Римокатоличка теорија пресуштаствљења на православном Истоку
The Roman Catholic Theory of Transubstantiation in the Orthodox East

Summary/Abstract: The text examines the Roman Catholic doctrine of Transubstantiation (transubstantiatio) in relation to Orthodox theology and liturgical praxis. According to Roman Catholic teaching, during the Eucharist the substance of bread and wine is transformed into the Body and Blood of Christ, while their accidents – the external appearances – remain unchanged. Grounded in Aristotelian metaphysics, this doctrine was solemnly defined at the Council of Trent(1545–1563) as Catholic dogma. By introducing a metaphysical distinction between essence and appearance, this teaching imports a rationalist and philosophical framework into the domain of mystagogy. From an Orthodox perspective, such an approach is unacceptable: the Eucharistic transformation is total yet mysterious, taking place in a manner that transcends human reason and sensory perception. St. Cyril of Jerusalem and St. Maximus the Confessor emphasize that understanding this Mystery requires faith and an inner, spiritual transformation of mind and senses – not rational or sensory analysis. Despite the clear patristic position, some prominent hierarchs in the East – under the influence of Western scholasticism, especially the teachings of Thomas Aquinas – adopted or employed the Latin terminology of transubstantiation. Amongthese were Gennadios Scholarios, Meletios Pigas, Nektarios, Dositheos of Jerusalem, and Peter Mohyla. Seeking to counter Protestant symbolic interpretations of the Eucharist, these theologians embraced not only Catholic methodology but also its doctrinal positions. Their theological departure contrasts sharply with the spirit of the Church Fathers – particularly St. John of Damascus and St. Gregory Palamas – who emphasize the hypostatic and energetic (i.e.,gracefilled and participatory) reality of Christ’s presence in the Eucharist, rather than a mechanistic “substantive conversion.” According to patristic theology, communion is not an objective metaphysical change divorced from personal communion; it is intrinsically a dynamic and life-giving union with the risen Lord, realized through grace-energetic participation in Hisglorified Body – not merely through access to an abstract “substance” devoid of hypostatic or energetic meaning.

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