- start_time:
    secs: 20
    nanos: 859000000
  end_time:
    secs: 28
    nanos: 199000000
  text: So, in this sixth episode, we'll look at transubstantiation and the real presence according to the theology of St. Thomas Aquinas.
  speaker: speaker_0
- start_time:
    secs: 28
    nanos: 199000000
  end_time:
    secs: 40
    nanos: 19000000
  text: This will be a continuation of what we looked at in the fifth episode, um, because Thomas Aquinas builds on his predecessors and brings it to a, um, synthesis.
  speaker: speaker_0
- start_time:
    secs: 40
    nanos: 19000000
  end_time:
    secs: 50
    nanos: 119000000
  text: So, we always have to remember that, um, the medieval scholastic theologians aren't trying to prove the real presence.
  speaker: speaker_0
- start_time:
    secs: 50
    nanos: 119000000
  end_time:
    secs: 53
    nanos: 919000000
  text: Well, they're presupposing it as a doctrine of faith, right?
  speaker: speaker_0
- start_time:
    secs: 53
    nanos: 919000000
  end_time:
    secs: 55
    nanos: 399000000
  text: It's the faith of the Church.
  speaker: speaker_0
- start_time:
    secs: 55
    nanos: 399000000
  end_time:
    secs: 56
    nanos: 579000000
  text: And what they're...
  speaker: speaker_0
- start_time:
    secs: 56
    nanos: 579000000
  end_time:
    secs: 64
    nanos: 819000000
  text: They're making use of philosophy not to demonstrate the, uh, the mystery, but so that we can speak reasonable...
  speaker: speaker_0
- start_time:
    secs: 64
    nanos: 819000000
  end_time:
    secs: 65
    nanos: 899000000
  text: Oh, I shouldn't even have said it.
  speaker: speaker_0
- start_time:
    secs: 65
    nanos: 899000000
  end_time:
    secs: 78
    nanos: 819000000
  text: So that we can speak about it, um, and show it not to be contradictory, um, so that we can speak rightly about it, um, and to shed some light on the mystery by way of analogy.
  speaker: speaker_0
- start_time:
    secs: 78
    nanos: 819000000
  end_time:
    secs: 87
    nanos: 859000000
  text: But again, we're always taking our point of departure from the revealed truth, and that revealed truth is from the words of Jesus at the Last Supper.
  speaker: speaker_0
- start_time:
    secs: 87
    nanos: 859000000
  end_time:
    secs: 88
    nanos: 599000000
  text: All right?
  speaker: speaker_0
- start_time:
    secs: 88
    nanos: 599000000
  end_time:
    secs: 89
    nanos: 439000000
  text: '"Take, eat.'
  speaker: speaker_0
- start_time:
    secs: 89
    nanos: 439000000
  end_time:
    secs: 91
    nanos: 379000000
  text: This is my body.
  speaker: speaker_0
- start_time:
    secs: 91
    nanos: 379000000
  end_time:
    secs: 96
    nanos: 319000000
  text: This is the blood of the covenant." Right?
  speaker: speaker_0
- start_time:
    secs: 96
    nanos: 319000000
  end_time:
    secs: 100
    nanos: 239000000
  text: So, the point of departure is simply the words of Christ.
  speaker: speaker_0
- start_time:
    secs: 100
    nanos: 239000000
  end_time:
    secs: 119
    nanos: 219000000
  text: And then, the faith of the Church, which we saw was defined against Berengarius in the, uh, formula that he had to, um, to recite, composed by Pope Gregory VII, and then, uh, four and a half centuries later, um, infallibly taught by the Council of Trent.
  speaker: speaker_0
- start_time:
    secs: 119
    nanos: 219000000
  end_time:
    secs: 119
    nanos: 839000000
  text: So, let's look at that.
  speaker: speaker_0
- start_time:
    secs: 119
    nanos: 839000000
  end_time:
    secs: 138
    nanos: 799000000
  text: The Council of Trent, um, teaches that in the august sacrament of the Holy Eucharist after the consecration of the bread and the wine, our Lord Jesus Christ, true God and true man, is truly, really, and substantially contained under this species.
  speaker: speaker_0
- start_time:
    secs: 138
    nanos: 799000000
  end_time:
    secs: 142
    nanos: 399000000
  text: That means appearances of those sensible things.
  speaker: speaker_0
- start_time:
    secs: 142
    nanos: 399000000
  end_time:
    secs: 153
    nanos: 379000000
  text: So, uh, side, the word species, when we use it in Catholic theology, is simply, um, m- taking, um, the Latin word species, which means appearances.
  speaker: speaker_0
- start_time:
    secs: 153
    nanos: 379000000
  end_time:
    secs: 159
    nanos: 19000000
  text: And in negative form, the, um, Council of Trent says this.
  speaker: speaker_0
- start_time:
    secs: 159
    nanos: 19000000
  end_time:
    secs: 179
    nanos: 259000000
  text: '"If anyone denies that the body and blood, together with the soul and divinity of our Lord Jesus Christ, and therefore the whole Christ, is truly, really, and substantially contained in the sacrament of the most holy Eucharist, but says that Christ is present in this sacrament only as in a sign, or figure, or by His power, let him be anathema." All right.'
  speaker: speaker_0
- start_time:
    secs: 179
    nanos: 259000000
  end_time:
    secs: 181
    nanos: 719000000
  text: So we can see that's an infallible teaching, right?
  speaker: speaker_0
- start_time:
    secs: 181
    nanos: 719000000
  end_time:
    secs: 186
    nanos: 699000000
  text: That can't be changed and requires our, um, firm belief.
  speaker: speaker_0
- start_time:
    secs: 186
    nanos: 699000000
  end_time:
    secs: 190
    nanos: 979000000
  text: Christ is truly, really, and substantially contained.
  speaker: speaker_0
- start_time:
    secs: 190
    nanos: 979000000
  end_time:
    secs: 197
    nanos: 859000000
  text: And notice, it's not, um, it's not simply repetition to add substantially, because there can...
  speaker: speaker_0
- start_time:
    secs: 197
    nanos: 859000000
  end_time:
    secs: 201
    nanos: 139000000
  text: Christ is present in different ways in the world.
  speaker: speaker_0
- start_time:
    secs: 201
    nanos: 139000000
  end_time:
    secs: 209
    nanos: 159000000
  text: Um, Christ is present, um, in this room, because two or three are present here, um, in His name.
  speaker: speaker_0
- start_time:
    secs: 209
    nanos: 159000000
  end_time:
    secs: 217
    nanos: 59000000
  text: Um, Christ is present in the Word of God proclaimed, Christ is present, um, in, um, in many different ways, right?
  speaker: speaker_0
- start_time:
    secs: 217
    nanos: 59000000
  end_time:
    secs: 217
    nanos: 899000000
  text: In icons.
  speaker: speaker_0
- start_time:
    secs: 217
    nanos: 899000000
  end_time:
    secs: 221
    nanos: 479000000
  text: But He's present substantially only in the Eucharist.
  speaker: speaker_0
- start_time:
    secs: 221
    nanos: 479000000
  end_time:
    secs: 232
    nanos: 699000000
  text: That means only in the Eucharist is He present, outside of Heaven, that is, in the fullness of His personal reality, including His body, His blood, His soul, as well as His divinity.
  speaker: speaker_0
- start_time:
    secs: 232
    nanos: 699000000
  end_time:
    secs: 233
    nanos: 199000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 233
    nanos: 199000000
  end_time:
    secs: 239
    nanos: 99000000
  text: So, substantially contained, meaning in the whole substance of His humanity and divinity.
  speaker: speaker_0
- start_time:
    secs: 239
    nanos: 99000000
  end_time:
    secs: 246
    nanos: 159000000
  text: And that's, um, also proclaimed in the Catechism of the Catholic Church 1374.
  speaker: speaker_0
- start_time:
    secs: 246
    nanos: 159000000
  end_time:
    secs: 247
    nanos: 919000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 247
    nanos: 919000000
  end_time:
    secs: 250
    nanos: 619000000
  text: Simply repeats the definition of Trent.
  speaker: speaker_0
- start_time:
    secs: 250
    nanos: 619000000
  end_time:
    secs: 263
    nanos: 499000000
  text: But it goes on, in 1374, the Catechism, to say, to explain a little further, "This presence is called real, by which is not intended to exclude other kinds of presence, as if they could not be real too." Right?
  speaker: speaker_0
- start_time:
    secs: 263
    nanos: 499000000
  end_time:
    secs: 268
    nanos: 699000000
  text: As He's present, say, in the Word of God, or He's present, um, where we are gathered together.
  speaker: speaker_0
- start_time:
    secs: 268
    nanos: 699000000
  end_time:
    secs: 281
    nanos: 879000000
  text: Um, "but because it's present in the fullest sense, that is a substantial presence, by which Christ, God and man, makes Himself wholly and entirely present." All right?
  speaker: speaker_0
- start_time:
    secs: 281
    nanos: 879000000
  end_time:
    secs: 283
    nanos: 359000000
  text: That's the faith of the Church-
  speaker: speaker_0
- start_time:
    secs: 283
    nanos: 619000000
  end_time:
    secs: 283
    nanos: 739000000
  text: Mm-hmm.
  speaker: speaker_1
- start_time:
    secs: 283
    nanos: 739000000
  end_time:
    secs: 283
    nanos: 739000000
  text: '...'
  speaker: speaker_0
- start_time:
    secs: 283
    nanos: 739000000
  end_time:
    secs: 284
    nanos: 699000000
  text: in the real presence.
  speaker: speaker_0
- start_time:
    secs: 284
    nanos: 699000000
  end_time:
    secs: 288
    nanos: 719000000
  text: And theologians don't demonstrate that, but start from that.
  speaker: speaker_0
- start_time:
    secs: 288
    nanos: 719000000
  end_time:
    secs: 289
    nanos: 239000000
  text: All right?
  speaker: speaker_0
- start_time:
    secs: 289
    nanos: 239000000
  end_time:
    secs: 291
    nanos: 779000000
  text: So, that's St. Thomas' starting point.
  speaker: speaker_0
- start_time:
    secs: 291
    nanos: 779000000
  end_time:
    secs: 303
    nanos: 639000000
  text: Now, um, another thing that he uses in his explanation of transubstantiation is what we covered in the last talk, the distinction of accidents and substance.
  speaker: speaker_0
- start_time:
    secs: 303
    nanos: 639000000
  end_time:
    secs: 304
    nanos: 139000000
  text: All right?
  speaker: speaker_0
- start_time:
    secs: 304
    nanos: 139000000
  end_time:
    secs: 316
    nanos: 179000000
  text: So, again, the accidents are the changeable conditions and appearances which don't directly belong to the essence of a thing, but, um, answer the question how something is.
  speaker: speaker_0
- start_time:
    secs: 316
    nanos: 179000000
  end_time:
    secs: 324
    nanos: 159000000
  text: And we know something, first, precisely by its accidents, um, and from them, we infer the substance.
  speaker: speaker_0
- start_time:
    secs: 324
    nanos: 159000000
  end_time:
    secs: 325
    nanos: 139000000
  text: All right?
  speaker: speaker_0
- start_time:
    secs: 325
    nanos: 139000000
  end_time:
    secs: 331
    nanos: 199000000
  text: Whereas the substance is the abiding subject, um, that answers the question, what is it?
  speaker: speaker_0
- start_time:
    secs: 331
    nanos: 199000000
  end_time:
    secs: 340
    nanos: 819000000
  text: St. Thomas takes that, um, distinction from the, we could say, from Aristotle, but more importantly, from the philosophy of common sense.
  speaker: speaker_0
- start_time:
    secs: 340
    nanos: 819000000
  end_time:
    secs: 341
    nanos: 959000000
  text: It's not just Aristotle.
  speaker: speaker_0
- start_time:
    secs: 341
    nanos: 959000000
  end_time:
    secs: 347
    nanos: 739000000
  text: All of us experience this distinction between what something is and how it appears.
  speaker: speaker_0
- start_time:
    secs: 347
    nanos: 739000000
  end_time:
    secs: 348
    nanos: 779000000
  text: All right?
  speaker: speaker_0
- start_time:
    secs: 348
    nanos: 779000000
  end_time:
    secs: 352
    nanos: 719000000
  text: So, we could call it the patrimony of the philosophy of common sense.
  speaker: speaker_0
- start_time:
    secs: 352
    nanos: 719000000
  end_time:
    secs: 359
    nanos: 99000000
  text: And then, we s- see that in Jesus' words at the Last Supper.
  speaker: speaker_0
- start_time:
    secs: 359
    nanos: 99000000
  end_time:
    secs: 359
    nanos: 839000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 359
    nanos: 839000000
  end_time:
    secs: 368
    nanos: 662000000
  text: And so, St. Thomas explains that the very language of Jesus' words at the Last Supper, the institution narrative......
  speaker: speaker_0
- start_time:
    secs: 368
    nanos: 662000000
  end_time:
    secs: 377
    nanos: 61000000
  text: requires us to, um, to believe that one substance is con- converted into another.
  speaker: speaker_0
- start_time:
    secs: 377
    nanos: 61000000
  end_time:
    secs: 378
    nanos: 82000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 378
    nanos: 82000000
  end_time:
    secs: 384
    nanos: 441000000
  text: Because Jesus said, "This..." Which before the consecration, be- at the beginning of the sentence, the this was bread.
  speaker: speaker_0
- start_time:
    secs: 384
    nanos: 441000000
  end_time:
    secs: 392
    nanos: 382000000
  text: But he says, "This is my body." And thus, at the end of the sentence, it's no longer bread, but his body.
  speaker: speaker_0
- start_time:
    secs: 392
    nanos: 382000000
  end_time:
    secs: 397
    nanos: 1000000
  text: And that's because Jesus' words are omnipotent words, right?
  speaker: speaker_0
- start_time:
    secs: 397
    nanos: 1000000
  end_time:
    secs: 398
    nanos: 301000000
  text: Which do what they say.
  speaker: speaker_0
- start_time:
    secs: 398
    nanos: 301000000
  end_time:
    secs: 403
    nanos: 921000000
  text: So, one this into another this, one substance into another substance.
  speaker: speaker_0
- start_time:
    secs: 403
    nanos: 921000000
  end_time:
    secs: 405
    nanos: 382000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 405
    nanos: 382000000
  end_time:
    secs: 408
    nanos: 41000000
  text: But the appearances of the first one remain.
  speaker: speaker_0
- start_time:
    secs: 408
    nanos: 41000000
  end_time:
    secs: 409
    nanos: 341000000
  text: All right.
  speaker: speaker_0
- start_time:
    secs: 409
    nanos: 341000000
  end_time:
    secs: 411
    nanos: 742000000
  text: Are there any other options?
  speaker: speaker_0
- start_time:
    secs: 411
    nanos: 742000000
  end_time:
    secs: 422
    nanos: 361000000
  text: So, Saint Thomas, in treating the real presence, he starts with the question, "Is Christ really present?" And he answers, "Yes," based on the authority of Christ and the faith of the church.
  speaker: speaker_0
- start_time:
    secs: 422
    nanos: 361000000
  end_time:
    secs: 427
    nanos: 301000000
  text: But then in his second article on the real presence, he addresses the conversion.
  speaker: speaker_0
- start_time:
    secs: 427
    nanos: 301000000
  end_time:
    secs: 458
    nanos: 361000000
  text: And he poses the question, um, "Could Christ's real presence come about in any other way than through transubstantiation?" That is, could Christ become present, um, by moving into the host, um, and this was the, um, later would become the position of Martin Luther and, um, the Luther- our Lutheran brothers and sisters, often called consubstantiation.
  speaker: speaker_0
- start_time:
    secs: 458
    nanos: 361000000
  end_time:
    secs: 459
    nanos: 1000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 459
    nanos: 1000000
  end_time:
    secs: 469
    nanos: 541000000
  text: So, um, could Christ become present by moving into the bread and wine instead of through the conversion of the bread and wine into him?
  speaker: speaker_0
- start_time:
    secs: 469
    nanos: 541000000
  end_time:
    secs: 470
    nanos: 221000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 470
    nanos: 221000000
  end_time:
    secs: 472
    nanos: 101000000
  text: So, that's the question he poses.
  speaker: speaker_0
- start_time:
    secs: 472
    nanos: 101000000
  end_time:
    secs: 486
    nanos: 601000000
  text: And he answers that consubstantiation, um, Christ coming into the bread and wine is incompatible with the faith of the church for two reasons.
  speaker: speaker_0
- start_time:
    secs: 486
    nanos: 601000000
  end_time:
    secs: 491
    nanos: 621000000
  text: First, he thinks it's incompatible with the very words used by Christ.
  speaker: speaker_0
- start_time:
    secs: 491
    nanos: 621000000
  end_time:
    secs: 492
    nanos: 781000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 492
    nanos: 781000000
  end_time:
    secs: 500
    nanos: 721000000
  text: '"This is my body." If the substance of bread remains and Christ simply comes into them, he should have said something different.'
  speaker: speaker_0
- start_time:
    secs: 500
    nanos: 721000000
  end_time:
    secs: 507
    nanos: 841000000
  text: He should have said, "Here is my body." Or, "Here is also my body." Or, "My body is in the bread." Or something like that.
  speaker: speaker_0
- start_time:
    secs: 507
    nanos: 841000000
  end_time:
    secs: 508
    nanos: 921000000
  text: But he doesn't say that.
  speaker: speaker_0
- start_time:
    secs: 508
    nanos: 921000000
  end_time:
    secs: 518
    nanos: 121000000
  text: He says, "This is my body." And so the meaning has to be, this substance, which was bread, is now my body.
  speaker: speaker_0
- start_time:
    secs: 518
    nanos: 121000000
  end_time:
    secs: 526
    nanos: 221000000
  text: In other words, Christ's words imply a conversion of substance from one this into another this.
  speaker: speaker_0
- start_time:
    secs: 526
    nanos: 221000000
  end_time:
    secs: 528
    nanos: 841000000
  text: Uh, that's Saint Thomas' first argument.
  speaker: speaker_0
- start_time:
    secs: 528
    nanos: 841000000
  end_time:
    secs: 535
    nanos: 41000000
  text: And it had been- been made before his time by other theologians that we mentioned in the previous episode.
  speaker: speaker_0
- start_time:
    secs: 535
    nanos: 41000000
  end_time:
    secs: 550
    nanos: 961000000
  text: But Saint Thomas adds another argument then, and he explains, um, when we think about it, something can begin to be present in a new place in- in fundamentally two ways, and only two ways.
  speaker: speaker_0
- start_time:
    secs: 550
    nanos: 961000000
  end_time:
    secs: 553
    nanos: 921000000
  text: Um, let's take the example of a fire.
  speaker: speaker_0
- start_time:
    secs: 553
    nanos: 921000000
  end_time:
    secs: 557
    nanos: 601000000
  text: A fire can be- begin to be present here, maybe ...
  speaker: speaker_0
- start_time:
    secs: 557
    nanos: 601000000
  end_time:
    secs: 561
    nanos: 701000000
  text: God forbid, um, because something here is transformed into fire.
  speaker: speaker_0
- start_time:
    secs: 561
    nanos: 701000000
  end_time:
    secs: 568
    nanos: 961000000
  text: Let's say we get a spark and the wood of my podium becomes, um, on fire, and so the wood would be transformed into fire and ash.
  speaker: speaker_0
- start_time:
    secs: 568
    nanos: 961000000
  end_time:
    secs: 575
    nanos: 561000000
  text: Or it could come to be here by being brought here from another place.
  speaker: speaker_0
- start_time:
    secs: 575
    nanos: 561000000
  end_time:
    secs: 575
    nanos: 761000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 575
    nanos: 761000000
  end_time:
    secs: 577
    nanos: 201000000
  text: Those are our two options.
  speaker: speaker_0
- start_time:
    secs: 577
    nanos: 201000000
  end_time:
    secs: 582
    nanos: 81000000
  text: Local movement or one thing converting into another.
  speaker: speaker_0
- start_time:
    secs: 582
    nanos: 81000000
  end_time:
    secs: 584
    nanos: 961000000
  text: Let's take another example.
  speaker: speaker_0
- start_time:
    secs: 584
    nanos: 961000000
  end_time:
    secs: 599
    nanos: 161000000
  text: The ordinary way in which a baby begins to be present in a mother's womb is by conversion of, um, in this case, the egg and the sperm, into, um, a new human being at the moment of conception.
  speaker: speaker_0
- start_time:
    secs: 599
    nanos: 161000000
  end_time:
    secs: 603
    nanos: 321000000
  text: So, that would be conversion, egg and sperm into new human being.
  speaker: speaker_0
- start_time:
    secs: 603
    nanos: 321000000
  end_time:
    secs: 620
    nanos: 801000000
  text: But, um, another possibility, um, contrary to, um, Catholic moral theology would be in vitro fertilization, in which, um, the union is taking place in a test tube.
  speaker: speaker_0
- start_time:
    secs: 620
    nanos: 801000000
  end_time:
    secs: 627
    nanos: 501000000
  text: It is then brought into the mother's womb, um, by local movement.
  speaker: speaker_0
- start_time:
    secs: 627
    nanos: 501000000
  end_time:
    secs: 627
    nanos: 821000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 627
    nanos: 821000000
  end_time:
    secs: 635
    nanos: 521000000
  text: So, those are our two ways, local movement from one place into another, or conversion of one thing into another thing.
  speaker: speaker_0
- start_time:
    secs: 635
    nanos: 521000000
  end_time:
    secs: 637
    nanos: 401000000
  text: All right.
  speaker: speaker_0
- start_time:
    secs: 637
    nanos: 401000000
  end_time:
    secs: 641
    nanos: 81000000
  text: Which one is the case in- in the Eucharist?
  speaker: speaker_0
- start_time:
    secs: 641
    nanos: 81000000
  end_time:
    secs: 641
    nanos: 541000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 641
    nanos: 541000000
  end_time:
    secs: 657
    nanos: 141000000
  text: Is it that Christ, um, who is in heaven, right, descended into heaven 2,000 years ago, he remains there in his, um, in his normal mode of bodily presence, parts outside of other parts taking up space in heaven.
  speaker: speaker_0
- start_time:
    secs: 657
    nanos: 141000000
  end_time:
    secs: 661
    nanos: 301000000
  text: Um, is it that he comes down onto the altar by local movement?
  speaker: speaker_0
- start_time:
    secs: 661
    nanos: 301000000
  end_time:
    secs: 674
    nanos: 581000000
  text: Or is it that something here on the altar, the bread and the wine, are converted into him, making him present under their appearances which God miraculously upholds?
  speaker: speaker_0
- start_time:
    secs: 674
    nanos: 581000000
  end_time:
    secs: 676
    nanos: 321000000
  text: All right.
  speaker: speaker_0
- start_time:
    secs: 676
    nanos: 321000000
  end_time:
    secs: 681
    nanos: 41000000
  text: The faith of- faith of the church is the second and not the first.
  speaker: speaker_0
- start_time:
    secs: 681
    nanos: 41000000
  end_time:
    secs: 681
    nanos: 881000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 681
    nanos: 881000000
  end_time:
    secs: 684
    nanos: 201000000
  text: We may imagine it in the first way, right?
  speaker: speaker_0
- start_time:
    secs: 684
    nanos: 201000000
  end_time:
    secs: 687
    nanos: 961000000
  text: We sometimes use that language of Christ coming down onto the altar.
  speaker: speaker_0
- start_time:
    secs: 687
    nanos: 961000000
  end_time:
    secs: 691
    nanos: 721000000
  text: I speak that way too, but we have to understand that that's a metaphor.
  speaker: speaker_0
- start_time:
    secs: 691
    nanos: 721000000
  end_time:
    secs: 694
    nanos: 201000000
  text: What's really happening is in some way the opposite.
  speaker: speaker_0
- start_time:
    secs: 694
    nanos: 201000000
  end_time:
    secs: 712
    nanos: 601000000
  text: It's the bread and the wine on the altar that are converted into Christ's body and blood while the accidents or- or appearance of the bread and wine remain here, and Jesus becomes now present under those appearances with the whole of his body and blood, soul and divinity.
  speaker: speaker_0
- start_time:
    secs: 712
    nanos: 601000000
  end_time:
    secs: 717
    nanos: 141000000
  text: In other words, not local movement, but conversion.
  speaker: speaker_0
- start_time:
    secs: 717
    nanos: 141000000
  end_time:
    secs: 717
    nanos: 581000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 717
    nanos: 581000000
  end_time:
    secs: 719
    nanos: 261000000
  text: And we saw that was defined...
  speaker: speaker_0
- start_time:
    secs: 719
    nanos: 261000000
  end_time:
    secs: 727
    nanos: 501000000
  text: Berengaris had to swear that, that Christ became present by substantial conversion of the bread and the wine into him.
  speaker: speaker_0
- start_time:
    secs: 727
    nanos: 501000000
  end_time:
    secs: 732
    nanos: 867000000
  text: And he had denied that, thinking that the bread and the wine simply remain unchanged....
  speaker: speaker_0
- start_time:
    secs: 732
    nanos: 867000000
  end_time:
    secs: 733
    nanos: 867000000
  text: after the consecration, right?
  speaker: speaker_0
- start_time:
    secs: 733
    nanos: 867000000
  end_time:
    secs: 735
    nanos: 267000000
  text: Then that's heretical.
  speaker: speaker_0
- start_time:
    secs: 735
    nanos: 267000000
  end_time:
    secs: 735
    nanos: 788000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 735
    nanos: 788000000
  end_time:
    secs: 745
    nanos: 467000000
  text: We can't hold that the bread and the wine remain after the consecration because that's how Jesus becomes present, the bread and the wine becoming him.
  speaker: speaker_0
- start_time:
    secs: 745
    nanos: 467000000
  end_time:
    secs: 746
    nanos: 708000000
  text: All right.
  speaker: speaker_0
- start_time:
    secs: 746
    nanos: 708000000
  end_time:
    secs: 748
    nanos: 967000000
  text: Why couldn't it be local movement though?
  speaker: speaker_0
- start_time:
    secs: 748
    nanos: 967000000
  end_time:
    secs: 752
    nanos: 488000000
  text: And it's very simple, right?
  speaker: speaker_0
- start_time:
    secs: 752
    nanos: 488000000
  end_time:
    secs: 760
    nanos: 507000000
  text: If Jesus became present in the Eucharist through local movement, various impossible things or absurd things would have to occur.
  speaker: speaker_0
- start_time:
    secs: 760
    nanos: 507000000
  end_time:
    secs: 763
    nanos: 287000000
  text: He would have to travel from where he is in heaven.
  speaker: speaker_0
- start_time:
    secs: 763
    nanos: 287000000
  end_time:
    secs: 767
    nanos: 288000000
  text: In other words, local movement involves going through all the intermediate places.
  speaker: speaker_0
- start_time:
    secs: 767
    nanos: 288000000
  end_time:
    secs: 777
    nanos: 607000000
  text: Now, those intermediate places, uh, we don't know exactly where heaven is, um, but nevertheless, it's a place clearly not accessible to us in this, in our-
  speaker: speaker_0
- start_time:
    secs: 778
    nanos: 227000000
  end_time:
    secs: 778
    nanos: 627000000
  text: Yeah.
  speaker: speaker_2
- start_time:
    secs: 778
    nanos: 627000000
  end_time:
    secs: 778
    nanos: 907000000
  text: '...'
  speaker: speaker_0
- start_time:
    secs: 778
    nanos: 907000000
  end_time:
    secs: 779
    nanos: 588000000
  text: place on Earth.
  speaker: speaker_0
- start_time:
    secs: 779
    nanos: 588000000
  end_time:
    secs: 785
    nanos: 968000000
  text: Um, and he would have to travel through the intermediate places to get to our altar here in Steubenville.
  speaker: speaker_0
- start_time:
    secs: 785
    nanos: 968000000
  end_time:
    secs: 804
    nanos: 287000000
  text: Another problem is, he's through transubstan- through, in, in the Eucharist, he becomes present on many altars simultaneously, and a body, through local movement, um, has to leave the place where it is, end up in a new place, and he can't end up in multiple places.
  speaker: speaker_0
- start_time:
    secs: 804
    nanos: 287000000
  end_time:
    secs: 809
    nanos: 267000000
  text: Um, so there are various, um...
  speaker: speaker_0
- start_time:
    secs: 809
    nanos: 267000000
  end_time:
    secs: 811
    nanos: 7000000
  text: and it would take time as well, et cetera.
  speaker: speaker_0
- start_time:
    secs: 811
    nanos: 7000000
  end_time:
    secs: 816
    nanos: 667000000
  text: Um, and none of this clearly is, um, what we believe about the Eucharist.
  speaker: speaker_0
- start_time:
    secs: 816
    nanos: 667000000
  end_time:
    secs: 831
    nanos: 847000000
  text: Um, and what's happening is rather the reverse, the bread and the wine that's on many altars in many parts of the world, all of that is converted into the same one preexisting Christ who remains in heaven.
  speaker: speaker_0
- start_time:
    secs: 831
    nanos: 847000000
  end_time:
    secs: 835
    nanos: 447000000
  text: Christ doesn't leave heaven in, in the Eucharist.
  speaker: speaker_0
- start_time:
    secs: 835
    nanos: 447000000
  end_time:
    secs: 848
    nanos: 307000000
  text: It's that the bread and the wine are converted into him, but the appearances of the bread and wine remain here, and Christ now becomes mysteriously, sacramentally present under them.
  speaker: speaker_0
- start_time:
    secs: 848
    nanos: 307000000
  end_time:
    secs: 869
    nanos: 207000000
  text: Under them if we consider them as sacramental veils that veil his real presence here where those accidents of the bread and the wine remain, and in our very bodies, when we take those appearances of bread and wine into ourselves, we take Christ's whole person into ourselves.
  speaker: speaker_0
- start_time:
    secs: 869
    nanos: 207000000
  end_time:
    secs: 875
    nanos: 647000000
  text: So not by local movement, but rather by conversion of bread and wine into him.
  speaker: speaker_0
- start_time:
    secs: 875
    nanos: 647000000
  end_time:
    secs: 890
    nanos: 267000000
  text: He now becomes present, see, Thomas explains, in a way analogous to how the bread and the wine were present, um, before the transubstantiation.
  speaker: speaker_0
- start_time:
    secs: 890
    nanos: 267000000
  end_time:
    secs: 901
    nanos: 67000000
  text: Before the transubstantiation, um, the substance of bread and wine was present whole and entire under every part of the appearances of the bread and wine, right?
  speaker: speaker_0
- start_time:
    secs: 901
    nanos: 67000000
  end_time:
    secs: 913
    nanos: 247000000
  text: After the transubstantiation, instead of the bread and the wine being present as substances, Christ is now present in, in an analogous way, whole and entire under every part.
  speaker: speaker_0
- start_time:
    secs: 913
    nanos: 247000000
  end_time:
    secs: 914
    nanos: 967000000
  text: We'll come back to that in a minute.
  speaker: speaker_0
- start_time:
    secs: 914
    nanos: 967000000
  end_time:
    secs: 932
    nanos: 527000000
  text: Now, another very odd thing about this is it's different from other conversions we've said because in other conversions, let's say the wood into ash or the egg and the sperm into the, the new human being, um, a new thing is created.
  speaker: speaker_0
- start_time:
    secs: 932
    nanos: 527000000
  end_time:
    secs: 941
    nanos: 887000000
  text: But in the case of transubstantiation, Christ, um, is made present, and he existed before.
  speaker: speaker_0
- start_time:
    secs: 941
    nanos: 887000000
  end_time:
    secs: 943
    nanos: 267000000
  text: In other words, he's not...
  speaker: speaker_0
- start_time:
    secs: 943
    nanos: 267000000
  end_time:
    secs: 947
    nanos: 987000000
  text: nothing new is brought into existence, and he's unchanged by it.
  speaker: speaker_0
- start_time:
    secs: 947
    nanos: 987000000
  end_time:
    secs: 958
    nanos: 87000000
  text: But of course, it enables him to become present now here through the appearances of bread and wine which are here.
  speaker: speaker_0
- start_time:
    secs: 958
    nanos: 87000000
  end_time:
    secs: 970
    nanos: 7000000
  text: The conversion of the bread and the wine into Christ rather than the local movement is what enables Christ to be present on many, many altars all at the same time, and many tabernacles, right?
  speaker: speaker_0
- start_time:
    secs: 970
    nanos: 7000000
  end_time:
    secs: 973
    nanos: 187000000
  text: Because in each tabernacle, it's not a different Christ.
  speaker: speaker_0
- start_time:
    secs: 973
    nanos: 187000000
  end_time:
    secs: 981
    nanos: 407000000
  text: It's the same Christ who's present under the appearances of bread and wine which are locally here.
  speaker: speaker_0
- start_time:
    secs: 981
    nanos: 407000000
  end_time:
    secs: 993
    nanos: 567000000
  text: In other words, um, with their quantity taking up space in the tabernacle, making Christ present, whole and entire under them, and the same Christ in every place, because all of those...
  speaker: speaker_0
- start_time:
    secs: 993
    nanos: 567000000
  end_time:
    secs: 998
    nanos: 847000000
  text: transubstantiation converted all of those hosts into the one Christ.
  speaker: speaker_0
- start_time:
    secs: 998
    nanos: 847000000
  end_time:
    secs: 1004
    nanos: 407000000
  text: And, and so this is what the church understands by the term transubstantiation.
  speaker: speaker_0
- start_time:
    secs: 1004
    nanos: 407000000
  end_time:
    secs: 1026
    nanos: 107000000
  text: So I'm gonna go back again to the Council of Trent, which defines it as, "A change of the whole substance of bread into the substance of the body of Christ and a change of the whole substance of wine into the substance of his blood." This change, the Holy Catholic Church has fittingly and properly named transubstantiation.
  speaker: speaker_0
- start_time:
    secs: 1026
    nanos: 107000000
  end_time:
    secs: 1039
    nanos: 67000000
  text: So Saint Thomas, in speaking about this, says that such a change cannot be made by a finite agent, but only by an infinite agent.
  speaker: speaker_0
- start_time:
    secs: 1039
    nanos: 67000000
  end_time:
    secs: 1041
    nanos: 527000000
  text: That is, by God's own omnipotence.
  speaker: speaker_0
- start_time:
    secs: 1041
    nanos: 527000000
  end_time:
    secs: 1045
    nanos: 967000000
  text: So it's not hard for God, but it's impossible for a creature.
  speaker: speaker_0
- start_time:
    secs: 1045
    nanos: 967000000
  end_time:
    secs: 1050
    nanos: 947000000
  text: A creature can bring about change by causing accidental change.
  speaker: speaker_0
- start_time:
    secs: 1050
    nanos: 947000000
  end_time:
    secs: 1060
    nanos: 767000000
  text: In other words, fire brings about, works on wood by causing accidental changes until the wood can no longer remain wood and becomes another thing, ash.
  speaker: speaker_0
- start_time:
    secs: 1060
    nanos: 767000000
  end_time:
    secs: 1068
    nanos: 747000000
  text: Um, but what we can't do is simply instantaneously take one substance and make it into another substance.
  speaker: speaker_0
- start_time:
    secs: 1068
    nanos: 747000000
  end_time:
    secs: 1079
    nanos: 867000000
  text: But the divine omnipotence can do this, and that's obvious because the divine omnipotence simply has to say the word and something comes to be.
  speaker: speaker_0
- start_time:
    secs: 1079
    nanos: 867000000
  end_time:
    secs: 1093
    nanos: 27000000
  text: So Saint Thomas explains, "Such a change can be made by the power of an infinite agent which has control over all being because the nature of being is common to both." Right?
  speaker: speaker_0
- start_time:
    secs: 1093
    nanos: 27000000
  end_time:
    secs: 1095
    nanos: 87000000
  text: The wine in Christ's body...
  speaker: speaker_0
- start_time:
    secs: 1095
    nanos: 87000000
  end_time:
    secs: 1100
    nanos: 682000000
  text: I'm sorry, the, the bread in Christ's body, the wine in Christ's blood....
  speaker: speaker_0
- start_time:
    secs: 1100
    nanos: 682000000
  end_time:
    secs: 1112
    nanos: 661000000
  text: and whatever there is of being in the one, the author of being can change into whatever, ever there is of being in the author, withdrawing all that whereby one was distinguished from the other.
  speaker: speaker_0
- start_time:
    secs: 1112
    nanos: 661000000
  end_time:
    secs: 1127
    nanos: 601000000
  text: In other words, God simply makes in Christ, right, in his divinity, which is working through his human words as instruments, simply takes the reality of the bread and, and makes it into the reality of his body.
  speaker: speaker_0
- start_time:
    secs: 1127
    nanos: 601000000
  end_time:
    secs: 1134
    nanos: 221000000
  text: And likewise with the wine, making it into the reality of his blood.
  speaker: speaker_0
- start_time:
    secs: 1134
    nanos: 221000000
  end_time:
    secs: 1139
    nanos: 82000000
  text: For God, this is not a difficulty, right?
  speaker: speaker_0
- start_time:
    secs: 1139
    nanos: 82000000
  end_time:
    secs: 1141
    nanos: 41000000
  text: It's rather a piece of cake.
  speaker: speaker_0
- start_time:
    secs: 1141
    nanos: 41000000
  end_time:
    secs: 1148
    nanos: 101000000
  text: Um, what's difficult though is precisely, um, what this makes present, his sacrifice, right?
  speaker: speaker_0
- start_time:
    secs: 1148
    nanos: 101000000
  end_time:
    secs: 1151
    nanos: 601000000
  text: In other words, his sacrifice which cost him all of his blood.
  speaker: speaker_0
- start_time:
    secs: 1151
    nanos: 601000000
  end_time:
    secs: 1156
    nanos: 921000000
  text: The real presence though is not difficult for God to bring about, understand.
  speaker: speaker_0
- start_time:
    secs: 1156
    nanos: 921000000
  end_time:
    secs: 1163
    nanos: 601000000
  text: So, why does God retain the appearances of the bread and the wine?
  speaker: speaker_0
- start_time:
    secs: 1163
    nanos: 601000000
  end_time:
    secs: 1174
    nanos: 101000000
  text: And, and I think we've already answered this, um, so that we can receive him in a fitting way under the appearance of what we normally eat and drink.
  speaker: speaker_0
- start_time:
    secs: 1174
    nanos: 101000000
  end_time:
    secs: 1182
    nanos: 421000000
  text: And then secondly, to give us the merit of faith, believing what we don't see, right?
  speaker: speaker_0
- start_time:
    secs: 1182
    nanos: 421000000
  end_time:
    secs: 1191
    nanos: 361000000
  text: What we doubly don't see in, um, in the incarnation, Christ, right, was seen in his humanity but not in his divinity.
  speaker: speaker_0
- start_time:
    secs: 1191
    nanos: 361000000
  end_time:
    secs: 1195
    nanos: 441000000
  text: In the Eucharist, he's seen in neither, and we have the merit of both.
  speaker: speaker_0
- start_time:
    secs: 1195
    nanos: 441000000
  end_time:
    secs: 1205
    nanos: 81000000
  text: And third, the bread and the wine remain the appear...
  speaker: speaker_0
- start_time:
    secs: 1205
    nanos: 81000000
  end_time:
    secs: 1206
    nanos: 341000000
  text: Sorry, not the bread and the wine.
  speaker: speaker_0
- start_time:
    secs: 1206
    nanos: 341000000
  end_time:
    secs: 1214
    nanos: 661000000
  text: The appearances of the bread and wine remain after the consecration, um, to make present Christ's body and blood under them, right?
  speaker: speaker_0
- start_time:
    secs: 1214
    nanos: 661000000
  end_time:
    secs: 1223
    nanos: 901000000
  text: As long as the appearances or accidents of the bread and wine remain, Christ's whole personal presence is under them, right?
  speaker: speaker_0
- start_time:
    secs: 1223
    nanos: 901000000
  end_time:
    secs: 1237
    nanos: 241000000
  text: When we receive communion, after about 10 minutes, our digestive powers break down those appearances, and it's at moment, um, when the appearances cease, um, Christ's real presence likewise ceases.
  speaker: speaker_0
- start_time:
    secs: 1237
    nanos: 241000000
  end_time:
    secs: 1246
    nanos: 121000000
  text: And so for about 10 minutes after receiving communion, each one of us is a tabernacle containing Christ's body, blood, soul, and divinity.
  speaker: speaker_0
- start_time:
    secs: 1246
    nanos: 121000000
  end_time:
    secs: 1254
    nanos: 41000000
  text: After the 10 minutes, that sureness of divinity continues to nourish us, but his humanity is no longer present.
  speaker: speaker_0
- start_time:
    secs: 1254
    nanos: 41000000
  end_time:
    secs: 1260
    nanos: 201000000
  text: And so the appearance of the bread and wine are very, are crucial to the...
  speaker: speaker_0
- start_time:
    secs: 1260
    nanos: 201000000
  end_time:
    secs: 1267
    nanos: 581000000
  text: that means by which Christ becomes present here in our space and time, um, wherever we happen to be.
  speaker: speaker_0
- start_time:
    secs: 1267
    nanos: 581000000
  end_time:
    secs: 1271
    nanos: 61000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 1271
    nanos: 61000000
  end_time:
    secs: 1282
    nanos: 21000000
  text: And it's not contradictory that the appearances, the accidents of bread and wine remain, even though the substance of bread and wine has been, uh, converted into Christ.
  speaker: speaker_0
- start_time:
    secs: 1282
    nanos: 21000000
  end_time:
    secs: 1284
    nanos: 361000000
  text: And that's, again, simply the divine omnipotence.
  speaker: speaker_0
- start_time:
    secs: 1284
    nanos: 361000000
  end_time:
    secs: 1294
    nanos: 301000000
  text: This, the divine omnipotence, just as it can make one substance into another substance, so it can sustain the accidents without a proper substance.
  speaker: speaker_0
- start_time:
    secs: 1294
    nanos: 301000000
  end_time:
    secs: 1299
    nanos: 281000000
  text: So, before transubstantiation, when I, when the...
  speaker: speaker_0
- start_time:
    secs: 1299
    nanos: 281000000
  end_time:
    secs: 1304
    nanos: 861000000
  text: before the priest does the consecration, there are simply pieces of bread on the altar, right?
  speaker: speaker_0
- start_time:
    secs: 1304
    nanos: 861000000
  end_time:
    secs: 1316
    nanos: 141000000
  text: And under those pieces of bread, um, there was the substance, and the appearances or accidents of the bread adhered, had their being in the substance.
  speaker: speaker_0
- start_time:
    secs: 1316
    nanos: 141000000
  end_time:
    secs: 1317
    nanos: 641000000
  text: And the same for the wine, right?
  speaker: speaker_0
- start_time:
    secs: 1317
    nanos: 641000000
  end_time:
    secs: 1319
    nanos: 321000000
  text: As in every other thing.
  speaker: speaker_0
- start_time:
    secs: 1319
    nanos: 321000000
  end_time:
    secs: 1330
    nanos: 221000000
  text: And when that substance is, is converted, God sustains the accidents doing what previously the bread did.
  speaker: speaker_0
- start_time:
    secs: 1330
    nanos: 221000000
  end_time:
    secs: 1333
    nanos: 701000000
  text: In other words, um, they had their being in the bread previously.
  speaker: speaker_0
- start_time:
    secs: 1333
    nanos: 701000000
  end_time:
    secs: 1339
    nanos: 921000000
  text: Now, God simply upholds them in being without them enduring in the bread.
  speaker: speaker_0
- start_time:
    secs: 1339
    nanos: 921000000
  end_time:
    secs: 1341
    nanos: 741000000
  text: It, they're still accidents.
  speaker: speaker_0
- start_time:
    secs: 1341
    nanos: 741000000
  end_time:
    secs: 1356
    nanos: 441000000
  text: In other words, they still have the nature such that they would inhere in the substance of bread, but God is holding them in being without the aid of the bread and the wine, um, and he's powerful to do that because he's God.
  speaker: speaker_0
- start_time:
    secs: 1356
    nanos: 441000000
  end_time:
    secs: 1362
    nanos: 801000000
  text: And he sustains them precisely so that we can receive Christ under them.
  speaker: speaker_0
- start_time:
    secs: 1362
    nanos: 801000000
  end_time:
    secs: 1371
    nanos: 661000000
  text: As we said, the whole substance of Christ is present "under" us, right?
  speaker: speaker_0
- start_time:
    secs: 1371
    nanos: 661000000
  end_time:
    secs: 1372
    nanos: 821000000
  text: These quotes, right?
  speaker: speaker_0
- start_time:
    secs: 1372
    nanos: 821000000
  end_time:
    secs: 1378
    nanos: 701000000
  text: So we're using it analogously under any part of the appearance of bread and wine.
  speaker: speaker_0
- start_time:
    secs: 1378
    nanos: 701000000
  end_time:
    secs: 1383
    nanos: 141000000
  text: And if we break it in half, Christ remains whole and entire in each half, right?
  speaker: speaker_0
- start_time:
    secs: 1383
    nanos: 141000000
  end_time:
    secs: 1396
    nanos: 441000000
  text: As we explained, Christ, um, in the Eucharist is present in the same manner analogously as the substance of the bread and wine was present, um, prior to the consecration.
  speaker: speaker_0
- start_time:
    secs: 1396
    nanos: 441000000
  end_time:
    secs: 1399
    nanos: 501000000
  text: And that is whole and entire under every part.
  speaker: speaker_0
- start_time:
    secs: 1399
    nanos: 501000000
  end_time:
    secs: 1412
    nanos: 821000000
  text: And so he's, Christ becomes present in the Eucharist, not in the mode of quantity with parts outside of other parts, measured that we could take a ruler to, but he's present whole and entire under every part.
  speaker: speaker_0
- start_time:
    secs: 1412
    nanos: 821000000
  end_time:
    secs: 1416
    nanos: 941000000
  text: And that's why Christ who's, let's assume six feet tall, right?
  speaker: speaker_0
- start_time:
    secs: 1416
    nanos: 941000000
  end_time:
    secs: 1423
    nanos: 981000000
  text: In heaven, um, fits under any size Eucharist because he's present whole and entire.
  speaker: speaker_0
- start_time:
    secs: 1423
    nanos: 981000000
  end_time:
    secs: 1434
    nanos: 1000000
  text: He's not present in the mode of quantity that we could measure with a ruler, but he's present in the mode of substance, and that means whole and entire under every part.
  speaker: speaker_0
- start_time:
    secs: 1434
    nanos: 1000000
  end_time:
    secs: 1437
    nanos: 201000000
  text: The best analogy, it falls short, is our soul, right?
  speaker: speaker_0
- start_time:
    secs: 1437
    nanos: 201000000
  end_time:
    secs: 1440
    nanos: 901000000
  text: Because we're whole and entire in our animating our whole body.
  speaker: speaker_0
- start_time:
    secs: 1440
    nanos: 901000000
  end_time:
    secs: 1442
    nanos: 961000000
  text: But let's not be confused here.
  speaker: speaker_0
- start_time:
    secs: 1442
    nanos: 961000000
  end_time:
    secs: 1447
    nanos: 81000000
  text: It's not just Jesus' soul that's present in the Eucharist, it's the whole of him, right?
  speaker: speaker_0
- start_time:
    secs: 1447
    nanos: 81000000
  end_time:
    secs: 1450
    nanos: 261000000
  text: We say body, blood, soul, and divinity.
  speaker: speaker_0
- start_time:
    secs: 1450
    nanos: 261000000
  end_time:
    secs: 1457
    nanos: 381000000
  text: He's wholly present under every part of the quantity of the bread and the wine.
  speaker: speaker_0
- start_time:
    secs: 1457
    nanos: 381000000
  end_time:
    secs: 1461
    nanos: 507000000
  text: Now, this is not i- in, in speaking about......
  speaker: speaker_0
- start_time:
    secs: 1461
    nanos: 507000000
  end_time:
    secs: 1465
    nanos: 807000000
  text: substance and quantity, Saint Thomas, he isn't trying to, again, demonstrate anything.
  speaker: speaker_0
- start_time:
    secs: 1465
    nanos: 807000000
  end_time:
    secs: 1477
    nanos: 687000000
  text: It's just simply how should we think about Christ's presence on the basis of Jesus' words and the church's universal liturgical, um, practice and faith.
  speaker: speaker_0
- start_time:
    secs: 1477
    nanos: 687000000
  end_time:
    secs: 1484
    nanos: 607000000
  text: And so, Christ is present in the mode of substance, not in the mode of quantity.
  speaker: speaker_0
- start_time:
    secs: 1484
    nanos: 607000000
  end_time:
    secs: 1497
    nanos: 227000000
  text: And that's simply explaining, or maybe not explaining, it's speaking rightly about what we all know when receiving the Eucharist, that it doesn't matter what size host we receive, we receive the whole Jesus Christ.
  speaker: speaker_0
- start_time:
    secs: 1497
    nanos: 227000000
  end_time:
    secs: 1503
    nanos: 707000000
  text: And it doesn't matter if we receive under both species or just one, we receive the whole Jesus Christ.
  speaker: speaker_0
- start_time:
    secs: 1503
    nanos: 707000000
  end_time:
    secs: 1506
    nanos: 187000000
  text: Right?
  speaker: speaker_0
- start_time:
    secs: 1506
    nanos: 187000000
  end_time:
    secs: 1512
    nanos: 48000000
  text: And that's what we call concomitance, that the whole of him, um, comes along, right?
  speaker: speaker_0
- start_time:
    secs: 1512
    nanos: 48000000
  end_time:
    secs: 1517
    nanos: 488000000
  text: Even though, so Saint Thomas says, "The words of institution directly have one effect, right?
  speaker: speaker_0
- start_time:
    secs: 1517
    nanos: 488000000
  end_time:
    secs: 1527
    nanos: 827000000
  text: '''This is my body,'' makes his body present." But when one thing becomes present, everything else that''s really joined to it also becomes present, right?'
  speaker: speaker_0
- start_time:
    secs: 1527
    nanos: 827000000
  end_time:
    secs: 1534
    nanos: 347000000
  text: And so, the whole of Christ becomes present, um, through concomitance.
  speaker: speaker_0
- start_time:
    secs: 1534
    nanos: 347000000
  end_time:
    secs: 1538
    nanos: 27000000
  text: And here, Saint Thomas does a thought experiment, which is interesting.
  speaker: speaker_0
- start_time:
    secs: 1538
    nanos: 27000000
  end_time:
    secs: 1544
    nanos: 927000000
  text: Let's imagine for a second that Holy Mass had been celebrated by, let's say, Saint Peter on Holy Saturday.
  speaker: speaker_0
- start_time:
    secs: 1544
    nanos: 927000000
  end_time:
    secs: 1545
    nanos: 267000000
  text: All right.
  speaker: speaker_0
- start_time:
    secs: 1545
    nanos: 267000000
  end_time:
    secs: 1559
    nanos: 7000000
  text: Well, nobody celebrated Mass on Holy Saturday, but let's just suppose that Mass had, had been celebrated then, um, the words of, of institution, of the institution narrative, "This is my body," would've made his body present as it then was.
  speaker: speaker_0
- start_time:
    secs: 1559
    nanos: 7000000
  end_time:
    secs: 1561
    nanos: 987000000
  text: And at that moment, it was dead in the tomb.
  speaker: speaker_0
- start_time:
    secs: 1561
    nanos: 987000000
  end_time:
    secs: 1570
    nanos: 107000000
  text: He was still united to his divinity, um, but his blood was not united to his body, but was separated from it.
  speaker: speaker_0
- start_time:
    secs: 1570
    nanos: 107000000
  end_time:
    secs: 1580
    nanos: 987000000
  text: And so, the words over the chalice would've made his blood present, his blood present, um, united to his divinity, but not united either to his body or to his soul.
  speaker: speaker_0
- start_time:
    secs: 1580
    nanos: 987000000
  end_time:
    secs: 1583
    nanos: 747000000
  text: But on Easter Sunday, Jesus rose from the dead.
  speaker: speaker_0
- start_time:
    secs: 1583
    nanos: 747000000
  end_time:
    secs: 1592
    nanos: 847000000
  text: And so, from that point on, it's impossible to make his body present without his blood, his soul, and his divinity coming along for the ride, as it were.
  speaker: speaker_0
- start_time:
    secs: 1592
    nanos: 847000000
  end_time:
    secs: 1599
    nanos: 747000000
  text: And likewise, impossible to make his blood present without his body, soul, and divinity coming present likewise.
  speaker: speaker_0
- start_time:
    secs: 1599
    nanos: 747000000
  end_time:
    secs: 1607
    nanos: 187000000
  text: But still, we need to celebrate Eucharist under both species always to make his sacrifice present.
  speaker: speaker_0
- start_time:
    secs: 1607
    nanos: 187000000
  end_time:
    secs: 1624
    nanos: 167000000
  text: And so, this too was defined in the Council of Trent, "If anyone denies that in the venerable sacrament of the Eucharist the whole Christ is contained under each species and under each and every portion of either species when divided up, let him be anathema." Right?
  speaker: speaker_0
- start_time:
    secs: 1624
    nanos: 167000000
  end_time:
    secs: 1641
    nanos: 447000000
  text: So Christ, in summary, Christ, um, becomes present in this unique way, the conversion of substance of bread and wine into him, and he remains present under those appearances as long as they retain their own being.
  speaker: speaker_0
- start_time:
    secs: 1641
    nanos: 447000000
  end_time:
    secs: 1651
    nanos: 767000000
  text: That is, until we digest them, um, and he remains present in the mode of substance, that is, whole and entire under every part.
  speaker: speaker_0
- start_time:
    secs: 1651
    nanos: 767000000
  end_time:
    secs: 1658
    nanos: 227000000
  text: And that means that the whole of him is received by us in holy communion and nothing is left out.
  speaker: speaker_0
- start_time:
    secs: 1658
    nanos: 227000000
  end_time:
    secs: 1671
    nanos: 467000000
  text: And in all of this, we haven't demonstrated anything, but we're simply, um, seeking to, uh, express what it is that we believe in the mystery of the Eucharist.
  speaker: speaker_0
- start_time:
    secs: 1671
    nanos: 467000000
  end_time:
    secs: 1682
    nanos: 747000000
  text: And the reason we believe it is because of Christ's words, right, which say this, and we know he has the power to make those words true.
  speaker: speaker_0
- start_time:
    secs: 1682
    nanos: 747000000
  end_time:
    secs: 1684
    nanos: 67000000
  text: '"This is my body.'
  speaker: speaker_0
- start_time:
    secs: 1684
    nanos: 67000000
  end_time:
    secs: 1699
    nanos: 847000000
  text: This is my blood." Saint Thomas has a marvelous hymn, um, Adoro Te Devote, in which, um, he speaks about how our senses are deceived, our senses of seeing, touching, and tasting, but hearing is not deceived, right?
  speaker: speaker_0
- start_time:
    secs: 1699
    nanos: 847000000
  end_time:
    secs: 1710
    nanos: 927000000
  text: Because we hear Christ's own word, "This is my body." I will leave it there, and in the next episode, we'll take up, um, the sacrifice of the Mass.
  speaker: speaker_0
- start_time:
    secs: 1710
    nanos: 927000000
  end_time:
    secs: 1722
    nanos: 767000000
  text: We give you thanks, almighty God, for the gift of the Eucharist and the real presence of our Lord Jesus Christ, um, in the Eucharist in every tabernacle of the world.
  speaker: speaker_0
- start_time:
    secs: 1722
    nanos: 767000000
  end_time:
    secs: 1724
    nanos: 347000000
  text: Amen.
  speaker: speaker_0
- start_time:
    secs: 1724
    nanos: 347000000
  end_time:
    secs: 1726
    nanos: 587000000
  text: In the name of the Father, Son, and the Holy Spirit.
  speaker: speaker_0
