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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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This paper addresses the controversy between Thomas Cranmer, Archbishop of Canterbury (1489-1556), and Stephen Gardiner (c. 1497-1555), late bishop of Winchester, in 1550 and 1551, in the context of the revision of the first English Book of Common Prayer during the reign of Edward VI. It focuses on the occasional instances in which Cranmer, or less frequently Gardiner, agrees “almost in everything” with his opponent in the theological conflict; it attempts to determine whether such statements imply irony and the awareness that the breach between Catholic and Protestant tenets on the Eucharist is unbridgeable, or whether they point at the hope of reaching a comprehensive settlement.

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]

Holy Communion is one of the seven sacraments in the Catholic Church. With Baptism and Confirmation, they constitute the sacraments of Initiation. Similarly, with the Word of God, they constitute the two indispensable pillars upon which the Church is built. It is the “fount and apex of the whole Christian life” (LG 11). It is named Holy Eucharist because it is an action of thanksgiving to God. It recalls God’s work of creation, redemption, and sanctification. The Eucharistic elements, bread and wine become, by the prayer of consecration and the invocation of the Holy Spirit, Christ's Body and Blood through an act appropriately known as transubstantiation. The term emphasizes the conversion of the total substance of bread and wine into the entire substance of the Body and Blood of Christ. When the bread and wine are consecrated at Mass, they are no longer bread and wine; they have become instead the Most Precious Body and Blood of Christ by the power of the Holy Spirit in accordance with the words of Christ. The empirical appearances and attributes remain the same, but the underlying reality changes. Therefore, the doctrine of transubstantiation teaches without ambiguity that in the Holy Communion, the Body and Blood, together with the soul and divinity, of the Lord Jesus Christ is truly, really, and substantially contained. How is this understood and what is its implication theologically? In an attempt to elucidate this problem, this work seeks first to highlight the theology of the Holy Eucharist within the context of the ecclesiology of Communion, and second, through some theological themes: sacred memorial and sacrificial banquet; eschatological meal. The third and final part treats the theme of real presence under the rubrics of Transubstantiation.

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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]

The present work consists of three chapters. The first one takes a historical tour that highlights how the Catholic Church, from its beginnings, has confessed the truth of the real presence of Christ in the Eucharist. Furthermore, it teaches that this presence takes place by virtue of transubstantiation, by which the substance of the bread and wine becomes the substance of the body and blood of Christ, while preserving their appearances. The second chapter describes in detail the content of the official documents of the theological dialogue between the Catholic Church and the other christian confessions with regard to the real presence of Christ in the Eucharist. A theological order is followed for this, beginning with those traditions that share the Catholic doctrine in the real presence to a greater degree. The third chapter studies the theology about the real presence of Christ in the Eucharist in some contemporary theologians belonging to various christian confessions (Ratzinger, Kasper, Zizioulas, Williams, Pickstock, Pannenberg, Hunsinger). The reflection of Ratzinger stands out, who defines the substantiality of things from faith in Creation and describes transubstantiation as the transformation exerted in bread and wine by the powerful presence of Christ, which causes them to lose their creative autonomy to become pure signs of his presence. This opens up promising horizons for dialogue driven by ecumenism. [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]

The official doctrine of the Catholic Church, contained in the magisterial documents, is still evolving. One recent example is the teaching on who is involved in transubstantiation in the Eucharist. In the Christian West, the words of institution have been emphasized for centuries, while in the Christian East, it has been the epiclesis since the fourth century. Some Catholic theologians explicitly stated that the epiclesis also participates in the conversion of bread and wine, even before the promulgation of this doctrine in the magisterial documents. The doctrinal shift in the Catholic Church regarding the topic of the epiclesis manifested itself in the Catechism of the Catholic Church in number 1105: “The Epiclesis is the intercession in which the priest begs the Father to send the Holy Spirit […], so that the offerings may become the body and blood of Christ.” In number 1353: “In the epiclesis, the Church asks the Father to send his Holy Spirit on the bread and wine, so that by his power they may become the body and blood of Jesus Christ […]. In the institution narrative, the power of the words and the action of Christ, and the power of the Holy Spirit, make sacramentally present under the species of bread and wine Christ’s body and blood, […].” In numbers 1333 and 1357 and also in the General Instruction of the Roman Missal in article 79 c: “The epiclesis, in which, by means of particular invocations, the Church implores the power of the Holy Spirit that the gifts offered by human hands be consecrated, that is, become Christ’s Body and Blood [...].”

An unpublished manuscript on eucharistic metaphysics by Thomas White (1593–1676) supplies new information about his contributions to philosophy and theology—especially his irenic efforts to find middle ground between traditional Aristotelian views and challenges from the new mechanical philosophy. The work by White studied here, "A Discourse Concerning the Eucharist," sheds light on his other writings and is illuminated by them. Substance, quantity, place, and accident were the main philosophical issues at stake in White's attempt to give a reasoned account of controversial religious and theological issues, especially transubstantiation and the real presence. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic, which surfaced in early 2020, has become an opportunity for theologians and philosophers to sort out several dogmatic issues. One of the tasks that were undertaken was an attempt to establish the place of the old devotional practice called spiritual communion in the religious order. Spiritual communion is usually defined as the earnest desire to receive sacramental communion, which can arouse in a believer in situations when it is not possible to receive the Eucharist physically. Most often, this desire is accompanied by appropriate prayer. However, theologians are not unanimous about the effectiveness of spiritual communion: some argue that spiritual communion is as effective as sacramental communion, while others claim that the effectiveness of spiritual communion cannot be equated with that of sacramental communion. The aim of this study is to justify the thesis that sacramental communion always surpasses spiritual communion in terms of effectiveness. This can be supported by statements of Thomas Aquinas and the Council of Trent, as well as a philosophical analysis of the fact of incarnation that God made in order to enter into a physical, not just spiritual, community with humans.

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