Transubstantiation and Consubstantiation: Understanding the Real Presence in the Eucharist

Transubstantiation and Consubstantiation: Understanding the Real Presence in the Eucharist

The Eucharist stands as the source and summit of the Christian life for Catholics, and a central point of division among Christians since the Reformation. At its heart lies the question of Christ's presence in the bread and wine: Is it symbolic, spiritual, or a profound reality? Two key doctrines address this—transubstantiation (Catholic teaching) and consubstantiation (often linked to Lutheran views, though many Lutherans prefer "sacramental union"). This post explores their differences, the Catholic Church's precise teaching, scriptural foundations, insights from Church Fathers, theological development, and St. Thomas Aquinas's masterful synthesis.

 Scriptural Foundations: "This Is My Body"

The New Testament provides the bedrock. During the Last Supper, Jesus institutes the Eucharist with direct words:

> "And he took bread, and when he had given thanks, he broke it and gave it to them, saying, 'This is my body, which is given for you. Do this in remembrance of me.' And likewise the cup after they had eaten, saying, 'This cup that is poured out for you is the new covenant in my blood.'" (Luke 22:19-20; cf. Matthew 26:26-28; Mark 14:22-24; 1 Corinthians 11:23-25)

Jesus does not say "this represents" or "this symbolizes" His body. He declares "This is my body." St. Paul reinforces the reality in 1 Corinthians 10:16: "The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?"

John 6 offers the most extensive teaching. After multiplying loaves, Jesus declares Himself the "bread of life" (John 6:35, 48). He escalates:

> "I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh." (John 6:51)

The Jews dispute: "How can this man give us his flesh to eat?" (v. 52). Jesus intensifies without softening:

> "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever feeds on my flesh and drinks my blood has eternal life... For my flesh is true food, and my blood is true drink." (John 6:53-55)

Many disciples find this "a hard saying" and leave (v. 60, 66). Jesus does not clarify it as metaphor; He lets them depart. This sets the stage for the Last Supper's institution. Paul warns in 1 Corinthians 11:27-29 that unworthy reception profanes the body and blood, bringing judgment—impossible if merely symbolic.

These texts demand a real, substantial presence beyond symbolism.

 The Catholic Teaching: Transubstantiation Defined

The Catholic Church teaches that by the consecration's words ("This is my Body... This is my Blood"), the whole substance of bread changes into Christ's Body, and wine into His Blood. The appearances (species)—taste, texture, color—remain by divine power. This change is called transubstantiation.

The Council of Trent (1551) declares:

> "By the consecration of the bread and of the wine, a conversion is made of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of His blood; which conversion is, by the holy Catholic Church, suitably and properly called Transubstantiation."

The Catechism of the Catholic Church (CCC 1376) echoes this. Christ is present wholly and entirely under each species—Body, Blood, Soul, and Divinity. This is no cannibalism or local presence like a physical object in space; it is sacramental, substantial, and supernatural. The change occurs at the level of substance (what a thing is), not accidents (perceptible qualities).

This doctrine safeguards the Real Presence against reduction to mere symbolism while preserving the mystery. God, as infinite act, can effect a total substantial conversion beyond natural processes.

 Consubstantiation: The Lutheran Alternative

Consubstantiation (or more accurately, the "sacramental union") holds that Christ's Body and Blood are present with, in, and under the bread and wine, which remain substantially bread and wine. The elements coexist without one converting into the other.

Martin Luther rejected transubstantiation as overly philosophical but affirmed the Real Presence against Zwingli's memorialism. He used "in, with, and under" language. Many Lutherans dislike "consubstantiation" because it implies a philosophical mixing or local containment, preferring to emphasize Christ's words without Aristotelian categories. The bread and wine do not change substance; Christ's presence unites with them during the celebration.

Key Difference: Transubstantiation involves conversion—bread's substance ceases, replaced by Christ's. Consubstantiation involves coexistence—both substances remain. Catholics say the bread becomes Christ's Body; Lutherans say it is the Body while remaining bread. This leads to practical differences, like adoration of the reserved Sacrament (common in Catholicism, less so in Lutheranism) and views on the permanence of presence.

 Church Fathers: Early Witness to the Real Presence

The early Church unanimously testifies to a real, not merely symbolic, presence—foreshadowing transubstantiation.

St. Ignatius of Antioch (c. 110 AD), disciple of John the Apostle, writes against Docetists:

> "They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for our sins and which that Father, in his goodness, raised up again." (Letter to the Smyrnaeans 7:1)

St. Justin Martyr (c. 150 AD) describes the liturgy:

> "For not as common bread nor common drink do we receive these; but... the food which has been made into the Eucharist by the Eucharistic prayer... is both the flesh and the blood of that incarnated Jesus." (First Apology 66)

St. Cyril of Jerusalem (c. 350 AD) is explicit on change:

> "The bread and the wine of the Eucharist before the holy invocation... were simple bread and wine, but the invocation having been made, the bread becomes the body of Christ and the wine the blood of Christ." (Catechetical Lectures 19:7)

Other Fathers like St. Irenaeus, St. Ambrose, and St. Augustine affirm the transformation. They do not use "transubstantiation" (a later technical term), but their language supports substantial change over coexistence or symbolism. No early writer suggests mere symbolism or consubstantial coexistence.

 Theological Development and St. Thomas Aquinas

The doctrine developed as the Church defended against heresies. Berengar of Tours (11th century) sparked debate with a symbolic view. The Fourth Lateran Council (1215) first used "transubstantiation."

St. Thomas Aquinas (1225–1274) provides the classic exposition in Summa Theologiae III, qq. 75-77. He uses Aristotelian metaphysics—substance and accidents—but subordinates philosophy to faith.

Aquinas argues:

1. Fittingness: Christ's words demand it. Faith requires believing what He says.

2. The Change: It is not natural (formal) but substantial conversion by God's power. "The whole substance of the bread is changed into the whole substance of Christ's body." This is transubstantiation.

3. Accidents Remain: By divine power, the accidents (quantity, color, etc.) subsist without a subject (the original substance). This explains why senses detect no change.

4. Presence: Christ is not present locally or by dimensive quantity (as bodies occupy space), but sacramentally—whole in each part, like the soul in the body.

Aquinas addresses objections: It is not cannibalism (sacramental mode), nor contradictory (God's power exceeds natural limits). He roots it in Scripture and Tradition, showing reason serves revelation. His treatment remains unsurpassed for clarity and depth.

Later theology, including Trent, affirms Aquinas while emphasizing the dogma's necessity for safeguarding the mystery against Reformation reductions.

 Why Transubstantiation Matters

Transubstantiation upholds:

- Christ's Promise: Literal fidelity to "This is my Body."

- Unity of Incarnation: The same Christ who became flesh now gives that flesh as food.

- Worship: Justifies Eucharistic adoration, processions, and reservation.

- Sacrifice: The Mass as re-presentation of Calvary.

- Ecclesial Reality: The Church as one Body fed by one Bread (1 Cor 10:17).

Consubstantiation affirms real presence but risks diminishing the uniqueness of the change and can blur into symbolism in practice. Catholic theology sees transubstantiation as more coherent with the totality of revelation.

Critics claim it is "Aristotelian" or medieval. Yet the Church uses philosophy as a tool, not the source. The reality precedes the explanation. Early Fathers believed in the change before Aristotle's categories entered theology.

 Objections and Responses

Objection: "It contradicts science—bread remains bread chemically."  

Response: The change is metaphysical (substance), not empirical. Accidents remain; science observes accidents.

Objection: "John 6:63 says 'the flesh profits nothing'—it's spiritual."  

Response: Context rejects carnal misunderstanding, not sacramental reality. Jesus contrasts His divine teaching with human skepticism.

Objection: "Paul calls it 'bread' after consecration (1 Cor 11:26-28)."  

Response: He uses common names for the species/appearances, as Catholics do today.

 Conclusion: Encountering the Living Christ

The Eucharist is not a symbol or distant memory but Christ's self-gift. Transubstantiation articulates this mystery with precision, inviting awe, adoration, and worthy reception. As Aquinas prayed in his Adoro Te Devote:

> "I adore You devoutly, hidden Deity, Who under these forms truly lies concealed..."

Whether one accepts transubstantiation or consubstantiation, all who affirm the Real Presence share in the profound gift of John 6 and the Upper Room. Catholics invite deeper unity through fidelity to the Church's unbroken teaching.

May this exploration deepen faith and hunger for the Bread of Life.

 References

- Holy Bible (various translations, esp. RSV-CE).

- Aquinas, St. Thomas. Summa Theologiae, Tertia Pars, QQ. 75-77. New Advent edition.

- Catechism of the Catholic Church, esp. 1322-1419.

- Council of Trent, Session XIII (1551). Papal Encyclicals Online.

- Ignatius of Antioch. Letter to the Smyrnaeans.

- Justin Martyr. First Apology.

- Cyril of Jerusalem. Catechetical Lectures.

- Wikipedia and scholarly summaries for historical overviews (cited inline).

- Additional sources from Catholic.com, New Advent, and theological texts on Real Presence.

 

June: The Month of the Sacred Heart of Jesus – A Profound Invitation to Love, Reparation, and Eucharistic Union

June: The Month of the Sacred Heart of Jesus – A Profound Invitation to Love, Reparation, and Eucharistic Union

Dear friends in Christ, as we enter the beautiful month of June, the Church invites us to immerse ourselves in one of the most tender and powerful devotions in the Catholic tradition: the Sacred Heart of Jesus. June has long been dedicated to the Most Sacred Heart of Our Lord, a devotion that calls us to contemplate the infinite love of God made flesh, a love that beats eternally for each one of us. This month is not merely a calendar observance but a spiritual journey into the very core of Christ's humanity and divinity, where we encounter the burning furnace of charity that is His Heart.

The Feast of the Sacred Heart falls on the Friday following the second Sunday after Pentecost, often closely connected to Corpus Christi, underscoring the profound link between the Heart of Jesus and the Holy Eucharist. In this long reflection, we will explore the history, theology, scriptural foundations, patristic teachings, and practical applications of this devotion, with a special emphasis on how it draws us deeper into the mystery of the Blessed Sacrament – the real, substantial presence of Christ, Body, Blood, Soul, and Divinity. May this month transform our hearts to resemble His.

 The Historical Roots and Development of the Devotion

Devotion to the Sacred Heart of Jesus has ancient roots, traceable to the early Church's meditation on the pierced side of Christ from which blood and water flowed (John 19:34). However, it blossomed more explicitly in the Middle Ages through saints like St. Gertrude the Great and St. Mechtilde, who experienced mystical unions with the Heart of Christ.

The modern form of the devotion, however, was entrusted to the world through St. Margaret Mary Alacoque (1647–1690), a Visitation nun in Paray-le-Monial, France. Between 1673 and 1675, Our Lord appeared to her multiple times, revealing His Heart aflame with love, encircled by thorns, surmounted by a cross, and wounded by human indifference. In one pivotal apparition, Jesus said: "Behold this Heart which has so loved men that it has spared nothing, even to exhausting and consuming Itself, in order to testify Its love; and in return, I receive from the greater part only ingratitude, by their irreverence and sacrilege, and by the coldness and contempt they have for Me in this Sacrament of Love."

This explicit connection to the Eucharist is central. Jesus appeared often during Eucharistic adoration or preparation for Communion. He requested the establishment of a feast in honor of His Heart on the Friday after the Octave of Corpus Christi, emphasizing reparation for offenses against the Sacrament of His Love. Pope Pius IX extended the feast to the universal Church in 1856, and the entire month of June gradually became associated with intensified devotion, with roots traceable to around 1790.

Popes have championed this devotion vigorously. Pope Leo XIII, in his 1899 encyclical Annum Sacrum, consecrated the entire human race to the Sacred Heart, calling it a "great act" for the salvation of the world. He wrote that the Sacred Heart is the "symbol and sensible image of the infinite love of Jesus Christ." Pope Pius XI further developed this in Miserentissimus Redemptor (1928), stressing reparation. These teachings remind us that honoring the Heart is not sentimentalism but a dogmatic response to divine love manifested in the Incarnation and perpetuated in the Eucharist.

 Theological Depth: The Sacred Heart as Symbol of Divine Love

The Sacred Heart represents the totality of Christ's person – His divine love united to a human heart. As the Directory on Popular Piety and the Liturgy explains, it denotes "the entire mystery of Christ, the totality of his being, and his person considered in its most intimate essential: Son of God, uncreated wisdom; infinite charity."

Scripture richly supports this. In the Old Testament, we see foreshadowings. The Psalmist cries, "My heart is like wax, it is melted within my breast" (Psalm 22:14), prophetically describing the suffering Messiah. Ezekiel promises a new heart: "I will give you a new heart and put a new spirit within you; I will remove the heart of stone from your flesh and give you a heart of flesh" (Ezekiel 36:26). This finds fulfillment in Christ.

In the New Testament, Jesus Himself invites us: "Come to me, all you who labor and are burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and humble of heart" (Matthew 11:28-29). At the Last Supper, the beloved disciple John reclines on Jesus' breast (John 13:23), listening to the heartbeat of God. On the Cross, the soldier's lance pierces His side: "one of the soldiers pierced his side with a spear, and at once there came out blood and water" (John 19:34). The Fathers saw this as the birth of the Church and the sacraments, especially Baptism and Eucharist, flowing from the Heart.

St. John further records Jesus' words: "If any one thirst, let him come to me and drink. He who believes in me, as the scripture has said, 'Out of his heart shall flow rivers of living water'" (John 7:37-38). This living water is the Holy Spirit, but also points to the Eucharistic grace poured forth from Christ's Heart.

The Sacred Heart, therefore, is not a detached symbol but the font from which the Eucharist springs. The Eucharist is the "Sacrament of Love," as Jesus called it to St. Margaret Mary – His Heart given entirely to us. In every Mass, Christ renews the self-gift of Calvary, offering His Heart pierced for love. Eucharistic miracles, such as Lanciano, where the Host became flesh identified as heart tissue, underscore this reality.

 The Holy Eucharist: The Supreme Expression of the Sacred Heart

The connection between the Sacred Heart and the Holy Eucharist is inseparable. Jesus' revelations to St. Margaret Mary occurred in the context of the Blessed Sacrament. He complained of coldness and sacrileges against the Eucharist and asked for First Friday Communions and Holy Hours of reparation as remedies.

Theologically, the Eucharist is the extension of the Incarnation. In the Incarnation, the Word took a human Heart; in the Eucharist, that same Heart – now glorified – is truly present under the species of bread and wine. As one reflection notes, "Devotion to the Sacred Heart and Eucharistic devotion are inseparable... The Eucharist stems from his heart." Christ longs to eat the Passover with us (Luke 22:15), fulfilling this in the Mass.

Church teaching echoes this. The Catechism of the Catholic Church (CCC 1323) calls the Eucharist "the source and summit of the Christian life," mirroring how the Sacred Heart is the source of all graces. Pope St. John Paul II and others have promoted Eucharistic adoration as a direct encounter with the Heart of Jesus. In adoration, we gaze upon the veiled Heart that beats with love, hidden yet real.

To emphasize: receiving Holy Communion is receiving the Sacred Heart. It is not symbolic but substantial. The accidents of bread and wine remain, but the substance is Christ – His Heart included in the hypostatic union. This union transforms us, as St. Augustine heard Christ say, "I am the food of the mature... Grow and you shall eat me. You will not change me into yourself, but I will change you into me." Our cold hearts become like His through frequent, worthy reception.

 Teachings of the Church Fathers on the Heart, Love, and Eucharist

The early Church Fathers, though not using the exact term "Sacred Heart," laid the foundation through their profound Eucharistic realism and contemplation of Christ's love.

St. Ignatius of Antioch (d. c. 107), in his Letter to the Smyrnaeans, affirms: "The Eucharist is the flesh of Our Saviour Jesus Christ, who suffered for our sins." He links it to the unity of the Church, flowing from Christ's sacrificial love – the love of His Heart.

St. Justin Martyr (c. 100–165) describes the Eucharist in his First Apology: "We do not receive these things as common bread or common drink; but... the food which is blessed by the prayer of His word... is the flesh and blood of that Jesus who was made flesh." This real presence is the gift of the Heart that loved us unto death.

St. Irenaeus of Lyons (c. 130–202) in Against Heresies teaches that the bread and wine become the Body and Blood of Christ, nourishing us for resurrection. He sees the Eucharist as the recapitulation of creation in Christ's obedient love – the love symbolized by His Heart. "Our opinion is in accordance with the Eucharist, and the Eucharist in turn establishes our opinion."

St. Cyril of Jerusalem (c. 313–386) in his Mystagogical Catecheses exhorts: "Do not regard the Bread and the Wine as simply that; for they are, according to the Master's declaration, the Body and Blood of Christ. For even though the senses suggest this to you, let faith establish you." He connects this to the pierced side and the outpouring of grace.

St. Augustine of Hippo (354–430) beautifully integrates love and the Eucharist: "The Eucharist is our daily bread... Christ is both the One who eats and the One who is eaten." In his Tractates on John, he reflects on the pierced side as the door to the sacraments. Augustine's emphasis on charity – love – flows directly from contemplating Christ's self-giving Heart in the Sacrament.

St. John Chrysostom (c. 347–407) preached: "When you see the Lord immolated and lying upon the altar, and the priest bent over that sacrifice... think that you are present at the Last Supper." He urges reverence for the Eucharist as the ultimate act of divine love.

These Fathers teach us that the Eucharist is no mere memorial but the living memorial of the Heart of Christ, wounded yet triumphant. Their realism counters any spiritualization that would diminish the devotion.

 Practices for the Month of June: Living the Devotion

To live this month fruitfully:

1. Daily Consecration and Litany: Begin each day with the Act of Consecration to the Sacred Heart and pray the Litany of the Sacred Heart.

2. First Fridays: Attend Mass and receive Communion on the First Friday, making reparation as requested.

3. Eucharistic Adoration: Spend time in Holy Hours, contemplating the Heart hidden in the Tabernacle.

4. Enthronement: Enthrone an image of the Sacred Heart in your home, making it the King of your family.

5. Acts of Reparation: Offer sacrifices for offenses against the Eucharist and the Heart.

6. Scriptural Meditation: Daily read passages like John 19, Matthew 11, and John 6 (the Bread of Life discourse).

7. Charity: Perform works of mercy, as love of the Heart manifests in love of neighbor.

These practices foster intimacy with Christ. As Jesus promised to St. Margaret Mary, they bring graces: peace in families, consolation in afflictions, and final perseverance.

 Deeper Reflections: Why This Matters Today

In a world of hardened hearts, division, and secularism – where June is often co-opted for other causes – reclaiming it for the Sacred Heart is prophetic. The Heart of Jesus burns with mercy for sinners, healing for the wounded, and fire for the lukewarm. The Eucharist, source of this grace, counters isolation with communion.

Consider the promises: "I will give them all the graces necessary for their state of life... I will establish peace in their families... I will console them in all their troubles." These flow from the Heart that knows our struggles.

The Fathers and saints urge us onward. St. Thomas Aquinas, though later, synthesized: the Eucharist perfects charity. Earlier, Origen and others meditated on the "wound of love" in Christ's side. We are called to enter that wound, as St. Margaret Mary was invited.

Let us not be among those who offer only ingratitude. Instead, respond with total gift. Consecrate your life, family, and nation anew to the Sacred Heart. In the Eucharist, let your heart beat in unison with His.

 Conclusion: A Call to Eucharistic Hearts

As June unfolds, may the Sacred Heart of Jesus inflame our souls. Through the intercession of St. Margaret Mary, the Blessed Virgin Mary (whose Immaculate Heart is united to His), and all the saints, let us draw near to the Tabernacle. There, the same Heart that was pierced on Calvary waits – patient, loving, eager to transform us.

The month of the Sacred Heart is an invitation to fall in love again with the God who first loved us (1 John 4:19). In the Holy Eucharist, we receive this love without measure. "Sacred Heart of Jesus, have mercy on us. Make our hearts like unto Thine."

May this devotion renew the Church and the world in these challenging times. Jesus, meek and humble of Heart, make our hearts like Yours. Amen.

 References

- Holy Bible (various translations, esp. RSVCE, NABRE).

- Annum Sacrum, Pope Leo XIII (1899).

- Writings of St. Margaret Mary Alacoque.

- Miserentissimus Redemptor, Pope Pius XI.

- Catechism of the Catholic Church.

- Church Fathers: Ignatius, Justin Martyr, Irenaeus, Augustine, Cyril of Jerusalem, John Chrysostom (as cited from collections like EWTN and New Advent).

- Wikipedia and Catholic Culture overviews on the Month of the Sacred Heart (for historical context).

- Various pastoral articles from diocesan sites and EWTN.

All citations drawn from reliable Catholic sources. For deeper study, consult the original papal documents and patristic texts.

Gay Rights Activist Arrested for Child Porn

June is the LGBT's self-proclaimed "Pride Month."  


However, the arrest of a prominent gay activist for child porn is not something to have pride about.  Larry Brinkin, 66 who has worked in the human rights movement particularly focusing on the LGBT's agenda was arrested for possessing child pornography.  


"Twinks" (gay slang describing guys who look boyish) were apparently not enough for Brinkin who had disgusting and terrifying images of 1-3 year olds being sodomized and performing oral sexual acts on older men.  


To add to the disgust, Brinkins wrote in an email saying: "I loved especially the n---er 2 year old getting nailed."   He also wrote pro- White Supremacy things.  

I hope the LGBT community will work more to end child porn and pedophilia among its people.   Hopefully they will bring change to the culture among gays that see "boyish" guys as the major symbol for attractiveness and the desired partner to have sex with.  

From what I have read and learned from discussions with homosexuals, fetishes such as Gerontophilia or "dad and son" are often practiced in the gay community.  In these role play gay scripts, an older "bear" male who is larger and hairy is the alpha male while the "twink" or boyish smaller smooth bodied young "son" is the beta male in the sexual fantasy.  

In "Pride" parades, very young looking hairless guys are often a norm and are seen parading around in underwear that look like the kind children wear.  If this is what is acceptable in the LGBT community as a normal sex life, then this sets up a breeding ground for pedophilial desires.  

Source:


http://www.huffingtonpost.com/2012/06/25/larry-brinkin-arrested_n_1625640.html?ncid=edlinkusaolp00000003


http://www.businessinsider.com/gay-rights-activist-allegedly-caught-using-child-porn-and-ranting-against-blacks-2012-6