Transubstantiation

Secondly, because this position is contrary to the form of this sacrament, in which it is said: "This is My body," which would not be true if the substance of the bread were to remain there; for the s

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Reply to Objection 2: The form, which is the term "wherefrom," is not changed into another form; but one form succeeds another in the subject; and therefore the first form remains only in the potentia

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Again, this conversion has something in common with natural transmutation in two respects, although not in the same fashion. First of all because in both, one of the extremes passes into the other, as

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131 D131 The degree to which Calvin’s words concerning the Roman Catholic dogma of transubstantiation have become obsolete, during the 390 years following this definitive edition of the Institutes (Ge

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Reply to Objection 3: Form cannot be changed into form, nor matter into matter by the power of any finite agent. Such a change, however, can be made by the power of an infinite agent, which has contro

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Secondly, because if the substantial form of the bread were to remain, it would remain either in matter, or separated from matter. The first cannot be, for if it were to remain in the matter of the br

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We have now to consider the manner in which Christ exists in this sacrament; and under this head there are eight points of inquiry: (1) Whether the whole Christ is under this sacrament? (2) Whether

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OF THE LORD’S SUPPER, AND THE BENEFITS CONFERRED BY IT. This chapter is divided into two principal heads.—I. The first part shows what it is that God exhibits in the Holy Supper, sec. 1-4; and then i

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12. I now come to the hyperbolical mixtures which superstition has introduced. Here Satan has employed all his wiles, withdrawing the minds of men from heaven, and imbuing them with the perverse error

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20. Before we proceed farther, we must consider the ordinance itself, as instituted by Christ, because the most plausible objection of our opponents is, that we abandon his words. To free ourselves fr

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We have to consider the change of the bread and wine into the body and blood of Christ; under which head there are eight points of inquiry: (1) Whether the substance of bread and wine remain in this

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Some men accordingly, not paying heed to these things, have contended that Christ's body and blood are not in this sacrament except as in a sign, a thing to be rejected as heretical, since it is contr

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Accordingly others grant this of the time which measures movement depending on the movement of the heavens. But there are some movements which are not dependent on the movement of the heavens, nor mea

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Reply to Objection 3: As has been already stated (Q[75], A[5]), after the consecration of the bread into the body of Christ, or of the wine into His blood, the accidents of both remain. From which it

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Reply to Objection 2: Since being is not a genus, then being cannot be of itself the essence of either substance or accident. Consequently, the definition of substance is not---"a being of itself with

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Reply to Objection 2: The action of an accidental form depends upon the action of a substantial form in the same way as the being of accident depends upon the being of substance; and therefore, as it

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Reply to Objection 3: This corruption of species is not miraculous, but natural; nevertheless, it presupposes the miracle which is wrought in the consecration, namely, that those sacramental species r

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However, since it does not seem reasonable to say that anything takes place miraculously in this sacrament, except in virtue of the consecration itself, which does not imply either creation or return

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Reply to Objection 2: No creature can work miracles as the chief agent. yet it can do so instrumentally, just as the touch of Christ's hand healed the leper. And in this fashion Christ's words change

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But this is erroneous; because it detracts from the truth of this sacrament, to which truth it belongs that so long as the species last, Christ's body does not cease to be under them, as stated above

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