Salvation according to Rome… Catholic Chronicles 3 by Keith Green Part 1

CATHOLIC CHRONICLE I
Edited and compiled by Keith Green (with footnotes)
One might wonder why, in a scriptural look at the doctrines of the Catholic Church, I would choose this subject - The Roman Interpretation of the Lord's Supper (more commonly known as "Communion") for the first of the "Catholic Chronicles." Most Protestants (1) would expect me to deal with what they might consider the more obvious departures from biblical foundation - such as the worship of and prayers to the Virgin Mary, the infallibility of the pope, purgatory and prayers for the dead, or the history of the torture and burning of accused "heretics" and such like that.
But for this first article I believe that we should get right to the root, before we begin exploring the branches of Roman doctrine and practice. And any Catholic who has even a small knowledge of his church knows that the central focus of each gathering (known as the "Mass") is the Holy Eucharist.
True Pagan Origins
Where did this teaching and practice really come from? Former Roman Catholic priest Bart Brewer explains:
Like many of the beliefs and rites of Romanism, transubstantiation was first practiced by pagan religions. The noted historian Durant said that belief in transubstantiation as practiced by the priests of the Roman Catholic system is "one of the oldest ceremonies of primitive religion." (12) The syncretism and mysticism of the Middle East were great factors in influencing the West, particularly Italy. (13) In Egypt, priests would consecrate mest cakes which were supposed to become the flesh of Osiris. (14) The idea of transubstantiation was also characteristic of the religion of Mithra whose sacraments of cakes and haoma drink closely parallel Catholic Eucharist rites. (15)
The idea of eating the flesh of deity was most popular among the people of Mexico and Central America long before they ever heard of Christ; and when Spanish missionaries first landed in those countries, "their surprise was heightened, when they witnessed a religious rite which reminded them of communion...an image made of flour...and after consecration by priests, was distributed among the people who ate it...declaring it was the flesh of deity..." (16)
So Why Do They Teach It?
Before concluding our first chronicle, the question needs to be asked, "Why does the Roman Catholic Church need to have such a doctrine - why do they think that Jesus wants them to physically eat Him?" That is what truly puzzled me as I read astounded through the catechism and doctrinal instruction books. But the answer to that question is a sad one. As I said before, the implications and practical conclusions of the teaching of transubstantiation are substantially worse than the doctrine itself - and like a great web spun by an industrious spider, Rome's teachings spiral out from this central hub like the spokes of a wheel.
In Catholic Chronicle II we will look intently at the next direct result of transubstantiation in official Catholic systematic theology: "The Sacrifice of the Mass."
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Scripture speaks about sins unto death.