$ 130. LANFKANC.-TKIUMPH OF TRANSUBSTANTiATiON. 509
With the triumph of transubstantiation is closely connected the withdrawal of the communion cup from the laity, which gradually spread in the twelfth century/ and the adoration of the presence of Christ in the consecrated elements, which dates from the eleventh century, was enjoined by Ilouorius III. in 1217, and gave rise to the Corpus Christi festival appointed by Urban IV., in 1264. The withdrawal of the cup had its origin partly in considerations of expediency, but chiefly in the super stitious solicitude to guard against profanation by spilling the blood of Christ. The schoolmen defended the practice by the doctrine that the whole Christ is present in either kind.2 It strengthened the power of the priesthood at the expense of the rights of the laity and in plain violation of the command of Christ: "Drink ye all of it" (Matt. 26: 27).
The doctrine of transubstantiation is the most characteristic tenet of the Catholic Church of the middle age, and its modern successor, the Roman Church. It reflects a magical supernaturalism which puts the severest tax upon the intellect, and re quires it to contradict the unanimous testimony of our senses of sight, touch and taste. It furnishes the doctrinal basis for the daily sacrifice of the mass and the power of the priesthood with its awful claim to create and to offer the very body and blood of the Saviour of the world. For if the self-same body of Christ which suffered on the cross, is truly present and eaten in the cucharist, it must also be the self-same sacrifice of Calvary which is repeated in the mass; and a true sacrifice requires a true priest who offers it on the altar. Priest, sacrifice, and altar form an inseparable trio; a literal conception of one requires
1 In place of the older custom of administering the bread dipped in wine, especially to infants and sick persons. In the Greek church, where infant communion still prevails, both elements are delivered in a golden spoon ; but the priest receives each element separately as in the Roman church.
2 Anselm was the first to teach " in utraque specie totum Chrisfvm sumi" See J. J. de Lith, De Adoratione Pant's comecrati, et Interdictione sacri Calicis in Eucharist ia, 1753; Spittler, Gesch. des Kelchs im Abendmahl, 1780; Gieseler, II. 480 sqq., notes.
570 FOURTH PEEIOD. A. D. 590-1049.
a literal conception of the other two, and a spiritual conception of one necessarily leads to a spiritual conception of all.
NOTES.
A few additional remarks must conclude this subject, so that we need not return to it in the next volume.
1. The scholastic terms transsubstantiatio, transsubstantiare (in Greek fteTovaloxnc, Engl. transubstantiation, Germ. Wesensverwandlung], signify a change of one substance into another, and were introduced in the ele venth and twelfth centuries. The phrase substantialiter converti was used by the Roman Synod of 1079 (see p. 559). Transsubstantiatio occurs first in Peter Daraiani (d. 1072) in his Expos, can. Missce (published by Angelo Mai in "Script. Vet. Nova Coll." VI. 215), and then in the sermons of Hildebert, archbishop of Tours (d. 1134) ; the verb transsubstantiare first in Stephanus, Bishop of Autun (1113-1129), Tract, de Sacr. Altaris, c. 14 ("panem, quern accepi, in corpus meum transsubstantiavi"}, and then offi cially in the fourth Lateran Council, 1215. See Gieseler, II. ii. 434 sq. (fourth Germ. ed.). Similar terms, as mutatio, transmutatio, transformatio, conversio, transitio, had been in use before. The corresponding Greek noun /Lterovaiuaic was formally accepted by the Oriental Church in the Orthodox Confession of Peter Mogilas, 1643, and later documents, yet with the remark that the word is not to be taken as a definition of the manner in which the bread and wine are changed into the body and blood of Christ. See Schaff's Creeds of Christendom, II. 382, 427, 431, 495, 497 sq. Similar expressions, such as //era/So^, //era/3a)U«v, //eraTroteZv, had been employed by the Greek fathers, especially by Cyril of Jerusa lem, Chrysostom, and John of Damascus. The last is the chief authority quoted in the Russian Catechism (see Schaff, /. c. II. 498).
All these terms attempt to explain the inexplicable and to rationalize the irrational — the contradiction between substance and accidents, be* tween reality and appearance. Transubstantiation is devotion turned into rhetoric, and rhetoric turned into irrational logic.
2. The doctrine of transubstantiation was first strongly expressed in the confessions of two Roman Synods of 1059 and 1079, which Berengar was forced to accept against his conscience ; see p. 557 and 559. It was O3cumenically sanctioned for the whole Latin church by the fourth Lateran Council under Pope Innocent III., A. D. 1215, in the creed of the Synod, cap. 1: "Corpus et sanguis [Christi] in sacramento altaris sub speciebus panis et vim veraciter continentur, TRANSSUBSTANTIATIS PANE IN CORPUS ET VINO IN SANGUINEM, POTESTATE DIVINA, ut ad perficiendum mysterium unitatis accipiamus ipsi de suo, quod accepit ipse de nostro. Et hoc utique sacramentum nemo potest conficere, nisi sacerdos, qui fuerit rite ordi-