The Eucharist As A Sacrifice - Herman Nikolai Reimers Massen

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The Eucharist as Sacrifice

Herman Nikolai Reimers Massen
Supervisor
Professor Asle Eikrem
This Master’s Thesis is submitted in partial fulfilment of the

requirements for the MA degree at
MF Norwegian School of Theology, 2018, spring

AVH5010: Master's Thesis (60 ECTS)
Master in Theology
Word count: 35 495 words
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CONTENT
1. Introduction 03
1.1: Research question 04
1.2: The use of concepts 04
1.3: Method 06
1.4: Limits of the Assignment 13
2. Historical background 14
2.1: The Sacrificial celebration of the communion 14
2.2: The role of the priest 17
2.3: The Moment of Consecration 20
2.4: The Efficacy of the Eucharist 22
3. A Critique of the Eucharistic sacrifice 23
3.1: The Communion 24
3.1: The concept of sacrifice in the mass 27
3.2: The hierarchical institution 28
3.3: The teaching on Consubstantiation 31
4. The response on a mass as sacrifice 29
4.1: The Sacrifice of the Eucharist 33
4.2: The transubstansiation 35
4.3: The scriptural reading in Trent 39
4.4: The priesthood 40
5. Discussion: The Eucharistic Sacrifice 42
5.1: The Lords’ supper 43
5.2: Remembrance or repetition 51
5.3: The presence of Christ 56
5.4: The ministry of communion 73
6. Summary 81
7. Outlook 84
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1. INTRODUCTION
I was a Lutheran student for many years in Oslo before I converted in 2009. During the last
three years, I studied Catholic Theology at Beda College Seminary and the University of
Angelicum in Rome. This has brought me more closely to Ecumenism, especially to the study
and research of Martin Luther from both Catholic and Lutheran perspectives.
In 2016 I studied the theme of the Eucharist in Rome. We discussed the document on the
Doctrine of Justification. 1. The teacher concluded that this document did not talk about
agreement or only a common understanding. It was focused on that both sides agreed to still
disagree in a much clearer way than before. How has the Lutheran understanding of the
Eucharist been understood today? From my studies, I have always been aware that Catholics
and Protestants are not able to celebrate communion together because they understand the
Eucharist differently. I wanted to find out in what way and why Catholics and Lutherans end
up with two different conclusions on this matter.
The assignment is divided in three parts with seven chapters. The first part is an introduction
in chapter one. The second part presents an historical background of the Eucharistic sacrifice
from the Church Fathers to the Reformation. I will consider the third chapter in the light of
the Lutheran tradition and Luther’s critique of the sacrifice of the mass is highlighted from a
Lutheran point of view. Chapter four gives a Catholic response to Luther’s critique on the
Eucharist as a sacrifice. The discussion between Catholics and Lutherans on the Eucharistic
sacrifice will be highlighted in chapter five. I will link it to how the Eucharist as sacrifice has
been understood from a Catholic point of view. The discussion will be picked up from the
Lutheran and the Catholic teaching and tradition. The two last chapters will sum up a
conclusion and an outlook of the thesis. The Eucharist is still a central issue within the
ecumenical reports. In the second chapter.
The final chapter deals with the ecumenical discussions and documents between both
denominations and discuss what possibilities there are for Catholics and Lutherans to draw
nearer to one another from a theological and practical level on the issue of the Eucharist
today. The Eucharist is a sacrifice from a Catholic perspective, which is not the case in the
Lutheran tradition.
1
This document contains the final report of the ecumenical dialogue between Catholics and Protestants
4
1.1Research question
I discovered through the documents, books and sources that the Eucharist as sacrifice has
been evaluated on a much more profound level than was unknown to me. There were a lot
more reflections about the Eucharist than just bombastic conclusions and logical arguments.
This raised my interest to study more about Luther and how he has been understood among
Catholics, especially among theologians and teachers at the Catholic universities. When I read
the teaching of Luther at the university, there was much about the teaching of Luther, and less
about ecumenical conversations. There was a lot of Lutheran spirituality and theology behind
the Eucharist and less philosophy, which is more profound in the Catholic teachings on this
theme. This topic has been discussed in the Lutheran/Roman Catholic Joint Commission. 2 It
was from this point that I wanted to discover more and decided to write about the Eucharist.
From a Catholic position, Christ instituted the Eucharist at the Last Supper with Christ saying
"This is my body…This is my blood…" The Body was broken, and the blood was poured
out. This points to His death on the Cross. Yet the apostles are told to "Do this in memory of
Him". A memorial in Jewish tradition was not just a mental re-imagining, the rekindling of an
intellectual act. It was a concrete re-presentation. It is a ritual remembrance where the person
is made present again. This is why Catholics favour the Eucharistic sacrifice. Lutherans
believe that Christ is present but not as a sacrifice because there is no need for Christ to be a
sacrifice which was done once and for all. They are reluctant to conclude that there is a
Eucharistic sacrifice or to speak of transubstantiation or the role of the priest the
representation of Christ. Is there any biblical proof for that? They do not find evidence in the
scripture for this. In this thesis, I discuss why Catholics and Lutherans disagree on the
question of the Eucharist as a sacrifice. I will compare their different point of view. In the
end, I will critical discuss their validity.
1.2 The use of Concepts

The term Eucharist derives from the Greek word Eucharistia, which literally means
‘thanksgiving’. The word refers often to the celebration, thanksgiving and the worshipping
which is the central part of the sacrament. 3 . This sacrament is given to all the members as a
family in union with Christ (1.Cor 10, 17).
2
Lutheran/Roman Catholic Joint Commission, "The Eucharist.", from 1978
http:// www.prounione.urbe.it/dia-int/l-rc/doc/e_l-rc_eucharist.html. Accessed 22 March 2018.
3
Gudmund Waaler, Nattverden som offer (Bergen: Eide Forlag, 2012),26.
5
This term comes from Didache where the meal is called Eucharistia, which means
thanksgiving. 4. However, the Church under its twofold dimensions as sacrament and sacrifice
uses various other names. These includes: Holy Communion, the Lord’s Supper, the Mass, the
Paschal Sacrifice, the Blessed Sacrament, the Table of the Lord, Holy of Holies, Breaking of
Bread, Corpus Domini (‘Lord’s Body’), Bread of Heaven, Agape (‘love-feast’), Eulogia
(‘blessing’), Synaxis (‘assembly’) and others. 5 It is also important to acknowledge that
Communion (Eucharist) as a sacrament and/or re-enactment of Christ’s Last Supper is not
exclusively Catholic, but is an essential feature of the liturgical celebrations of many Christian
communities.
This includes Roman Catholic, Eastern Orthodox, Eastern Catholics, Anglicans, Lutherans,
Methodist, Reformed Calvinist, Baptist and Evangelical Churches. However, major
differences exist between the Eucharistic theology and rites of many of these Christian
denominations, especially on the issue of the Divine presence. While Catholics and Orthodox
Christians recognise Christ as being fully present in the form of the bread and wine, and that
the actual Paschal sacrifice on Calvary has been entered into, many of the other Christian
denominations reject the concept of sacrifice and believe Christ to be only partially or
symbolically present in the elements and the ritual action. 6 From this we can see that
Eucharist is subject to an array of interpretations and understandings within the global
Christian community. This also makes it clear why Communion became a pivotal concept for
the Church: the Communion of Saints, the ‘people of God’, or the ‘mystical body’ of Christ as
St Paul emphasised in his letters (1 Cor 12:12-27, Eph 5:21-32). It is a key to helping the
faithful understand what the Eucharist signifies for us and what Christ ‘accomplished’ for the
world through His life, death and resurrection two thousand years ago, bringing to fulfilment
God’s plan of redemption. The word Eucharist literally means « supper» and is linked to the
institution of this sacrament (Matt 26.20ff). The word Eucharist is Greek which means
«thanksgiving» and refers to the old prayer of giving thanks before the celebration of the
sacrament
The Lutheran priest Gudmund Waaler presents different aspects to define sacrifice because he
contends that we have a challenge in coming to a proper understanding of the word sacrifice.
4
A.B. Mcgowan, Ancient, Christian worship. Early Church Practices in Social, Historical and Theological
Perspective. (Grand Rapids: Baker Academic, 2014), 33.
5
J. Pohle, "Eucharist." The Catholic Encyclopaedia. Vol. 5. New York: Robert Appleton Company, 1909.
http://www.newadvent.org/cathen/05572c.htm. Accessed 15 November 2017.
6
Chemnitz, M et al. "Eucharist.", from New World Encyclopaedia 15 December 2015.
http://www.newworldencyclopedia.org/entry/Eucharist. Accessed April 2018.
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Amongst the many possible meanings that can be given to sacrifice, Waaler draws out five
primary meanings. 7A common understanding is fraught with negative baggage such as
“giving up what we love, destruction of a victim, doing something we’d rather not have to do.
This does more to veil than unveil its proper meaning. Another understanding of sacrifice,
which in general means giving up something of at least some value in order to get something
of greater value. There is usually some sadness or misfortune connected with it.
Also, a certain amount of calculation in that the good being obtained is worth more than the
good being given up. It can refer to innocent people that suffer from something, which is not
linked to their guilt too. This understanding of sacrifice, generally negative, is pervasive and
deep and inevitably, it influences all other uses of the word. Waaler states that from a general
religious understanding of sacrifice, it refers to something valuable to God often in a
ceremony in which an external gift is consumed or destroyed. It is first of all connected with
fulfilling covenant requirements of justice and mercy. The Catholic author and theologian
Kevin Barr wrote that justice promotes healing in terms of building up the world towards
salvation. 8 A general Christian understanding of sacrifice can range from something
transcendently precious as the heroic, self-giving dedication of one’s life to the service of
God, all the way down to something quite small like giving up some trivial pleasure for Lent.
In the Christian history, it goes back to the Scripture where Christians gathered food, money,
gifts in the connection of the mass. (Acts 4:34). As Christians we are reminded that the value
of the offering does not depend on its size but how much it is an aspect or expression of
personal self-giving in union with Christ.
1.3 Method
In this chapter, I will clarify two main points. The first point is to define and explain the
method I use.The understanding of this method can be defined narrowly as rules for
conducting scientific work in its entirety or broader as a more comprehensive reflection of
how theology is shaped between the church, its traditions, academia and the influence of
contemporary culture. 9 Theology does not refer to only one method, but picks up methods
within history, philosophy and science. Critique of texts should always be accompanied with
critical reflections.
7
Gudmund Waaler, Nattverden som offer, 27.
8
Kevin Barr, Let’s change the world (Suva: Chevalier Publication, 1994), 11.
9
Carl-Henric Grenholm. Att förstå religion: metoder för teologisk forskning (Lund: Studentlitteratur,2006),50.
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The methodological questions are related to scientific criteria such as good reasonableness,
which is to convince that there is no other better understanding of the interpretation. Secondly
is consistency, which links to the connection between sources and methods. Thirdly, is
coherency where there are clear arguments that are connected with an inner, logical context.
The last criterion is verifiability where the results are widely available and open to new
testing. Torleiv Austad, explains method as a relationship between the methodological
measures that points to the research, the case that shall be investigated and the materials that
are available. 10
In an idealistic world, the historical books should be an objective presentation over the
materials that I use. However, it is still my subjective choices, which define what kind of data
is used, left behind and how the sources have been interpreted too. The readers will always
find information and interpretations that do not exist in this theme. It is logical that I can
never put myself into a neutral position. What would be the textual strategies? My intention
behind this subject is, in a best way, to give a presentation of these sources in a way which
describes the theme. I have mainly chosen to present the written sources as normative and
descriptive materials. What is the reading genre? There are normative sources that deal with
the content of the Eucharist. There are also descriptive sources referring to the biblical texts
that describe how the situation was and how this sacrament was celebrated. Even if it is true
that the arguments that I use is to learn something new in a normative way, the method that I
use has other purposes too. The literature can be used for prayer and meditation to increase
the faith to the people that we serve in everyday life. There is also a missionary aspect behind
the ecumenical dialogues. The purpose is to be open and understand more of each other as
well. In that way it is possible to discover a bigger truth.
The aim for this thesis is not only study for the sake of study but learning more and teaching
what I have learnt to others in a world with many different Christian denominations. The
ecumenical discussion is not to proclaim a new faith or a new Church but more to love Christ
and teach people how to be at the service of others in the churches. It is also true that it is
important to look at other aspects to broaden and learn from other traditions with different
theories and cultures and traditions to prevent a narrow mind of issues. It is important for
Christian to study for the sake of the truth, which the chaotic world needs to know.
10
Torleiv Austad, Tolkning av kristen tro. Metodespørsmål i systematisk teologi
(Kristiansand: Høyskoleforlaget, 2008), 50.
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11
At the same time, if it is the truth one seeks, the facts that we find will always be our truth.
This kind of hermeneutic method deals with interpretation of the sources and searching for
links and parallels between the materials and compare them. The texts are open to reflection
in a creative way even if they are historical and literary texts. I will consider the reading
genre as both religious and critical. At the same time, in the text genre there are implications
that points the genre to a narrative genre deception. 12 Due to clarify the textual strategies,
there is a combination where the texts are narrative. They show a historical development and
it is being used to argue their position in a pragmatic dimension of reading. 13
Hermeneutics has its root in Greek, which means theory of interpretation or acts of understanding.
It is based upon how meaning and understanding is possible. Everything that we are able to grasp
depends on cultural belonging, individual biography, our system and beliefs, our cognitive
abilities and the context and the situation we are in. The root of hermeneutic refers to the doctrine
of interpretation and this method has a science-based foundation within understanding and
interpretation. 14 What kind of hermeneutic model do I see most suitable for the texts?
There are six different models for text reading to see the relation between the text and the
reader 15. The first hermeneutic model is an objectivist position from E.D. Hirsch where I
endeavor to present supporting textual evidence. The potential weakness: It disregards the fact
that different readers employ different reading-strategies. Alternatively, another model is a
subjectivist position from Roland Barthes. This is where my interpretation is governed by the
imagination and the aesthetic preferences of me as an individual reader. This means that my
understanding of a text is different from others and we can agree to disagree about truth
claims. A potential weakness of this hermeneutic model is that it underestimates the
determining agency of a text. The third model called reader-response criticism where I focus
on how I react to the text, and on clarifying why I react as I do. It focuses on the
communication and the openness between the text and me. A fourth option is to adopt a
“theory of aesthetic effect” where I focus on analyzing how the text invites me to participate
in the production of sense. It is the fruit of the text, which I get through feelings and passion.
11
Asle Eikrem (Associate Professor at the Lutheran faculty of theology, Oslo) Lectures, September 2017.
12
W.G Jeanrond, Theological Hermeneutics, Development and significance (London: SCM Press Ltd, 1994), 88.
13
Ibid.,91.
14
Ibid.
15
Ibid.
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The fourth model of Ricoeur’s dialectical hermeneutics is based on the insight that I cannot
understand myself except through communicating with other people and they cannot
understand themselves except through understanding me (1. Corinthians 14:11). For textual
hermeneutics, this means that you cannot understand yourself except through a two-way
communication with texts. He emphasizes that a critique of texts should always be
accompanied by self-critique. One should always presuppose that the text may teach me
something I do not know, and has the potential of transforming (aspects of) my worldview.
Ricoeur felt that it was possible to explain a text and its meaning, even though one did not
fully know the author's original intention. On one hand, he distinguished between the meaning
and structure of the text, that is, the "will" and the meaning of the text I want.
On the other hand, the meaning of the text as triggered by the reader's frame of reference with
its linguistic universe, which can be a religious community. 16
The hermeneutic key must therefore be looked for along two lines. First, I ask the extent to
which the interpretation may appear to be within the meaning of the text. It triggers a text-
internal criticism while at the same time subjecting the tradition to critical light. Along the
second line, we find the reader and his frame of reference, which, with his readers' traditions,
often has a metaposition that must be tested in relation to what can reasonably be said to be
within the context of the text's horizons. The last model is to adopt a post-structuralism theory
of the relation between me and the text : The meaning of a text is impossible to determine
absolutely. The meaning of a text is infinite because its context is infinite. A text may be read
by an infinite number of readers under an infinite number of conditions, and in relation to an
infinite number of other text from which it differs. In Foucault this theoretical framework is
worked out in political terms as a program of ideological critique against any attempt to
determine the meaning of texts by use of authority, be it civil, economic or clerical ones.
Any totalitarian control of interpretive processes such as for instance in the case of Salman
Rushdie’s Satanic verses, or as in Hans Küngs theological text Infallible?
I can sympathize a subjectivist approach and the model of Bartes. The meaning of theology is
to search and seek the truth with openness and curiosity. I agree with St Paul when he says
that I cannot know myself before I know the other. From philosophic tradition, we are always
related to the other in order to grow. Therefore, the dialectic position is important.
16
Bakke, Kai Tore, "Tekstintern og tekstekstern hermeneutikk som basis for en vurdering av Åge g
Åleskjærs nye reformasjon" from Baptist, Tidsskrift for baptistisk historie, teologi, 2008, 13-25.
10
Since there is no objective understanding, it has been important for me to be conscious of my

own role and to see how my own acknowledgement, attitudes and previous experiences can affect
questions and interpretations to the philosophical and theological texts. My aim is to have deep
relation to the materials I use. I also would like to deepen my acknowledgement to understand
better the texts. In that way it will help me to show more openness to theological points of view.
God is a mystery and we have only become to know certain things about God. He is still a
mystery and that is why we have to continue to listen to different perspectives about the
Christian faith. The truth about God can be justified not only for the ear of faith, but also for
all who acknowledge history as an expression of God's reality (Romans 1, 19-20).
For the same reason, theology can be a critical science of its own subject: The church does not
run any risk through open research methods. The faith is strong enough to still search for the
reality the nature of God. However, I still believe there are certain normative aspects about
the faith that are unchangeable such as the teaching on trinity and on how to understand the
Eucharist as a sacrifice.
My metaposition may sound like absolutism but in this assignment, the aim is not to ignore
other positions but to compare different positions on the Eucharist and then critically evaluate
the different claims. Jenson describes systematic theology where reflections and
hermeneutical considerations are normative beliefs of the church, expressed as
communication, prayer and worship. 17 He says that we speak false about God if we were to
portray him in any other way than when we tell the stories he himself has given us through
Christ. Traded and traded to later generations. Theology of revelation has its goal to hand over
what one has received. Theology cannot end up with total relativism and I am therefore
reluctant to adopt a subjectivist position or model of these texts. I will therefore adapt an
objectivistic hermeneutic model. What distinguishes the subjectivist and objectivist theories
of Hirsch and Barthes, is that both theories are dialectic in nature. They are interested in the
interaction between the text and me as a reader.
In terms of reading strategy, is this coloured by a foundationalism reading strategy or a
coherentist reading strategy? As already mentioned, systematic theology involves many other
disciplines. I would place myself closer to foundationalism where the Eucharist must be
linked to the catholic teaching where the Eucharist is to be understood as a sacrifice in the
discipline of sacramental theology.
17
Robert W. Jenson, Systematic Theology. Vol. 1. The Triune God.
(Oxford: Oxford University Press, 1997), 15f.
11
The main problem of foundationalism is the lack of criticism of the faith and that faith
becomes irrational. My understanding of the catholic discipline on Foundation of theology is
rather the opposite. The reading strategy is a sacramental and ecclesial enterprise of faith
seeking understanding. It aims to equip tradition, history and me with reflective skills to
explore the critical dialogue between faith and reason, Scripture and culture that form the
horizon of Christian belief, which invite theological reflection on such themes as mystery,
revelation, faith, sacramentality, and Church. This kind of strategy is close to coherentist
reading strategy of being self-critical through a critical reading of diverse theologians from a
global perspective too.
The reason why I am closer to a reading of foundationalism is that I believe that it is possible
to be self-critical, without giving up fundamental truths about the Christian faith.
The second point is to describe of the role of systematic theology in this thesis. Systematic
theology is a discipline within theology, which deals with dogma, ethics and moral theology.
Other relevant subjects in my thesis will be fundamental theology, sacramental theology and
ecumenism. Why do we need systematic theology? One of the main tasks of the systematic
theology is to describe and summarize the Christian doctrine and faith in the light of our
worldview today. 18 The methodological interventions shall facilitate the functioning of
systematic theology in relation to its synthetic, critical, apologetic, creative and normative
character. The contemporary-historical orientation requires that the systematics be able to
interpret the pulse of the time. Good theology speaks to the present day. The present-day
perspective expresses both its current relevance, but also that it must be read in the light of
new recognitions and integrating human life experiences. Austad underlines the deep
connection between history, social life, culture and understanding of God. He states that the
systematic theology must always be said to be historical systematic theology. 19 Theology,
history and culture were different during the time of reformation. The reflection on what is the
truth had other perspectives than what I have learnt in modern time. These ongoing processes
and developments are necessary to deal with and to see that there have been different ways of
understanding systematic theology. 20 Neither systematic nor sacramental theology, which is
my theme, can be presented as neutral. The unique nature of systematic theology is therefore
to disclose openly its own premises, reasoning and conclusions.
18
Jan. O. Henriksen, Guds Virkelighet. Kristen dogmatikk (Oslo: Luther Forlag,1994),17.
19
Torleiv Austad, Tolkning av kristen tro. Metodespørsmål i systematisk teologi,50.
20
Jan. O Henriksen, Guds Virkelighet, 27.
12
Luther can either be seen as a hero who protested against a corrupted Catholic Church or a
symbol of heresy against the Holy Catholic Church. The aim is not to publish a common faith
but rather use this thesis as a source for further discussions within this theme.
To think and reflect about the truth from different perspectives is central for a systematic
theologian to understand, discuss and clarify. Time and history are not static but dynamic and
different forms of truth emerge and disappear. This does not mean that Systematic theology is
relativistic. Some interpretations are closely related to how things were.
A good systematic interpretation is the ability to explain how all the sources and materials are
connected together based on facts through technology, archaeology and science. 21 In other
words, to understand Luther and Aquinas, I must be ready to believe things that I do not
believe in. There are many different presentations of the Eucharist throughout history and it is
impossible to give one sole common universal true doctrine. The truth about this doctrine
changes because different times regard different things as being the truth. To avoid relativism,
it has to be a consensus where for instance the Church fathers and the apostolic tradition may
give a better explanation than others to present the Eucharist through what has been told and
understood within the tradition. In the first century of the church, the Christian dogmas were
understood as standards that attached the apostolic faith to the Church's mission. The
apostolic instructions to share bread and wine received a confessional response from the
individual believer.
Robert W. Jenson describes the systematic theology as a proclaiming and worshipping
community. In that way, the systematic theology can be described as prescriptive grammar -
as the prescribing grammar and language of faith. The church speaks "Christian" and the
church-anchored theology therefore becomes the semantic syntax of this language 22. The
most central dogmas are the established positions of the interrogation and as historically been
established through ancient circles, confessions and traditions. The systematic theology
happens in a context of ecclesiological and Christian context and the empirical sources that
has been interpreted can used as acknowledgement as well as for discussions.
The normativity of systematic theology is linked to the message character of the Christian
faith.
21
Ibid.,30.
22
Robert W. Jenson. Systematic Theology, 23.
13
The preaching and teaching tasks are exercised by the church, but these may in turn be
informed by the open theological discussion that contributes to giving the positions the
highest possible level of well-being. The systematics outline positions that, in dialogue with
the ecclesiastical environments, can be developed to a normative character. 23
Despite that there has been a development on the understanding of the truth, the systematic
theology has it goal to clarify and critically evaluate truth claims where some of the truth are
still valid and unchangeable today in the Catholic faith.
1.4 Limits of the Assignment

This subject has many challenges. There are not a lot of primary sources that describes an
early Christian Eucharist. There exist several later documents from the Christian tradition
where one can find how the Eucharist has been celebrated in Didache and the Apostolic
Tradition. In terms of secondary sources concerning the Eucharist as a sacrifice, there exists a
huge amount of research literature, which is a challenge in itself. Due to this theme, I have
chosen literature and research from this late century, which shows openness to different
interpretations and understanding of different traditions. The doctrine of Justification and the
ecumenical dialogues discuss all the sacraments such as baptism, confirmation, the Eucharist
and the Church in general.
There exist many interesting materials to view the link between the Eucharist and the
sacraments of initiation as part of the debate of looking at the Eucharist. The sources that I
have used are some declarations and documents from the dialogue between Catholics and
Lutherans. The sources have a goal to proclaim their point of view as normative. I have also
used other literature with a character of science and religion as a narrative and descriptive
reading without showing my personal opinion. These sources points to a general description
of the Eucharist throughout history. The online articles combine textual strategies of
argumentation to highlight both sides. The books contain a lot of information about the
Eucharist in Scripture and history within the Catholic and Lutheran tradition. Authors who
wish to mark their point of view, to convince their theological doctrines, influence the
evaluations among the different arguments and faith.My focus will only concern the Eucharist
itself within the Catholic and Lutheran tradition.
I will not give a huge presentation of the Eucharist but only refer to some biblical text in my
arguments where Catholics and Lutherans have a different interpretation and approach. I will
23
Hegertubsblogg.org (blogg) 16.02., 2016 http://www.hegertunsblogg.org/2016/02/mellom-historie-og-
dogmer-metodesprsmal.html Accessed 16.March 2018.
14
refer to Luther’s understanding in his catechism and Confessio Augustana to highlight the
Lutheran position. 24 Therefore, I will only refer to other Lutheran theologians rather than pick
up examples from the different protestant denominations, which will make this thesis too
large. It is natural that I will refer to documents and dialogues, which only concerns Catholic
and Lutherans as well.
2. HISTORICAL BACKGROUND
The Eucharist signifies a celebration of salvation, freedom, and eternal life that is given by
Christ through his suffering, death and resurrection. The Holy Communion binds Christians
together. It is a community meal and a memorial meal in the Kingdom of God. There are
some differences in understanding of the Eucharist and the way it has been interpreted. This is
for instance the understanding of the mass as a sacrifice, the content of the consecration, and
the fruit of the sacrament. In this section, I will give an overview of the history of the
Eucharist from the first century to the reformation. It will be outside the task to go into depth
of all the research found on this topic. In this chapter I will give a short presentation of the
history of the Eucharist based on how it has been looked at in the light of sacrifice. Even if the
presence of Christ were discussed among the Latin fathers, there is little writing on the Mass
as sacrifice in the fourteenth and the fifteenth century, indeed until the sixteenth century when
the sacrificial character of the Eucharist became crucial. 25
2.1 The sacrificial celebration of the communion
The Church fathers described the liturgical celebration as an amanuensis where you think
about what God has done through his ministry and the Pasqual Mystery. The word sacrifice
was already used in the time of Greek-Roman tradition. 26 Cyprian of Alexandria (378-444),
maintains sacrificial language in the sense that not just anyone could offer sacrifice at the
Jewish temple or likewise in Christian sacrifice of holy food or even the body and blood of
Jesus. 27 Assembly and gathering was a part of the Eucharistic nature, which is to be found in
the apostolic constitution from the fourth century. 28 The celebration of the Eucharistic was for
24
Leif Grane. Confessio Augustana (Frederiksberg: Forlaget ANIS, 1994), 99+192.
25
Robert C. Croken, Luther’s First Front. The Eucharist as Sacrifice
(Ottava:University of Ottava Press,1999),114.
26
Dennis E. Smith, From Symposium to Eucharist. The Banquet in the Early Christian World
(Minneapolis: Fortress Press, 2009),1.
27
Edward J. Kilmartin, The Eucharist in the West. History and Theology (Collegeville Minnesota:
The Liturgical Press, 1994), 43.
28
Ibid.,54.
15
Augustine (354-430), a memorial of the sacrifice of the cross where Christ offers himself as a
priest and a victim to his Father. 29
In the book De Civitate Dei Augustine states that we offer him as a sacrifice of humility and
praise. 30 He is the mediator who is present on the altar where the community are brought
close to the redemptive sacrifice of Christ. They offer themselves to God as the body of Christ
through Christ, the high priest. 31 By the end of the sixth century, western theology
distinguished between the historical sacrifice on the cross and the Eucharistic sacrifice where
Christ in the holy sacrifice is offered for us again. 32 In the Middle Ages, it was essential for
every Christian to receive the sacraments. 33 Each Mass was a propitiatory sacrifice that had a
34
definite value before God; therefore, two Masses were worth twice as much as one. Why
was the mass one sacrifice with the cross? Origen, (184-254), taught that Christ is the chief
celebrant and the host of the sacrificial meal. He is the high priest who offers the sacrifice on
the cross. 35 Anselm of Canterbury (1033-1109) supports this teaching by saying that Christ
offered his humanity to his divinity as a sacrificial act which happened in the Eucharist. 36
Thomas Aquinas OP (1225 –1274) distinguished between oblation and sacrifice (ST II:II,
q.85 a.3 ad.3): A sacrifice, properly speaking, requires that something be done to the thing
which is offered to God and it is truly a sacrifice because a man does something sacred (facit
sacrum). An oblation is properly the offering of something to God even if nothing can be
done. 37 Hence, not every sacrifice is an oblation, but conversely. For the philosopher and the
theologian John Scotus (1265-1308), the sacrifice of the mass is offered indirectly by Christ
and directly by the Church 38. According to Aquinas, the Sacrifice that is offered in the
Eucharist is Christ’s own sacrifice which he made only once on Calvary for the salvation of
the world 39. There is but one victim, namely that which Christ offered.
This latter sacrifice is the pattern of the former. Just as what is offered everywhere is one
body, and not many bodies. In the same way, there is only one sacrifice for Thomas. The
29
Ibid.,23.
30
Ibid.,24.
31
Ibid.,23.
32
Ibid.
32
Ibid.,253.
33
Asle Eikrem, God as Sacrificial Love (London: Bloomsbury Publishing Plc,2018),10.
34
Michael Davies. A short History of the Roman Mass (Rockford, IL: Tan Books, 1997),185f.
35
Asle Eikrem, God as Sacrificial Love, 12.
36
Ibid.,23.
37
Ibid.,25.
38
Edward J. Kilmartin, The Eucharist in the West, 250.
39
Ibid,187.
16
victim that was present on Calvary is substantially present at the altar. 40 For Thomas’s
philosophical point of view, that means that we assent to the presence of the substance of the
body of Christ because we accept the words of Christ "this is my body." (Luke 22:19).
He talks about a substantial presence of the very same victim where the accidents are the
bread and wine. This goes back to Beranger’s initiation of the sacramental presence of Christ
and became later the doctrine of transubstantiation. 41 The altar is then representative of the
cross itself upon which Christ was sacrificed in his proper species (ST III, q.83, a 1, ad 2).
The bread and wine is the matter of the sacrament and the form is the words spoken by the
priest (quasi ex persona Christi).42 This was the key for the unity of the Mass and the cross.
There was a distinction between the teaching of Christ, sacrificed once and for all, and the
sacrificial act of Christ during the celebration. Cyprian neither employs the concept of the
actual presence of the once-for-all historical sacrifice of the cross nor gives a systematic
theology on the sacrifice. 43
The teaching of Aquinas is that it is not to be seen as Christ suffering each time the mass is
celebrated because he is impassable in his glorified state in heaven. He recognizes that the
consecration of the gifts signifies in a sacramental way Christ’s once-for–all sacrifice of the
cross. 44 For Aquinas, the mass gives an external sign of the cross. The reality of the cross is
present during the mass. The sign do not remind us what happened in the past. They signify
and make the victim present through signs and gestures. The body of Christ on the altar is his
glorified body 45. We do not hurt Christ again as mentioned above. There is a principle that
Thomas applies that Jesus is present on the altar as he is now in his own state, which means
glorified, resurrected and ascended 46. This is why the body is not just the body and divinity.
This includes also the blood and soul. Everything that is united to the body in heaven is also
united in his presence on the altar. 47It makes present the very power of the Cross too. It is
therefore an organic link between the historical sacrifice on the cross and the Eucharistic
sacrifice. 48
40
Ibid.,253.
41
Ibid.,97.
42
Ibid.,249.
43
Ibid,10.
44
Asle Eikem, God as Sacrificial Love, 27.
45
46
47
48
Ibid.,250.
17
Before, this power was hidden in the cross, and now it is hidden in the sacred species. As
Aquinas sees it, we need the faith to see and realize this 49. The concept of representation links
the sacrifice of the mass to the sacrifice of the cross. The Eucharist is called a sacrifice
insofar as it represents the very passion of Christ (III, q 73 a, 1. ad3). He insists on the mass
being memorial in nature thus serving the uniqueness of the sacrifice of the cross. Jesus’s
human acts are the instruments of divine action. His actions are temporary so the acts of
suffering on the cross that happened once. 50 Therefore, the cross cannot be an eternal event
since it was a human event that occurred in human history. The human acts of Jesus
communicate the divine power and the instrument of his humanity serves as a filter or a living
trace of itself in the act. The Eucharist is for Thomas both a sacrament and a sacrifice. 51 Dom
Anscar Vonier OSB (1906-1938), interpreted the teaching of Aquinas on his Eucharistic
theology of the sacrifice. 52 He states that the content of the sacraments is known through the
signs that constitute the sacrament, and these signs signify the sacrifice. The words work
sacramentally according to the power of signification (ST III, q 78 a4ad3). The Church is also
offering because every valid mass gives fruits, which have an influence on the graces that
flows from the sacrifice on the cross.
2.2 The role of the priest

In order to celebrate the manifestation of the mystery, the gifts were presented on the altar by
a bishop or a priest who represented Christ as priest and victim (in persona Christi). The
Eucharistic prayer supports that the sacrificial act of the Church was made in union with the
Church and Christ as victim and priest. 53
How does the priest represent Christ at Mass? Irenus of Lyon, (125-203), claims that the one
who presides over the Church also presides at the Eucharist. Cyprian states that Christ the
High Priest who was related to the new sacrificial act on the part of the Church. He also states
that only a priest may celebrate the Eucharist. That is because the last supper serves as the
model for the Eucharist. A priest was needed because he is conformed to Christ in a special
way. 54 For Cyprian, the priest can initiate the role of Christ because he has received a special
outpouring of the spirit of Christ.
49
Ibid.,259.
50
Ibid.,252.
51
Ibid.
52
Ibid.,252.
53
Ibid.,4.
54
A.B.Mcgowan, Ancient, Christian worship, 54.
18
The action of the priest becomes therefore the action of Christ. The priest is a “vicar of
Christ” and the power of Christ takes action in the mass. The Latin Father Ambrose (340-
397) had a different approach where Christ is the high priest in the Eucharistic sacrifice. 55 The
members partake in his priestly life where his body is offered as priest. Ambrose continues to
teach that the anamnesis is to recall the Paschal Mystery of Christ as priest and king is offered
to the Christians. They are at the same time active participants of the Eucharistic sacrifice. 56
To be part of this royal and priestly sacrificial offering is something everybody is invited to
receive. The priest had a central role where he said all the prayers and readings. He represented
Christ on the altar as all his words, actions and gestures symbolized the mystery of Christ death
and resurrection. The priest on behalf of the people offered the mass as a sacrifice to God. This
led to the celebration of private Masses 57.
Sicard of Cremonia (1150-1215), distinguished between the spiritual power exercised by

Christ at the last supper and the relation to the words of Christ spoken by the priest in the
Mass. 58 The high priest is acting through the human instruments, that is, the bishop or a
priest. Later in the twelfth century, it became a common practise that the priest presided the
Eucharist in communion with the Church. The Irish theologian and philosopher John Scotus
(1265-1308), claims that the priest represents the Church in the sacrificial offering and has the
authority to present Christ, the victim of the cross, through the changing of the gifts in the
name of the Church. This was how Scotus developed a systematic theology of the Eucharistic
sacrifice. 59Cardinal Cajetan (1468-1534), was a follower of Aquinas. He says that it is not the
content of the sacrament that makes it a sacrifice but the role of the priest who offers the body
and blood. 60 The Eucharistic sacrifice is being mentioned with “Receive the power of offering
sacrifice in the Church.” 61 The priest spoke in the person of Christ (In persona Christi).
Aquinas had a strong influence during the thirteenth century on his teaching of the Eucharist
as a sacrifice, which has been accepted by the Roman Magisterium today. 62 According to
Aquinas, it is not anyone who has the authority to say, "this is my body" and then bread
becomes the body (Q 82, art 1).
55
Ibid.
56
Ibid.,19.
57
Together At One Altar. "The Middle Ages.", form 2011
https://www.togetheratonealtar.catholic.edu.au/explore/dspcontent.cfm?loadref=64i. Accessed March 2018.
58
59
Ibid.,160.
60
Ibid.,164.
61
Ibid.,, 129.
62
Ibid.,247.
19
For Aquinas, there is a change in the priest whereby he becomes an effective instrument of
Christ and representative of the church especially in the Eucharist. 63 He writes that character
is all about having an ontological relation to Christ. To understand the role of the priest and
the sacraments, one must understand Christ’s mode of acting in his humanity.
The priest can perform the acts of God because Christ’s divinity and humanity acts through
him. For Aquinas, the priest has an ontological mark that is a disposition to be moved by
Christ and to perform acts of transmitting saving power.
The priest represents the whole Church where Christ is the head and the action of Christ and
the priest become one. 64 The dignity given to the priest at ordination is a new form of
subordination to Christ. The minster must follow Christ’s intention and the Church’s
intention to be Christ in act. The priest speaks in first person because Christ is the principle
cause and the instrumental cause through whom Christ is speaking, working and affecting the
reality of the presence of the victim. Thomas claims that the minister must receive
communion in order to consummate the sacrifice (ST III, q 82, a 4). Consuming the offering
is a sign of the priest’s interior offering. He offers himself to God by taking part of the victim
that was offered wholly to God. The victim will enter into the body of the priest. This shows
that the priest is one with the victim making his own life suffering. According to Aquinas, this
completes the sacrifice.
The people offer their sacrifices with the priest and his communion completes the sacrifice.65
He represents Christ and his reception of communion represents perfect communion with
Christ. The act of the priest manifests the source that is Christ and unity to Christ. 66 The priest
represents the whole Church because the Eucharist is the sacrament of the universal Church
too (ST III, q 2, a.2ad2). The question was if the priest is the instrumental cause, or does God
parallel the priest’s words. Another question was about which part of the words effects the
change. Some argue that one must have the introductory words such as “on the night before”
to have a change in the gifts. Thomas argued by saying they should be said, but they are not
necessary for the transformation because not every rite uses them. Aquinas stated that the
priest’s gesture, the gifts on the altar and the prayers over the elements effects the very flesh
and blood of the one represented. By the celebration of the passion, God makes the victim
present. The words of the priest are effective because he is an instrument of the one high
priest. In the human words of Jesus, there is a divine word acting.
63
Ibid.,248.
64
Ibid.,249.
65
Ibid.
66
Ibid.,248.
20
2.3 The moment of consecration

The teaching of the Church fathers gave a basic teaching on the Eucharistic elements due to the
gifts of receiving the body and blood of Christ. 67 Ireneus specifies that the word of prayer is his
body and blood. This happens through the ritual offering by saying; "Now we make offerings
to him." 68 He has also a prayer of consecration cantered in the institutional narrative because
he attributes the coming of Christ as flesh and blood over the altar through the prayer, which
is made possible through the power of the one who utters it. 69 Cyprian favoured that the bread
and wine are the true body and blood of Christ as well. Ambrose, the bishop of Milan (337-
397), supports the earlier Church fathers theology on presence of Christ but on the sacrificial
identity of the Eucharist. He ignores the Antiochene tradition from the Greek Fathers of the
fourth-century saying: “And having taken the bread, having pronounced the blessing, he
broke it and gave it to them, and he said: This is my body which is for you. Do this in memory
of me.” 70 Jesus’s identification of the bread and wine as his body and blood was essential to
this form of the cultic tradition 71.
Why are the gifts on the altar changed by the words of institution? The presbyter Sedulius
(425-450) goes back to the event when Christ consecrated the gifts as a sacrificial act and
dedication of Christ himself. The Church leader and scholar St Caesarius of Arles (470-542),
describes this consecration as a divine sacrifice, expressed from the human and divine person
of Christ through his words, gestures and sacrificial action of the Eucharistic gifts. 72 The
deacon Florus of Lyons (810-860), says that the sacrificial offering takes place through the
priest in the name of the Church and is related to the bread and wine. 73 It is a real offering of
the change of the gifts where Christ is present. The same sacrifice that was offered before
remains also on the altar. Ambrose spoke of a precise moment of consecration. The words of
Christ have a different function than the other prayers of the liturgy. He explained which
words are those of Christ used by the priest. He recites an account of the last supper and the
words of institution. He then speaks of the words of the evangelist and the evangelist cites the
word of Jesus.
67
Ibid.,108.
68
Ibid.
69
A.B.Mcgowan, Ancient, Christian worship, 45.
70
71
72
73
Ibid.,96.
21
Before the phrase “take and drink” the evangelist speaks and then Jesus speaks. He makes the
same distinction with the bread. Ambrose continues to teach that before the consecration,
there is bread but these are not yet the words of Christ. Jesus’s words must be added for the
bread to become the body. Ambrose identifies the moment within the prayer that effects the
change of the gifts.
Pope Innocent III (1161-1216), supported the teaching of Ambrose. He adds that it is greater
to create from nothing than to change something that already exists. 74 The High Scholastic
Eucharistic theology did not take for granted to combine the unity between consecration of
the gifts and the sacrificial dimension of the Eucharist. The distinction between the
consecrations of the gifts by the priest acting in persona Christi from the offering of the
Eucharistic sacrifice in the name of the Church was accepted at this time. The consecration of
the gifts was an image of the past historical sacrifice of Christ. The consecration serves not
only to recall that sacrifice which could no longer be repeated but also to promote devotion. 75
In this way, it led to a separation between the sacraments itself and its sacrificial aspect which
is developed through Scotus. He holds that the consecration takes place in the person of
Christ. 76 The Eucharistic sacrifice is explained as an offering of the change of the gifts by the
presider. Furthermore, Scotus says that Christ is offered in the light of the change of the gifts,
which truly becomes the body and blood of Christ 77. It is a kind of an explanation of how God
works in the manifestation of the transformation of the gifts which enriches the words of
transformation. The church offers in the light of recalling (amanuensis) of what Christ once
did on the cross and which is applied to the merit of the Church.
Thomas Aquinas will not argue against those who say that it is the epiclesis alone that effects
the change, but he is aware of the link between the epiclesis and the transformation of the
gifts. . Thomas wanted to say, despite the diversity of the rites, there must be a common core
that signifies the change of the gifts. However, this is not sufficient for him because all the
rites he knows have epiclesis before the consecration. The various last supper accounts do not
refer to an epiclesis. He says that Jesus could have instituted the Eucharist without saying a
word but he is showing how to bring about the Eucharist (ST III q 78 a 2). He continues to say
that the core of the prayer effects what is signifies.
74
75
Ibid.
76
Ibid.,160.
77
Ibid.
22
The mass it not just a faint copy of the passion, it is also the reality. 78 The separate
consecration of the bread and wine are images of the death of Jesus who is a separation of
body and blood. (ST III, q 80, a. 12, ad3).
2.4 The efficacy of the sacrament

The Eucharist was a manifestation of the unity of the members of the Church and Christ as he
offers his body and blood in the Eucharist. Being in the unity of Christ and the Church is the
essence of the Church’s sacrifice. Christ is the sacrament himself who offers himself to the
community every time they receive the communion. Augustine underlines that the unity with
Christ and the Church is based on love which is the nature of Christ as sacrifice. He points out
that every act of love is the Christian sacrifice. 79 Therefore, the content of this sacrament is
Christ and the Church and the Eucharistic food signify the presence of the whole Christ body
and blood. He leans on the Scripture as well due to that we as many members partake of the
one bread (1 Cor 10:17). The bread is for Augustine the image of the whole Christ and
through this sacrament, Christians get a closer relationship to Christ. They participate more
deeply as followers of him towards salvation 80. Christ takes the initiative for us to encounter
him by drawing us closer to him. 81 Eucharistic elements are the sacrament of the body. Christ
is by his nature a true sacrament, which represents the unity of Christ and the Church as
Eucharistic food. 82
The theology of Pope Gelasius 1, (492-496), on the Eucharist as a sacrifice is similar to the
approach of Augustine with some differences. 83 The unity of the church is not the fruit of the
communion, but rather a presupposition to achieve it. He underlines the importance of
integration with the rest of the faithful and the reception of the holy body and blood. First,
according to Pope Gelasius, it is not only a personal relationship to Christ, but you receive his
sacrifice in communion with Christ and the faithful. Second, the Eucharist has an approach of
salvation where baptism and the Eucharist are necessary for salvation (John 3;5+6;53).
Gelasius understands this text as a unity and a relationship between Christ and the people. He
states that without the Eucharist, they cannot have life in themselves. 84
78
Asle Eikrem, God as Sacrificial Love,26.
79
Asle Eikrem, God as Sacrificial Love., 24.
80
Ibid., 15.
81
82
Ibid.,23.
83
Ibid.,33.
84
Ibid.,33.
23
The teaching on Christ as “newly” offered was supported by Pope Gregory and it became
important proof that the sacrifice of Christ is repeated each Mass. He reflects on this Roman
theology of the Eucharist. 85
Cajetan emphasised the priest’s instrumental action and power account for the unity of the
sacrifice of the cross and of the mass. 86 He referred to the mass as a sacrifice and efficacious
because it is united to Calvary, which cannot be separated. The victim is the same and the
same priest who offers the sacrifice on the cross, offers it in the mass too. The principle priest
and the instrument have one action and one effect. Cajetan’s view on this unity is the radical
subordination of the priest’s act to the act of Christ. Christ is truly the main celebrant, and the
mass becomes the same offering laid down on the cross. Scotus thought that the priest was
offering the Church’s sacrifice to God. Christ is not the immediate offer of the sacrifice for
Scotus. Cajetan grounds the sacrificial character of the mass with the identity of the victim of
once-for-all sacrifice on the cross. 87The whole sacramental economy in the life of Jesus
culminates in the Eucharist. In this way the consecration is, for Aquinas, crucial for the unity
of the sacrifice. 88 He used the word image to speak about the deep unity or correspondence
between the cross and the mass. 89 It is called a sacrifice because it is an image of the sacrifice
of Christ on the cross and because it conveys the effects fruits or the passion of the lord (ST
III, q 83 a.1).
3. A CRITIQUE OF THE EUCHARISTIC SACRIFICE

Martin Luther, (1483-1546), writes that the sacrament is a gift from God and the Eucharist has
a central part in the liturgy. 90 Luther’s Eucharistic theology was partly the product of late
medieval Catholic nominalist theology. Luther supports the importance of the signification of
this sacrament. He favors the Eucharistic theology of Augustine where the celebration of the
Eucharist is a memorial of the sacrifice of the cross and a sign of praise. He also agrees with
Aquinas and the church fathers on the doctrine of the real presence, even if he emphasized the
meaning in the light of Scripture rather than metaphysics and philosophical perspectives.
The Eucharistic concept of sacrifice is therefore difficult for Luther to accept since there is no
direct evidence from the Bible.
85
86
87
Ibid.
88
Ibid.,248f.
89
90
Ibid., 188.
24
Still, he had a strong reaction based on how the mass was being abused in the local churches
at his time. Consequently, the mass was devoutly assured of the remission of sins.
Benefits were used if one often attended mass, one paid to approach closer to salvation and
the clergy were paid to celebrate the number of masses. 91 What is the meaning of the sign and
the elements of bread and wine as the body and blood of Christ and is it in relation to the
promise of the forgiveness of sin? Luther’s reaction was that the mass was a sign of work
rather than faith.
In dealing with such questions, I will focus his theology of the Eucharist as a sacrifice and
what its relation with his doctrine of faith and works. It will be an analysis of Luther’s
interpretation of the sacrificial dimension of the Eucharist and the exercise of the priesthood.
It underlines the principle reasons for Luther’s opposition to the Mass as a sacrifice. In order
to understand the Lutheran sacramental theology, it is necessary to understand Martin
Luther’s Eucharistic doctrine.
3.1 The Communion

Luther acknowledged that his view on Eucharist was widely embraced by the early Church
Fathers. His definition of the Eucharist is adapted from the Antiochene version at the time
from the Church fathers. The Eucharist was a meal instituted by Jesus the night before he was
crucified saying "Take and eat of it, all of you, this is the cup of the new and eternal testament
in my blood, which is poured out for you and for many for the forgiveness of sins." 92
According to Luther, faith is the source of the sacrament. 93 The Holy Communion is for
Luther not an atoning sacrifice but an offer from Christ who invites the faithful to the
forgiveness of sins. 94 By accepting his offer, one believes that the Word of God is true. The
one, who rejects the communion, will also reject the faith because he has nothing.
It is possible to become holy without communion but not without the Word which is the
gospel due to the word and the sign as the matter and form in the Eucharist. 95 The
Communion would therefore most benefit believers in the means of grace and faith rather
than reason. Consequently, all persons were cordially invited to the table if they truly and
earnestly repented their sins.
91
Robert C. Croken, Luther’s First Front. The Eucharist as Sacrifice, 109f.
92
Martin Luther, "A Treatise on the New Testament, that is, the Holy Mass," in Word and
Sacrament, ed. I.E.T. Bachmann (Philadelphia: Fortress Press, 35, 1960), 82.
93
Leif Grane, Confessio Augustana, 104.
94
F.W.Bugge,ed., Luthers Store Katekisme, (Gjøvik: Mariendals Boktrykkeri,1952), 194.
95
Paul Althaus, The Theology of Martin Luther (Philadelphia: Fortress Press, 1966), 346.
25
This implies a new life made possible to them by God through Jesus Christ. Luther wrote that
the fruit of receiving communion is - namely, the promise of forgiveness of the past sins, the
present strengthening and refreshing of the faith. 96
The key of Luther’s critique is his revolutionary principle that one is saved by faith alone, not
works. 97 Good works do not merit grace. Christ alone merits grace for us. The good works
manifest that grace is already given, but do they not merit it. Good works are signs of grace,
not ways to obtain grace. Luther further states that the word of Christ in the Eucharist is the
gospel which only points to the faith and not works. 98The liturgy presents words and symbols
that point to the Passion and we receive that message with trust. We should do nothing except
believe. To give God a sacrifice other than a sacrifice of praise would be an attempt to merit
grace, which contradicts Paul’s teaching as understood by Luther. It seems evident that Luther
understood the communion as a bridge towards the justification by faith. The Eucharist points
to repentance and change of life. He consistently uses signs, faith and grace as a reference
frame in the theological reflection around the Eucharist. He assumes that instrumental
causality does not work. He further writes that Christ has instituted the Eucharist in his
memory instead of a sacrifice (1.Corintians 11:24).
Hence, the Eucharist must involve a passive reception of the sign of Jesus’s Passion, and that
reception occurs by faith alone. Our works are the acts of God within us that make them more
pleasing to him. Luther states that work cannot achieve anything, only faith alone and the
words of Christ who is the Lord and life of all works. 99 Christ alone is therefore, the only
sacrifice. He continues to say that Christ did not offer himself to God or perform good works
on behalf of others, but gave his testament to his disciples and completed his mission.
Therefore, it is not necessary to offer the mass as sacrifice because the sacrament is being
received and not offered at the same time. 100 Christ himself is the sacrament and that is why
the mass is nothing more than a testament. 101 The objective presence of Christ cannot be seen
as a static being, but as a dynamic presence of the fact that the living Christ himself acts
102
through his grace.
96
Martin Luther, Luthers Store Katekisme, 191-192.
97
Martin Luther, "The Misuse of the Mass," in Word and Sacrament II, ed. A.R. Wentz
(Philadelphia: Fortress Press, 36, 1936), 169.
98
Paul Althaus, The Theology of Martin Luther, 348.
99
Martin Luther, "The Babylonian Captivity of the Church," in Word and Sacrament II, ed. A.R. Wentz
(Philadelphia, Fortress Press, 36, 1936),47.
100
Ibid.,52.
101
Martin Luther, "A Treatise on the New Testament, that is, the Holy Mass", 87.
102
26
Luther wrote that a person, who seeks grace and comfort, should receive the sacrament 103.
Communion becomes necessary for everybody because human beings depend on God alone
and his grace. For this reason, Luther emphasizes the communion both as a "repentant" and
"affirmative" grace. Luther describes communion as "the great channel" for the experience of
God's grace. 104 He says that the mass is a symbol of the cross and a memory of what Christ
did for us. He interprets the term "anamnesis" in the more modern sense of "recollection"
instead of making present the saving power of God. Luther appreciates the symbolism of the
mass and Christ’s true presence and offering of self.
Another key to understand the Lutheran Eucharistic liturgy was the juridical category of a
testament. 105 A testament involves a promise and an inheritance that a dying person leaves us.
Jesus leaves us with a promise to receive the forgiveness of sins through the Cross. This is
our inheritance that Jesus promises to leave us through his death.
Christ is the chief who offers, gives blessing and who is the witness of the sacrament (John 4).
There is nothing to sacrifice in the mass and the Eucharist is instituted by God alone which is
documented in the Holy Scriptures. 106Those who follows him must not forget that the fruit of
the Eucharist is the faith, the word of Gods promises and the testament. 107 We receive this
inheritance by faith. The Last Supper is thus essentially an event of the Word. It is a promise
signified through the prayers of the Last Supper celebration and through material things,
namely, bread and wine. The Christian celebration of the Last Supper recalls this promise:
Luther interprets memorial through the confession that the Church makes of Christ’s
promise. 108 Do this in the remembrance of me” refers for Luther to the promise of his own
body and blood (Luke 22:19).
The Eucharistic liturgy elicits faith. For this reason, the Eucharistic liturgy does not benefit
those who are not present. It is not offered for others, for faith is a personal act made in
response to the Promise that is remembered by those who participate in the liturgy109
Luther cuts off the Last Supper from the Paschal Meal. He does not reduce memorial to a
mere act of calling to mind past saving events. He refocuses the Eucharistic doctrine on the
power of God’s word.
103
Martin Luther, Luthers Store Katekisme,201.
104
Martin Luther, "The Misuse of the Mass", 190.
105
Martin Luther,"The Babylonian Captivity of the Church", 38.
106
Martin Luther. "The Misuse of the Mass", 148.
107
Paul Althaus, The Theology of Martin Luther (Philadelphia: Fortress Press, 1966), 348.
108
Leif Grane, Confessio Augustana,107.
109
Ibid.,104.
27
The priest in the Words of Institution pronounces the promise of God. The word is active
today as it addresses to the sinner directly. 110 The slaughtered lamb has only a place insofar as
the signs point to the true lamb. Other things such as vestments, candles, clothing and gestures
are just work of men. The mass is not to be transformed as a sacrifice but the identity is to
distribute the sacrament to the faithful rather being robbed by the clergy. 111 He often refers to
the letters of St Paul to claim that the mass has never been understood as a sacrifice but as
faith (Romans 4). The identity of the mass is the memory of what Christ did on the cross. The
clergy was identified as abusers who only tried to save themselves through private masses and
good works. Luther seems to focus more on communion than the sacrifice. 112 Luther uses the
term “significance” of the sacrament, which is the effect, based on the fellowship and Christ’s
members in communion. He did not see any link between the Scripture and the celebration of
the mass as sacrifice.
3.2 The concept of sacrifice in the mass

Luther uses the New Testament when he speaks about sacrifice. What kind of sacrifice is
Luther talking about? Luther looks at a sacrifice as something that must be killed. This makes
a memorial sacrifice impossible. 113 Christ is not the same lamb of sacrifice as it is to be
repeated in the Catholic Mass. The theologian defender of Luther and of the Augsburg
Confession, Philip Melanchthon, wrote that the Eucharistic sacrifice must not be interpreted
as reconciliation, but rather an expression of humility and gratitude for having received the
forgiveness of sins. 114 When Christ offers himself for the sake of our sins is what Luther calls
an atoning sacrifice. 115 This point to a sacrifice that has already been done once and for all
(Heb.10:4). He uses again the scripture to justify his arguments. The sacrifice of Christ was
done once and for all as a sacrificial victim who is offered to conciliate the wrath of God
(Rom 8:3). Luther also refers to the letters of Saint Paul where one gives nothing to Christ,
but only receives from him in order to nourish and strengthen the faith (1 Corinthians 11).
According to Melanchthon, Scripture does not talk about any sacrifice other than Christ.
110
111
Gudmund Waaler, Nattverden som offer (Bergen: Eide Forlag, 2012),78.
112
113
114
Philip Melanchthon, "Apology of the Augsburg Confession: The Book of Concord," in
The Confessions of the Evangelical Lutheran Church, ed R. Kolb and
T.J.Wengert (Minneapolis: Fortress Press, 2000), 261.
115
Ibid.,262.
28
He explains that the rest of the Eucharistic sacrifices are called sacrifices of praise (1Pet 2:5)
which include grace, prayer, preaching of the gospel, confession, faith, blessing, mercy, and
thanksgiving. 116The gifts, which are given, are lifted up to praise and give thanks (1 Tim 4.4).
God is the spirit and the one who will be worshipped (John 4:23).
Luther reads this passage as a condemnation the opinion about ex opere operato when it
rejects sacrificial victims. 117 He refers to the Old Testament too where God does not desire
any sacrifice or offering (Palm 40+51). The collection of food, money and gifts has only one
purpose that is thanksgiving with grace, mercy and faith. 118
They thanked God, blessed with the word of God the food that had been gathered in the same
manner Christ used during the Lord’s Supper. What has being offered to God is not the
sacrament, but only the gifts that had been distributed. 119 There is no offering because it is
not about what one offers Christ, but what Christ offers us. This mass is according to Luther
a sacrament and a testament, which cannot refer to be a sacrifice. 120
3.3 The hierarchal institution

Luther is quite clear when he talks about the role of priest in relation to sacrifice. He describes
the priests as papist who make a sacrifice and commercial business to forgive sins. 121
According to Luther, the priest is an ordinary person and what comes out of him is not a
sacrament of sacrifice because he has nothing more or better in the Eucharist than the laity.
Luther refuses the notion that the priest or the Church can be Christ’s instruments whereby the
Sacrifice of the Cross is made present today. That is the reason why Luther is against private
masses because the mass will point to a celebration of the priests own sake and good
works. 122 He rejects any scholastic notion of priestly instrumental power being a means
whereby God effects the transformation of the gifts on the altar. When the priest elevates the
consecrated host and cup, he does not act in persons Christi and he does not say a word about
the sacrifice.
116
Ibid.,262.
117
Ibid.,263.
118
Martin Luther, "Admonition Concerning the Sacrament of the Body and Blood of our Lord," in
Word and Sacrament II, ed. M.E. Lehmann (Philadelphia: Fortress Press, 38, 1971), 115.
119
120
Marc Lienhard, Luther: Witness to Jesus Christ (Eugene, Oregon: Wipf & Stock Publishers,2004),127.
121
Martin Luther, “Admonition Concerning the Sacrament of the Body and Blood of our Lord.”, 110.
122
Robert C. Croken, Luther’s First Front., 118.
29
Luther explains that Christ did not raise the gift as an offering to God. He gave it to the
disciples as they received the gifts. 123
Christ elevates the gifts towards us, and not God as a sacrifice. He supports that the priest may
offer prayers for himself and others, as long as he does not presume to offer the mass. 124
There is no need for priests to be mediator since Christ in is the only mediator and chief of the
sacrament . The people are all incorporated in Christ as receivers of his gifts. He also refers to
the teaching that all Christians are equally priest to witness, teach, instruct and proclaim the
Good News. 125 To separate and rank the priest and laity would be for Luther to divide and
split up the Christians with the goal to destroy Christ, his words and his Church. 126 This goes
back to Luther’s teaching on the royal universal priesthood. 127 Logically, there is no need for
a mediator but Christ the high priest. Luther interprets Romans 12 as a priestly office and a
rational sacrifice due to worship and not offering anything else. 128
Luther claims that if one talk about a sacrifice, then it must be linked to of the remembrance
of Christ by thanksgiving and faith rather than works, merits and masses. Christ has instituted
the Eucharist in remembrance in order to teach, believe, love and praise his grace. 129
He describes the priest in the Catholic Church as abusing the Eucharist by hiding the word,
sign and the significance for themselves instead of sharing these words of testament to the
laity. 130 By reducing the liturgy to God’s promise, the Real Presence and our response of
faith, he sidesteps any discussion of Christ working through the minister. He sharply
distinguishes between the prayers offered and the power of Christ’s Word active in the
liturgy, which is taken from his work of the Babylonian Captivity of the Church. 131 Thus,
Luther says that Christ is the only priest at Mass where the mass is identified with the
testament of Christ. 132 Luther thinks that confession is an act of faith, professing one’s sin to
a minister, and the faith of the penitent becomes the means to receive God’s forgiveness on
confessing his sins. He therefore rejects the notion of the priest being the minister of Christ at
the mass because Christ is the only priest.
123
Martin Luther, "The Misuse of the Mass", 170f.
124
Martin Luther, "The Babylonian Captivity of the Church", 54.
125
Gudmund Waaler, Nattverden som offer,82.
126
127
128
Martin Luther. "The Misuse of the Mass", 145.
129
Martin Luther, "Admonition Concerning the Sacrament of the Body and Blood of our Lord", 119.
130
Martin Luther, "A Treatise on the New Testament, that is, the Holy Mass" ,90.
131
132
Ibid., 105.
30
Luther does not believe that priests can be instrumental causes. 133 The mass is totally an act of
God. He states that if we do something at all we take away all from the work of Christ.
Luther’s theology seems to be rooted in univocity:
If God acts in the mass, one receives, and so one does not act. If one acts, then God does not
act. It is the word of Christ that makes the change of the gifts. 134 Like Luther, Melanchthon
underlined the importance of justification by faith alone. The forgiveness of sin in the
Communion is given because of the faith in Christ. He further wrote that it is false to believe
that any work from humans requires justification by Christ. 135 No human acts lead to
justification and no other sacrifice from priest or others are required except from the one
sacrifice of Christ. The Scripture and the Church fathers are used to underline these
arguments. The root is the faith in Christ no matter how many goods one has done (Gal
5+11). Justification is all about the personal relationship one has to Christ through love and
worship. Faith in Christ justifies while good works are to be done because God requires
them. 136
The priest are only ministers of the Word. It is not because of who they are, in persona
Christi, that the ministry of the Eucharist is important but because of what they do.
Luther criticized the hierarchic Catholic structure in the light of the Scripture too. In John 6,
Christ goes up to provide food for the people to be healed. He is prophet, King, priest and the
living bread as he multiplies the bread according to each need (John 6:51). God will give the
bread to eat and in the Eucharist the bread is Christ himself who became flesh for the life of
the world, reminding us that the bread of life is also the true flesh of Christ (John 6:3). Christ
himself distributes the bread after he has given thanks speaking of the faith in the incarnate
word to believe whom he has sent. 137 Luther refers to the word of Christ himself, which is his
words, spirit and life (John 6:63). Luther does not agree that this is the theological reason to
accept the Catholic version where the sacrament in one kind belongs to the clergy. Luther
says that Christ is speaking only of the laity and not of the priests alone. 138 For Luther, it is
not about eating the sacrament but rather receiving the word of God and growing in faith. He
writes that the Scripture does not talk about Eucharistic sacrifice performed by the clergy. 139
He therefore rejects any notion of the Eucharist as a Sacrifice.
133
Robert C. Croken. Luther’s First Front:The Eucharist as Sacrifice ,65.
134
135
Philip Melanchthon."Apology of the Augsburg Confession", 124.
136
Ibid.,127.
137
138
139
Martin Luther, "The Misuse of the Mass". Word and Sacrament II. A. R. Wentz. (Philadelphia,
31
3.4 The teaching of Consubstantiation

Luther’s teaching of the sacrament is grounded in the sign, which is the sacrament itself that
consists in the appearance of bread and wine. He teaches that Christ is really and fully present
and is given for those who receive the Eucharist. 140 This doctrine of real presence became an
important issue in discussion with other reformers such as Zwingli and Calvin.
Luther denies any notion of a symbolistic understanding of the Eucharist where the body and
blood are just a symbol of Christ. For Luther, the whole Christ is truly present in the
sacrament (in coena Domini). 141 He emphasizes the power of the word, and because of who
Christ is, the power of the divine word (logos) has the power to transform and change the
reality to be present on the altar as the body and blood of Christ. The word of God is creative
to constitute the reality and should be a proof enough that Christ is present in the Eucharist. 142
In fact, he condemns those who deny his teaching on real presence at the same time as he
underlines that the right understanding of the Eucharist is to visualize the sacrament in the
Word rather than speculations on the doctrine of real presence. 143 The sacrament is sub-
ordinated to the Word and the gospel. The Eucharist is not a necessary part of the Christian
life. He says that Christ’s real flesh and real blood are present. He gives an example like fire
and iron are one substance, so is the body and blood one in Christ. 144
To the doctrine of transubstantiation, based on the theory of Aquinas, is rejected by Luther as
well as the Sacrifice of the Mass. 145 Throughout his life, Martin Luther firmly maintained a
kind of Real Presence of Christ in the Eucharist, that is, a corporeal presence. He believed
that the faithful eat Christ’s flesh and drink his blood. For Luther, the words of institution
need to be taken literally. He points to the Scripture which does not say "in the bread there is"
(1 Corinthians 10:16). Luther explains that God is the only one who institutes the sacrament
itself with nothing more of the transformation after the act of the consecration and the word of
institution.146 The consecration works independently from the ecclesiastical office. On behalf
Fortress Press: 36, 1963),142.

140
141
142
143
Ibid,45.
144
145
Leif Grane, Confessio Augustana, 104f.
146
32
of this consequence, the consecration works independently from the right intention of the
priest.
Furthermore, Luther saw a hindrance to acceptance of this doctrine because of the rejection of
distributing the sacrament and not focus on reading the word. 147Luther did not want to
speculate about metaphysics and spiritual speculations on the Eucharist and how the bread
and wine became the Body and Blood of Christ either. 148 Luther seems to focus more on the
Eucharist as a sign of a community and a fellowship between God and his people 149.
Receiving the Eucharist is the same as to be united with God.
However, Luther believed in the miracles of the literal presence of Jesus’ Body and Blood
“alongside” the bread and wine. Luther holds for what can be called “con-substantiation.” 150
This means that Christ is present beside the elements as the word “con” refers to Christ as
being with the bread and wine of the sacrament of communion as supposed to
transubstantiation. He maintains that the bread and wine wholly abide, while the body and
blood become present to us in and through the bread and wine. Luther justified this in two
ways. Luther also appeals to Paul’s language in 1 Corinthians 11:26: “As often as you eat this
bread and drink the cup, you proclaim the Lord’s death until he comes.” He appeals to Cyril
of Alexandria as he argues that, as the divinity is joined to the humanity and the latter
becomes life-giving, so bread and wine become life-giving by their conjunction with the body
and blood. 151 At the same time, Luther refused to explained how they are joined and did not
wanted to verify this through metaphysical and Aristotelian theories since theology is the
source to understand the Scripture. 152 He added and explains that the gifts of the altar are
offered before the blessing due to the sanctification by the word and prayer (1. Tim: 4.5). The
gifts are no longer offered after the blessing and the consecration, but received as a gift from
God. 153
147
148
149
Ibid.
150
151
Marc Lienhard, Luther: Witness to Jesus Christ, 129.
152
Gerhard Ebeling, Luther: En innføring i hans tenking (Oslo: Gyldendal Norsk Forlag,1978),73.
153
33
4. THE RESPONSE ON THE MASS AS SACRIFCE

The Contexts of Trent’s pronouncements are important. The ecumenical Council of Trent
was between 1545 and 1563 in Trent. The Council did not intend to offer a complete theology
of the Eucharist – rather to respond to the errors of the reformers. In looking at Trent it is
useful to recall the liturgical life and piety of the time. What was the response from Trent?
The Catholic Church has always taken the Bible as a norm and key of the faith but it is not
only the Scripture alone, which is the main source to understand the Christian doctrine on the
sacraments. The Church leans on the Tradition through the Church fathers as well. The word
“Tradition”, contains all that the Church believes that is handed out from the time of the
Apostles and the Latin fathers until the last Ecumenical Synods and Councils through history
and all generations. 154
In the following section, I will bring together the some of the arguments of Luther and
supplement them with the interpretations that were given in Trent and from other theologians
at that time. The response from Trent has been based upon the Council of Trent. The Decree
on the Ecumenical Councils at the time of reformation.
4.1 The sacrament of the Eucharist

By the time the Council of Trent met and took up the question of the Eucharist as sacrifice, it
found itself faced with stinging Protestant critiques. 155 The Council reached back to the
Scripture, the Fathers and the High Scholastics for inspiration. One of the scholastic
theologians, who defended the Catholic doctrine, was John Eck (1486-1543). He wrote al
together 404 articles as a response to the teaching of Luther. He sees Luther as being too
narrow in his understanding of the Eucharist as if it only contains forgiveness of sin. 156 In
order to respond to Luther and his followers, Trent and other theologians at that time, he had
to offer a clear teaching on the unity of the Sacrifice of the Mass and the Sacrifice of the
154
Jfr. Didache (14); Klemens (Ep. ad Cor. 44); Ignatius (som omtaler nattverdsbordet som et ”slaktofferalter” –
Fil. 4; Ef. 5; Trall. 7); Justin (Dial. c. Tryph. 41); Ireneus (Adv. haer. 4, 17, 5), Tertullian (De pud. 9; Ad uxor. 2,
9); Kyprian (Ep. 63 og 16); Origenes (In Jes. Nave 2, 1; Lv. 13, 3); Kyrillus av Jerusalem (Cath. myst. 5, 8);
Gregor av Nazianz (Ep. 171); Gregor av Nyssa (In christi resurr. or. 1); Ambrosius (De off. min. 1. 48, 238;
Enarr. in Ps. 38, 25); Augustin (De civ. Dei 10, 20; Ep. 98, 9; Tract. adv. Jud. 9, 13)
155
Robert C. Croken, Luther’s First Front.,92.
156
34
Cross. 157 It had to show how the Catholic tradition stood against the multiplication of
sacrifices.
Such multiplication implies either that Christ still suffers or that the Cross was insufficient to
save us. In the canons of Trent’s Decree on the Sacrifice of the Mass, Trent answers that the
mass is not just a "pure commemoration," that is, a matter of calling to mind Christ’s death
(canon 2, DS 1751). It is a "true and proper sacrifice" (canon 1, DS 1751). Trent declares in
the Decrees of the Ecumenical Councils that the Mass is a visible sacrifice that “represents”
the historical sacrifice of the Cross. 158 The point is not to disagree that Christ died once at
that time, but he emphasized that Christ is being sacrificed through the consecration. This
phrase alludes to the ritual of the Mass as an efficacious sign. Furthermore, it is a memorial
wherein the saving power of the Cross is applied (DS 1740). The language of application
denotes that the spiritual power of the Mass is wholly derived from the Cross. We know the
language of application from Thomas doctrine of sacramental causality.
Trent leaves open the exact mode of representation and the precise nature of the memorial by
Christs own words of doing this in remembrance of Him. 159 The decree states that, in the
Mass, the same Christ is contained and immolated in a bloodless manner. This goes back to
the notion of representation, for the term, "bloodless manner" invokes the sacramental
presence of the victim. 160 Neither the Council document nor the Council debate that led up to
this document shows that this doctrine evokes time travel back to the Cross, or that Christ’s
act of dying on the Cross is somehow taken into eternity as an act. Trent appeals to a biblical
and patristic understanding of memorial. The language of immolation and memorial show
that Trent deliberately read the Last Supper as the fulfillment of the Passover. The Council
identifies that the sacrifice of expiation is central because Christ the high priest that enables
the Church to participate in his action. This Thomistic doctrine favored this and that is why
Aquinas himself stated the necessity of good works rather than leaving everything up to
Christ. The Council underlines that the heart of the atoning sacrifice is central since it
expresses adoration prayer, and worshipping of God. 161 For example, Pope Urban IV
established the feast of Corpus Christi in 1264.
The desire of the people to see the Eucharist came to outweigh the value of the Mass. In
157
Robert C. Croken, Luther’s First Front. The Eucharist as Sacrifice,84.
158
Norman P.Tanner,ed. Decrees of the Ecumenical Councils – Volume II: Trent to Vatican II.
(Vatican City: Sheed &Ward and Georgetown University Press, 1990),695+793.
159
Ibid.,733.
160
Ibid.
161
Ibid.,695+734.
35
many ways in some people’s minds, the ideas of real presence and communion were
separated.
Trent is responding to the Lutheran denial that the mass is anything more than a sign of faith
in the redeeming power of God. Trent’s Decree on the Sacrament of Holy Orders states that
the Old Testament priesthood passes into Christ’s priesthood. 162 Therefore, at the Last
Supper, Jesus institutes the new sacrifice and the new priesthood in continuity with the old
sacrifices and the old priesthood. There is no rupture with the Covenant of Israel, contrary to
Luther’s strong opposition between Law and Gospel. Trent thus affirms the sacrificial value
of the Last Supper. This last point was not part of Church dogma before Trent. Trent teaches
that the moment in which the Eucharist is instituted should already be a sacrificial ritual.
Christ does not just give Communion to the apostles and command them to celebrate a
sacrifice, he also celebrates that sacramental sacrifice with them on Holy Thursday. Christ
institutes the Mass by doing and saying: he offers the sacrifice and he commands his disciples
to do so themselves. He also enables the twelve to celebrate the sacrifice by transmitting the
priestly power to them, when he says, "Do this in memory of me." He transmits an
instrumental power whereby Christ acts in the ordained minister in a new, more powerful
way. 163
4.2 The transubstantiation
The Council of Trent met in the middle of the 16th century in response to the Reformation, as
an effort to clarify Catholic doctrine for the faithful and as a means to reform the life of the
Church. Trent followed up on Lateran Council IV (as well as the Councils of Constance and
Florence) in teaching about the transformation of the Eucharistic gifts and the Real Presence.
Trent set out to counter a number of Protestant claims about the Eucharist. It began work on
the Decree on the Sacrament of the Eucharist in 1547, in Bologna. The Council was
interrupted, but took up work again back in Trent in the year 1551. In that year, the Fathers
took up eight canons or dogmatic decisions that had been composed by theologians and
bishops in Bologna. The document includes chapters that give a positive teaching of the faith,
and more importantly, canons that express the doctrine of the Church that must be
confessed. 164 Canon one in Trent’s Decree on the Sacrament of the Eucharist (from the year
162
Ibid.,732.
163
Ibid..
164
Ibid., 695 +733.
36
1555) teaches that Christ’s body and blood are “really, truly and substantially contained” (DZ
1651).
Chapter three distinguishes between Christ’s presence in his natural mode of existence in
heaven and his sacramental presence in the Eucharist. Properly speaking, Christ is in one
place (in heaven), yet he is substantially present in the Eucharistic hosts and cups throughout
the world (DZ 1636). Chapter 3 invokes what Aquinas calls concomitance, namely, that
Christ’s blood is also in the host and his flesh also in the cup. Chapter 4 goes on to teach that
the substance of bread is converted into Christ’s body, and the substance of wine into his
blood. The Council calls this the constant teaching of the Church (DZ 1642). It is an appeal
to Tradition. The conversion of the substance excludes Luther’s consubstantiation, since
nothing is left of the substance of bread and wine after the consecration. Canon 2 of the
Decree on the Sacrament of the Eucharist makes the refusal of consubstantiation clear. The
same canon also states that the conversion of the substance is fittingly called
transubstantiation (DZ 1652). Here, the argument given is biblical: Christ identified the food
in his hands at the Last Supper as his body. He said: "This is my body", not "here is my
body."
The second phrase would have opened the door for the presence of another substance such as
bread substance. Trent does not take up Aquinas’ metaphysical argument against
consubstantiation. This is because the theological schools represented at Trent did not agree
on this metaphysical argument. Trent also does not directly take up Luther’s argument for
consubstantiation. Canon 3 rejects the notion that the whole Christ is not contained both
under the species of bread and under the species of wine too (DZ 1653). Canon 4 rejects the
idea that Christ is only present during the sacrament’s use or celebration, meaning, the
position that he is no longer present when the Eucharist is reserved in the tabernacle (DZ
1654), against Luther. Canon 8 excludes the doctrine that Christ is only eaten spiritually, not
sacramentally and really (DZ 1658), in contradiction to Calvin.
All this can be summed up on three foundations; 165 1) the Mass makes the victim substantially
present; The first asserts that in the sacrament of the Eucharist the body and blood of our Lord
Jesus Christ are contained "truly, really and substantially…together with the soul and divinity.
" He is not present only as in a sign or figure. The sign and figure may be used but they must
be understood to bear the weight of the value of the terms "truly, really, substantially."
165
Ibid.
37
The second canon, chapter four, refers to the ‘substance of the bread and wine, with the
change of the whole substance of the bread and wine into the body and blood, while only the
appearance of bread and wine remains which lead to the doctrine of transubstantiation. A final
canon on this point is n. 8, which asserts that when one consumes the Eucharist one consumes
it ‘sacramentally and really. 2) The Mass applies the fruits of the sacrifice of the Cross and 3)
Christ himself makes an offering in the Mass through the ministry of the priest.
Finally, Trent does not appeal to the separate consecration of bread and wine to argue for the
sacrificial character of the mass. The priesthood of Christ does not pass away with His death,
nor does our need for visible sacrifice cease after Good Friday. Already on Holy Thursday,
the Lord provided a representation of the sacrifice of the cross, by which under the signs of
bread and wine he offered, are His body and blood. It makes the same body and blood truly
present under those signs. According to Trent, the mass is a true and proper sacrifice, which is
offered to God through the priest who represents Christ. It is also one with the sacrifice of the
cross. The victim and the one offered are the same, namely Jesus Christ. On the cross, Jesus
offered himself in a bloody manner, but on the altar, it happened in a bloodless manner. 166
For this reason, the mass re-presents the sacrifice on the cross but there is a crucial distinction.
Trent appealed to a notion of substance that transcends the limits of Aristotelian philosophy.
In this sense, the kind of con-substantiation theory that Trent rejected also includes Luther’s
theory, and the use of the term “substance” is appropriate to describe Luther’s theology: he
held that the deep-down being or core reality of bread and wine remained, and that is what
Trent means by substance. The word primarily refers to the essential being of the thing,
which is the aspect of things, which is beyond the appearances. The mass is efficacious
because the victim is substantially present, the fruits are applied and is all about an offering of
the High Priest. A victim is the same who is now offering by the ministry of priests, who then
offered Himself on the Cross. The victim is present in power through the eternal priesthood.
The fruits indeed of which oblation, are received most plentifully through this un-bloody one.
As in the Old Testament, the separation of blood from body indicated the death of the animal
being offered. Likewise, with the offering of Christ on the cross, the separation of his blood
from his body indicated the complete offering of himself for humanity.
166
Ibid.,733.
38
Trent thus seeks to prevent the canonization of a specific school of theology. By avoiding the
term "accidents," the Council avoids giving the impression of canonizing Aristotelian
philosophy. The language of “substance” could be found in conciliar texts since Lateran IV.
Various theologians whose categories were not primarily Aristotelian used such terminology
in the 12th century. The language of the conversion of the gifts is patristic in its origin, for we
already find it in Ambrose. The acts of the Council debates clearly state the intention to avoid
medieval theological disputes and to ground all doctrine in Scripture, Tradition of the Fathers,
the Councils, the Popes, and the consensus of the Church. The language of species is more
directly related to the economy of signs than is the language of accidents. The fact that half
the drafting committee considered the terms "accident "and s"pecies" synonymous is
irrelevant, because this may not represent the majority of the bishops. 167 Trent does not define
its terms, though its way of using "substance" or "species" gives us strong indications of their
meaning. Clearly, substance and species are distinct. Substance refers to the concrete being
of Christ’s body, while species refers to what appears to our senses. 168 The use of the term
“transubstantiation” is highly nuanced.
Trent does not say that the Eucharistic change at Mass is transubstantiation, but rather is
fittingly called transubstantiation. The prudence and reticence of Trent on the theme of
transubstantiation has another motive: it needed to respond to Luther and the Protestant
theologians. Trent appealed to the consensus of the Fathers and the medieval.
The language of conversion has a broad enough sense to include Church Fathers like
Ambrose, Fathers who never pondered precisely how God transforms the gifts on the altar.
Second, Trent’s qualified way of employing the term “transubstantiation” signals that the
Council’s main objective was not the imposition of a particular language about the Eucharistic
change, but a key conviction that such language expresses, namely, that a radical, corporeal
and metaphysical change takes place in the host and cup during the consecration. The
language of transubstantiation should be used insofar as it is the most adequate linguistic
means to communicate this conviction about the metaphysics of the Eucharist. The Council
specifically wants to say that Jesus really gives his body and blood, and not just signs thereof.
167
Samuele Sanghalli (Professor Beda College) Lectures, February,2017.
168
Wiliam B.Monahan, St. Thomas Aquinas on the Eucharist (London: Trinity Press, 1940),73f.
39
4.3 The Scriptural reading of Trent
For Luther, the sacrifice of the Mass must be separate from the Cross and separate from the
action of Christ the High Priest. Trent links the Sacrifice of the Mass with the teaching of the
Letter to the Hebrews on Christ’s perpetual priesthood. Trent does this in chapter 1 of the
decree, when it defines the Last Supper as an offering made by Jesus (Luc 22.19). This
presumes that Jesus already acts as High Priest at the Last Supper.
The Council reads the Last Supper as essentially a Passover meal that was celebrated by the
eternal Priest due to the consecration of bread and wine to His body and blood. 169 That is,
Trent reads the Gospel accounts in light of their essential Old Testament setting and in
connection with the Letter to the Hebrews 5:9-10 and the Gospel of John 6. In the Passover
context, we have an act of communal memory that regenerates those remembering. The
Passover memorial is about covenant. It is a discourse on the relationship between two
covenant partners. It involves, first, God’s remembering and reminding, and then Israel’s
remembering and reminding, with all that implies on both sides. Psalm 111 reflects well the
dynamism at work: God has caused his wonderful works to be remembered and God “is ever
mindful of his covenant. There is great complexity in the relationship between Jewish and
Christian liturgical forms.
They had to follow him and he provides them with food from heaven. This makes sense in a
Passover setting. Jesus indicates that this body will undergo a sacrificial death. The Pharisees
wanted visible signs and proofs, but Jesus points to Manna as the bread from heaven given by
God and not Moses! To eat and drink is linked to belief in Jesus (Joh 6.51). He nourished
them through his words and wisdom, which are the permanent effect of growing and become
stronger in Christ. It brings you into the eternal life given by the son of man. Whoever drink
and eats will be hunger for more to seek Christ as the truth life and the way to eternal life.
Furthermore, Eucharist is given to those who believe and to those who have faith. The faith of
Christ is the basic element for believing that you share his body and blood in communion with
the faithful. It is not just a pleasant meal for everybody to grab. Jesus echoes the last supper
with the words of institution. Jesus is the source of eternal life by eating his flesh and drinking
his blood.
169
Norman P.Tanner,ed. Decrees of the Ecumenical Councils, 695.
40
The food remains unto eternal life. By coming to him, see, smell, and observe listen and being
present with him in faith transforms them, as their hunger will be satisfied. For Trent
theologians it was crucial that all three elements come together: The Old Covenant Passover,
the Last Supper accounts of the New Testament and the teaching of the Hebrews and John. In
other words, Trent answers Luther with a biblical doctrine that he had overlooked.
4.4 The priesthood

According to Trent, Christ’s action at the Last Supper is of priestly character. There was a
clear shift toward emphasizing the role of the priest and his power to consecrate the species.
That is, here and only here, do one finds him making an offering of bread and wine to the
Father. Precisely at the Last Supper, Jesus demonstrates the act of a priest in the line of
Melchisedek, who offered bread and wine, not animals. All of this raises the following
question: When did Christ become a priest? The Passion, Resurrection and Ascension are the
supreme enactment and revelation of Christ’s priesthood, but not its beginning.
The Resurrection and Ascension manifest that the Father has accepted Jesus’ sacrifice. In
fact, the Father already accepted the offering of Jesus’ life on the Cross. The moment of
manifestation is not always identical to the moment of realization. The teaching of Trent has
influence on the relation between Christ as the priest and the role of the priest today. At the
altar, the priest pronounces the words of consecration in Christ's place (in persona Christi),
not just on behalf of Christ, but in his person. Since the sacrifice of the sacrifice is the same
victim of crucifixion, this is the most perfect sacrifice Catholics can offer to God. The act of
the Messiah is that Christ, as "eternal priest" and "eternal sacrifice" in heaven. Christ
sacrifices to God the Father's cross on the cross. God will then hear the prayers of the
believers and give them the necessary gifts. 170The faithful take part in this sacrifice because
they are part of the Church.
Christ sacrifices himself on the altar, while the congregation sacrifices itself as the mysterious
body of Christ, and in practice, this sacrifice is a surrender of the life of the individual and the
will of God's disposition. 171 Particularly in one of the priest's prayers during the mass, the
Catholic Eucharistic theology is expressed very clearly: "Receive, Holy Father, almighty
eternal God, this sacrifice,(…) so that this sacrifice for me and for them may be for salvation
and eternal life." 172
170
Ibid., 732.
171
Ibid., 733.
172
Missale Romanum, (Oslo: Oslo Katolske Bispedømme 1961), 449.
41
Through his priesthood, the priest has been pointed out to represent the sacrifice, Christ, who
is called the greatest high priest and mediator. 173 Therefore, a priest is always the presider of
the Eucharist. The liturgical vestments are a sign that he represents Christ, and not himself.
The question that has been raised is if Luther’s interpretation for the ministry should be called
institutional or sociological. 174
Luther thinks that we 1) offer to God a sacrifice of praise, 2) passively receive the fruits of
Christ’s sacrifice, and 3) intercede for others. However, the only active sacrifice that the
faithful make is that of praise. Their intercession for others is not by way of sacrifice, but
simply a prayer of petition. The Catholic theologian and Professor Karl Rahner argues by
claiming that masses for the dead are intercessory as they depend on God’s mercy alone. It
enables the former to assist the latter through the mediation of the sacrificial action of
Christ. 175 This derives from Luther’s univocal philosophy: if man is acting and making
sacrifice, then God is not acting. The activity of Christ at Mass enables us to be more than
passive recipients of grace and forgiveness. Christ the high priest enables the Church to
participate in his action, without competition. Because we can actively offer a sacrifice with
Christ through the Mass, the Eucharistic sacrifice is celebrated for others, not just for those
who are present. Because of Christ’s activity as principal agent, the Church has a sacrifice to
give to the Father. This augments the communal character of the liturgy: it is not just for me
to grow in faith, it is for the whole Church, indeed, for all of humanity. The Sacrifice of the
Mass is not to be seen as only an offering of praise and thanksgiving, or simply a memorial of
the sacrifice on the Cross. It is a propitiatory sacrifice, which is offered for the living and
dead, for the remission of sins and punishment due to sin, as satisfaction for sin and for other
necessities. The Sacrifice of the Mass in no way detracts from the sacrifice, which Christ
offered on the Cross. 176 Trent left some questions open. It did not define whether each Mass
has an infinite value or is of limited value. Rather, it simply refers to the “most abundant
fruit” of the oblation of the Mass. 177The consecration as the central aspect of sacrifice is not
defined either. However, the theologians’ consensus settled the issue that the heart of the
sacrifice is the separate consecration of bread and wine. 178
173
174
Ibid.,99.
175
Ibid.,93.
176
177
Robert C. Croken, Luther’s First Front. The Eucharist as Sacrifice,81.
178
Ibid.,103.
42
The councils declare that the Eucharist is a true and unique sacrifice that must be preached
and proclaimed to the faithful. 179 The priest does not speak in private with the intention to be
saved because the mass has always by its nature been recognized as a public celebration no
matter how many are present. Trent did not make much contribution to solve the tension that
was going on between the Catholics and the Lutherans. 180
5. DISCUSSION: THE EUCHARISTIC SACRIFICE

In the centuries that followed, the theological differences between the two denominations
increased, with regard to the ecclesiology, and the interpretation of the sacraments. Before the
Second Vatican Council, there was a more hostile approach to other Christian doctrines. From
the time of the Reformation, the Roman Catholic and the Evangelical Lutheran Church have
stood in a double-sided relationship with each other. On the one hand, the goal was to clarify
their different approaches. On the other hand, there have been theological debates and
dialogues where they have come to a closer understanding of their different aspects of the
faith. Today the relation between Catholics and Lutherans has shown openness for an
ecumenical approach especially after the Second Vatican Council (1962-65). Still, the
division between them had its cause in profound theological differences concerning the
Eucharist.
Based on the historical background that I have presented it is important to find out how the
two churches now stand in relation to each other in relation to the Eucharistic sacrifice.
In this thesis, I will look at what possibilities there are for Catholics and Lutherans to draw
nearer to one another from a theological and practical level on the issue of the Eucharist.
I want to clarify the differences of the understanding of sacrifice and why the Catholic Church
favours a Eucharistic sacrifice while the Lutherans are more sceptical to this approach. How
did this theological discussion develop after the Reformation? At the end of the thesis, I will
also present some aspects where opportunities may exist for the future, given the differences
that exist between the two Churches, and what could possibly be done in the next step. In this
chapter, I have picked up the different arguments from Professor Roch A. Kereszty to present
the Catholic approach together with Phillip McCosker.
179
180
Robert C. Croken, Luther’s First Front., 139.
43
From the Lutheran position, I will pick numerous examples from the theologians Carl F.
Wisloff, Regin Prenter and Gustav Aulén. Wisløff wrote a doctoral thesis on arguments
against the Catholic understanding of the sacrifice while. The Lutheran Bishop Gustav Aulén
seems to have a positive approach to the Catholic Eucharistic theology. Regin Prenter was a
Lutheran priest and professor in theology. Other sources will be from Thomas Aquinas and
Luther himself because their teaching and arguments are still discussed today.
5.1 The Lords’ supper
There is a common Christian understanding that the institution of the Eucharist began at the
Last Supper and ended on Calvary. It began when Christ, surrounded by the Twelve, where he
shared the bread and wine by saying this is my body and this is my blood. In this chapter, I
want to find out what is behind the meaning the sacrifice in the Eucharist. In some ways there
seems to be a common understanding among Catholics and Lutherans that Jesus sacrificed
himself for human beings. It gets a bit more complicated if I ask if and how the Mass is a
sacrifice. I will first present some perspectives and explanations from Catholics and Lutherans
on the nature of the sacrifice. Different definitions and interpretation of the sacrifice will first
be given. In the final section, I want to explore if the Eucharist is a propitiatory sacrifice in
relation to the Scriptures. The context will depart from Paul’s letter to the Hebrews, since
Lutherans highlight the Bible as the only authority. I will discuss the following arguments:
Lutherans claim that there is no scriptural evidence that there is a propitiatory sacrifice
present in the Eucharist. The second argument is that if that was the case, it will signify that
Christ’s attempts to save sinners if we cooperate well with Christ. Does the Eucharist talk
about a sacrifice at all? Lutherans also struggle to find any scriptural proof for this. These are
the arguments I want to discuss in the next section.
5.1.1 The nature of sacrifice
Before I start the debate, it is necessary to explain the meaning of sacrifice, in order to
understand the Eucharistic sacrifice. This question is important because the sacrificial part of
the Catholic Eucharist is what separates it from the Lutheran teaching. One must understand
the root and history behind the Eucharistic sacrifice before one can understand why this
aspect is so vital today. Sacrifice is known in Christian history. Communion with God by
offering something to him has played a great role from the time of the Old Testament.
44
Roch A. Keretszty wrote that the Old Testament employs many sacrificial images in reference
to the cross such as Yom Kippur. 181 Yom Kippur means the Day of Atonement. It is the
holiest year in Judaism. Yom means "day" in Hebrew and Kippur comes from a root that
means to "atone." The blood of sacrificial animals symbolizes the human life given to God. 182
In purification offerings, the greater the offense was, the closer the blood was brought to the
inner sanctuary and the holiest place of the Ark of Covenant. The blood was sprinkled on the
altar outside the sanctuary for individual sins. For the sins of the community or of the priests,
the blood was sprinkled on the veil in front of the inner sanctuary. On the day of Yom Kippur,
the high priest enters the inner sanctuary and sprinkled blood on the mercy seat of the Ark of
the Covenant. This was a sign that God has made this blood the means of forgiveness. In the
same ritual of Yom Kippur, the high priest places two hands on the goat as he confesses the
sins of Israel and sends the goat out to the wilderness. This event signifies that the animal has
carried out the sins of the people of God out of his sight.
The blood from purification offerings removes the stain of sin or impurity from the sanctuary,
understanding that God would remain in the sanctuary (Leviticus 15:31, Numeri 19:13).In the
New Testament, Jesus Christ replaced the sacrificial animal. It was through his suffering and
death that Jesus offered himself to the Father and carried out the sin for his people. This is
also stated by John the Baptist who says behold the lamb of God, who takes away the sins of
the world (John 1:29).
Christ takes the role of the sacrificial animal. Christ freely sacrificed himself to save human
beings, which expressed God as sacrificial love. In what way is this connected to the
Eucharistic sacrifice? According to Catholic teaching, it is the distance in time and place
between the event on Calvary and the altar where the Eucharist is celebrated that is brought to
an end. The communion between God and his people is present on the altar. That is why one
talks about a Eucharistic sacrifice. 183 It is not just a pleasant meal, but a sacrificial meal too.
Christ sacrificed himself by his body and blood on Calvary. The same action happens in the
Eucharist through the sign of transformation from the bread and wine into his body and blood.
It is through the sacrament of ordination that a priest represents Christ the high priest.
181
Roch A. Kereszty. Wedding Feast of the Lamb: Eucharistic Theology from a Historical, Biblical and
Systematic Perspective (Chicago: Hillenbrand Books, 2004), 10.
182
Ibid.
183
Den Katolske kirke," Nattverden.", from 10 January 1998 from
http://www.katolsk.no/tro/tema/sakramenter/artikler/noter#n27. Accessed 10 October 2017.
45
This is the reason that only a priest or bishop can celebrate the Eucharist and his vestments are
a sign that he does not represent himself but Christ. From a Lutheran point of view, it is true
that Christ is the new lamb who takes away the sins of the world. He is present in the
Eucharist because of his own words saying “This is my body and blood” (Luke 22:.9) This is
not problematic because they have support from the Scripture. They agree that the nature of
the sacrifice of the cross in the New Testament is a new covenant from the Old Testament.
Catholics and Lutherans agree that Christ became the victim and a sacrifice because of
humanity’s rejection of God. 184 God’s honor was damaged by their sin. To open up a new
relation to God, He demanded a blood sacrifice to pay for this sin. Jesus became the victim
who paid the guilt and the shame that lay upon the humans. The Lutheran Theologian
Albrecht Ritschl distinguished between a biblical understanding and a judicial interpretation
of the nature behind sacrifice. 185 He defined the death of Jesus as a sacrifice because he
participated in his suffering death and resurrection freely and consciously by not giving up his
service and mission from his Father.
5.1.2 The Sacrifice of Christ
There is no doubt for Lutherans that Christ was the perfect sacrifice that fulfilled the promises
from the Old Testament. 186 Christ is the new lamb from the Passover and one finds a typology
between the sacrifice in Yom Kippur and Christ who fulfils his mission on the cross. There
was no longer the need for any sacrifice after the death and resurrection of Christ. The
question is in what way shall the sacrifice of Christ be interpreted as a Eucharistic Sacrifice in
the mass?
When the Liturgy represents Christ’s death, the power of his death comes to us today is what
makes the Eucharistic Sacrifice. In the words of Sacrosanctum Concilium from the Second
Vatican Council, "Our Saviour instituted the Eucharistic sacrifice of His Body and Blood. He
did this in order to perpetuate the sacrifice of the Cross throughout the centuries until He
should come again." 187 The Masses that are daily celebrated around the world connect all the
faithful with the timeless sacrifice of Christ. As the Catechism states: "The whole Church is
united with the offering and the intercession of Christ." (CCC 1369). Number 7 of
184
185
186
Donald Guthrie, Hebrews: Tyndale New Testament Commentaries (Michigan: Grand Rapids,1983),198.
187
Fredrik Hansen,red. Det Annet Vatikankonsil-dokumenter (Oslo:.St Olav Forlag,2013),57.
46
Sacrosanctum Concilium begins by stating "Christ is always present in his Church, especially
in its liturgical celebrations."’ 188
The text continues: “He is present in the sacrifice of the Mass, not only in the person of His
minister, "the same now offering, through the ministry of priests, who formerly offered himself
on the cross", but especially under the Eucharistic species. Kereszty believes that the sacrifice
provides us with the paradigm to see the ultimate source of the Eucharist in the heavenly
Father’s total gift of himself to us. 189 The Passover highlights the Eucharist as liberation from
sin through the sacrifice of the true Passover Lamb, the Innocent Servant, who takes upon
Himself the guilt for all human beings. He says that it is not just a representation of the cross
or the presence of the glorified Jesus. It also makes present the very power of the cross. 190
Wilsløff thinks that such practice will change the character of the sacrament. The sacrifice
will then turn into something we offer to God rather than a gift as a sign of forgiveness. 191
He supports the teaching of justification where Christ sacrifices himself for the guilt of human
beings. He believes that there is no really proper recipient of the Sacrifice of Christ or of the
sacrifice of the Mass. Nothing is being offered. 192 Vonier had a different approach to Christ
as sacrifice and argued that the Mass is the sacrament of the sacrifice of Christ such as a
“sacrament-sacrifice.” 193 The sacrament of the Mass re-presents the reality of Calvary in
terms of the sign. The signs of the Eucharist are linked to the sacrifice of Calvary, which
corresponds to the teaching of Aquinas. It is not a question of a historical Passion of Christ,
but it is made present in the sacramental order. 194 Schleiermacher states that this event was
more a re-action, something he underwent to build a bridge between God and human
beings. 195
Philip McCosker writes that one can find sacrifice in the mass related to the Scripture and the
tradition. 196 The sacrifice happened far away outside the walls of the temple. The death of
Christ was then only a brutal crucifixion by the Roman Empire. The death of Christ became
the supreme sacrifice. This must be seen in the teaching of the apostles (1. Corinthians 5:7).
188
Ibid.
189
Roch A. Kereszty, Wedding Feast of the Lamb,184.
190
Ibid.,173.
191
192
Ibid., 42.
193
Phillip McCosker, "Sacrifice in Recent Roman Catholic Thought: From paradox to polarity
and Back Again"?: in Sacrifice and Modern Thought, ed. Julia Mezaros and
Johannes Zachhuber, (Oxford: University Press, 2013), 134.
194
Ibid.
195
196
Phillip McCosker, "Sacrifice in Recent Roman Catholic Thought.", 132.
47
Kereszty reads this passage that Christ is the Passover and the lamb that has been
sacrificed. 197
He described the feast as the holy Eucharist where Christ is the Passover that has been
sacrificed. On Holy Thursday he celebrated the Passover, he also transformed the old into the
new covenant. This is my body given for you. This is the cup of my blood the new covenant.
He meant what he said by fulfilling the Passover into the new by the institution of the
Eucharist. In the end, Easter Sunday transforms that sacrifice into a sacrament. The Theme of
the 2005 Synod of Bishops was entitled “Eucharist-The Source and Summit of the Life and
Mission of the Church.” 198 This document has a classical Catholic understanding in that the
Mass is to be understood as one sacrifice with the cross. That is especially supported by
Thomas Aquinas, the council of Trent and the apostolic tradition. The challenge has been to
connect Christ as sacrifice in the mass from a biblical point of view.
Prenter states that the bread is the same gift of sacrifice that was given to God through the
sacrifice of the Cross. 199 The Eucharist and the sacrifice of Christ make a “bridge” for human
beings to be in closer relation to God. He continues by saying that the Eucharist is also about
our participation as one and is transformed by receiving the sacrifice from God and becomes
acceptable to Him as a gift. 200 Pope Benedict XVI was well aware of the Lutheran rejection of
the mass as sacrifice. He has some positive aspects for the Lutheran arguments. For instance,
he favors that the sacrifice on the cross was done once and for all. In terms of the salvation, he
agrees that the gifts must be received with faith, gratitude and praise in order to be fruitful. 201
At the same time, he stresses the teaching that the sacrifice of Christ truly becomes present on
the altar. Luther’s distinction between the sacrament of praise and expiation cannot be
possible for him. 202
5.1.3 A propitiatory sacrifice?
Catholics and Lutherans agree that the sacrifice has its background in Jesus who offered
himself on the cross as the perfect sacrifice for human beings. For Catholics this sacrifice
continues to be present on the altar while Lutherans believe that the Eucharist is not a
sacrifice but a community meal.
197
198
Mary Ann Clarahan, “Baptizing a Child: Whose faith is it?" Furrow 57:1, 30-38, January 2000.
199
200
Ibid.,169.
201
Phillip McCosker, "Sacrifice in Recent Roman Catholic Thought",140.
202
Ibid.,,142.
48
Statements from Popes and cardinals do not convince many Lutherans. Why? That is because
Scripture alone is the authority to decide theological and biblical questions. Where is the
Eucharistic Sacrifice in the Bible?
The argument that I present will be depart from Paul’s letters to the Hebrews 9:11-12, which
says: "But when Christ came as high priest of the good things that are now already here, he
went through the greater and perfect tabernacle that is not made with human hands, that is to
say, is not a part of this creation. He did not enter by means of the blood of goats and calves;
but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal
redemption." The question in this passage is on what basis does Christ enter into the holy
place? From a Catholic position, it happens not through the blood of goats and calves, but
through his own blood, He enters into the presence of the Father having obtained the eternal
redemption. One of the most influential theologians in the twentieth century, Karl Rahner,
explains that Christ himself before the Father is the perfect oblation on behalf of his people. 203
His work of intercession points to his work on atonement. Intercession is not a different kind
of work, but it is a presentation of the work of the cross before the father. The son intercedes
for his people before God by the fact that in his death, he has taken away the sin of Gods
people. By presenting the finished work on Calvary before God, he assures the application of
the benefits of his death to those for whom He intercedes. This is the essence of the Catholic
Eucharistic sacrificial mass. This does not correspond to the Lutheran teaching since one does
not offer any other sacrifice. One makes commemoration of the one saving sacrifice as the
Lord commended us to do in the memory of him. The Lutheran theologian and Professor
Rudolf Bultmann states that there is nothing to go back to other than Christ, since he is the
final sacrifice and superior to everything. 204
Another question is, does Christ save sinners by his power alone or attempts to save sinners if
we cooperate well with Christ? Christ came to the world to save sinners not simply to make
sinners saveable through interceding for them. 205 If that was the case, that makes someone
who goes to mass receivable of a certain amount of grace and forgiveness. Rahner argues by
saying that a propitiatory work of Christ is in this text, which is connected with the
intersession 206. He therefore intervenes for us before the Father. This is what happens in the
mass.
203
204
Tony Lane, A Concise History of Christian Thought. (New York: T&T Clark,2006),245.
205
Marc Lienhard, Luther: Wintess to Jesus Christ (Eugene, Oregon: Wipf & Stock Publishers, 2004), 128.
206
49
Christ obtained the redemption but not to a certain group because that does not give any
sense. It is not an incomplete work of Christ since the cross is the perfect one. He offers his
propitiatory sacrifice on the cross to the father in heaven for our sins.
The bloody sacrifice wants to be accomplished on the cross might be represented into the end
of the world. The council of Trent teaches that this is truly propitiatory. 207 He offers himself
with his own body and blood under the form of bread and wine, which is truly propitiatory to
the Father as a propitiatory sacrifice. The intercession in the Hebrews is that what Christ now
presents to the Father, is the propitiatory work of the cross.
Why would this message of the propitiatory intercession be so important in the book of
Hebrews? There are many passages in the chapter that concerns the issue of sin and the
redemption to fall away from the faith. 208 Kereszty writes that the message of Hebrews is that
if one finds oneself falling into sin and being tempted to fall away, and then go to Christ the
heavenly intercessor. 209 Another reference would be from the Hebrews, chapter 10 that says
that if we wilfully sin, it remains no more sacrifice for sin. What sacrifice is this? This
message is that the sacrifice is not being applied to someone who wilfully sins.
This is not supported by Lutheran interpretations. The scriptural passage, says that Christ
enters the holy place once and for all (Heb9:12). For Wisløff and Bultmann , this goes back to
the teaching of justification. When Christ was the perfect sacrifice, there is no need for a
priest to remind the people the need for doing this as a justification by good works. 210
Wisløff follows the teaching of Luther by saying against Catholics who supported the
traditional Catholic teaching on the Eucharistic sacrifice. Donald Guthrie says that the original
context is about the intension of the author and writer of the letters who favours Christ as the
sacrifice to put away sin rather than a Eucharistic Catholic understanding of sacrifice. 211 The
high priest had to go into the holy place and then go out and in again the next year. Christ did
not. 212 Christ enters once into the most holy place and does not go out anymore. He shed his
own blood and not somebody else’s blood. Then he stays there. Wisløff agrees that Christ
lives and is present in mass but not as a sacrifice. 213
207
208
Donald Guthrie. Hebrews,199.
209
Roch A. Kereszty,Wedding Feast of the Lamb, 74.
210
211
Donald Guthrie, Hebrews: Tyndale New Testament Commentaries (Michigan: Grand Rapids,1983),199.
212
Ibid.,197.
213
50
For Kereszty, the only reason this phrase “once and for all” appears in this context is to
contrast to what the High priest did in the Old Testament. 214 Christ presents his work of the
cross to his father without any need to leave his holy place. In Hebrews 9.23-25, sacrifices are
mentioned in plural, why? Kereszty writes that Christ offered himself as the high priest, but
He does not do it as the high priest did in the Old Testament who brought sacrifices. 215 The
priest was a sinful man and goes out which is a contrast to Christ who is without sin as he
offers the propitiatory sacrifice or sacrifices. The Lutherans interpret this passage in a
different way. The letters to the Hebrews 9.23 where “sacrifices” is in plural, is written to
distinguish the difference between the sacrifices that were cleansed in the Old Testament than
the one sacrifice that was cleansed in the New Testament. 216 Only one priest and sacrifice
takes away sin and Christ is in this case not going in and out. If there is a perfect and
sufficient sacrifice, then does it perfect anyone?
The response from Kereszty is that the cross itself is limited in its power to atone, because not
everyone will go to heaven even if Christ died for the whole world. 217 Why is not everybody
saved? This is because they won’t be saved (Matthew 25). He offered himself once, but did
not take away the sins of all people because they did not will it. That faithlessness retards the
atoning work of the mass. 218 From a Catholic position, the passages in Hebrews 7.24-25, the
writer demonstrates the superiority of Christ as high priest of priesthood who continues
forever. 219The old priesthood died and gave it up, because of the fact of their sinfulness.
Therefore, describing Jesus, he is able also to save for ever or to the uttermost those who draw
near to God through him since he always lives to make intercessions for them. This is what
happens in the mass. This describes the capability and power of Christ. He holds his
priesthood permanently. He is able to save the uttermost. He wants to save, but the problem is
the state of sin. He is the sin- bearer and bore our sins in his body upon the cross and therefore
sin has been banished by him. He is able to do so, because he always makes intercession for
them.
214
Roch A. Kereszty. Wedding Feast of the Lamb, 71.
215
Ibid., 74.
216
Donald Guthrie, Hebrews,198.
217
Ibid., 74f.
218
Ibid., 74.
219
Ibid.
51
In this section, we have seen how Catholics and Lutherans look at the sacrifice both in mass
and in the Scripture. There is an agreement that the meaning of the Christian sacrifice is that
one cannot understand Christ as sacrifice in the New Testament, without the material from the
Old Testament. Both denominations agree that Christ is the center in the Eucharistic
celebration that is being praised, offered and being united to Christ through the gifts of the
elements. However, there has been a different biblical understanding of the how one shall
interpret the sacrifice of Christ.
In the end, Phillip McCosker claims that there is no clear and solemn definition of Sacrifice.
He defines the word as a polyvalent concept. 220 Add to that, the Bible has always been of
source of various interpretations. Lutherans cannot find any biblical proof in the Hebrews that
convince them to think otherwise. Based on Paul’s letters to the Hebrews and other scriptural
passages it makes it difficult for Lutherans to accept any sacrifice in mass due to lack of
biblical evidence. The Catholics have a different interpretation and rely on their tradition too.
It seems difficult to reach an agreement.
I take into account the Lutheran biblical reflection, but since the Bible also was written in a
tradition, it makes it difficult for me to only accept scriptural passages. Due to the tradition, it
is important to ask, what do the Church Fathers say on this matter, what does the magisterium
teach, what has been discussed in the Councils and what are the reflections from theologians
today. All this will complete the foundation of the Eucharistic theology. It is not only
Scripture, but together with the Christian tradition that dealt with theological questions.
5.2 Remembrance or repetition

The milestone between the two denominations had been if the Eucharist is a memorial
communion from a Lutheran view or does the sacrifice of Christ repeat itself by becoming
fully present every Eucharistic celebration from a Catholic perspective. What is the important
fact that is vital to connect it to the Eucharistic sacrifice? The relation between remembrance
or repetition is important because if the mass is not being repeated and only connects to Christ
as a remembrance, then it will have an effect and consequence on how one shall verify a
Eucharistic presence or not. In response to this, I want to address the following question: Why
do the Eucharistic sacrifice need to be celebrated repeatedly by the Catholic Church if Christ
died once for all and His sacrifice is an eternal one? I will discuss the arguments saying that
if the sacrifice refers to the cross that happened once, there is no need for another sacrifice.
220
Phillip McCosker, "Sacrifice in Recent Roman Catholic Thought.",133.
52
The next argument is the idea of Christ who suffers and dies each mass and finally if there is
no sacrifice, the sacrament is only a sacrifice of praise and thanksgiving. James Alison stated
that during mass, one celebrates the freedom from this sacrifice by repeating with gratitude
and praise. 221
For Lutherans, the sacrifice of the cross was an event that happened once. The Eucharistic
sacrifice cannot be another repetition of what happened in the past. Wisløff writes that the one
sacrifice is fully valid for the forgiveness of sins to all eternity. 222 A repetition or an
actualization makes more sense for Wisløff when one talks about the homily. The word of
God is still coming in a new way with new reflections and discernments. The homily is the
bridge between the past, present and the future while there is no need to repeat something that
has already happened in the Eucharist. Wisløff believes that the Catholics rely on the theory
of atonement and this was also understood as sacrificio. 223
The question still is: Why go to mass every time in life and not be perfected by that, if it is the
same sacrifice as the sacrifice of the cross that was done once? If so, there is a disconnection
since one must talk about two different sacrifices. The response from the Vatican and the
Holy See is clear. Catholic teaching distinguishes between the event on Calvary and the
resurrected Christ in heaven. It is not the suffering Christ, gasping for air with blood and
wounds on his body that is being repeated (obaltio cruenta). It is the glorified and bloodless
Christ as sacrifice, which signifies the mass. (oblation incruenta). The historical act that
happened on Calvary is passed and it is a false premise to believe otherwise from a Catholic
point of view. When Christ appear he came as the perfect tabernacle, he enters the holy place
to finish and complete once and for all the eternal redemption (Hebrews: 9.11). There has
been one final sacrifice and the high priest does not have to go back and forth with an
imperfect sacrifice. He enters to present the perfect sacrifice, and not an imperfect sacrifice
that makes us go over and over again to attend mass. The high priest sits down because his
work is done. He has obtained the eternal redemption. For this reason, he is the mediator of
the new covenant. His work is perfect on behalf of his own people as the angels said that he
will save the people from sins (Hebrews: 9.24-29).
The work of Jesus and his approach to sinful people, is a completed work and the forgiveness
of sin. That is why he can save the uttermost of those who are drawn to him.
221
Ibid., 144.
222
223
Ibid.,, 69.
53
For Wisløff, there is no need to celebrate mass day after day to get some portion of salvation
in order to be reach closer to perfection or salvation. However, Wisløff thinks that Christ does
not need to shed his blood by dying again. 224 Friedrich Schleiermacher amongst others states
that the intercession of Christ refers to the one saving act on the cross instead of the need of
several repetition linked to his sacrifice. 225 This is not a total contrast to the Catholic teaching
either. The one sacrifice for sin that has been completed by Christ. A repetition is an abuse of
the sacrament, which goes back to an abuse of Christ himself. The Lutheran/Roman Catholic
Joint Commission confirms that there is no statement that Christ suffers repeatedly in the
Eucharist. "That the Eucharist is a sacrifice in the sacramental sense, provided that it is clear
that this is not a repetition of the historical sacrifice." 226 The mass does not repeat Calvary
and has never been the teaching of the Church. The mass makes Calvary once and for all
sacrificed and efficacious for human beings.
In terms of the remembrance, Wisløff referred to the word of Christ in the New Testament. 227
On the contrary, the reason to attend mass is to hear the homily and the word of God being
228
proclaimed which is makes the homily a sacrificial character. Catholic teaching does in
other words, not deny that there is an aspect of remembrance. 229 The thanksgiving and praise
express the memory that one is reminded of God’s good creation. A memorial sacrifice refers
for instance to proclaim the death of Lord until He comes again. The memorial was not just
looking back to a special historical year. The concept remembrance (anamnesis) is used in the
liturgy for the community to recall the Pascal Mysteries, which is the life of Jesus, his
mission, death and resurrection.
Aulén favours the remembrance aspect in three points: 230 First, the anamnesis where one
recalls what happened to Christ on the cross by being the victim and the sacrifice for human
salvation. Then the event is not only a past event but is being actualized as he is alive and
present among us. It has also an eschatological perspective where one waits for his coming at
the end of time.
224
Ibid.
225
Tony Lane, A Concise History of Christian thought, 299f.
226
Lutheran/Roman Catholic Joint Commission, "The Eucharist.", from 1978 http://
www.prounione.urbe.it/dia-int/l- rc/doc/e_l-rc_eucharist.html. Acsessed 22 March 2018.
227
228
Ibid.,74.
229
Lutheran/Roman Catholic Joint Commission, "The Eucharist.", from
230
54
We partake in these events where we are connected to the heavenly and earthly celebration in
the Eucharist. This implies of course that one talks about a sacrifice of remembrance and not
an atoning sacrifice. In an atoning sacrifice, one can never act with Christ as object.
The sacrifice of the new covenant was a memorial of the one true oblation. When Christ says,
"Do this in remembrance of me." that points to a reliving with Christ. The entire reality of the
risen Lord is glorified and all that is achieved for us is present at the celebration of mass.231
Every mass is an encounter with Christ, by words, and one receives him also in the
consecrated bread and wine. He is the saving fruit through food and drink. The word
“anamnesis” is not only an intellectual conscience. 232 The meaning of remembrance or
anamnesis is a word that stands for memorial sacrifice. To eat and drink in the remembrance
of Christ. It has a connotation of sin that is brought forth. It is not only to remember Jesus,
but remembering him for a reason. In the Mass one does not just enter into the saving events
of Christ two thousand years ago, but is conscious that those events also represent (re-present
= to make present) what is continuing to happen. Luther saw all this as a thanksgiving, prayer,
praise while Catholics holds to the teaching that Christ is involved using the priest as the
pastor and mediator for the people. 233
Prenter has another interpretation of the concept of "remembrance" which is not only linked
to the Eucharistic sacrifice. The remembrance for Prenter is the offertory where one brings the
gifts, giving thanks and prayers as part of the Eucharistic sacrifice. 234 It is all together a
participation of not only the priest and the community, but also Christ himself is involved
since Christ is the one who transforms the gifts. He seems to be quite close to a Catholic
interpretation of the Eucharistic sacrifice where the anamnesis is being repeated. Prenter has a
double interpretation of the Eucharistic tradition. 235 On the one hand, he focuses on Christ, as
the subject in relation to the sacrifice on the cross. On the other hand, he does not ignore the
importance of the communion between the resurrected Christ and the community as part of
this remembrance.
Aulén explains that it is not either or, but both arguments from the two churches are
connected. The Eucharist is also a remembrance where one recalls the Pascal Mystery. He
states that this Eucharistic sacrifice has an effect, which becomes present in the Eucharist. 236
The remembrance is not an event that has passed in history but again one recalls what Christ
231
Wiliam B.Monahan, St. Thomas Aquinas on the Eucharist (London: Trinity Press,1940),74.
232
233
234
235
Ibid., 245.
236
Ibid., 247.
55
did during the Eucharistic celebration. Donald Guthrie has a different approach to this.
The remembrance is the sin bearer who puts away sin and completes the sacrifice once and
for all again. 237For Aquinas one is reminded of our sins during mass, meaning that Christ is
being the intercessor to the father in heaven. 238 He sat down for one offering, he has perfected
for all time those who were sanctified. That makes Christ the saviour. Aquinas insisted on the
Mass being memorial in nature as well as the uniqueness of the sacrifice of the cross where
Jesus’s human acts are instruments of divine action. 239 His actions are temporarily. In other
words, His suffering on the cross-happened there and then. The cross cannot be, by this, an
eternal event because the human event occurred in human history.
However, the human acts of Jesus communicate the Divine power, and the instrument of this
humanity serves a filter-living trace of itself in the act. Power thinks there is a practical
remembrance of him in the mutual service that his followers render to each other. 240
Wisløff and others think it is still difficult to see from a Christological angle the need to look
at the mass as a daily sacrifice if everything was done and through the perfect sacrifice of
Christ. It can never can be repeated again even if Catholics explain that it is the glorified
Christ interceding that is being repeated. 241 There is no sacrifice on the bloodless altar, or
forgiveness of sins as they see it. 242 The scripture says that the old covenant of priests is gone
forever and there is no need for new covenant priesthood. They are sinful men and cannot
offer their own blood but Christ alone. An angle taken a bloodless sacrifice to God does not
correspond to a Lutheran sacramental theology. Christ alone presented his own blood to God
once and for all.
This topic has been interesting from the perspectives of the two denominations. Catholics
supports that the mass can imply a recall of what God has done in history and made present
and a re-enactment of the event. 243 There is an agreement among Catholics and Lutherans that
Christ was the perfect sacrifice that died once and for all. The challenge is in what way does
one recall Christ. They seem to both agree that the Eucharistic sacrifice does not connect to
the completed blood sacrifice of the cross.
237
Donald Guthrie. Hebrews, 199f.
238
Wiliam B.Monahan. St. Thomas Aquinas on the Eucharist,78f.
239
Ibid.,12.
240
Phillip McCosker, "Sacrifice in Recent Roman Catholic Thought", 136.
241
Wiliam B.Monahan, St. Thomas Aquinas on the Eucharist,78.
242
243
56
This was confirmed in an ecumenical document on the Eucharist between Catholics and
Lutherans. 244 They stand closer in some parts of the discussion and there is still need to
continue to debate especially on the repetitive part.
I think it is better to say that the sacrifice is made present again, rather than repeated. It is the
same sacrifice, for the sacrifice on the cross was once and for all. If it were repeated, then
there would be multiple sacrifices, which would 1) directly contradict Scripture; and 2) make
Christ’s death on the Cross somehow limited in efficacy, or insufficient, which would be
impossible (as to why it would be impossible, again you need to bring up metaphysis,
causality, and Christology). The Body of Christ is there under the accidents of bread and
wine. Since Christ died and rose, His humanity was thoroughly divinized and after the
resurrection, glorified. The body and blood of Christ cannot be separated again.
If the sacrifice of Christ were actually repeated, then He would be dying at every Mass, and
this cannot be for He cannot die again. So it must be a Christ who cannot die again who gives
His body and blood, but in substance, not in their proper accidents. The sacrifice is not
repeated, which would imply multiple sacrifices.
I think Lutherans and Catholics have a closer understanding to what is being repeated and
what one understands by the term remembrance. They have different interpretations of the
word but it should not lead to a huge gap between Catholics and Lutherans. I also think that
they have a closer common interpretation of what is being repeated and that the event of
Calvary will always be passed. Hence, I stand by the Catholic teaching that the bloodless and
resurrected Christ presents the sacrifice on the altar. This belief is strengthened
by the fact that the consecrated gift transform into the true sacrifice of Christ. 245 This will
lead on to the next debate on what way Christ is present during the Eucharistic sacrifice.
5.3 The presence of Christ

Lutherans and Catholics have a common understanding that Christ is present in the Eucharist.
The question is in what way is he present? This is important to find out because the way
Christ is present in mass also has a consequence if there is a substantial presence of the
Eucharistic sacrifice. If there is no transubstantiation, then there is no real presence of Christ
in the Eucharist at the Mass. What happens with Christ during the consecration?
244
http:// www.prounione.urbe.it/dia-int/l-rc/doc/e_l-rc_eucharist.html.
245
Roch A. Kereszty, Wedding Feast of the Lamb, 184-185.
57
Luther maintained that the true humanity of Christ concerning the real presence, which
became the Lutheran teaching on the consubstantiation. The teaching of Aquinas on this
matter still accounts today in the Catholic teaching. He takes transubstantiation as a tool to
246
explain the sacrificial presence of Christ. Lutherans did not support that doctrine, claimed
that it was not biblical, and contained too many philosophical speculations, which were not
relevant. They believe on the real presence and that the presence of Christ is also outside the
Church. I want to explore how does the transubstantiation affects the Catholic Eucharistic
Sacrifice and in what way Christ is present.
5.3.1. Is the transubstantiation Biblical?

Lutherans relies on the Scripture as the supreme authority. The scriptural passage that is used
to justify the transubstantiation is John 6. There are arguments from Kereszty that support that
John 6 contains teaching about the Eucharist as sacrifice. 247
Just as Jesus draws his life from the Father and lives for the Father, so does the one who feeds
on his flesh and drinks his blood live through Jesus and for Jesus. Coming to Jesus in faith
leads to eating his flesh and drinking his blood. To follow Jesus establishes the beginning of a
personal communion. The feeding on his flesh and drinking his blood brings about its
consummation. It is only His sacrificed and risen humanity that becomes for us the food and
the drink. 248 The flesh of Jesus is linked to the word and his eternal body. The same word is
used in the Eucharistic prayer and Last Supper. Jesus came down from heaven as human flesh
and blood to give himself to his people. He is the continuation of Manna as a gift of life,
which is the root of the Eucharist. Jesus himself is the true flesh and drink that one must eat to
249
have the eternal life. It shows a sacrifice that culminates in the meal.
Lutherans are careful not to read the Bible word by word. The Bible must be contextualized.
For instance, did Nicodemus literally have to be reborn again? When Christ says he is the
wine, is he really a cup of wine that is literally speaking? Bultmann claims that metaphors
and symbolism must be taken into account. 250 For example, Jesus is not the son in the sky, a
Shepard of sheep or living wine but it symbolizes his ministry. When Christ says that he is
the bread of life, he says so in front of his audience and not in the last supper.
246
247
Roch A. Kereszty, Wedding Feast of the Lamb, 61.
248
Wiliam B. Monahan, St. Thomas Aquinas on the Eucharist,124.
249
250
Tony Lane, A Concise History of Christian thought, 245.
58
God sent down the bread of life from heaven and Christ is the true bread from heaven that
gives life in the word. They want this bread as word of God not as a sacrifice. Christ tells
them what is necessary to have this eternal life. John 6 is about receiving spiritual food in
order to come to him and have faith in him. 251 The word of Jesus "I am the bread of life"
means come to Christ and believe in Jesus. Then one shall never hunger and thirst.
All who come to believe will be raised up on the last day, which includes having the eternal
life. “Truly, I tell you the truth, anyone who believes has eternal life” (John 6:47). It is an
invitation from Christ to come and believe which is mentioned six times in that chapter. 252 It
is not enough to see John 6 alone as a Eucharistic understanding without taking other biblical
texts into consideration. Does it avoid the interpretation of John 6 to be read literally?
Kereszty has a very different view on John 6. 253 Christ says for example that His flesh is real
food and His blood is real drink. He uses graphic language by saying that the bread he will
give is His flesh for the life. The disciples did not understand and ask how this man can give
His flesh to eat. Jesus does not correct the language by saying that He misunderstood. They
trust his words as they chose to follow Him. Due to the graphic language, Jesus continues to
say that this is my body and blood. He will give his flesh for the life of the world and he adds
to the graphic terminology of “chewing.” When the Old Testament talks of eating flesh, it
always refers to a violent situation. It never uses it as a metaphor for believing in them, and
accepting teaching. The Wisdom talks of eating manna as receiving wisdom, but not eating
flesh. Kereszty refers to John 6.2, that says, “what if you see him ascending to where he was
before.” It is a reference to Daniel 7. Christ will ascend to where he was before. He is a
celestial figure. The flesh you will eat will be an ascended glorified flesh. 254 This reading
avoids a cannibalistic interpretation.
Another question would be, how can Lutherans read the Bible Christological and literally,
except when it comes to John 6? It was not imaginable to think that the disciples at the last
supper ate a transubstantiated Jesus who was not yet sacrificed or glorified. (Matthew, 26:17-
30, Marc 14:12-25, Luke 22:7.23. The eating and drinking must be in connection to his
speech and words. Joachim Jeremias tells that John 6 is an example of a metaphorical
understanding. 255
251
252
Karl Olav Sandnes (Professor The Lutheran Faculty of Theology, Oslo) Lectures October, 2001.
253
254
Ibid.,,61.
255
Ibid., 52.
59
To eat and drink, cannot be literal either because the teaching is not based on cannibalism.
When he speaks to the crowd around him He does not imply to eat his body parts. At the
same time, they also take into account in John 6; it is used figures of speech to underline the
reality of Jesus in his ministry. Does that mean that Christ offered truly and literally his own
body and blood to eat and drink? Even if Aulén is less sceptical to use the word sacrifice he
does not conclude that this text talks about a Eucharistic sacrifice. He says that through the
bread and wine one is nourished and strengthened to grow closer to God as a part of his
salvation. 256
Catholics are taught that Jesus in John 6 commanded all of his faithful to literally eat his flesh
and drink his blood for eternal life (John 6:46-58). Then Christ instituted the
transubstantiation at the last supper in order to give the disciples and all Christians his flesh to
eat and his blood to drink. 257 They are taught that Jesus also instituted a new covenant of
priesthood at the same supper.
This event as the last supper is the same event and the same thing as eating the body and
blood of Christ from the Catholic altar after the ceremony of the transformation. Ordained
priests had the same authority to officiate such transubstantiation every single day.
The newly constituted piece of bread and cup of wine is the body, blood soul and divinity of
Christ. To eat the bread and drink the wine is to receive many blessings. Among them is the
forgiveness of some kinds of sins. They are specifically taught that this offering is to be
carried up to God in the heavens and presented before God by an angel.
The Lutheran response is to look for biblical proof. 258 For instance, Jesus is verified by his
resurrection with physical proofs he was alive. Jesus relied upon verification upon
resurrection by asking those in his presence to see him, touch him and to hear his voice (Luc
24:39). From the beginning in John 1:4 the word of life verifies his resurrection as important
for the Christian faith to say how do we know what we know.
By using the physical senses, one can identify what we know. Theological interpretation
without verification can signify everything. Texts without proofs can be read as a fiction.
Any sign of transubstantiation in John 6 is for Lutherans speculative interpretation without
any proof. “This terminology has widely been considered by Lutherans as an attempt
rationalistically to explain the mystery of Christ's presence in the sacrament;” 259
256
257
Wiliam B.Monahn, St. Thomas Aquinas on the Eucharist, 123.
258
259
60
Is it enough to only look at the Scripture literally by saying that since Eucharistic sacrifice and
transubstantiation are not written in John 6, is it therefore a heresy? In John 6.55, it is written
to eat his flesh and drink his blood and he will transform the bread and the grape juice into his
blood. The word “therefore” in John 6.53 is according to Trent, is biblical proof that God
declared that what Christ offered, was truly his own body when he said what he said without
any questions asked or other explanations behind the statement. 260
Wisløff emphasized that the proclamation of the gospel and the gift of the sacrament are
enough to justify that Christ is present in the gifts of the elements. He supports that the real
presence where Chris is present in bread and wine, including John 6, but not the way
Catholics sees this in the light of sacrifice and the transubstantiation. 261 It is the sacramental
dimension of the Eucharistic sacrifice that is hard to understand for Lutherans. The Gospel of
John does not speak directly about the bread and wine as Eucharistic celebration, but Jesus
teaches the Christians that he himself is their food and drink in the Eucharist. 262 There is
nothing in this passage that concludes that he does not speak literally.
Kereszty refer to when Christ says “truly”, it must be said that this is what he really meant. 263
It is not a language of metaphor or symbol when he refers to eat and drink. The word
“chewing”, cannot be used metaphorically. Jesus does not attempt to correct his language
when the disciples did not understand. Han stood for de than said. Rudolf Bultmann and other
Lutheran theologians interpret this type of reading as too sacramental. 264 He has to make
these later additions to make sense of his reading. There is no other sacrifice that should be
added to Christ’s own offering. The self-offering of the Church is also called metaphorically a
sacrifice. For Power, to offer bread and wine is not necessary but it says something about the
nature of the Eucharist. Christ’s death and resurrection symbolizes the obedience of Christ as
a metaphor of the expiation of sins.
5.3.2. Is the Eucharistic Christ transubstantiated?

In this section, I want to find out where the relation is between the transubstantiation and the
Eucharistic sacrifice? First, I will find out if there are other theological arguments than the
Scripture that justify this relation. I am going to use the Early Church at the very beginning of
the post apostolic period.
260
Wiliam B.Monahan, St. Thomas Aquinas on the Eucharist, 63.
261
262
Ibid.,62.
263
264
Ibid., 52.
61
I will sum up a little bit of the history in order to better understand the meaning behind the
relation between the transubstantiation and the Eucharistic sacrifice. Then I will present the
discussion between the real presence and the transubstantiation to see if this has any
consequence for the Eucharistic sacrifice between the Catholics and Lutherans before the
conclusion takes place.
According to Catholic Canon Law, the nature behind the Eucharistic sacrifice has to do with
how one sees the connection between the Church and the other sacraments. Christ has
founded the Church. This comes from his own words to Peter when he said I am the rock and
gave Peter the authority to lead the flock and his Church, (Mt 16:18). In Canon Law “The
Church is apostolic because she is founded on the apostles, in three ways (CL 857): First, she
was and remains built on ‘the foundation of the Apostles,’ the witnesses chosen and sent on
mission by Christ himself. Second, with the help of the Spirit dwelling in her, the Church
keeps and hands on the teaching. That is the ‘good deposit,’ or the salutary words she has
heard from the apostles, and third, she continues to be taught, sanctified and guided by the
apostles until Christ’s return, through their successors in pastoral office. The college of
bishops, ‘assisted by priests, are in union with the successor of Peter, the Church’s supreme
pastor’.” From the beginning of his ministry, he ‘called to him those whom he desired; He
appointed twelve, whom also he named apostles, to be with him, and to be sent out to
preach.”(Mk 3:13-14) The mission continued through the apostles: “As the Father has sent
me, even so I send you.’”(Mt 10:40) There is the great commission from Christ after the
resurrection “Go therefore and make disciples of all nations, baptising them in the name of the
father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have
commanded you. Christ’s own words “And remember that I am with you always, to the end of
the age.”(Mt 28:19-20), confirms that the apostles and bishops are teaching and governing the
Church. This teaching was passed on to the Church fathers.
This apostolic tradition is an important key to understand the Catholic Eucharistic sacramental
theology. The Church Fathers believe that the Eucharist is a sacrifice with the real presence of
Jesus Christ. Why is that? Because that was the faith in the very ancient Church and it still is.
The teaching was handed on to the apostles and later the Church fathers. One of these early
Fathers was Ignatius the bishop of Antioch. 265 On his way to martyrdom in Rome, he wrote
epistles to some of the same churches as Paul wrote to.
265
Mary Ann Clarahan (The Pontifical Beda College) Lectures February 2016.
62
In the epistles to the Romans, he wrote "I want the bread of God which is the flesh of Jesus
266
Christ and as drink I want his blood which s his incorruptible love." In his epistles to the
Church at Smyrna he observed well those who were heterodox that they are opposed to the
mind of God as they abstain from Eucharist because they do not confess that the Eucharist is
the flesh of Christ. To the Church in Philadelphia, he takes for granted that there is only one
Eucharist. That is because there is only one flesh of our Lord Jesus Christ and one cup of
union in his blood, one altar of sacrifice as there is only one bishop with the priests and
deacons. In the 1. Corinthians 10:17, Paul urged the Christians to have only one assembly, to
not break up, led by one bishop with breaking the bread which is the medicine to immortality
that offers life given by Christ.
Justin Martyr stated that the bread and wine in the ancient church are believed to be flesh and
blood of Christ. 267 John Chrysostom (344-407) wrote on his Homily that Christ feeds the
faithful with himself and Christ sacrifices these offerings and transforms them. 268 Aquinas
mentioned in his teaching of concomitance, that every particle is the body of Christ. 269All the
Latin fathers of the Church and Aquinas proclaim that the Eucharist is really and truly the
body and blood of Christ. Augustine wrote that Christ walked on earth in that same flesh, and
gave that same flesh to us to be eaten for our salvation. 270 This teaching is also found at the
Vatican council which underlines that "certitude that Christ is present sacramentally and
substantially when under the species of bread and wine. These earthly realities are changed
into the reality of his Body and Blood, Soul and Divinity." 271This is about a mystical union
with Christ. On one hand, one assents the presence of the substance of Christ’s body because
we accept the truth of the word of Christ which is “this is my body” (Luc 22:19). On the other
hand, one assents to the continued presence of the accidents of breads from the fact that we
trust our senses. Jesus could perform miracles, change his hair or tan his skin, transform the
gifts but he remains human throughout.
266
Ken Kurtis and Dan Graves, "Article #5 I am the wheat of God." Christian History Institute 2018, g
https://christianhistoryinstitute.org/incontext/article/ignatius. Accessed 12 May 2018.
267
Edward J Kilmartin, The Eucharist in the West, 68.
268
Adalbert Hamman, How to Read the Church Fathers (New York: the Crossroad
Publishing Company, 1993), 86.
269
Wiliam B.Monahan, St.Thomas Aquinas on the Eucharist, 74-75.
270
Edward J Kilmartin, The Eucharist in the West, 24..
271
63
This opens up a question: How can Lutherans proclaim that there is no substantial change in
Christ? There are two principles causes to respond to this question. The first is Biblical.
Wisløff among others supports the Lutheran teaching that there is no scriptural evidence for
this. It is simply not possible to support the transubstantiation as a biblical truth. Therefore,
one cannot introduce a liturgy or ceremonies with arguments that are not scriptural. Lutherans
take the interpretation of the Church fathers and the Church history into account, but their
arguments are more Christological. 272 The Lords supper goes back to the death of Christ.
When Christ said “This is my body and blood,” one may ask how did the Jewish disciples
understand this? Did they, as Jews, really think that Jesus was saying literally, to eat his body
and believe that this lead to the doctrine of transubstantiation? Some would say at that it
would be strange for a Jew because it would be cannibalism. 273 The Jewish always broke the
bread, as the father broke the bread and distributed it to his family in the Jewish Passover.
However, Lutherans agree the presence of Christ is there. Jesus demonstrated his presence
only alongside the bread and wine. The phrase “being given” demonstrates in the Lords
supper what God does to his family in Jesus Christ alone, not what a priest does or what we
do as a sacrifice. It is a thanksgiving meal where Christ instituted the new Passover lamb as a
new covenant and a community meal.
For Aquinas, the transubstantiation does not describe a process, which in any way produces a
local extension of Christ. There is nothing that happens to His Person when the consecration
occurs. 274The sacramental presence is no less real. Christ is present in the host. Hence, when
the sacred host is broken into pieces or the consecrated contents of the chalice are consumed
in small quantities, Christ is again, fully present in each particle and in every drop. 275 Trent
also supports this teaching. Even before the actual division of the sacred species, Christ is
present whatever the substance of bread, which was present before the consecration. The
transubstantiation changes the whole substance of bread into the substance of the body. The
substance of the bread and of the wine before the consecration, present the totality of the host
as well as the small parts whether separated or united. This is the explanation behind the
Eucharistic sacrifice.
272
273
274
275
Ibid., 75.
64
The second cause goes back to the teaching of ubiquity where Prenter proclaim that Christ is
also omnipresent. 276 He states that it makes the Eucharist an atoning sacrifice. 277 Christ is
still not only present in the Eucharist itself but in the Church too. The presence of Christ can
be experienced by hearing the word outside the Church through prayers and readings. He
thinks that Christ is present in us as nourishment unto eternal life in the Eucharist. 278 From
this teaching, it is not bread and wine because the substance of the bread has undergone
change (transformation). It is either Christ since the body of Christ no longer has extension in
time and space. For Prenter, Christ is not identical with the body and blood and there is no
such thing as a transformation or substantial change either by the words of institution.279 He
uses the concept “change” instead to convince that a consecration is taken place. The way I
look at Prenter, he seems to be between a Catholic and Reformed sacramental theology. He
agrees with the reformers by denying a substantial change that is linked to transubstantiation.
He supports the Catholic doctrine on the Real Presence and agrees that there is a change.
Prenter agrees with Luther that metaphysical part of the Catholic doctrine is speculative and
does not solve this problem. Prenter appeals to the hypostatic union: the one person of Christ
is inseparable from his divine and human nature. 280 Luther does more than propose that
Christ’s humanity operates everywhere. He thinks Christ is personally present in his two
natures throughout the universe. Luther’s approach proposes the closest relation between the
two natures, at the risk of mingling them by saying that there is no contradiction between the
exegetical approach where Christ is bodily presence and a spiritual presence. 281 For he
attributes divine properties to Christ’s human nature, in order to account for how Christ’s
body and blood can be present on the altar.
No Catholic theology of transubstantiation makes such a move. The real presence is in a way
a contrast to the metaphysical understanding of this substantial change. To understand the
Catholic Eucharistic sacrifice one must be able to see the connection to the metaphysical
aspect and to grasp why this matters. At question 76, article 1 Aquinas deals with this issue as
he appeals to the principle of concomitance. 282
276
Bjørn Ole Hovda. "Brødet er Kristi lekam. Martin Luthers syn på transsubstansiasjonslære og realpresens i
g tre skrift." (Masteroppgave i Kristendomsstudier, B.O.Hovda,2007).
277
Gudmund Waaler, Nattverden som offer, 118
278
Ibid., 120.
279
Ibid., 184.
280
Ibid., 331.
281
Ibid., 302.
282
65
This means that whatever is actually connected with the body and blood of Christ, is made
present when the gifts of the elements are made present. Christ is made present in the
Eucharist as He really is. It is not another Christ that is made present. Hence, after the
resurrection, the body of Christ is united to his blood and his soul.
They are hypostatically united to the word of God. 283 When the body and blood are made
present, so also are his soul, and divinity. By the power of the sacrament, the whole humanity
of Christ is made present both under the species of bread and the species of wine, but that his
divinity is made present by concomitance. Likewise, when by the force of the words spoken
by the priest, the blood is made present under the continued appearance of wine the Body soul
and divinity of Christ are made present by natural concomitance.
5.3.3 The relation between the real presence and the transubstantiation
I will now look at the discussion between the teaching from Luther and Aquinas before I
make a summary to clarify the relation between the presence of Christ and the Eucharistic
sacrifice.
My goal is not to prove which theory is the right one, but to clarify the teaching in light of the
sacrificial dimension of the Eucharist. While Catholics base their faith on the
transubstantiation, many Lutherans struggle to accept this teaching. Does the teaching of
transubstantiation reinforce the Eucharistic sacrifice? Luther rejected the transubstantiation,
especially in the way the consecration took place. 284 Wisløff and other Lutherans have tried
to avoid the Aristotelian philosophy and metaphysics as basic sources to grasp the teaching of
the transubstantiation. This implies concepts such as substance, accidents, form and matter.
Luther wanted instead to concentrate on the Eucharis as a mystery and that the there was no
contradiction between the real presence of Christ and that the bread and wine could still be
present at the same time. For instance, Reinhold Seeberg and Paul Wiliam Generich have
interpreted the texts of Luther from a Christological point of view. They both claim that
Christ is substantially and personally present in the gifts of the elements. 285 The presence
happens because of the word of institution has taken place. Scripture points rather
convincingly towards an Institution Narrative.
283
284
Bjørn Ole Hovda. "Brødet er Kristi lekam. Martin Luthers syn på transsubstansiasjonslære og realpresens i
g tre skrift." (Masteroppgave i Kristendomsstudier, B.O.Hovda,2007).
285
66
Much of the accounts of the Last Supper and the institution of the Eucharist make reference to
such a narrative being central to the Eucharistic celebration. Wisløff followed Luther by
saying that by the words of institution, the bread and wine were truly the body and blood of
Christ. However, it is not a Eucharistic sacrifice for that reason. Wisløff uses the incarnation
as an example of the presence of Christ, which happens by the word of institution. 286
Christ own words that “This is my body” do not refer to any sacrifice. The presence of Christ
has been understood differently among Catholics.
The presence of Christ according to Catholic Teaching is that the whole Christ was truly
present in the elements and in the host. This led to a different worship of Christ such as
private masses and adorations, which were an abuse of the sacrament for Luther and his
followers. Lutherans underlines that it is the Christology and the interpretation of the
Scripture that has had a great influence on Luther on his arguments of the real presence. 287
Wisløff thinks that the Eucharist for him is, first and foremost, a proclamation of the gospel. It
is the word of Christ, that makes him present and not the priest. 288 Prenter underlines the
presence of Christ in terms of the doctrine of justification. The key word is the merit of the
Eucharistic sacrifice. God redeems human beings in the mass by partaking of the sacrificial
death of Christ. The explanation of how Christ is present under each species requires to
consider how Christ is made present in the first place. An important principle of the Catholic
sacramental theology is that sacraments cause by signifying.
At q. 76, a. 1, ad 1, Aquinas points to a crucial theological implication of concomitance.

Without the divinity joined to Christ’s body, his Eucharistic body does not give eternal life.
Christ’s body by itself does not give grace. Christ saves one for He is God. As God, he saves
us through the instrumentality of his humanity. His body brims over with his divinity, and so,
he can give grace through his sacred humanity, through his body in mass. Christ is present
under the appearance of either a small or a big piece of bread or of little or much wine in the
Eucharist. 289 Christ is present in any fragment of the consecrated host or in any drop of the
blood. Nevertheless, it is especially fitting to receive Christ in both forms during the
celebration of the Eucharist. He is, in other words, naturally present as He is in heaven but
sacramentally present in the Eucharist.
286
287
Ibid.
288
Ibid., 60.
289
Wiliam B. Monahan, St. Thomas Aquinas on the Eucharist,75.
67
Aquinas holds that the presence of Christ’s blood is not determined in the consecration of the
host. 290 The Eucharist contains truly and substantially the body and blood together with the
Soul and the Divinity of Christ. Christ’s body is really joined to his soul. Also, both his
glorified body and soul are really joined to his divinity. His body and soul cannot be
separated. Christ cannot die again and be separated again. Aquinas holds that the words of
consecration do not signify the presence of Christ’s soul, but because the body is present, the
soul must be present as well.
The same holds for his divinity: it is present on the altar because the body is present.
Therefore, wherever his body is present, his divinity is also present. Aquinas explains that, in
the chalice, the blood becomes present by signification, but the body becomes present "by
concomitance," because it is inseparable from the blood of the glorified Jesus. 291
Aulén does not support the teaching of transubstantiation because Christ cannot be present by
the words of institution and in the elements at the same time. 292 He links the connection
between sacrifice and the real presence. 293 He states that there is a connection between the
words of institution and the sacrifice on the cross because Christ actualises his sacrifice. He
describes that the real presence in the gifts of the elements is an effective presence of the
eternal+ sacrifice. 294 Christ is, for Aulén, not present in the bread and wine, which
contradicts to the Catholic theology of Aquinas and others. The glorified Christ actualizes the
effect of the perfect sacrifice on the cross where Christ partakes in the bread and wine. 295
This means instead of saying that Christ dies every Eucharist, the presence of Christ is being
296
actualized. This shows that there is a closer connection between the sacrifice on the cross
and the Eucharistic sacrifice. His saving action and presence is to be found in the bread and
the wine. For Aulén, the Eucharist is linked to the salvation and therefore this connection and
actualisation are important aspects of the Real Presence. The atoning sacrifice happened on
the cross but God’s saving action happens in the Eucharist. The very gift of salvation is linked
to gifts of the elements.
290
Ibid., 74.
291
Ibid.,73f.
292
293
Ibid.,221.
294
Ibid.
295
Ibid.,222.
296
Robert C. Croken, Luther’s First Front, 141.
68
Kereszty explains that the real presence of Christ is not a goal itself but rather the active
presence of Christ who is offering to God in the form of his gift of self to humankind. 297 That
was the intention of Christ by offering himself to us by sharing his gifts to us as participants.
He talks about a sacramental presence where Chris is present spiritually and concretely which
happens through the gifts, which are being transformed into the body and blood of Christ.
What is the implication of this teaching of Eucharist and Transubstantiation? In the Council of
Trent, the definition of transubstantiation was: "By the consecration of the bread and wine, a
conversion takes place of the substance of the bread, into the substance of the substance of the
body of Christ our Lord, and of the whole substance of the wine, into the substance of His
Blood." 298 The true body of our Lord and His true blood together with His soul and divinity
exist under the species of bread and wine. This implies the whole Christ is being offered. At
the end of the 13th section, it is written that ”if anyone denies that in the sacrament of the
most holy Eucharist are contained truly really and substantially the body and blood together
with the soul and divinity of Jesus Christ (….) let that man be accursed. 299 The Catholic
Catechism supports this teaching too (CC1375). The words “This is my body “transforms the
elements that are offered. Catholic theologians are taught that God preserves the accidents of
bread and wine. There is a substantial change into the body, soul, blood and divinity of Christ.
Since all accidents need a substance, God replaces the substance of bread and wine with the
body of Jesus Christ. This transformation takes place by the word of the priest who acts on the
place of Jesus.
According to Lutheran teaching, Scripture is the source for their Eucharistic theology. Who
has the authority to do such a thing? The Catholic Catechism is clear on this matter. It is only
a validly ordained priest who has this authority to preside at the Eucharist and consecrate the
bread and wine to become the body and blood of the Lord (CCC1411). The Lutheran real
presence means that Christ is present but not identical with the blood after the consecration in
the light of the transubstantiation. He held his own blood and his own body in his hands.
Lutherans are more focused on the faith. It is not only the gift of the Eucharist that transforms
a person. Since there is no substantial change in the Eucharist, there is also no sacrifice
present at the altar. A transformation is something that can happen inside through personal
experiences with the omnipresent God. They have different mystical ideas by looking more at
the word of God that transforms us.
297
298
299
Ibid., 735.
69
Faith is based on the scripture and tradition so the influence from Church fathers is crucial to
grasp the Eucharistic faith. This is not the case for the Catholics. The transubstantiation
cannot be separated from the Eucharistic mass. Luther’s doctrine on consubstantiation was
condemned because it requires the connection between the substance of the bread and the
substance of the true body of Christ, which showed to be impossible.300 The transubstantiation
is a tool towards the understanding of the sacrifice. Paul addresses in his letter to the
Corinthians 11 where he criticized the faithful who behaved disrespectfully on their approach
to the Eucharist. Anyone who eats and drink in an unworthy way is guilty (1. Corinthians
11:27-34).
A Catholic position it that it is not either symbolism or reality, but both armed. In the
Eucharist, the real presence in the body of Christ is present. As we know, the body of Christ
does not refer to the historical body of Jesus who lived on earth. One believes that the
Eucharist consecrated is the real presence of Christ glorified and risen. It is not as if a
presence compared to people speaking to each face to face in the city. It is the glorified Lord
who is present who fills the entirety of the universe with his presence. He is able to be with
His people through the sign of the Eucharistic bread. The Transubstantiation is the reality of
material things. Each thing has a substance. The elements are unavailable to the faith but
speak to the senses. Aquinas talked about the sense of sight and smell and trusty hearing as
we hear these words and promises. 301 According to Lutheran teaching, the relation between
the transubstantiation and the Eucharistic sacrifice adds more than Luther followers could
support. How can Jesus be as sacrifice in the bread substantially and at the same time be in
many places at once in the form of his body, soul, blood and divinity in Eucharist?
According to the teaching of Aquinas, the transubstantiation gives the possibility of multiple
masses being said at once in the world through which Christ is corporeally present on many
altars at once (q. 76, a. 1, ad 3). It accounts for the presence of his divinity in the gifts and the
unchanged state of his glorified existence in heaven. It also explains why we can receive as
much Jesus in one drop of the cup or one small fragment of a host as we can with multiple
hosts or an entire cup because quantity is an accident. The substance in and of itself is not
quantified, but rather has the accident of quantity (q. 76, a. 1, ad 3). We do not crunch Jesus’
bones, because we do no violence to the substance of his body when we consume the host and
drink from the cup.
300
301
Ibid.
70
By eating and drinking, the accidents of the host and in the cup change, but they are accidents
of bread and wine. Christ’s body can only be broken in its proper species, that is, in its proper
accidents. He was broken in his proper species during his Passion, when his body was torn
apart. This is no longer possible after his Ascension. For Christ to suffer in his body, he must
be acted upon through his proper accidents, the accidents that are now in heaven. One cannot
crush his bones or teeth by eating the Eucharist, because all of his bones, teeth and the rest of
his physical existence are present by mode of substance in the host (q. 77, a. 7). In this way,
the transubstantiation also avoids merely symbolic and cannibalistic notions of the
Eucharist. 302 We do not eat his teeth literally either from the past or modern time.
At question 75, article 4, Thomas notes that transubstantiation is something that is more a
supernatural change. The difference is that this substantial changes are not a change of the
whole substance of water (form and matter) into a whole new substance of wine. Rather, by a
miraculous divine deed, water matter loses water form and takes on the form of wine. The
miracle of transubstantiation is similar. In transubstantiation, the change is more radical.
After the consecration, the only substance present is that of Christ’s body and that of his
blood. The bread and wine accidents have a metaphysical relation to no merely created
substance. 303 They contain the body, blood, soul and divinity of Christ. Here, the word
“contain” has a metaphysical meaning: It signifies that they really mediate access to Christ. 304
The term does not have a spatial meaning. The bread and wine accidents contain a human
bodily substance that is joined to the divine substance. The relation between the bread
accidents and body substance is not like the Incarnation, because in the Eucharist, Christ does
not actually take on bread quantity, texture or appearances, nor does he take on the nature of
bread or wine substance. The bread and wine accidents mediate more than access to Christ’s
saving power: they give us access Christ in his very flesh and blood, his bodily being, not just
his action. In Thomas’ view, the accidents mediate access to the body and blood of Christ
because the substance of the bread and wine is converted into that body and blood. Now
clearly, these accidents do not become the very accidents of Christ but the language of the
accidents “containing” the substance of body and blood signals the metaphysical
transcendental relation. 305
302
303
Tomas Alvira,Luis Clavell,Tomas Melendo, Metaphysics. Understanding the science of being
(Makati City: Sinag-Tala Publishers, 1990), 49.
304
305
Tomas Alvira,Luis Clavell,Tomas Melendo, Metaphysics.,70.
71
In q. 77, a. 1, ad 2, the substance of Christ’s body is the subject of his own accidents in
heaven, and not the proper subject of the accidents of bread and wine on the altar. Christ’s
substance does not properly become the subject of new accidents. Everything is possible for
God. Lutherans and Catholics agree that everything is possible for God. The question is how
does this happen? Lutherans highlight the Scripture to find proof for theological and
Eucharistic statements. The philosophies from Aquinas is just theories. 306
Lutherans claims that there is theological proof in the New Testament that can verify that
Christ lives, since they could see, hear, and touch him. If there are no explanations, how can
the transubstantiation be verified? A possible response from Catholics is to say that both the
soul and substance are invisible to our eyes, but they are real. The invisible body and blood of
Jesus are also real. The soul is not accessible to the research of natural science or good
intellectual thoughts. Every being is a substance that is independent for scientific
investigation. Philosophy tells us about the soul and substance, but science does not. We
cannot experience soul or substance. Lutherans agree that one receive the word of God
through faith. Lutherans have a different approach to the presence of Christ. According to
Prenter, the transubstantiation could be understood as a magical process due to the substantial
change of the gifts. 307 He rather combines the word of God as a gift of the gospel that is
received from the community. 308 This makes it difficult for Lutherans to accept that there is
any talk of a sacrifice since this a gift by the grace of God.
Wisløff does not find evidence for any theory where the teaching on the transubstantiation can
be verified. They do find the real presence because of Christ’s own words saying "This is my
body and blood." Lutherans did not concern themselves too much on speculative discussions
with regards to substance and accidents. For Wisløff, Prenter and Aulén, the Christological
view is centred on theory of ubiquity where Christ as omnipresent. He is the founder of the
words of institution making it impossible to be present in the bread and wine too. 309 The
theories seems to be not too far away from each other as they both confirm the presence of
Christ but the way the real presence and the transubstantiation explain his presence, is very
different. The transubstantiation serve to explain the sacrificial presence in the Eucharist and
clarify why there is a sacrificial presence of Christ in mass.
306
307
Ibid.,124.
308
Ibid.,58.
309
Ibid., 52.
72
Odo Casel OSB (1886-1948), claims that faith is necessary to understand without any
scientific proof. 310 At question 75, article 4, Aquinas cites Ambrose in order to make an
analogy with Christ’s miraculous conception in Mary’s womb. In the case of the Incarnation,
the creation of a substance is beyond the limits of natural causes for instance when Virgin
Mary conceives without a man. It is not possible and not necessary to explain how this
process works by reason or scientific proof because it is supernatural for Aquinas. 311 He
mentions that God takes the initiative and reveals himself through Christ and continues to act
after his death and Resurrection in the liturgy of the Church. It is before where they proclaim
the mystery of faith. David Power talks about the Eucharist as a sign of thanksgiving and
praise. 312 The very shape of our prayers, praise and gestures, have their origins, not simply in
the early centuries of Christianity. Even in some of the oldest stories of the Bible. Casel,
points more to the scriptural passages and patristic concept of mystery. 313 Finally, a corporeal
substance is present on the altar, because of the change of substance. 314 The divine power of
Christ makes his body and blood present. At the last supper, he acted through his divine
power, but also his humanity. The last supper presents in a sacramental manor the offering of
the cross. The body that is being offered is invisibly present. The natural mode is Christ
suffering on the cross. The Mass is a sacramental mode. He does not suffer at Mass, he
suffered when blood literally poured out of his body and he died. He sacramentally offers to
the Father at the last supper. At Golgotha, he actually gives his body over in a natural
mode. 315 Christ instituted the Eucharist in the context of the Passover. It foreshadowed the
full conclusion of the celebration of the liberation, which is eternally affected by Him and in
Him.
The discussion has so far has shown that various interpretations in scripture led to different
teachings on how to explain the Eucharistic sacrifice in the light of the real presence and the
transubstantiation. Lutherans have emphasized that the Scripture is the first priority in
searching for theological questions. Catholics consider the Scripture, but together with the
tradition by asking what are the theological arguments from the Church Fathers, the
magisterium and the councils. Scripture and tradition has been important to see how the
transubstantiation and the Eucharistic sacrifice can be defended.
310
311
Wiliam B.Monahan, St. Thomas Aquinas on the Eucharist,63.
312
313
Ibid.,134.
314
Wiliam B.Monahan. St. Thomas Aquinas on the Eucharist, 70.
315
Ibid., 74.
73
At the same time, as long as the philosophy and the metaphysical aspect is not taken into
account for the Lutherans it seems that is difficult to reach a common agreement. They both
agree to disagree in this issue.I think it is a false promise to say that Lutherans only read the
Scripture literally. The passage of John 6 favours from both positions a symbolic or
metaphorical understanding of the substantial presence of Christ in the Eucharist. I hold that
both the real presence and transubstantiation are biblical through John 6.
I believe it is true that John 6 refers to a substantial change and that the gifts of the elements
were transformed. This happens at every mass but it is also important that one has to take into
consideration other factors than biblical arguments to support the relation between the
transubstantiation and the Eucharistic sacrifice. I do not believe that transubstantiation is
violence to the Scripture. Scripture says that the suffering on the cross is the means of
salvation. When the saving death is present on the altar then the saving power is present also.
The power hidden on the Cross, is present but hidden in the Eucharist.
The transubstantiation is vital to the understanding of the mass as Propitiatory sacrifice. If
Christ is not being physically present on the altar, one could not have a Eucharistic sacrifice.
It would not be the same body that was sacrificed on the Cross, was resurrected, and ascended
into Heaven. Without transubstantiation, you do not have any metaphysical link to the same
body on Calvary. Christ is present, as He exists now, in a glorified state. There is saving
power when the substance of His body is present. He instituted the Sacrament; He wanted it
this way. Finally, we need supernatural faith to really understand his words. A natural or
rational understanding is not enough. I believe that in the Eucharist Jesus died once and for
all. It is sacrifice, which is eternally present. At the last supper, he made his eternal sacrifice
under the appearance of bread and wine. The Eucharist is offered and received and that is why
the Eucharist is a sacrament and sacrifice.
5.4 The ministry of the communion
The role of the priest has been important in both traditions. The dialogue between Catholics
and Lutherans from 1978 states that "Catholic and Lutheran Christians are of the conviction
that the celebration of the Eucharist involves the leadership of a minister appointed by the
church." 316 Who is the subject and the object in the communion?
316
http:// www.prounione.urbe.it/dia-int/l-rc/doc/e_l-rc_eucharist.html.Acsessed 22 March 2018.
74
I will discuss the Lutheran arguments that say that Christ alone is the only subject who acts in
the ministry of the sacraments. There is no need for a sacrifice though a mediator and the
priest is not the subject due to their character. The ministry of the sacrament is an act where
the priest is the pastor who acts together with the lay people. In Catholic teaching, the role of
the priest in realtion to the sacrifice is crucial. If there is a real presence of Christ, the question
is who makes that transformation possible?
Lutheran teaching says that there is no sacrifice, no need for a mediator to bear a sacrifice and
that Christ is the only subject in the ministry of the sacrament. I will present the arguments to
reply on the question of who is the subject and object in the communion and if it has an
importance for the Eucharistic sacrificeIn the Eucharistic Prayer: Who is doing what? The
starting point for Luther is to separate what he classifies as thanks giving, prayer, praise and
what works are human works where human beings are the subject and the mass. The
sacrament and the testament are where one is the object that one receives something from
Christ. 317 Lutherans claim that with the new covenant there is no hope for obtaining
justification or repetition of human works to get closer to God. 318 Aquinas states that one still
continues to sin and that is why the Eucharistic aspect is there. Catholic teaching underlines
that the primary ritual agent is not the presiding minister but the whole assembly. 319 Those
presiding do not speak in their own voice or for themselves alone, nor do they speak as
mediators between God or Christ and the assembly, but always in the first person plural, as
one of the assembly. The ministration of the priest is for Luther a social event. 320 It is a
sacrifice of praise and thanksgiving where the Church and the assembly bring bread and wine
to express the joy and praise for God’s creation. The Eucharist is also an anamnesis where
Christ is present and through the remembrance of what God has done for us. 321
Who is saying what? The Catholic position has a very different approach because their
hierarchical system relies on the clergy as the subject of the ministry of the sacraments. The
foundation of a church on these apostles so that where they are, Jesus is with them. The
ministry handed on to the apostles who were given the authority to proclaim the gospel, teach
and govern the Church. (CCC 859). The apostles received both their mandate and mission
from Christ as ministers, servants, ambassadors and stewards of the mysteries of God. (2.
Corinthians 3:6; 6:4; 5:20; 1. Corinthians 4:1).
317
Asle Eikrem, God as sacrificial love, 192.
318
Paul Althaus, The Theology of Martin Luther, 225f.
319
Roch A.Kereszty, Wedding Feast of the Lamb, 204.
320
Asle Eikrem, God as sacrificial love, 192.
321
Harald Hegstad (Professor, the Lutheran theological faculty of Oslo), Lectures, March 2018.
75
They cannot transmit the fact they were chosen to witness the resurrection (CCC 860). That
has happened once and for all, but the message of it that they preach and the successors of
them preaching the message is continuous, hence the appointment of successors. 322
Paul’s address to the Ephesians is an example of designating those to take over their apostolic
ministry and have succession (CCC 861): "Keep watch over yourselves and over all the flock,
of which the Holy Spirit has made you overseers, to shepherd the church of God." (Acts
20:28). Just as the apostles apart from God can do nothing (John 5:19, 30), so the faithful who
are separated and do not listen to the bishops in office ordained to the apostles by Jesus, can
do nothing themselves (CCC 859+862). Peter received his separate special commission as the
prince of the apostles, feeding the sheep and being the rock on which the Church will be built.
"The whole Church is apostolic through the successors of St. Peter and the apostles in
communion of faith and life with her origin were sent out to the whole world." (CCC 863-
864). The Church is ultimately one, holy, catholic and apostolic in her deepest and ultimate
identity. That is because it is in her that "the Kingdom of heaven" and the "Reign of God"
already exists and will be fulfilled at the end of time (CCC 865). This gives the clergy the
authority to teach, sanctify and govern the sacraments.
Prenter relies on the teaching of Luther and the doctrine of justification. Christ completes the
guilt, shame and the sins of humans by being the perfect sacrifice, which signify his sacrificial
love. 323 The concepts Prenter uses are Love, Sanctity and Mercy. 324 Therefore, God acts
alone and completes his mission on the cross by Jesus. God alone is the subject of his action
in the Eucharist too. In this case, Prenter relies on the doctrine of justification and the
classical teaching of the theory of atonement. 325 This saving act becomes actualized making it
possible for Christ to fulfil his plan through the sacrament. Because of this, there are many
Lutherans who favor that it is Christ himself and no other, who is the high priest.
According to Catholic teaching, the priest brings Christ down from his throne and from
heaven and renders him present on the altar mass after mass. Kereszty argues against the
repetitive idea about the priest who is offering sacrifices over and over again in mass. 326
The priest does not celebrate his daily ministry of the repetitive idea to repeat the same
sacrifices time after time and mass after mass either.
322
Fredrik Hansen, ed. Det Annet Vatikankonsil-dokumenter (Oslo: St Olav Forlag,2013),135 (LG20).
323
324
325
Ibid., 142.
326
Roch A.Kereszty, The Wedding Feast of the Lamb,71.
76
He teaches on the authority and the power of Christ. He presents the sacrifice that Christ made
on Calvary as he presents another Christ. In the Eucharist, there is no sacrifice that is carried
out in an earthly shrine. 327 The priest acts in the person of Christ, but only in an instrumental
way. That is because it is Jesus himself as the high priest, who offers his mass through his
own prayer to the Father instead of looking at the Eucharist as only a sacrifice of thanksgiving
(Romans 5). The last words in the Eucharistic prayer sum it up. The phrase "With him and in
him" underlines Christ as the subject of the mass. Despite Catholic teaching, the priest is not
Jesus Christ. The sacrificial Catholic clergy cannot take away sins by earthly men who serve
on an earthly altar. The priest cannot represent Christ as in persona Christi. They are men like
others. Prenter calls this an atoning sacrifice because Christ’s saving act on the cross. There is
therefore no need for any mediators. When the pries acts, he does this not on behalf of the
people but together with the community through Christ. 328 This happens through a unity
between the kingdom of Christ and the universal priesthood. If he acts on behalf of Christ, he
does so by serving Christ not to replace his character and role (in persona Christi).
For Prenter, the priest only speaks and acts in the name of Christ. 329 Christ represents himself
in heaven at the right hand of His Father as Christians confess in the Creed. I see that this can
be summarized in three points: First, is that Christ who is in heaven, who intercedes for us, is
the subject who acts and who is present in the Eucharist by giving us the gifts. Secondly, the
priest acts by being the instrument of Christ as a leader and a pastor of the community when
he proclaims the word of God and acts by the word of institution. Thirdly, the community
participates together with the priest. Prenter states that human beings partake the same
sacrifice that was given on the cross, as a gift given by high priest. He does not agree that one
talks about a Eucharistic sacrifice in a Catholic context. From a Catholic point of view, the
words of institution are not performative but epileptic (i.e., they work not by the action of the
priest but by way of invocation of the Holy Spirit). The transformation of the gifts is no more
than the transformation of the assembly and does not take place through the action of the
priest, but by the action of God and the Holy Spirit. God is called upon to bring these
transformations about. 330 What is taking place? The Eucharist is entrusted to and participated
in by the Church as Christ’s own sacrifice.
327
328
Ibid, 172.
329
Ibid. 172.
330
77
Therefore, only someone sent by Christ and representing Christ as the head of the Church can
validly make the sacrifice of Christ present in the assembly. 331 From a level of human ritual
action, it is the presider who is speaking or acting not just in persona Christi but also in
persona Christi capitis ecclesiae – in the person of Christ the head of the Church. According
to Catholic teaching, Christ is the chef celebrant at the last supper and the host of the
sacrificial meal. He is also the high priest offering the sacrifice on the cross. The role of the
presider is not that of a mediator between Christ and the church; The presider’s role is
embedded in the Christ-church relationship from which the Eucharist comes. 332 How is it that
the Church is confident that God, the Spirit, is bringing about on the transcendent level of
divine action? The Eucharistic elements of bread and wine are being transformed into the
Body and Blood of Christ. The participating faithful are becoming more fully members of the
Body of Christ.
The question still is: What is Christ doing in the Eucharist? If the community acts, does Christ
act? Alternatively, if Christ acts, do we act at all. Wisløff is more consequent that it is Christ
alone who is the subject in the Eucharist and leaves no room for metaphysical speculations or
an attempt to support the teaching of Prenter where Christ acts differently in heaven and in the
Eucharist. 333 Aulén is more focused on Christ’s divine nature and his victory and resurrection.
Everything that happened to Christ before are past events. For Aulén, one can never act with
Christ as an object in the Eucharist. 334 God is not a passive object waiting death and suffering
or an active subject ready to fulfill his punishment.
Based on the theory of Atonement, Christ is for Aulén the redeemer who reconciles with
human beings in love to fight against evil and save us from sin through His participation of
Christ in the Eucharist 335. Not only Christ but also the whole Trinity is the subject. Christ acts
on behalf of the obedience to His Father and in solidarity with His people. Aulén explains
that it is a celebration and worshipping of the resurrected Christ. 336 This is actually the
identity of the mass and the liturgy too. The whole community, the priests and the Church are
in communion celebrating the victorious Christ in heaven. It is in communion with the Lord
who expresses the praise, joy, prayer and thanksgiving. This may express for Lutherans a
sacrifice of praise.
331
Roch A. Kereszty, Wedding Feast of the Lamb,168f.
332
Ibid., 187.
333
334
Ibid., 303.
335
Ibid., 248.
336
78
It indicates that it is neither God nor human beings who are the subject but both in
combination with each other. 337 Consequently, the body and blood of Christ can never be put
in the hands of a priest. Christ can never be an object during the Eucharist. 338 Christ is the
subject that always acts. His role is not being a victim, which was an historical event.
For Prenter the role of Christ is being a servant who represents the Lord victory against death,
darkness and evil. He rejects that a priest can be a subject in a Eucharistic sacrifice.
The priest is a part of the community who together with the lay people receive God’s
sacrificial love. 339 There is no need for a mediator. Aulén is more Christological by referring
to the Second article in the creed where Christ is the subject for the action that happens in the
Eucharist. 340 For him, there is only an invisible access to God. In my interpretation of
Prenter, it seems that he takes a middle way positions between a Catholic and Lutheran
understanding. He does not deny that a priest is important as a subject of serving but not in
terms of a mediator. On one hand, Prenter favors a Catholic understanding of the free will of
human beings in relation to God. God is not the authoritative subject where His people and
the object by receiving from God. On the other hand, he supports the Catholic aspect that
human acts are not equal to God as not being the subject. From a Catholic point of view, the
description of Prenter can serve as an analogy of the role of the priest. He is not at the center,
Christ is. From this perspective, the priest is not the subject due to the main agent being God.
Unlike a Lutheran interpretation, that is precisely the reason for why the priest needs to be
docile to the reality that already exists. There has been discussion among Catholics in
addition to who does the priest properly present. Is it the Church?
Denis Ferrarra says that in the consecration, the priest is the subject to the Church who acts in
the words of institution. 341 The priest is an instrument through his voice but it is Christ alone
who acts. The representation of the priest is limited. Ferrara seems to compare Christ
representing the Church in a way that a priest represents a country. He says further that the
sacraments are acts of the Church and in the consecration; it is the action of the Holy Spirit
making the Church’s act into Christ’s act. Prenter also supports this Trinitarian perspective.
Ferrara explains that the priests act on behalf of the Church and that Christ makes that prayer
his own. The words belong to Christ and the Church at the same time. Because of this, one
needs a valid ordained priest to consecrate and celebrate the Eucharist.
337
Ibid.
338
Ibid., 255.
339
Ibid.
340
Ibid..
341
Denis Ferrara, "In Persona Christi: A Reply to Sarah Butler." Theological Studies, 56, 1995, 81-91.
79
I think Ferrara tries to reduce the priest’s instrumental act where only his voice that is the
instrument. This leads to the metaphysical aspect of the Catholic interpretation. Catholic
theologians agree that the Christological aspect is important to grasp the meaning of the
liturgy and the Eucharist. There must also be a metaphysical relationship of the priest to
Christ. The humanity of Christ is an instrumental cause of Divinity as principle cause in both
the incarnation and the sacrament. There is no competition between the two causes.
That is because it is the same sacrifice! Christ's offering is the very act of the Cross. By His
beatific vision He can offer Himself at all masses - it is as if in a flash He were to see all the
saving sacrificial acts of all future masses. He knows all. Christ chiefly acts at mass, He is
main host in the sacrificial meal, and the main celebrant. Causes operate on distinct levels but
each and together are the one whole cause. Instruments depend entirely on God. Human
instrument can reveal the divine source of the act. Jesus points out what God is doing. The
incarnation gives us a conjoined instrument through hypostatic union but the sacraments are
not conjoined. Christ’s way of acting through humanity is grounded in being. The humanity
of Christ is not a passive instrument. It is disposition to be moved by Christ in order to render
the gifts. Christ, the high priest has priority.
Lutherans do not preoccupy too much time to whether the subject or the object relation relies
on these theories. In Catholic teaching, the dignity of the priest is to be subordinate to Christ.
The priest manifests the source and the goal of Christ in reference to the Eucharist. The
gestures and the words of the priest manifests what the priest does just as Christ’s words and
actions manifest God’s work. If the presider is not a priest, there is no ontological change.
Then, there is no ontologically distinct instrumentality or mediation and no logic of
Incarnation. In the light of Incarnation, Prenter states that the way Christ reveals himself in
the world is not the same way as being present on the altar. 342 In this way, the communion
and the sacrifice of Christ are connected without any references that a new sacrifices is carried
to the community through a priest as mediator. Kereszty refers to the Second Vatican Council
and Lumen Gentium in the doctrine of Mediator Dei to distinguish between a sacramental
priest and a universal priest of faithful. 343 The document underlines that all faithful have a
reasonability to be witness, to proclaim the gospel and to serve God in mission.
A ministerial priest is the one who lead his flock through governance of the sacraments and
teaching and scantily by acting in the person of Christ (LG, 10).
342
343
Roch A. Keretsky, Wedding Feast of the Lamb, 169.
80
Aulén rejects these Catholic statements because it will always be Christ who is the acting
subject in the Eucharist and the main celebrant as a consequence of the Real Presence too. 344
The Church proceeds from Christ and comes to us. From his Christological point of view, the
role of the priest has less importance since he is a part of a bigger subject that contains the
345
whole Church in unity with Christ. The ecclesiastical office can never be the subject or
replace the action of Christ, according to Prenter (ex operato). The Church is not sub ordinate
to the priest either. The priesthood has been grounded on a mission given by Christ who is the
acting subject. However, the Church may be, for Prenter, an acting subject in the Eucharist
where there is an unity between the Church and Christ. 346
According to Catholic teaching, the offering of bread and wine is connected with what the
priest offers to the Father after the consecration. That is namely the Body and Blood of Christ
that one offers to God. This is also the key question based on what is the consequence of the
Catholic and Lutheran teaching. Who and what is being offered at the altar? Is this truly the
body and blood of Christ? In terms of the incarnation, one can distinguish between the
humiliation of Christ and the state of exaltation. Aulén supports Catholic and Lutheran
theology of the two natures of Christ and the doctrine of the triune God. In both statements, it
is the same Christ who died and rose again. They see the incarnation as a model, making it
possible for Prenter to support the real presence but unlike Wisløff, he does not reject the
sacrificial aspect. 347 A principle for Prenter, is to not ignore the metaphysical teaching behind
the real presence. He wrote: "Where the bread is no longer bread, where it has been changed
in its substance, although not in its accidentals, but the relation of the redemption and the
sacraments has been obscured." 348
Both Catholics and Lutherans agree that communion is not only about a personal relationship
to God, but it involves the whole community where all Christians are included. They have a
common understanding that the Eucharist expresses a sacrament of praise, prayer and
thanksgiving. According to Lutherans, there is no contradiction to proclaim that the Eucharist
can be a sacrifice of praise and thanksgiving but never a Eucharistic sacrifice. 349
In terms of who is the subject in the Eucharist, there is a huge gap between the two positions.
Catholic understanding of the role of the priest makes it difficult to come closer to an
agreement.
344
345
Ibid.
346
Ibid., 266.
347
Ibid.,301.
348
Ibid.,, 120.
349
81
Catholics lean on the apostolic tradition as Christ gives the authority to the apostles to govern
the sacraments. It makes it difficult to separate the priest as a mediator and minister of the
Eucharist. Lutherans rely on the universal priesthood and that Christ is the only subject and
minister of the communion. He uses the clergy or lay people to serve the Eucharistic elements
on his behalf.
I stand by Catholic teaching, which is also based on the Scripture. It is clear that there is a
difference between the universal priesthood and the sacramental one. For instance, we are all
called to proclaim the gospel and be missionaries of our faith (Mt 28.18).
The Bible talks about certain people that Christ himself calls to serve and lead his flock,
teach, and govern on behalf of him and his Church too (Mt 16.18). The apostolic succession
and tradition support this teaching. Christ as high priest is working through the priest at the
altar. Christ had the authority, commission and power given to apostles and successors. The
priest speaks in the name of another which goes back to Last Supper, transmitted through
ordination. It is not enough to have juridical authority. Otherwise you are an ambassador, and
you will have parallel causes. This is not about speaking, but about doing and effecting. Jesus
speaks because of representation. The priest represents Christ's act at Last Supper.
Representation here is more specific kind of power is made present again, that effected the
transformation of gifts 2000 years ago. That is why the representation is vital. The priest
cannot act on his own. He acts in the Power of Christ. Christ acts in Him in that very moment.
So priest must represent intention of church and Christ Priest’s act does not hinder Christ's
act. Christ is principle cause, merits the way gifts are consecrated. God is the principal cause
working through the instrumental causality of the priest, which means 100% Christ, and 100%
priest. It is therefore natural, that priests, as mediators must be the subject in mass. I believe
Christ is present at the altar during the Eucharist. Therefore, it makes sense that the function
of the priest as subject is necessary and without them, there would be no mass and no
Eucharist either.
6. SUMMARY
In this thesis, I have discussed the teaching on the Eucharist amongst Catholics and
Lutherans. In the above discussion, I have attempted to distinguish the different instructions
surrounding the Eucharist and the meaning of sacrifice.
Based on this study, I wanted to explore why the differences exist and examine if there are
any possibilities for a common understanding despite different points of view.
82
The central part of my thesis contains themes such as the presence of Christ during the
Eucharist, the role of the priest, and the Eucharist acting as a memorial versus a repetition of
Christ's sacrifice at every mass, and lastly, the development of the Catholic and Lutheran
evaluation post-reformation. One has seen many differences between Catholics and Lutherans
on the Eucharistic sacrifice. In Catholic teaching, the mass is a Eucharistic sacrifice where
human beings re-experience God as sacrificial love. The Eucharist is not just a community
meal but a sacrificial meal as well. 350 The central point in the mass is the consecration where
the priest as mediator repeats the words of the institution, where the transformation of the
bread and wine into the body and blood of Christ takes place. This theology has been
supported by the Church Fathers through history.
Luther stood behind his battle on salvation by faith alone. His argues against the Catholic
Eucharistic sacrifice and the role of the priest. Christ has already completed His sacrifice of
righteousness for all sin once and for all on the cross (Hebrews 26+13:15). He attacks an
understanding of a mass where Christ is the sacrifice. Luther’s critique of the Sacrifice of the
Mass was highly influential. He was shocked to see how the Church practised their faith in
the liturgy, the homilies, the governance of the sacraments and Christian life in general. He
also questioned the doctrines behind such practice. Several Lutheran thinkers accepted his
critique of Catholic doctrine, and still do today.
The Council of Trent supported the celebration of private masses. 351 The Council declared the
Mass to be a "true and proper sacrifice – verum et proprium sacrificium," but Trent did
deepen the signification of the nature of the sacrifice. The discussion on this topic developed
later on in both documents of the First and Second Vatican council. Trent did not change any
doctrines due to the reformation of the Church. The aim for this ecumenical Council had been
to defend the faith on this theme, define and explain the teaching behind the sacraments, e.g
the nature of the Eucharist. Trent was also used as an example for the other ecumenical
councils and teaching books to clarify and strengthen the faith on this matter. However, there
are also sign of agreements that have been important and relevant to discuss.
Due to the Last Supper, Catholics and Lutherans agree that Christ is truly present in the bread
and wine (real presence) in the light of the words of Christ. The difference is based on the
way it is presented. Lutheran teaching claims that Christ is with and alongside the gifts of the
elements (consubstantiation).
350
Den Katolske kirke," Nattverden," from 10 January 1998
http://www.katolsk.no/tro/tema/sakramenter/artikler/noter#n2 Accessed 12 May 2018.
351
Robert C. Croken. Luther’s First Front.,121.
83
Catholic teaching go further by saying that Christ is present by chewing his full body and
drinking the whole substance of Christ. This happens through a substantial change and a
transformation of the bread and wine into the entire body and blood of Christ
(transubstantiation). It is, therefore, a disagreement on whether it can be a Eucharistic
sacrifice of the living resurrected Christ. This conflict also led to a discussion whether Christ
is still present after the consecration and the communion. This clarification would imply a
question if it permits an adoration of the Lord in the gifts of the elements.
Lutherans points to Christs own words when he said: "Do this in memory of me" (1.
Corinthians 11:24 f). They recall what Christ did for us (the teaching of justification) and his
saving action once and for all, completed on Calvary. Catholics agree that the sacrifice on the
cross can never be repeated, replaced or fulfilled, and this memory is not only to be a memory
of what once happened to Christ but also that He comes to us in the present and we partake
the fruits of his Eucharistic sacrifice. Lutherans agree that the Eucharist is a gift from God and
may express a sacrifice of praise prayer, and thanksgiving (Jfr. Rom. 12:1, Hebr. 13:15, 1.
Pet. 2:5.) but not as a Eucharistic sacrifice during mass.
Catholics are convinced that the sacrifice on the cross is one of the same sacrifices that is
being offered in mass. This same sacrifice is being offered in a bloodless manner. The
sacrificial gift is Christ himself. He is the high priest who offers himself to the Father and
intercedes for him. Human beings are sinners and are not able to offer anything to God. That
is why Christ does it instead as the new lamb and new Isaac from the Old Testament. All
people are included in the sacrifice of Christ. The Lutherans conclude that Christ is the only
high priest who is the subject in the Eucharist. Christ has fulfilled the promises in the Old
Testament and has already taken away all sin. Therefore, there is no need for living sacrifice,
no priests as mediators because Christ has completed his sacrificial act for our salvation once
and for all. Lutherans look at the Eucharist as a sacrament of praise, prayer, and thanksgiving
to God. They understand sacrifice in the letters to the Romans 5, the Hebrews 9 and John 6
differently than the Catholics. Christ does not bear any sacrifices at all. An atoning
Eucharistic sacrifice is difficult to verify in Scripture, according to Lutheran teaching. The
sacrifice was made by Christ alone for us, and there is nothing we can do to fulfil that. It
happened, in other words, without participation from human beings. The Lord's supper is a
gift from Jesus Christ to his church and his people.
We receive this gift, not only based on a personal relationship with God but also in
communion, we celebrate Christ’s memory in His words. There is no Eucharist without the
words of institution.
84
I support the Catholic sacramental theology. The New Testament canon was being written
while the Eucharistic liturgies were being celebrated. This means that the early Church
understood that Christ linked the Eucharist He himself instituted with His sacrifice on the
Cross. Prior to the 16th century. there was no opposition to seeing the Eucharist as a sacrifice.
This implies that 1500 years of tradition are behind this.
When the saving death is present on the altar then the saving power is present too. The power
hidden on the Cross, is present but hidden in the Eucharist. We are not sacrificing again but
re-presenting or making present again, the same sacrifice. If one does not include the
transubstantiation, there is no link to the efficacious once-for-all sacrifice on Calvary.
Ultimately, one will not be able to leave out philosophy or Christology. The efficacy of the
sacrifice on the Cross is tied to the Eucharist due to the hypostatic union and Christ’s assumed
humanity who is acting as the metaphysical conduit for the divine nature. Without this access
via Christ’s divinized humanity we could not access the divine nature and partake of it
through the very ritual Jesus instituted. There is no way around metaphysics when dealing
with Christology and Eucharistic theology.
7. OUTLOOK
We have seen agreements between the two denominations. These agreements are documented
in the Eucharistic document between Catholics and Lutherans. 352 However, the differences
between both faiths shall not lead to isolation. Despite the differences in the interpretation of
Scripture, participants from both sides have noted how critical the reading of Scripture and
prayer has been for the ecumenical dialogue and discussion of sacramental questions.353
Catholics can be inspired by Lutherans to appreciate the Scripture and Lutherans can embrace
the fact that the Bible was written in a tradition. Lutherans can embrace this tradition as a
support to the Christian faith, which includes their understanding of the Eucharist. The Holy
Spirit guides all Christians in theological themes.
They both agree that dogmas can never be allowed if they contradict Scripture. The question
is whether both traditions have universal and fundamental criteria between which dogmas
correspond to Scripture.
352
353
Harald Hegstad, "Fra konfesjonalisme til differensiert konsensus," Evangelisk-Luthersk
Kirke i en økumenisk kontekst, Oslo, (2011), 206.
85
Another question to be discussed is whether Catholic teaching on the Eucharistic sacrifice is

unchangeable related to the political structure and hierarchy.
Or, rather, is it possible for Lutherans to rethink their theological perspectives without being
trapped within their system? I think it is possible to get closer to each other but not to a
complete agreement on every aspect of the Eucharist. For instance, to celebrate the Eucharist
together it requires also that one is in the unity of the Pope and the Catholic doctrines on this
matter is very difficult to change. It is essential to be clear and strengthen one’s faith without
giving up theological doctrines and values just for the sake of ecumenism. To agree to
disagree on certain things is the nature of differentiated consensus. 354
Thus, there are good reasons for us to continue a dialogue in a climate of mutual respect and
understanding in matters of faith and practice, to find points of substantial agreement, and to
indicate areas in which we believe further dialogue is required. 355 To create a constructive
dialogue one must be careful to promote ones owns truth and that there is no salvation without
their Church. This can exclude the other tradition. A dialogue must show an aspect of giving
and take. Leif Aalen suggests that one has to develop an ecumenical hermeneutic where one
admits the possibility of understanding the Gospel in different ways and separate the central
and less central elements of Scripture. 356 An example is to ask how important is the
transubstantiation to look at the presence of Christ in the Eucharist. On the contrary, it can be
relevant to see this teaching as meaningful and as a supplement to better explain the
Eucharist.
What are the criteria for a fruitful dialogue? First, it has to rely on openness and honesty.
Even if both traditions are based on mission and conversion, a dialogue must not lead to
manipulation with lack of freedom to choose each other’s identity. An openness and
understanding of the others faith and tradition, which include letting past issues go. This
requires knowing each other, being a better listener and studying Catholicism and
Lutheranism to be grounded and prepared to better see the different points of view better.
St Paul says, "If I do not grasp the meaning of what someone is saying, I am a foreigner to the
speaker, and the speaker is a foreigner to me "(1.Corinthians 14:11). We need to learn from
each other’s faith and practice. The challenge is to look for common values and to have
354
Harald Hegstad, "Fra konfesjonalisme til differensiert konsensus: Evangelisk-Luthersk Kirke i en
økumenisk kontekst,," Lectures 2018, 206.
355
Terje Hegertun (Professor, The Lutheran Faculty of Theology) Lectures, November, 2017.
356
Harald Hegstad, "Fra konfesjonalisme til differensiert konsensus,"202.
86
tolerance with differences. That is also a gift because that is a way the Christians and others
can grow and learn from each other.
Lutherans and Catholics, along with other Christians, can continue the dialogue to
acknowledge the uniqueness of the Bible as the inspired and authoritative Word of God, and
as a foundational source for Christian reflection. They shall not ignore to include extensive
reference to various writings from the patristic era in this study. The writings of the Fathers of
the Church have played an important role in Catholic understanding of the Word of God.
They were a witness, wrote what they saw, and heard from the ancient early Church. They
can share some of the richness of this patristic tradition to grasp the sacramental theology
behind the Eucharist. These writers are, after all, part of the broader Christian community that
spans the centuries.
Catholics and Lutherans bear witness to the faith through their faithfulness as well as their
ministry, love, and devotion to the Lord Jesus Christ and also Catholics and together they can
enrich and fulfil each other. 357 During the last few years that there have been contacts that has
great significance for clarifying the relationship between the two churches. One of them is
from the Vatican Secretary for Christian Unity and the Lutheran World Council. 358 There has
also been dialogue in Norway between Catholics and Lutherans by the constitution of The
Catholic Lutheran group dialogue with an open and brotherly atmosphere. 359 The Eucharist
has been central for both Catholics and Lutherans. They both agree to avoid too spiritual
interpretations on the presence of Christ. This development is helpful for the Lutheran-
Catholic dialogue because it enables them to see this dialogue in the broader context of the
wider ecumenical movement. The way to a full agreement seems still far. It requires a
profound theological work where they need to take their faith seriously and consciously in
prayer, humility, and love.
The more communication that goes on between Catholics and Lutherans, the easier it will be
to get to know one another. Catholics and Lutherans can enrich and fulfil each other in order
to grow in faith, knowing that God is bigger that our own doctrines.
The Second Vatican Council has opened the Catholic Church more to other churches and
ecclesiastical communities. The intention from Pope John XXIII was to open the window so
357
Harald Hegstad, "Fra konfesjonalisme til differensiert konsensus," Evangelisk-Luthersk
Kirke i en økumenisk kontekst, Oslo, (2011), 206.
358
359
Lutheran/Roman Catholic Joint Commission, "The Eucharist.", from
http:// www.prounione.urbe.it/dia-int/l-rc/doc/e_l-rc_eucharist.html
87
they could see the others outside and they could see them from the inside. They have favoured
many of the ideas from Luther such as to involve the lay people more than before, to celebrate
masses in different languages, to look at the Scripture as a high value and realize certain
misinterpretations and abuse that was found in the past. It is also true that there are certain
dogmas and doctrines that are very difficult to change. On the one hand, the Popes have said
that they have no authority to change what Christ has revealed. That is, for instance, the
doctrine on Mary, the Trinity, the role of the priest, the substantial change in the consecration
instituted by Christ himself, and the Eucharistic sacrifice. On the other hand, to be ecumenical
means to give and take and God is bigger than ecclesiastical doctrines.
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1

The Eucharist as Sacrifice

This Master’s Thesis is submitted in partial fulfilment of the

MF Norwegian School of Theology, 2018, spring

1.2 The use of Concepts

Since there is no objective understanding, it has been important for me to be conscious of my

1.4 Limits of the Assignment

2.1 The sacrificial celebration of the communion

2.2 The role of the priest

Sicard of Cremonia (1150-1215), distinguished between the spiritual power exercised by

2.3 The moment of consecration

2.4 The efficacy of the sacrament

3. A CRITIQUE OF THE EUCHARISTIC SACRIFICE

3.1 The Communion

3.2 The concept of sacrifice in the mass

3.3 The hierarchal institution

3.4 The teaching of Consubstantiation

Fortress Press: 36, 1963),142.

4. THE RESPONSE ON THE MASS AS SACRIFCE

4.1 The sacrament of the Eucharist

4.2 The transubstantiation

4.3 The Scriptural reading of Trent

4.4 The priesthood

5. DISCUSSION: THE EUCHARISTIC SACRIFICE

5.1 The Lords’ supper

5.1.1 The nature of sacrifice

5.1.2 The Sacrifice of Christ

5.1.3 A propitiatory sacrifice?

5.2 Remembrance or repetition

5.3 The presence of Christ

5.3.1. Is the transubstantiation Biblical?

5.3.2. Is the Eucharistic Christ transubstantiated?

At q. 76, a. 1, ad 1, Aquinas points to a crucial theological implication of concomitance.

5.4 The ministry of the communion

Another question to be discussed is whether Catholic teaching on the Eucharistic sacrifice is

Austad, Torleiv. Tolkning av kristen tro. Metodespørsmål i systematisk teologi. Kristiansand:

Croken, Robert C. Luther’s First Front. The Eucharist as Sacrifice,

Ottava: University of Ottava Press, 1999.

Grane, Leif. Confessio Augustana Frederiksberg: Forlaget ANIS, 1994.

Grenholm, Carl-Henric. “Att förstå religion: metoder för teologisk forskning.”

Guthrie, Donald. Hebrews: Tyndale New Testament Commentaries

Jeanrond, Werner G, Theological Hermeneutics, Development and Significance,

Jenson, Robert W. Systematic Theology. Vol. 1. The Triune God. Oxford:

Lienhard, Marc. Luther: Witness to Jesus Christ. Eugene, Oregon:

Zachhuber, 132-147. Oxford: University Press, 2013.

Waaler, Gudmund. Nattverden som offer. Bergen: Eide Forlag, 2012.

Hegstad, Harald. "Fra konfesjonalisme til differensiert konsensus." Evangelisk-Luthersk

Lord." In Word and Sacrament II, ed. M.E. Lehmann, 97-145.

Melanchthon, Philip. "Apology of the Augsburg Confession: The Book of Concord." In

Misale Romanum. Oslo: Oslo Katolske Bisepedomme,1961.

St Pauls Weekday Missal (Popular Edition). Sydney: St Paul’s Publications, 2012.

The Code of Canon Law. In English Translation. Sydney, Collins Liturgical

Tanner, Norman P. (1990) "Council of Trent" in Decrees of the Ecumenical Councils.

Den Katolske kirke." Nattverden." from 10 January 1998 from

Hegertun, Terje. "Mellom historie og dogmer. Metodespørsmål i systematisk teologi."

Lutheran/Roman Catholic Joint Commission. "The Eucharist." from

Together At One Altar." The Middle Ages." form 2011

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