By Lee Palmer Wandel
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43 On the condemnations of Thomas’s theology, see James Weisheipl, Friar Thomas D’Aquino: His Life, Thought and Works (Washington, DC, 1983), pp. 335–338. the medieval inheritance 29 The experts, however, did not abandon their attempts to explain the presence of the body and the blood of Christ in the Eucharist. As Stephen Lahey has so aptly put it: The question of presence has come to dominate accounts of Eucharistic theology, not least because the received position, transubstantiation, appears to demand the metaphysically impossible.
This was all the more true as theologians commonly defined the Church as the community of all those who live a life of faith and active charity. Excommunication during this period came gradually to carry more severe legal and social consequences and hence became more a political rather than a spiritual issue. 22 At the beginning of eleventh century, eucharistic liturgies encompassed considerable diversity. M. 23 Some standardization of the liturgy occurred in the eleventh and twelfth century under the leadership of the great monastic centers of Cluny and Cîteaux.
40 On the teaching of Alexander and his successors, see Bakker, La Raison et le Miracle, pp. 294–302. 41 Even at the time, the explanation of transubstantiation summarized by Thomas did not go uncontested. An extensive debate ensued involving both the larger question of the use of Aristotle to explain Christian mysteries and the narrower question of whether or not Aristotle’s philosophy could be used as had been suggested. While Peter Olivi (ca. 43 A less critical result was a vigorous debate regarding the role of quantity in metaphysics and hence its role in sustaining the accidents of the bread and the wine in the Eucharist.
A Companion to the Eucharist in the Reformation by Lee Palmer Wandel