 Luther also felt dissatisfied with the Aristotelian framework of substance and accidents, and matter and form, in relation to his distinctive views concerning other aspects of Christian doctrine, particularly concerning the Eucharist, where for example in The Babylonian Captivity of the Church, Luther argues strongly that the Aristotelian assumptions which had structured much of the debate on these matters were wrongly used to support the “babble” of transubstantiation rather than his preferred view of real presence (1520, WA 6:510–511/LW  36:32–4)[25]—though  he also accuses Aquinas of causing difficulties through his misinterpretation of Aristotle, rather than just blaming Aristotle himself (1520, WA 6:508/LW 36:29). In general, Luther’s approach here is that we should take literally the word of scripture which he thinks support his view, rather than fall for using a pre-Christian philosophy which may seem to make the Eucharist more comprehensible, but which really does not, and which anyway is not appropriate goal for what should remain a mystery and a matter of faith.