Transubstantiation forms us to thin anew about what it means to live in time. As creatures, we must make sense of a past, live in a present, and orient ourselves toward a future. Thomas Aquinas’s Eucharistic sequence for the Feast of Corpus Christi, “ Lauda sion.” Through a careful reading of this devotional hymn, O’Malley shows how transubstantiation that forms us to take up a posture toward the world inspired by the Eucharist. In the fourth chapter, O’Malley undertakes a commentary of St. The doctrine of real presence is related to sacrifice and martyrdom, the materiality of salvation, the healing and sanctification of the senses through the sacraments, and the Church as a communion of sacrificial love. ![]() The doctrine of real presence does not come forth at once but instead develops as the Church comes to understand what happens to the Eucharistic celebration. In the third chapter, O’Malley turns to the development of the doctrine of real presence in the Fathers of the Church. The Eucharist, in the New Testament, is closely tied to the revelation of God’s intimate dwelling among men and women. God reveals in the scriptures what it means for God to be present to us, how we are present to God, and what this means for our presence to one another. The Eucharistic doctrine of presence refers to God’s intimate dwelling with the human family first through Israel and later through the Church. In the second chapter, O’Malley presents the scriptural foundation of Eucharistic presence. ![]() A retrieval of the doctrine of real presence and transubstantiation is necessary for responding to this pastoral problem. It begins with a pastoral problem identified in the Church, namely the declining belief in real presence and transubstantiation in US Catholicism. In the first chapter, O’Malley clears the way for a study of the doctrine of real presence and transubstantiation. This book makes the argument over the course of five chapters. In these two doctrines, we see how the prayerful contemplation of doctrine offers to us a way of life grounded in practice and how practice bears fruit in the development of doctrine. These doctrines have implications for understanding who Jesus Christ is, the pedagogy by which God saves men and women through the Church, and how members of Christ’s Body may pursue holiness as creatures who are healed by eating and drinking the Body and Blood of Christ. Professing faith in Christ’s Eucharistic presence is not the result of a philosophical exercise but comes about through worshipping the hidden God under the species of bread and wine. Meditating on these doctrines, one discovers the personal and thus healing presence of Jesus Christ in human history. In modern language, these two doctrines are used interchangeably, yet they are two interrelated doctrines linked to the substantial presence of Christ in the Eucharist. This book takes up the doctrine of real presence and transubstantiation as requiring both knowing and loving.
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