two-fold. First, it presents a Castoridian framework for institutional analysis, whereby logics and the imaginary are interrelated though conceptually distinct. Second, it brings forth the concept of transubstantiation as a way of explicating how actors bring institutional substances into being within and through domains of practice while deferring such substances in discourse and potentially changing them. [ABSTRACT FROM PUBLISHER]

The consistent systematic-theological approach of the paper can be enriching for the scholars of various fields interested in the topic. The work is not aimed to retell the past; it's goal is to present the past in the most just way as possible on the level of catholic dogmatics. Firstly, the author describes contemporary concept of transsubstantial model of describing Eucharistic Mystery and refers to the connections between this doctrine and christology on the one hand and ecclesiology on the other. On this basis, he arrives at a new appraisal of Hus's teachings and also of consubstantiation, which catholic theology need not necessarily perceive as heterodox. Apart from that, it shows that Hus's essentially orthodox teaching could shed light upon his controversial ecclesiology. [ABSTRACT FROM AUTHOR]

The article discusses a manuscript with evangelical tract which was taken in possession by philosopher Thomas More in 1533. Topics discussed include protestant priest John Frith, transubstantiation and dissemination of texts. Other topics such as evangelicals working together and religious movements are also discussed.