Calvin_Commentaries
631 06 606 See August. Hom. in Joann. 31 et 40, &c., Chrysost. Hom. ad Popul. Antioch., 60, 61; et Hom. in Marc. 89.
632 Commentary131 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 (Geneva, 1559), may be ascertained by comparing his discussion with the answers to questions 347-50 of the official Baltimore Catechism, No. 3, issued in 1449 under the auspices of the Confraternity of Christian Doctrine. We here quote both questions and answers verbatim: 347. What happened when our Lord said: “This is My body...This is My blood”? When Our Lord said, “This is My body,” the entire substance of the bread was changed into His body; and when He said, “This is My blood,” the entire substance of the wine changed into His blood. 348. Did anything of the bread and wine remain after their substance had been changed into Our Lord’s body and blood? After the substance of the bread and wine had been changed into Our Lord’s body and blood, there remained only the appearances of bread and wine. 349. What do we mean by the appearances of bread and wine? By the appearances of bread and wine we mean their color, taste, weight, shape, and whatever else appears to the senses. 350. What is the change of the entire substance of the bread and wine into the body and blood of Christ called? The change of the entire substance of the bread and wine into the body and blood of Christ is called Transubstantiation.
633 07 607 Compare together Ambrose on those who are initiated in the sacraments (cap. 9) and Augustine, De Trinitate, Lib. 3 cap. 10, and it will be seen that both are opposed to transubstantiation.
Commentary 634 132 D132 Calvin, though tactfully refraining from any mention of Luther (whom he held in high regard), obviously has reference to that view of the presence of Christ in the Lord’s Supper historically associated with the Lutheran tradition—a view which has often been called (in contradistinction to transubstantiation) “consubstantiation.” Whereas “transubstantiation” means a change of the substance of the bread and wine into the substance of Christ’s body and blood, “consubstantiation” means that the substance of the bread and wine is accompanied by the substance of Christ’s body and blood. Perhaps three references from Lutheran tradition will suffice to support the contention that this view has been held by that tradition. In his Large Catechism, Martin Luther asserted: The Sacrament of the Alter is the true body and blood of our Lord Jesus Christ, in and under bread and wine, instituted and commanded by the Word of Christ to be eaten and drank by us Christians. In the negative division of Article 7 of the Formula of Concord (1584), two sections are particularly relevant: Section 5. (We reject and condemn the erroneous article) That the body of Christ in the Holy Supper is not received by the mouth together with the bread, but that only bread and wine are received by the mouth, while the body of Christ is taken only spiritually, to wit, by faith. Section 11. (We reject and condemn the erroneous article) That Christ’s body is so confined in heaven that it can in no mode whatever be likewise at one and the same time in many places, or in all the places where the Lord’s Supper is celebrated. Those theologians who followed in the Lutheran tradition (e.g., David Hollaz and Heinrich Schmid) frequently expressed this view in the following manner: In with, and under the bread and wine, Christ presents His true body and blood to be truly and substantially eaten and drank by us.
637 10 610 French, “Certes si on ne veut abolir toute raison, on ne peut dire que ce qui est commun à tous sacremens n’appartienne aussi à la Cene.”—Certainly if we would not abolish reason altogether, we cannot say that that which is common to all the sacraments belongs not also to the Supper.
638 11 611 The French adds, “Je di si Jesus Christ est enclos sous chacun des deux signes.”—I mean, if Jesus Christ is included under each of the two signs.
639 12 612 The French adds, “En lisant nos ecrits, on verra incontinent combien ces calomnies sont vilaines et puantes.”—In reading our writings, it will at once be seen how vile and foul these calumnies are.
640 13 613 Thus Augustine, speaking of certain persons, says: “It is strange, when they are confined in their straits, over what precipices they plunge themselves, fearing the nets of truth” (Aug. Ep 1:10).
641 61 14 614 That the dogma of those who place the body of Christ in the bread is not aided by passages from Augustine, or the authority of Scripture, is proved here and sec. 29-31. There is no ambiguity in what he says, De Civit. Dei, 16, cap. 27. In Psal. 26 et 46. In Joann. Tract. 13, 102, 106, 107, &c.
642 15 615 The French adds, “Car la figure seroit fausse, si ce qu’elle represente n’estoit vray.”—For the figure would be false, if the thing which it represents were not real.
643 16 616 The French adds, “veu qu’ils confessent que nous l’avons aussi bien sans la Cene;”—seeing they acknowledge that we have him as well without the Supper.
644 17 617 French, “Il faisoit Jesus Christ homme en tant qu’il est Dieu, et Dieu en tant qu’il est homme.”—He made Jesus Christ man, in so far as he is God, and God in so far as he is man.
645 18 618 See Bernard in Cant. Serm. 74, 75; et Trad. de Gratia et Liber. Arbit.
646 19 619 See August. Cont. Liter. Petiliani, Lib. 2 c. 47, et Tract. in Joann.
647 20 620 See Calvin de Cœna Domini. Item, Adv. Theol. Paris. Item, Vera Eceles. Reform. Ratio.
648 133 D133 The reference is to Gregory I (frequently referred to as Gregory the Great), bishop of Rome from 590 to 604.
Communion