Consubstantiation is a theological doctrine regarding the nature of the Lord’s Supper or Eucharist. It holds that during the sacrament, the fundamental “substance” of the body and blood of Christ are present alongside the substance of the bread and wine. In other words, the substance of the bread and wine do not completely transform into the body and blood of Christ as believed by Roman Catholics. The doctrine contrasts with Roman Catholic transubstantiation and with Reformed teaching that Christ is not literally present in the bread and wine at all.
The word “consubstantiation” comes from two Latin words – “con” meaning “with” and “substantia” meaning “substance.” So consubstantiation refers to two substances coexisting together in the Eucharist.
This doctrine is most commonly associated with the teachings of Martin Luther and Lutheranism. Luther rejected the Roman Catholic dogma of transubstantiation, which states that when the priest blesses the bread and wine during Mass, the “accidents” (appearances) of the bread and wine remain but the “substance” completely transforms into the literal body and blood of Jesus Christ. Luther argued this idea was an Aristotelian thought not found in the Bible. Instead, he developed the doctrine of consubstantiation whereby the substances of both the body and bread, and the blood and wine, are together in union during the Lord’s Supper. So while the elements appear as just bread and wine, the true body and blood of Christ are also mysteriously present “in, with, and under” the earthly elements.
This view seeks to affirm the real presence of Jesus in the sacrament while avoiding what some see as the philosophical problems of transubstantiation. It also emphasizes that while Christ is truly present in the sacrament, He is present in a supernatural, spiritual mystery rather than in a crude physical way as some detractors claimed the Catholic doctrine implied.
Luther taught that when Jesus said “This is my body” during the Last Supper, His words should be taken literally. Jesus wasn’t holding up a mere symbol of His body. The bread He held in His hands was His physical body because He declared it so. However, Luther denied that the bread changed metaphysically into Christ’s flesh. Rather, he believed Jesus was describing a sacramental union between the bread and His body, with the two coexisting together.
Several Bible verses are cited in support of consubstantiation:
- Matthew 26:26-28 – While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take and eat; this is my body.” Then he took a cup, and when he had given thanks, he gave it to them, saying, “Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins.
- John 6:35, 51 – Then Jesus declared, “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.” I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world.”
- 1 Corinthians 10:16-17 – Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf.
- 1 Corinthians 11:23-29 – For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes. So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. Everyone ought to examine themselves before they eat of the bread and drink from the cup. For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves.
These verses show Jesus literally equating eating the bread with eating His body and drinking the wine with drinking His blood. The disciples would not have thought Jesus was speaking symbolically here. The church fathers like Ignatius, Justin Martyr, Irenaeus, Tertullian, Ambrose, and Augustine all wrote about the real presence of Christ in the Supper.
According to the doctrine of consubstantiation, when the bread and wine are consecrated by the priest, the substance of Christ’s literal body and blood become sacramentally united to the substance of the earthly elements without changing the bread and wine physically. The presence of Christ is objective and doesn’t depend on the faith of the recipient. Christ’s body and blood are present as long as the sacramental union exists.
There are some key implications of this Lutheran understanding:
- It upholds a high view of the Lord’s Supper. The sacrament isn’t merely a symbol or memorial. Christ is truly and mystically present in a supernatural way when the elements are consecrated.
- It avoids what some see as the implausible notion that the bread and wine physically transform into flesh and blood. The earthly elements maintain their natural substances.
- It rejects the idea that the presence of Christ is only spiritual or symbolic. There is an actual sacramental union taking place.
- It emphasizes the biblical truth that Christ gives His literal body and blood for us, while avoiding philosophical explanations for how exactly that happens.
- It connects the meal to justification. Just as bread and wine nourish our bodies, so Christ’s body and blood nourish our souls unto eternal life.
This doctrine has been accepted by most Lutheran churches as a key point of theology. It upholds the mystery of the real presence of Jesus in the Supper, while avoiding what they see as the excesses of Roman Catholic dogma. The sacramental union between the earthly elements and Christ’s body and blood is miraculous and beyond human understanding or scientific analysis. Lutherans believe Christians can hold firmly to Christ’s words that “this is my body” without needing to delve into metaphysical explanations of exactly how that happens.
The doctrine has been criticized by some theologians as an incoherent position. If Christ’s body and blood are truly present in a substantive way, then it is claimed the bread and wine must transform in at least some manner. On the other hand, if the elements remain bread and wine, then Christ cannot be literally present. Consubstantiation, it is charged, tries to affirm both without an adequate theological explanation for how that would occur. It offers only mystery when logic and clarity are needed.
Differences with the Reformed view primarily center on the affirmation of the literal presence of Christ in the Supper. Many Reformed churches espouse a “spiritual presence” view that while Christ is spiritually present and received by faith during the Eucharist, the bread and wine do not become the actual body and blood of Jesus. The sacrament is believed to be first and foremost a memorial commemoration of Christ’s death.
On the other hand, consubstantiation agrees with the Reformed perspective in rejecting transubstantiation and denying any physical transformation of the elements. Unlike Lutheranism, Reformed theology emphasizes the sacrament as a sign and seal of spiritual blessings rather than something that imparts grace directly. The Calvinist view is that Christ is not made physically present in the Lord’s Supper since His human body remains localized in heaven until the Second Coming.
So in summary, consubstantiation is the Lutheran belief that during the Eucharist, the substance of the body and blood of Christ are present along with the substance of the bread and wine, which remain present. This differs from transubstantiation where the bread and wine transform into the body and blood, and from the Reformed view that Christ is not literally present in the elements but is received spiritually by faith.
This doctrine seeks to affirm the mystery of Jesus’ words “this is my body” without delving into metaphysical explanations. It upholds the supernatural, sacramental union between the earthly elements and the body and blood of Christ. While critics claim this view is incoherent or self-contradictory, Lutheran theologians argue it maintains biblical truth while avoiding philosophical errors regarding the nature of Christ’s presence in the sacrament.
Consubstantiation is central to Lutheran sacramental theology and Confirmation curriculum will always include detailed instruction on its meaning. Understanding how Lutheran doctrine contrasts with Catholic and Reformed perspectives helps highlight the distinctiveness of each position concerning the nature of the Lord’s Supper.
The topic does raise challenging questions about the metaphysics of Christ’s presence and how it interacts with the bread and wine. Lutheran pastors should focus on the biblical mystery and spiritual blessings given in the Eucharist rather than logical explanations for the supernatural elements of it. The key is faith in Christ’s words and trust in His promises, not philosophy and analysis. Consubstantiation ultimately upholds the miraculous sacramental union and the centrality of the Eucharist in worship, devotion to Christ, and God’s grace to believers.
While differences remain between Christian denominations on this issue, there is unity in proclaiming Christ’s death and the forgiveness of sins offered in the sacrament. Coming to the Lord’s table should be a sacred, holy, and unifying experience for all Christians as they celebrate Jesus’ loving sacrifice for them.