We are so accustomed to equating holiness with purity or ethical perfection that we look for the idea when the word holy appears. When things are made holy, when they are consecrated, they are set apart unto purity. They are to be used in a pure way. They are to reflect purity as well as simple apartness. Purity is not excluded from the idea of the holy; it is contained within it. But the point we must remember is that the idea of the holy is never exhausted by the idea of purity. It includes purity but is much more than that. It is purity and transcendence. It is transcendent purity.
R.C. Sproul

Transubstantiation0

Transubstantiation0

TRANSUBSTANTIATION

BASIC R.C. BELIEF A Roman Catholic dogma that at the moment the priest says the words of consecration (hoc est corpus meum: this is my Body) in the Mass, the substance of the Host becomes the substance of the Lord Jesus Christ – Body, Blood, Soul, and Divinity. The same occurs to the wine. This was hotly debated for centuries by theologians; St. Thomas Aquinas provided the key to its acceptance by his logic of substance and accidents.

Accidents is the term used to denote the outward manifestations (taste, smell, etc.) of the Host in the Roman Catholic Mass. St. Thomas Aquinas first took this term from Greek philosophy to explain transubstantiation in the Mass. The Host retains its accidents, but becomes a different substance (the Body of Christ).

Natural parallels between the substance (essence) and accidents (appearance) are put forth in the transformation of water to solid, liquid and gaseous states, and the alteration of man’s physical appearance while he remains the same being.

A Scripture used is Matthew 26:26 (see verse 29; it disproves their interpretation).

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