What is the Body of Christ Made Of?
The question “What is the body of Christ made of?” often arises in connection with the Lord’s Supper, also known as the Eucharist or Communion. At first glance, it may sound like a question about material substance. But in reality, it directs us into one of the longest-running theological debates in church history—the nature of Christ’s presence in the bread and wine of the Supper.
This article will explore the biblical foundations, historical developments, and theological differences regarding the body of Christ in the Eucharist. At the heart of the issue is not mere ritual, but the Gospel itself: how Christ offers Himself to His people and how the church participates in Him until He comes again.
1. Biblical Foundations
The institution of the Lord’s Supper is recorded in the Gospels and reiterated by Paul. At the Last Supper, Jesus took bread and said, “This is my body, which is given for you. Do this in remembrance of me” (Luke 22:19). He likewise took the cup and declared, “This cup that is poured out for you is the new covenant in my blood” (Luke 22:20).
Paul repeats the same teaching in 1 Corinthians 11:23–24, affirming that the bread and cup are received in remembrance of Christ and His sacrificial death. These passages are the foundation for every theological reflection on what the body of Christ is “made of” in the Eucharist.
2. Catholic Doctrine of Transubstantiation
The Roman Catholic Church has historically taught the doctrine of transubstantiation. According to this teaching, at the consecration of the Mass, the bread and wine are transformed into the actual body and blood of Christ, though their outward appearance remains the same.
This doctrine is grounded in a literal interpretation of Christ’s words, “This is my body” (Matthew 26:26). The Fourth Lateran Council (1215) and later the Council of Trent (1545–1563) officially defined and reaffirmed this view. For Catholic theology, the Eucharist is not a symbol only but the real presence of Christ, offered as a continual participation in His once-for-all sacrifice.
3. Protestant Rejection of Transubstantiation
The Protestant Reformers strongly opposed transubstantiation. Martin Luther, while affirming the real presence of Christ, rejected the Aristotelian categories of substance and accidents used by Catholic theologians. John Calvin went further, calling transubstantiation a “perverse error” and warning that it obscured the once-for-all sufficiency of Christ’s sacrifice on the cross (Hebrews 10:14: “For by a single offering He has perfected for all time those who are being sanctified”).
For Protestants, the danger of transubstantiation was that it seemed to repeat Christ’s sacrifice, undermining the Gospel’s assurance that His death was sufficient.
4. Lutheran View of Consubstantiation
While rejecting transubstantiation, Lutherans developed their own perspective sometimes referred to as consubstantiation. This teaching affirms that Christ’s body and blood are truly present “in, with, and under” the bread and wine. The elements remain bread and wine, but Christ is genuinely present alongside them.
This view leans on 1 Corinthians 10:16: “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” For Lutherans, this participation means more than symbolism—it is a real communion with Christ.
5. Reformed View of Spiritual Presence
The Reformed tradition, influenced by Calvin and codified in confessions such as the Westminster Confession of Faith, affirms that Christ is spiritually present in the Lord’s Supper. The bread and wine do not change substance, nor is Christ physically contained within them. Instead, by the work of the Holy Spirit, believers truly partake of Christ’s body and blood through faith.
This perspective honors Christ’s words while also guarding against superstition. It aligns with John 6:35, where Jesus says, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.” Participation in the Supper strengthens believers’ union with Christ without implying a repeated sacrifice.
6. Memorialist View of Symbolic Presence
Some Protestant groups, particularly within the Anabaptist and later Baptist traditions, embrace a memorialist view. This position emphasizes that the bread and wine are purely symbolic reminders of Christ’s body and blood.
This understanding takes seriously Jesus’ words, “Do this in remembrance of me” (1 Corinthians 11:24). While critics charge that this reduces the Supper to mere symbolism, advocates argue that it preserves the sufficiency of the cross and prevents misunderstanding. The focus is on the believer’s faith and obedience in remembering Christ.
7. Theological Implications
The question of what the body of Christ is “made of” is not a matter of chemistry but theology. If the Supper is transubstantiated, then the bread and wine are materially changed. If it is consubstantiated, then Christ is present alongside them. If it is understood spiritually, then the presence is real but not physical. If symbolic, then the presence is in remembrance only.
At stake is how the church understands the Gospel. Hebrews 9:12 declares that Christ “entered once for all into the holy places… by means of His own blood, thus securing an eternal redemption.” The Supper, rightly understood, does not repeat His sacrifice but points believers back to its finished reality and forward to His coming kingdom (1 Corinthians 11:26).
8. Eschatological Dimension
The Lord’s Supper also carries eschatological significance. Jesus Himself said, “I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom” (Matthew 26:29).
Every celebration of the Supper is both a remembrance and a foretaste. The church participates in Christ now and anticipates the great marriage supper of the Lamb described in Revelation 19:9: “Blessed are those who are invited to the marriage supper of the Lamb.”
Thus, the body of Christ in the Eucharist points beyond bread and wine to the fullness of God’s kingdom.
Conclusion
So, what is the body of Christ made of? The Bible itself does not answer in terms of substance but in terms of meaning. The bread and wine signify Christ’s body and blood, but the interpretation of their nature has divided Christians across history.
Catholics affirm transubstantiation, Lutherans affirm consubstantiation, the Reformed emphasize spiritual presence, and others hold to symbolism. Yet in every case, the Supper centers on the Gospel truth that Christ gave His body and shed His blood for the forgiveness of sins.
The real question, then, is not “what is it made of?” but “what does it mean?” For believers, the Lord’s Supper is a visible proclamation of the Gospel: Christ has died, Christ is risen, Christ will come again.
10 Bible Verses About the Body of Christ in the Lord’s Supper
Luke 22:19 – “This is my body, which is given for you. Do this in remembrance of me.”
Luke 22:20 – “This cup that is poured out for you is the new covenant in my blood.”
Matthew 26:26 – “Take, eat; this is my body.”
1 Corinthians 11:24 – “Do this in remembrance of me.”
1 Corinthians 10:16 – “The bread that we break, is it not a participation in the body of Christ?”
John 6:35 – “I am the bread of life; whoever comes to me shall not hunger.”
Hebrews 10:14 – “By a single offering He has perfected for all time those who are being sanctified.”
Hebrews 9:12 – “He entered once for all into the holy places… thus securing an eternal redemption.”
1 Corinthians 11:26 – “As often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.”
Revelation 19:9 – “Blessed are those who are invited to the marriage supper of the Lamb.”
