Bede the Venerable and Transubstantiation

Q. Did Bede advocate the Roman dogma of transubstantiation?

Bede, the Venerable (c. 672/3-735 A.D.):

Nor from the holy supper, in which He delivered to the disciples the figure of His holy body and blood. (J. P. Minge, Patrologiæ Cursus Completus, [1862], Patrologiæ Latinæ, Tomus XCIII, Bedæ Venerabilis, In Psalmorum Librum Exegesis. In Psalmum III, Col. 495). 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. 244). Here

The solemnity of the ancient Passover being finished, which was celebrated in commemoration of the ancient liberation from Egypt, He passed to the new, which He desires to frequent in memory of her redemption. That, forsooth, substituting for the flesh or blood of a lamb the Sacrament of His own flesh and blood in the figure of bread and wine, He might show that it was He, to Whom the Lord swore and it shall not repent Him: Thou art a priest forever after the order of Melchizedek. (J. P. Minge, Patrologiæ Cursus Completus, [1862], Patrologiæ Latinæ, Tomus XCII, Bedæ Venerabilis, In Lukæ Evangelium Expositio,  Lib VI, Caput XXII, Col. 596). 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. 228). Here

He, after his resurrection going up into heaven, forsook them corporally, which notwithstanding never failed them concerning the presence of his divine majesty. (J. P. Minge, Patrologiæ Cursus Completus, [1850], Patrologiæ Latinæ, Tomus XCIV, Bedæ Venerabilis, Sect. I, Homiliæ, Lib. II, Hom. Genuinæ, Homilia XI (In Vigilia Pentecostes), Col. 190). 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. 275). Here

But if purity was so strictly required of him, who should eat the typical bread sanctified by the hands of Moses, how much more necessary is it for him to have regard to purity, who is about to receive the bread which was taken in the holy and venerable hands of Christ, which was consecrated for a Sacrament of His body, which was committed to mortals for a memorial of His death, for a succor of life everlasting. (John Allen Giles, The Complete Works of Venerable Bede, Volume VIII, [1844], Venerabilis Bedæ, In Samuelem Prophetam, Allegorica Expositio, In Lib. I, Caput XXII, p. 145). 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. 228). Here

The immolation of the Passover represents the glory of the resurrection, when all the elect are renewed by the flesh of the immaculate Lamb, that is, our God and Lord, no longer believing in a sacrament, but seeing in reality and truth. (J. P. Minge, Patrologiæ Cursus Completus, [1850], Patrologiæ Latinæ, Tomus XCI, Bedæ Venerabilis, In Esdram Et Nehemiam Prophetas Allegorica Expositio, Lib. II, Caput VIII, Col. 858). 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. 228). Here

And therefore our Redeemer is said to be a priest according to the order of Melchisedec, because, having done away with sacrifices of the law, He ordained the same kind of sacrifice to be offered for the mystery of His body and blood in the New Testament. (J. P. Minge, Patrologiæ Cursus Completus, [1862], Patrologiæ Latinæ, Tomus XCIV, Bedæ Venerabilis, Sect. I, Homiliæ. Lib. II, Hom. Genuinæ., Homilia XIII, Col. 203). 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. 187). Here

Now even she (the Church ) receives the pledge of life by the Sacraments of His flesh and blood; and in the future, it is blessed by present sight. (J. P. Minge, Patrologiæ Cursus Completus, [1850], Patrologiæ Latinæ, Tomus XCI (Tomus Secundus), Bedæ Venerabilis, Super Parabolas Salomonis Allegorica Expositio., Lib. I, Cap. III, Col. 952). 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

But the man who, having set out on a journey, left his house, is doubtless Christ, Who, ascending to the Father after the resurrection a victor, left the Church bodily, which yet he never left destitute of the protection of His Divine presence, remaining in it all days, even unto the end of the world. (J. P. Minge, Patrologiæ Cursus Completus, [1850], Patrologiæ Latinæ, Tomus XCIV (Tomus Quintus), Bedæ Venerabilis, Sect. I, Homiliæ, Lib. III, Hom. Subdititiæ, Homilia LXXX (In Festo Confessorum Quarta), Col. 470). 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], pp. 214-215). Here

The poor eat and shall be filled eternally, because they shall understand in the bread and wine, visibly set before them, something invisible; namely, the true body and true blood of the Lord , which are true food and drink, whereby not the belly is distended, but the mind feasted. (J. P. Minge, Patrologiæ Cursus Completus, [1850], Patrologiæ Latinæ, Tomus XCIII, Bedæ Venerabilis, In Psalmorum Librum Exegesis., In Psalmum XXI, Col. 597). 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. 195). Here

But Christ was in a certain sense borne in His own hands, when in the last supper He offered to His disciples bread which had been blessed and commended by his own mouth, saying: This is My blood, etc. (J. P. Minge, Patrologiæ Cursus Completus, [1850], Patrologiæ Latinæ, Tomus XCIII, Bedæ Venerabilis, In Psalmorum Librum Exegesis., In Psalmum XXXIII, Col. 652-653). 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. 195). Here

He (Christ), being God and man, was taken up in his humanity, which he took of the earth; but, as concerning his divinity, he abideth still with his saints on the earth, wherewith he filleth earth and heaven. (J. P. Minge, Patrologiæ Cursus Completus, [1850], Patrologiæ Latinæ, Tomus XCIV, Bedæ Venerabilis, Sect. I, Homiliæ, Lib. II, Hom. Genuinæ, Homilia III (In Feria Sexta Inter Octavam Paschæ), Col. 146). 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. 275). Here

~ Soli Deo Gloria

Andrew of Crete and Transubstantiation

Q. Did Andrew of Crete advocate the Roman dogma of transubstantiation?

Andrew, Archbishop of Crete (c. 650-712/26/40 A.D.):

For He is immolated for our sake, being sacrificed in figurative symbols [Θύεται γαρ εν αντιτύποις υπέρ ημών συμβόλοις ιεροθετούμενος]. (J. P. Minge, Patrologiæ Cursus Completus, [1860], Patrologiæ Græcæ, Tomus XCVII, S. Andreæ Cretensis, Oratio IX, In Ramos Palmarum (19), Col. 993, 996). 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

Anastasius of Sinai and Transubstantiation

Q. Did Anastasius advocate the Roman dogma of transubstantiation?

Anastasius, Abbot of Sinai [Anastasius Sinaita] (7th Century):

Either that which you receive is not the real body of Christ but a figure and mere bread, or because of your misbelief the Holy Ghost did not descend upon it, or the body of Christ is corruptible before the resurrection as being slain and put to death and wounded and divided and eaten. For an incorruptible nature is not cut or wounded in the side and hands or divided or put to death or eaten or at all held or handled; but is of such a kind as the incorruptible nature of angels and souls. (Hodogos, 23 [P.G. lxxxix. 297]) see (J. P. Minge, Patrologiæ Cursus Completus, [1860], Patrologiæ Græcæ, Tomus LXXXIX, S. Anastasii Sinaitæ, Viæ Dux, Col. 297). Here Trans. (Darwell Stone, A History of the Doctrine of the Holy Eucharist, [1909], Volume I, pp. 137-138). Here

~ Soli Deo Gloria

Isidore of Seville and Transubstantiation

Q. Did Isidore advocate the Roman dogma of transubstantiation?

Isidore, Archbishop of Seville (c. 560-636 A.D.):

'Thou art a priest forever according to the order of Melchisedec.' Namely, on account of the mystery of the Sacrament, which He commanded Christians to celebrate: that we should not offer victims from the flock according to Aaron, for a sacrifice, but an oblation of bread and wine; that is the Sacrament of His body and blood. (J. P. Minge, Patrologiæ Cursus Completus, [1862], Patrologiæ Latinæ, Tomus LXXXIII, S. Isidori Hispalensis Episcopi, Quæstiones In Vetus Testamentum, In Genesin, Cap. XI, § 5, Col. 240). 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. 186). Here

It is called a Sacrifice, as a sacred act: because by the mystical prayer it is consecrated in memory of the Lord's Passion for us: wherefore by His command we call this the body and blood of Christ, which, while it is of the fruits of the earth, is sanctified and becomes a Sacrament, the spirit of God working invisibly. The Sacrament of this bread and cup, the Greeks call the Eucharist. (J. P. Minge, Patrologiæ Cursus Completus, [1850], Patrologiæ Latinæ, Tomus LXXXII, S. Isidori Hispalensis Episcopi, Etymologiarum, Lib. VI, Cap. XIX, § 38, Col. 255). 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. 194). Here

For the bread which we break is the body of Christ, who says, I am the living bread, etc. But the wine is His blood, and this is what is written, I am the true vine. But bread, because it strengthens the body, is therefore called the body of Christ. And wine, because it creates blood in the flesh, is therefore referred to the blood of Christ. But these two things are visible: yet the things signified pass into the Sacrament of the divine body through the Holy Spirit. (J. P. Minge, Patrologiæ Cursus Completus, [1862], Patrologiæ Latinæ, Tomus LXXXIII, S. Isidori Hispalensis Episcopi, De ecclesiasticis officiis, Lib I, Cap. XVIII, Col. 755). 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. 195). Here

~ Soli Deo Gloria

Gregory the Great and Transubstantiation

Q. Did Gregory advocate the Roman dogma of transubstantiation?

Gregory I [Gregory the Great], Bishop of Rome (c. 540-604 A.D.):

Christ is not here by the presence of his flesh, and yet is he absent nowhere by the presence of his majesty. (J. P. Minge, Patrologiæ Cursus Completus, [1857], Patrologiæ Latinæ, Tomus LXXVI, Sancti Gregorii Magni, Homiliarum In Evangelia, Lib. II, Homilia XXI, [Habita ad populum in basilica beatæ Mariæ virginis, die sancto Paschæ], § 4, Col. 1171). 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. 274). Here

The word incarnate both tarrieth and goeth away: he goeth away in his body, but he tarrieth in his godhead. (J. P. Minge, Patrologiæ Cursus Completus, [1857], Patrologiæ Latinæ, Tomus LXXVI, Sancti Gregorii Magni, Homiliarum In Evangelia, Lib. II, Homilia XXX, [Habita ad populum in basilica sancti Petri apostoli, die sancto Pentecostes], § 2, Col. 1221). 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. 274-275). Here

~ Soli Deo Gloria

Ephraim of Antioch and Transubstantiation

Q. Did Ephraim advocate the Roman dogma of transubstantiation?

Ephraim, Bishop of Antioch (c. 6th Century A.D.):

So also the Body of Christ, Which believers receive, neither departs from the sensible substance [αίσθητῆς οὐσίας], nor is divided from the intelligible grace; and spiritual baptism, which becometh and is one whole, preserves the property of the sensible substance [αίσθητῆς οὐσίας], the water I mean, yet loses not that which it is become.

(J. P. Minge, Patrologiæ Cursus Completus, [1860], Patrologiæ Græcæ, Tomus CIII, Photii, Bibliotheca, Cod. CCXXIX, Col. 980). Here Trans. (Herbert Thorndike, The Theological Works of Herbert Thorndike, Sometime Prebendary of the Collegiate Church of St. Peter, Westminster, Vol. IV., [Oxford: John Henry Parker, 1852], p. 86). Here

Alternate Translations:

For so the body of Christ, which is received by the faithful, remains in its own substance [αίσθητῆς οὐσίας], and yet withal is united to a spiritual [νοητῆς] grace: and so baptism, though it becomes wholly spiritual, yet it loseth not the sensible property of its substance (that is water), neither does it cease to be what it was made by grace. 

(Photius, Bibliotheca, n. 229) see (John Cosin, The History of Popish Transubstantiation, edited by John Sherren Brewer, [1840], pp. 111-112). Here See: (J. P. Minge, Patrologiæ Cursus Completus, [1860], Patrologiæ Græcæ, Tomus CIII, Photii, Bibliotheca, Cod. CCXXIX, Col. 980). Here

So the body of Christ which is received by the faithful does not depart from its perceptible [αίσθητῆς] substance [οὐσίας] and remains indivisible from the spiritual [νοητῆς] grace. 

(Quoted in Photius, Bibliotheca, cod. 229 [P.G. ciii. 980]) see (Darwell Stone, A History of the Doctrine of the Holy Eucharist, [1909], Volume I, p. 136). Here

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John Maxentius of Antioch and Transubstantiation

Q. Did John Maxentius advocate the Roman dogma of transubstantiation?

John Maxentius, Priest of Antioch (c. 6th Century A.D.):

Ye are the body of Christ, and members in particular, but that bread also, which the whole Church partakes of in memory of the His Passion, is His body. (J. P. Minge, Patrologiæ Cursus Completus, [1865], Patrologiæ Græcæ, Tomus LXXXVI, Joannis Maxentii, Dialogi, Lib. II, Cap. XIII, Col. 145). 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. 194). Here

~ Soli Deo Gloria