Jesus as the resurrected one, the one who was resurrected in virtue of being the Word as the head of the mystical body, has begun our own resurrection and that of all creation, a process which will not be complete until the end of the world. It is not an accident that the resurrection appearances have strong resonances with the Eucharist, or that the Eucharist was celebrated from the earliest times on Sunday, the day of the Lord’s resurrection.64 The Eucharist is the partaking of the glorious body and blood of Christ which have been transformed by their union with his soul, and through the soul with the Word. From this perspective the Eucharist becomes another example of the beings of union that we have been seeing. We can imagine the transformation of the bread and wine not taking place from below as if it were necessary to conceive of the substance of the bread and wine disappearing to be replaced by the body and blood of Jesus while the accidents of the bread and wine remain, as the traditional doctrine of transubstantiation had it. Rather, we might think that the bread and wine are transformed from above by receiving a new entity of union by being united to the glorified body of Jesus. This highlights the Eucharist as an active instrument of the transformation of both our souls and our bodies into glorified ones.65