Western Europe, they explained the change that was already part of Catholic teaching in terms of Aristotelian substance and accidents. The sixteenth-century Reformation gave this as a reason for rejecting the Catholic teaching. The Council of Trent did not impose the Aristotelian theory of substance and accidents or the term "transubstantiation" in its Aristotelian meaning, but stated that the term is a fitting and proper term for the change that takes place by consecration of the bread and wine. The term, which for that Council had no essential dependence on scholastic ideas, is used in the Catholic Church to affirm the fact of Christ's presence and the mysterious and radical change which takes place, but not to explain how the change takes place, since this occurs "in a way surpassing understanding". The term is mentioned in both the 1992 and 1997 editions of the Catechism of the Catholic Church and is given prominence in the later (2005) Compendium of the Catechism of the Catholic Church. Patristic period Early Christian writers referred to the Eucharistic elements as Jesus's body and the blood. The short document known as the Teachings of the Apostles or Didache, which may be the earliest Christian document outside of the New Testament to speak of the Eucharist, says, "Let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, 'Give not that which is holy to the dogs'." Ignatius of Antioch, writing in about AD 106 to the Roman Christians, says: "I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink of God, namely His blood, which is incorruptible love and eternal life." Writing to the Christians of Smyrna in the same year, he warned them to "stand aloof from such heretics", because, among other reasons, "they abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again." In about 150, Justin Martyr, referring to the Eucharist, wrote: "Not as common bread and common drink do we receive these; but in like manner as Jesus