Primasius of Hadrumetum and Transubstantiation

Q. Did Primasius advocate the Roman dogma of transubstantiation?

Primasius, Bishop of Hadrumetum (c. 6th Century A.D.):

Our Saviour God gave us an example, that as often we do this, we may have in mind that Christ died for us all. Therefore we call it the body of Christ, that when we remember this, we may not be ungrateful for His grace; just as if any one dying should leave to him whom he loves some pledge, which as often as he shall after his death, can he restrain his tears, if he perfectly loves him? (J. P. Minge, Patrologiæ Cursus Completus, [1847], Patrologiæ Latinæ, Tomus LXVIII, Primasii Adrumetani Episc., In Epistolam I Ad Corinthios Commentaria, Cap. XI, Col. 534). Here Trans. (J. H. Treat, The Catholic Faith; Or, Doctrines of the Church of Rome Contrary to Scripture and the Teaching of the Primitive Church, [1888], p. 214). Here

~ Soli Deo Gloria

Facundus of Hermiane and Transubstantiation

Q. Did Facundus advocate the Roman dogma of transubstantiation?

Facundus, Bishop of Hermiane (c. 6th Century):

The sacrament of adoption may be called adoption itself, as we term the sacrament of his body and blood, which is in the bread and the consecrated cup, his body and blood; not that the bread is properly [proprie] his body and the cup his blood, but because they contain within them the mystery of his body and blood. (Defense of the Council of Chalcedon, Bk. 9, Ch. 5) see (J. P. Minge, Patrologiæ Cursus Completus, [1848], Patrologiæ Latinæ, Tomus LXVII, Pro Defensione Trium Capitul., Lib. IX, Caput. V, Col. 762-763). Here Trans. (John McClintock and James Strong, Cyclopedia of Biblical, Theological and Ecclesiastical Literature, 'Facundus,' [New York: Harper & Brothers, 1876.], p. 449). Here

~ Soli Deo Gloria

Leontius of Byzantium and Transubstantiation

Q. Did Leontius advocate the Roman dogma of transubstantiation?

Leontius, Monk of Byzantium (c. 485-543 A.D.):

The supernatural leads up and elevates the natural, and empowers it for more perfect actions, such as it could not accomplish if it remained within the limits of the natural. The supernatural therefore does not destroy the natural but educes and stimulates it both in its capacity for actions of its own and in its receiving power for those things which are beyond this capacity. (J. P. Minge, Patrologiæ Cursus Completus, [1860], Patrologiæ Græcæ, Tomus LXXXVI, Leontii Byzantini, Contra Nestor. Et Eutych., Liber Secundus, Col. 1333). Here Trans. (Darwell Stone, A History of the Doctrine of the Holy Eucharist, [1909], Volume I, p. 135). Here

Compare with the United States Conference of Catholic Bishops:

4. Does the bread cease to be bread and the wine cease to be wine?

Yes. In order for the whole Christ to be present—body, blood, soul, and divinity—the bread and wine cannot remain, but must give way so that his glorified Body and Blood may be present. Thus in the Eucharist the bread ceases to be bread in substance, and becomes the Body of Christ, while the wine ceases to be wine in substance, and becomes the Blood of Christ. As St. Thomas Aquinas observed, Christ is not quoted as saying, " This bread is my body," but " This is my body" (Summa Theologiae, III q. 78, a. 5). Source

~ Soli Deo Gloria

Procopius of Gaza and Transubstantiation

Q. Did Procopius advocate the Roman dogma of transubstantiation?

Procopius, of Gaza (Procopius Gazaeus) (c. 465-528 A.D.):

For He gave to His disciples the image or figure, or type of His own body, no longer admitting and receiving the bloody sacrifices of the Law. By the whiteness of the teeth, therefore, he denoted the purity of the mystical bread by which we are nourished. (J. P. Minge, Patrologiæ Cursus Completus, [1865], Patrologiæ Græcæ, Tomus LXXXVII (Pars Prima.), Procopii Gazæi, Commentarii In Genesin, Cap. XLIX, Vers. 12, Col. 501, 502). Here Trans. (J. H. Treat, The Catholic Faith; Or, Doctrines of the Church of Rome Contrary to Scripture and the Teaching of the Primitive Church, [1888], p. 227). Here

~ Soli Deo Gloria

Fulgentius of Ruspe and Transubstantiation

Q. Did Fulgentius advocate the Roman dogma of transubstantiation?

Fulgentius, Bishop of Ruspe (c. 462/67 - 527/33 A.D.):

In the time of the Old Testament, animals were sacrificed; and now, that is, in the time of the New Testament, the holy Catholic Church throughout the whole world ceases not to offer to Christ, with the Father and the Holy Spirit,with whom He possesses one Divinity', the sacrifice of bread and wine in faith and charity. (J. P. Minge, Patrologiæ Cursus Completus, [1847], Patrologiæ Latinæ, Tomus LXV, S. Fulgentii Episcopi Ruspensis, De Fide Liber Unus, Cap. XIX [seu Reg. XVI], § 60, Col. 699). Here Trans. (J. H. Treat, The Catholic Faith; Or, Doctrines of the Church of Rome Contrary to Scripture and the Teaching of the Primitive Church, [1888], p. 185). Here

But in this sacrifice is the giving of thanks and the commemoration of the flesh of Christ, which He offered for us, and of the blood which the same, Who is God, shed for us. (J. P. Minge, Patrologiæ Cursus Completus, [1847], Patrologiæ Latinæ, Tomus LXV, S. Fulgentii Episcopi Ruspensis, De Fide Liber Unus, Cap. XIX [seu Reg. XVI], § 60, Col. 699). Here Trans. (J. H. Treat, The Catholic Faith; Or, Doctrines of the Church of Rome Contrary to Scripture and the Teaching of the Primitive Church, [1888], p. 227). Here

One and the self-same Christ of mankind was made a man, compassed in a place, who of his father is God, without measure or place. One and the self-same person, as concerning his man's substance, was not in heaven when he was in earth, and forsook the earth when he ascended into heaven; but, as concerning his godly substance (which is above all measure), he neither left heaven when he came from heaven, nor he left not the earth, when he ascended into heaven; which may be known by the most certain word of Christ himself, who to shew the placing of his humanity, said to his disciples: ‘I ascend up to my Father and your Father, to my God and your God.’ Also, when he had said of Lazarus that he was dead, he added, saying: ‘I am glad for your sakes, that you may believe. For I was not there.’ But to shew the unmeasurable compass of his divinity, he said to his disciples: ‘Behold, I am with you always unto the world's end. Now, how did he go up into heaven, but because he is a very man, contained within a place? Or how is he present with faithful people, but because he is very God, being without measure? (J. P. Minge, Patrologiæ Cursus Completus, [1847], Patrologiæ Latinæ, Tomus LXV, S. Fulgentii Episcopi Ruspensis, Ad Trasimundum, Lib. II, Cap. XVII, Col. 265). Here Trans. (Thomas Becon, The Catechism of Thomas Becon, S.t.p. Chaplain to Archbishop Cranmer, Prebendary of Canterbury, &c., Ed. John Ayre, [Cambridge University Press, 1844], p. 278). Here

According to His true humanity, He was then locally upon earth; yet according to His Divinity (which is contained in no place), He entirely filled heaven and earth. (J. P. Minge, Patrologiæ Cursus Completus, [1847], Patrologiæ Latinæ, Tomus LXV, S. Fulgentii Episcopi Ruspensis, Ad Trasimundum, Lib. II, Cap. XVII, Col. 265-266). Here Trans. (J. H. Treat, The Catholic Faith; Or, Doctrines of the Church of Rome Contrary to Scripture and the Teaching of the Primitive Church, [1888], p. 167). Here

For that the Apostle Paul might show that the body of Christ, true man, was contained in a place, he says to the Thessalonians: How that ye turned, etc. (J. P. Minge, Patrologiæ Cursus Completus, [1847], Patrologiæ Latinæ, Tomus LXV, S. Fulgentii Episcopi Ruspensis, Ad Trasimundum, Lib. II, Cap. XVIII, Col. 266). Here Trans. (J. H. Treat, The Catholic Faith; Or, Doctrines of the Church of Rome Contrary to Scripture and the Teaching of the Primitive Church, [1888], p. 167). Here

Moreover, in the same supper, He both eat the Jewish Passover, which it was necessary to offer, and gave the Sacraments of His body and blood. (J. P. Minge, Patrologiæ Cursus Completus, [1847], Patrologiæ Latinæ, Tomus LXV, S. Fulgentii Episcopi Ruspensis, Epistola XIV, Quæstio Quinta, § 43, Col. 431). Here  Trans. (J. H. Treat, The Catholic Faith; Or, Doctrines of the Church of Rome Contrary to Scripture and the Teaching of the Primitive Church, [1888], p. 227). Here

~ Soli Deo Gloria

Justus of Urgell and Transubstantiation

Q. Did Justus advocate the Roman dogma of transubstantiation?

Justus, Bishop of Urgell (c. ?-527 A.D.):  

Desire thou not to see me always in the body, whom thou seest better in the spirit through faith. For to this end went I up into heaven, that thou shouldest see me no more compassed in a place; which notwithstanding do so replenish and fill all things with the presence of my divinity, that I am in every place, and contain all things, and am contained of no place. (J. P. Minge, Patrologiæ Cursus Completus, [1865], Patrologiæ Latinæ, Tomus LXVII, S. Justi Urgellensis, In Cantica Canticorum Explicatio, Num. 137, Col. 984). Here Trans. (Thomas Becon, The Catechism of Thomas Becon, S.t.p. Chaplain to Archbishop Cranmer, Prebendary of Canterbury, &c., Ed. John Ayre, [Cambridge University Press, 1844], pp. 275-276). Here

~ Soli Deo Gloria

Victor of Antioch and Transubstantiation

Q. Did Victor advocate the Roman dogma of transubstantiation?

Victor, Priest of Antioch (c. 5th Century A.D.):

By His saying, This is My body, and this is My blood, it was proper that they should call the bread set forth His body, after giving thanks, and partake of it, and, account the cup in place of His blood, about which the Passion took place for the common salvation of all, and the remission of their sins. (Catenæ In Evangelia S. Matthæi Et S. Marci, Edidit. John Anthony Cramer, Volume 1 of Catenæ Græcorum Patrum In Novum Testamentum, [E Typographeo Academico, 1840], Marc. 14:22-24, pp. 422-423). Here Trans. (J. H. Treat, The Catholic Faith; Or, Doctrines of the Church of Rome Contrary to Scripture and the Teaching of the Primitive Church, [1888], p. 193). Here 

See also:

(J. P. Minge, Patrologiæ Cursus Completus, [1860], Patrologiæ Græcæ, Tomus LXXXVI, S. Petri Laodiceni, Commentarius In IV Evangelia., Marc. XIV.22, Col. 3325). Here 

~ Soli Deo Gloria