THE NEW SCHAFF-HERZOG
the body and blood into which they are changed, but he restricted the body to a spiritual sustenance in which the unworthy and unbelieving had no part; this involved a self-contradiction, since a consequence of the reality of transformation is that these also partake, though without the blessing. This view promulgated by Lanfranc was further developed by Guitmund, teaching that the body present in the Eucharist is again a symbol of the regeneration of believers from the bosom of the Church, or of the Church itself, the mystical body; and that it is a sign by which the members testify to their spiritual birth. The unworthy, thus, do not partake of the spiritual communion in Christ, though partaking physically of the body and blood. Hugo of St. Victor formulated these views into the dogma that became permanent for scholasticism and the Church. To him, (1) the species are merely a type, not a fact ; (2) the eucharistic body is at once fact, and in turn type of (3) the blessing of the sacrament, i.e., the spiritual content of being members in Christ, provided by faith in his body and blood; and this, finally, is objective fact, and type of nothing else. In this sense the unworthy receive the species and the body as born of man, in substance, but not in efficacy, i.e., participation in the mystical union.
n. Scholastic Development: /Scholasticism gave the doctrine of transubstantiation the final form, as it appeared in the Roman Catholic catechism and the works of Cardinal Bellarmin. The matter on which the change is effected is unleavened wheat bread and wine somewhat diluted with water. The " form " of the sacrament consists of the words Hoc est corpus meum, hie est calix sanguinis mei\ The effect of the form upon the rrfatter is to i . Nature change it in the Aristotelian sense into of the the new, for which it possesses an in- Change. herent capability. But just as regards the operation of the sacrament one tendency was to consider the efficacy as immanent and the other as concomitant, so Albert and Thomas taught a created virtue residing in the words of consecration, while others like Bonaventura and Gabriel Biel held to a mere assistance by divine omnipotence to the words of consecration in virtue of the institution. The application of the form to the matter is effected by the consecration of the priest, with transubstantiation as the immediate result. The use of the word, with its philosophic substructure, was yet open to scholastic disputes. Alger represented that the substance of the bread ceases, but his contemporaries, Hugo of St. Victor, Robert Pulleyn, and Peter Lombard, insisted that the substance of the elements only ceases to be what it was and becomes something which it had not been previously. Duns Scotus brings the idea of transubstantiation under the third form of the Aristotelian category of " mutation." While the first form is from negative to positive (creation), and the second vice versa (annihilation), transubstantiation demands both positive termini, and its transition is from subject to subject or substance to substance. This transition is not to be conceived as though the substance of the " end to which " was first originated, but as beginning to exist in a
new place {adductiva). The body does not succeed the bread according to the absolute existence of the body, but the bread is changed into the body according to the local existence of the same with refence to the preexisting bread. Here emerges to view the element broadly underlying the growth of the dogma from the beginning, namely, the presence in the Eucharist of the preexisting body of Christ. Inasmuch as the body gains the new presence without losing the old, while the bread undergoes a mutation of loss without gain, it would follow that the question at first hand would be only one of loral presence or non-presence, and it would be concluded that the bread did not lose its substantial but only its local existence, and so far did not undergo destruction. If, however, the bread does not remain in its substantial existence and from the above would appear not destroyed, it must cease in some other way, and this is a change from simple existence to non-existence, which would virtually be annihilation, only this term must not apply beyond the " terminus from which," i.e., the bread. As further developed by the nominalists, the Scotist view appears in the Roman catechism as follows: " The substance of bread and wine is so changed into the very body of the Lord that' the substance of bread and wine entirely ceases to be." Still more sharp is the definition of Bellarmin, who holds (De eucharistia, iii. 18) that the concept of true transubstantiation presupposes four things : that something ceases to be (desitio) ; that something takes the place of what has ceased to be (successio) ; that desistance and succession have a teleological causal nexus, one thing ceasing to be that another may take its place; and that both the " end from which " and the " end to which " are positive in nature. The body of Christ, besides its presence in heaven, obtains a new presence in the Eucharist; and transubstantiation depends not on a twofold but a single act of the divine will whereby the bread is made to cease and the body of Christ takes its place under the accidents.
The one effect of consecration is that the body and blood of Christ, and therefore their real presence under the accidents of the elements, have their inception in the sacraments. Thomas Aquinas contents himself with the fact of the real presence, to be grasped by neither senses nor reason, but only by faith depending on divine authority. Sometimes, however, he refers to the " true " body as it exists in heaven in contrast with its sacramental presence. Biel, following Occam, reasserts more strongly the absolute identity of the two as taught by Radbertus.
The body of Christ is thus said to be
2. Concom- present in the Eucharist the same as
itance. enthroned at the right hand of the
Father, a living, divine, immortal, and glorified body, with all celestial qualities and accidents. From this there issues a series of deductions, abroad since Anselm and now grounded by Thomas on his theory of " real concomitance." By virtue of the sacramental change not only the basic substance or the flesh, but the entire body is in the Eucharist; this must imply Christ as living in heaven, possessed of a soul, and joined with God. However, both soul and deity are not present by