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Eucharistic Real Presence & François Turretin
Last updated on: June 13, 2026 at 1:06 pm by Dave Armstrong
Eucharistic Real Presence & François Turretin 2026-06-13T13:06:29-04:00 Dave Armstrong
Patheos Explore the world's faith through different perspectives on religion and spirituality! Patheos has the views of the prevalent religions and spiritualities of the world.
Calvinist Hyper-Rationalism vs. the Biblical Teaching of Twenty Kinds of God’s Presence
: copyright 2025 by .
This is the transcript of the main presentation (minus all of the discussions) in the video from myself and Kenny Burchard on Catholic Bible Highlights, called, “How Can Bread and Wine Be the Presence of Jesus? The Bible Has the Answer!” (5-23-25). His words are in blockquotes below, time-stamped to the video, so you can find each one.
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François Turretin (1623-1687) is widely considered by Reformed Protestants to be their best theologian and apologist after John Calvin himself. I cite his most important work, Institutes of Elenctic Theology, Vol. 3, 19th Topic: The Sacraments / 28th Question: The Corporeal Presence of Christ in the Supper . . ., from the translation of George Musgrave Giger, edited by James T. Dennison, Jr. (Presbyterian and Reformed Publishing Company: 1992, 1994, and 1997). We’re using RSV for Bible verses. Turretin states:
It is impossible for Christ’s body to be made present to us at this day corporeally and indistantly, since he can die no more); . . .
This is simply not impossible at all for God to do. Nothing forbids it, for those who grant miracles, the supernatural, and God’s omnipotence. Turretin assumes it but doesn’t prove it. Again, he thinks like the Pauline “unspiritual man.” His God is “too small.” This is no more impossible than God becoming a man, or God subsisting in three Persons, yet being one God and not three.
Part of the problem is that Turretin, like many Calvinists, and some — but not most — other Protestants are what is called “cessationists”: the remarkable view that miracles ceased occurring after the apostolic age. This disbelief in continuing miracles wasn’t based on the Bible (where, of course, it is never taught), but rather, upon anti-Catholic polemics; not exactly an indisputable criterion of belief in anything.
In the same volume 3, Turretin affirms:
“miracles are accidents and extraordinary gifts which were given to the church only for a time, not always”
(18.13.43). Obviously, if one is already hostile to miracles under false and unbiblical pretenses, then one will be disinclined to accept miracles at every Church gathering, which is what occurs in the Catholic Mass. This outlook precludes a supernatural Eucharist or anything else, even before we discuss any given thing. It’s a Christianity gutted of miracles and made hostage to hyper-rationalism.
But as we will see, there are all sorts of types of divine presence in the Bible that are miraculous. Turretin proclaims:
He who departed in body from the earth and left the world that he might betake himself to heaven where he is to remain until the restitution of all things; who is sought in vain on earth where he no longer is; and must be sought in heaven, where he sits at the right hand of God, cannot be said to be carnally present in the sacrament. . . . It is repugnant to the words of Christ, . . . how can he be said to leave the world and to be raised up into heaven, if he as yet remains perpetually on earth?
This doesn’t follow because he is basically comparing apples and oranges. There are at least twenty major types of divine presence described in the Bible: ten involving physicality and ten in an immaterial sense. Most are so well known and accepted that we need not even provide Bible references.
Immaterial Divine Presence
1) God is omnipresent. Jesus, in His Divine Nature, is described in the Bible as omnipresent as well
2) God can be and was specially present in empty spaces (e.g., the temple, tabernacle, and above the mercy seat on top of the ark of the covenant).
3) God was “with” the victorious armies of the Israelites (Jud 6:16) and with holy men like Moses and Joshua.
4) God was present in sublime visual scenes, such as described by Isaiah, Daniel, and St. John (Is 6:1-7; Dan 7:1-10; Rev 1:12-16).
5) God was specially present in — even to the point of being equated with — the Angel of the Lord.
6) God indwells believers. The Bible says this interchangeably about all three Persons of the Holy Trinity. Once again, God is “in” physical matter (us).
7) We are continually working towards being united to God in the sense of theosis / divinization:
2 Corinthians 3:18 . . . we all, . . . are being changed into his likeness from one degree of glory to another . . .
Ephesians 4:15 . . . we are to grow up in every way into him who is the head, into Christ,
2 Peter 1:4 . . . you may . . . become partakers of the divine nature.
8) Jesus’ disciples are “in Christ”. [91 times in the NT]
9) Jesus’ disciples are “in the Father” (1 Jn 2:24), and (the same thing) “in him” (Acts 17:18; 1 Jn 2:5; 3:6).
10) Jesus’ disciples are “in the Holy Spirit” [6 times] and “in the Spirit”. [19 times]
But the Bible goes beyond that, and refers to at least ten types of:
Divine Presence Involving Physicality
11) God can be and was present in a special way in matter (the burning bush when He appeared to Moses, and in the pillars of cloud and fire in the wilderness). he Bible even describes the Israelites as worshiping God in the pillar of cloud:
Exodus 33:10 And when all the people saw the pillar of cloud standing at the door of the tent, all the people would rise up and worship, every man at his tent door.
A cloud, of course, is a physical thing, composed of water molecules. God was so “present” in this cloud that He was worshiped in it (much like consecrated hosts in the Eucharist).
12) God was present in what is called “theophanies” in the Old Testament: physical manifestations of God before the birth of Christ. So, for example, the Bible states that “Jacob was left alone; and a man wrestled with him until the breaking of the day” (Gen 32:24). Then Jacob says, “I have seen God face to face, and yet my life is preserved” (32:30). This had to be a physical encounter, since the text says that God “touched the hollow of” Jacob’s “thigh” which was “put out of joint” (32:25). Many Protestants think these theophanies were appearances of Jesus.
13) God became a man, Jesus, in the incarnation (Jesus’ 33 years or so of earthly life).
14) Jesus was present for forty days as the incarnate God the Son risen from the dead, with a resurrected body capable of walking through walls (Jn 20:19, 26).
15) Jesus will be physically present in His glorified post-Ascension state when He returns in the Second Coming.
16) So we believe that Jesus is also present sacramentally (a different sort of miraculous physicality) in the Holy Eucharist.
17) We’re mysteriously united to Jesus in His death and resurrection in baptism:
Romans 6:3-5, 8 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? [4] We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. [5] . . . we have been united with him in a death like his, . . . [8] . . .we have died with Christ, . . .
18) We’re united in a profound sense to Jesus’ death and resurrection on an ongoing basis:
2 Corinthians 4:10 always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies.
Philippians 3:10 that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death,
Galatians 2:20 I have been crucified with Christ; it is no longer I who live, but Christ who lives in me . . .
19) St. Paul said that “in my flesh I complete what is lacking in Christ’s afflictions” (Col 1:24) and “I bear on my body the marks of Jesus” (Gal 6:17).
20) Jesus is somehow connected to His Church, the Body of Christ; so much so that He told Paul that he was persecuting Him when he was persecuting the Church (Acts 9:4-5; 22:7-8; 26:14-15).
Yet a little later, Turretin wrote:
The union which exists between us and Christ is nowhere said to be corporeal, but spiritual and mystical, which can be brought about in no other way than by the Spirit and faith (1 Cor. 6:17; Eph. 3:17).
This is untrue, since #17-20 above (especially #19) refer to mysterious but literal corporeal aspects of our union with Jesus. All of this proves by analogy and cumulative effect that eucharistic Real Presence is altogether possible, if not plausible and likely. If we are to become one with God (deification) and begin that process in this life, then Holy Communion is one profound way that we do that on an ongoing basis in this life.
Related Video / All My Videos
Why Catholics are 100% Right about John 6 [Catholic Bible Highlights, 58 minutes, 3-5-25]
My Videos Page (Catholic Bible Highlights / Lux Veritatis)
My Related Article
Reply to François Turretin #14: Eucharist, Pt. 2 [3-1-25]
My Books About the Holy Eucharist, John Calvin, & Calvinism
Biblical Catholic Eucharistic Theology (Feb. 2011, 222 pages)
Biblical Catholic Answers for John Calvin (2010, 388 pages)
A Biblical Critique of Calvinism (2012, 178 pages)
Biblical Catholic Salvation: “Faith Working Through Love” (2010, 187 pages; includes biblical critiques of all five points of “TULIP”)
My Web Pages About the Holy Eucharist, John Calvin, Calvinism, & Francis Turretin
Eucharist, Sacrifice of the Mass, & Liturgical Issues
John Calvin: Catholic Appraisal
Calvinism & General Protestantism: Catholic Critique
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Photo credit: copyright 2025 by Catholic Bible Highlights.
Summary: If you’ve ever heard someone say “Jesus can’t be physically present in the Mass,” this video (and transcript) flip the script using Scripture (twenty passages), logic, and history.
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