“Consubstantial with the Father”
Daniel Merz, sll

One of the more interesting changes
in the revised translation of The
Roman Missal occurs in the Creed,
where a word that few would use conversationally
occurs. In the second
paragraph of the Creed, the phrase
“consubstantial with the Father” will
replace “one in Being with the Father.”
Some may wonder why such an unfamiliar
word needs to be used. On the
other hand, it may just as easily be
asked, whether we understand the
phrase, “one in Being with the
Father”? Both options attempt to put
into words one of the great mysteries
of our faith, that Jesus Christ is equal
to the Father. The use of the term
“consubstantial” has been carefully
considered before being chosen.
Admittedly, the term carries some
complexities with it. But the Congregation for Divine Worship
and the Discipline of the Sacraments recommended its use
with good reason. Let’s look at the word more closely.
The Nicene Creed originally was composed in Greek;
the Greek word used in the phrase is homoousios. This is a
compound formed from two words: homo (same) and ousia
(essence, being). The use of this word in the Creed was revolutionary
in its day because it is not a scriptural but a philosophical
term. The greatest heresy of that day, Arianism,
argued the Christ was not of the same substance of the Father,
but only of a similar substance (homoiousios) and, therefore,
was not equal to the Father. The Church Fathers wanted to be
precise in the language used for such a great mystery, and the
debates at the time were long and often acrimonious. From the
very beginning, the Latin Creed translated this Greek word as
consubstantialem, for similar precise philosophical and theological
reasons. By breaking down the word con-sub-stantial,
we can understand it a little better.
The root word “substance” (sub=under; stans=standing)
is also a technical, philosophical term that refers to the most
real part of a being. Literally, it refers to that which “stands
under,” the base of a person or thing, that which is at the heart
of someone or something. This is fine as long as we don’t equate
substance with the mere physical or
external dimension. Today, we can
use the word substance in reference to
the essential, for example, “the substance
of the matter,” but we can also
use it in a rather mundane and materialistic
sense, for example, “help me
wash this grimy substance off my
hands!” Within the liturgy, of course,
the Church is thinking of the former.
In the Eucharist, for example, we say
that bread and wine are transsubstantiated
into the Body and Blood, Soul
and Divinity of Jesus Christ. The form
or appearance of the bread and wine
remain the same, but their inner substance,
the reality underneath the
appearance, is changed. This is why we
don’t say the bread and wine are just
transformed, but transsubstantiated.
The other part of consubstantial is the first three letters
“con” — profound yet beautiful in its simplicity. It comes from
the Latin preposition cum meaning “together with.” In the
Creed, consubstantial means that Christ was of one substance
with the Father, but it also implies one substance with our
humanity. He is co-substantial, referring therein to the two
natures of Christ — human and divine.
The previous translation “one in Being” does not portray
this multivalence. Also, most would assert that this phrase is
not as precise. The English word “Being” has a broader meaning
than the philosophical term “substance.” “Being” commonly
refers to all that is, which would include the appearance
or form of a thing, and in relation to the holy Trinity, could
mistakenly include Personhood. God the Son is not the same
Person as God the Father, but they do share the same inner
being, or the same substance. Both phrases, “one in Being”
and “consubstantial,” are accurate when properly understood.
In translating the Creed, however, it is important to be as precise
as possible, and the Church believes strongly that the term
“consubstantial” is a better choice in naming the Great
Mystery that is the relationship of Jesus Christ to God the
Father and to us, his adopted sons and daughters.

Preparing Your Parish for the Revised Roman Missal: Homilies and Reproducibles for Faith Formation © 2011 Archdiocese of Chicago: Liturgy Training
Publications, 3949 South Racine Avenue, Chicago IL 60609; 1-800-933-1800; www.LTP.org. Excerpts from the English translation of The Roman Missal © 1973,
2010, International Commission on English in the Liturgy Corporation (ICEL). All rights reserved. Photo © John Zich. This image may be reproduced for personal
or parish use. The copyright notice must appear with the text. Published with Ecclesiastical Approval (Canon 823, 1).