| Part ofa series on the |
| Eucharist |
|---|
 |
Denominational teachings |
Transubstantiation (Latin:transubstantiatio;Greek:μετουσίωσις,romanized: metousiosis) is, according to the teaching of theCatholic Church, "the change of the whole substance ofbread into the substance of theBody of Christ and of the whole substance of wine into the substance of theBlood of Christ".[1][2] This change is brought about in theeucharistic prayer through the efficacy of the word of Christ and by the action of theHoly Spirit.[3] However, "the outward characteristics of bread and wine, that is the 'eucharistic species', remain unaltered".[1] In this teaching, the notions of "substance" and "transubstantiation" are not linked with any particular theory ofmetaphysics.[4]
The Catholic Church teaches that, in the Eucharistic offering, bread and wine are changed into the body and blood of Christ.[5][6] The affirmation of this doctrine on thereal presence of Christ in the Eucharist was expressed, using the word "transubstantiate", by theFourth Council of the Lateran in 1215.[7][8] It was later challenged by various 14th-century reformers,John Wycliffe in particular.[9]
The manner in which the change occurs, the Catholic Church teaches, is a mystery: "The signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ."[10] InLutheranism, the terminology used regarding the real presence is the doctrine of thesacramental union, in which the "very body and blood of Christ" is received.[11][12] In theGreek Orthodox Church, the doctrine has been discussed under the term ofmetousiosis, coined as a direct loan-translation oftransubstantiatio in the 17th century. InEastern Orthodoxy in general, theSacred Mystery (Sacrament) of the Eucharist is more commonly discussed using alternative terms such as "trans-elementation" (μεταστοιχείωσις,metastoicheiosis), "re-ordination" (μεταρρύθμισις,metarrhythmisis), or simply "change" (μεταβολή,metabole).[citation needed]
In theReformed tradition, areal spiritual presence is taught; this view is held inAnglicanism, especially by those of the Evangelical-Reformed tradition, though others including those of the High Church tradition hold to a corporeal presence.[13][14]
From the earliest centuries, the church spoke of the elements used in celebrating the Eucharist as being changed into the body and blood of Christ. Terms used to speak of the alteration included "trans-elementation".[15] The bread and wine were said to be "made",[16] "changed into",[17] the body and blood of Christ. Similarly,Augustine said: "Not all bread, but only that which receives the blessing of Christbecomes the body of Christ."[18]
The term "transubstantiation" was used at least by the 11th century to speak of the change and was in widespread use by the 12th century. TheFourth Council of the Lateran used it in 1215. When later theologians adoptedAristotelian metaphysics in Western Europe, they explained the change that was already part of Catholic teaching in terms ofAristotelian substance and accidents. The sixteenth-centuryReformation gave this as a reason for rejecting the Catholic teaching. TheCouncil of Trent did not impose the Aristoteliantheory 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 onscholastic 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 explainhow the change takes place,[19] since this occurs "in a way surpassing understanding".[10] The term is mentioned in both the 1992 and 1997 editions of theCatechism of the Catholic Church and is given prominence in the later (2005)Compendium of the Catechism of the Catholic Church.
Patristic writers had a high view ofEucharistic realism with limited interest in defining the mode of change; they were content to leave the manner of Christ’s presence a mystery.[21]Philip Schaff concludes that in the period c.100–325, the doctrine of theLord's Supper "remained indefinite and obscure", with the ancient church prioritizing "worthy participation" over logical definition, making it unhistorical to impose later theories onto this era.[22]
Everett Ferguson describes "the doctrine of transubstantiation in the technical sense" as "a latecomer" toCatholic theology, with the term appearing from the twelfth century, receiving conciliar expression at the Fourth Lateran Council (1215), and being given a full scholastic exposition inThomas Aquinas'sSumma theologiae.[23]Gregg R. Allison likewise characterizes early churchEucharistic theology as understanding "the Lord's Supper in a variety of ways", thereby distinguishing later Catholic doctrine from diverse patristic approaches.[24]
Scholars such asJaroslav Pelikan, Espín, and Nickoloff define transubstantiation as anAristotelian explanation of how the substance of the bread and wine becomes the body and blood of the risen Christ while the accidents remain.[25][26]
William A. Jurgens statesIrenaeus' teaching on the Eucharistic teaching as more indicative of an "impanation mentality" than of later transubstantiation and notes that Irenaeus does not attempt to explain how Christ is present in the elements.[27] Bradley G. Green suggests that, in light of later Western developments, it is "appropriate to recognize a hope of transubstantiation in Irenaeus".[28]
Brett Salkeld argues that in the patristic period a "symbol" was understood as a participating presence, not a mere sign, so the Fathers could call the Eucharist both Christ’s body and its "figure" without contradiction; later "realist" versus "symbolist" labels impose anachronistic categories on this sharedPlatonist worldview.[29]
The short document known as theTeachings of the Apostles orDidache, which may be the earliest Christian document outside of theNew 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'."[30]
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 ofDavid andAbraham; and I desire the drink of God, namely His blood, which is incorruptible love and eternal life."[31]
Writing to the Christians ofSmyrna 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."[32]
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 Christ our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh."[33]
In about AD 200,Tertullian wrote: "Having taken the bread and given it to His disciples, He made it His own body, by saying, This is my body, that is, the figure of my body. A figure, however, there could not have been, unless there were first a veritable body. An empty thing, or phantom, is incapable of a figure. If, however, (asMarcion might say) He pretended the bread was His body, because He lacked the truth of bodily substance, it follows that He must have given bread for us."[34]
TheApostolic Constitutions (compiledc. 380) says: "Let the bishop give the oblation, saying, The body of Christ; and let him that receiveth say, Amen. And let the deacon take the cup; and when he gives it, say, The blood of Christ, the cup of life; and let him that drinketh say, Amen."[35]
Ambrose of Milan (died 397) wrote:
Perhaps you will say, "I see something else, how is it that you assert that I receive the Body of Christ?" ...Let us prove that this is not what nature made, but what the blessing consecrated, and the power of blessing is greater than that of nature, because by blessing nature itself is changed. ...For that sacrament which you receive is made what it is by the word of Christ. But if the word of Elijah had such power as to bring down fire from heaven, shall not the word of Christ have power to change the nature of the elements? ...Why do you seek the order of nature in the Body of Christ, seeing that the Lord Jesus Himself was born of a Virgin, not according to nature? It is the true Flesh of Christ which was crucified and buried, this is then truly the Sacrament of His Body. The Lord Jesus Himself proclaims: "This Is My Body." Before the blessing of the heavenly words another nature is spoken of, after the consecration the Body is signified. He Himself speaks of His Blood. Before the consecration it has another name, after it is called Blood. And you say, Amen, that is, It is true. Let the heart within confess what the mouth utters, let the soul feel what the voice speaks.[36]
Other fourth-century Christian writers say that in the Eucharist there occurs a "change",[37] "transelementation",[38] "transformation",[39] "transposing",[40] "alteration"[41] of the bread into the body of Christ.
Augustine declares that the bread consecrated in the Eucharist actually "becomes" (in Latin,fit) the Body of Christ: "The faithful know what I'm talking about; they know Christ in the breaking of bread. It isn't every loaf of bread, you see, but the one receiving Christ's blessing, that becomes the body of Christ."[42]
Clement of Alexandria, who uses the word "symbol" concerning the Eucharist, is quoted as an exception,[43] although this interpretation is disputed on the basis ofAlexandrian overlaps of symbology and literalism.[44]
Paschasius Radbertus (785–865) was a Carolingian theologian, and the abbot ofCorbie, whose most well-known and influential work is an exposition on the nature of the Eucharist written around 831, entitledDe Corpore et Sanguine Domini. In it, Paschasius agrees withAmbrose in affirming that the Eucharist contains the true, historical body of Jesus Christ. According to Paschasius, God is truth itself, and therefore, his words and actions must be true. Christ's proclamation at theLast Supper that the bread and wine were his body and blood must be taken literally, since God is truth.[45][full citation needed] He thus believes that the change of the substances of the bread and wine into the body and blood of Christ offered in the Eucharist really occurs. Only if the Eucharist is the actual body and blood of Christ can a Christian know it is salvific.[46][full citation needed]
In the 11th century,Berengar of Tours stirred up opposition when he denied that any material change in the elements was needed to explain the fact of the Real Presence. His position was never diametrically opposed to that of his critics, and he was probably never excommunicated, but the controversies that he aroused (seeStercoranism) forced people to clarify the doctrine of the Eucharist.[47]
The earliest known use of the termtransubstantiation to describe the change from bread and wine to body and blood of Christ in the Eucharist was byHildebert de Lavardin, Archbishop of Tours, in the 11th century.[48] By the end of the 12th century the term was in widespread use.[49]
TheFourth Council of the Lateran in 1215 spoke of the bread and wine as "transubstantiated" into the body and blood of Christ: "His body and blood are truly contained in the sacrament of the altar under the forms of bread and wine, the bread and wine having been transubstantiated, by God's power, into his body and blood".[50][51] Catholic scholars and clergy have noted numerous reports ofEucharistic miracles contemporary with the council, and at least one such report was discussed at the council.[52][53] It was not until later in the 13th century thatAristotelian metaphysics was accepted and a philosophical elaboration in line with that metaphysics was developed, which found classic formulation in the teaching ofThomas Aquinas[49] and in the theories of later Catholic theologians in the medieval period (Robert Grosseteste,[54]Giles of Rome,Duns Scotus andWilliam of Ockham).[55][56]
During theProtestant Reformation, the doctrine of transubstantiation was heavily criticised as an Aristotelian "pseudophilosophy"[57] imported into Christian teaching and jettisoned in favor ofMartin Luther's doctrine ofsacramental union, or in favor, perHuldrych Zwingli, of the Eucharist as memorial.[58]
In the Reformation, the doctrine of transubstantiation became a matter of much controversy. Martin Luther held that "It is not the doctrine of transubstantiation which is to be believed, but simply that Christ really is present at the Eucharist".[59] In hisOn the Babylonian Captivity of the Church (published on 6 October 1520) Luther wrote:
Therefore, it is an absurd and unheard-of juggling with words, to understand "bread" to mean "the form, or accidents of bread", and "wine" to mean "the form, or accidents of wine". Why do they not also understand all other things to mean their forms, or accidents? Even if this might be done with all other things, it would yet not be right thus to emasculate the words of God and arbitrarily to empty them of their meaning.Moreover, the Church had the true faith for more than twelve hundred years, during which time the holy Fathers never once mentioned this transubstantiation – certainly, a monstrous word for a monstrous idea – until the pseudo-philosophy of Aristotle became rampant in the Church these last three hundred years. During these centuries many other things have been wrongly defined, for example, that the Divine essence neither is begotten nor begets, that the soul is the substantial form of the human body, and the like assertions, which are made without reason or sense, as theCardinal of Cambray himself admits.[60]
In his 1528Confession Concerning Christ's Supper, he wrote:
Why then should we not much more say in the Supper, "This is my body", even though bread and body are two distinct substances, and the word "this" indicates the bread? Here, too, out of two kinds of objects a union has taken place, which I shall call a "sacramental union", because Christ's body and the bread are given to us as a sacrament. This is not a natural or personal union, as is the case with God and Christ. It is also perhaps a different union from that which the dove has with the Holy Spirit, and the flame with the angel, but it is also assuredly a sacramental union.[61]
What Luther thus called a "sacramental union" is often erroneously called "consubstantiation" by non-Lutherans. InOn the Babylonian Captivity, Luther upheld belief in the Real Presence of Jesus and, in his 1523 treatiseThe Adoration of the Sacrament, defended adoration of the body and blood of Christ in the Eucharist.
In England, theSix Articles of 1539 prescribed the death penalty for any who denied transubstantiation. This was changed underElizabeth I. In theThirty-nine Articles of 1563, theChurch of England declared: "Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions".[62] Laws were enacted against participation in Catholic worship, whichremained illegal until 1791.[63][64]
For a century and half – 1672 to 1828 – transubstantiation had an important role, in a negative way, in British political and social life. Under theTest Act, the holding of any public office was made conditional upon explicitly denying Transubstantiation. Any aspirant to public office had to repeat the formula set out by the law: "I,N, do declare that I do believe that there is not any transubstantiation in the sacrament of the Lord's Supper, or in the elements of thebread and wine, at or after theconsecration thereof by any person whatsoever."
In 1551, theCouncil of Trent declared that the doctrine of transubstantiation is adogma of faith[65] and stated that "by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation."[66] In its 13th session ending 11 October 1551, the Council defined transubstantiation as "that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood – thespecies only of the bread and wine remaining – which conversion indeed the Catholic Church most aptly calls Transubstantiation".[66] This council officially approved use of the term "transubstantiation" to express the Catholic Church's teaching on the subject of the conversion of the bread and wine into the body and blood of Christ in the Eucharist, with the aim of safeguarding Christ's presence as a literal truth, while emphasizing the fact that there is no change in the empirical appearances of the bread and wine.[67] It did not however impose the Aristotelian theory of substance and accidents: it spoke only of the species (the appearances), not the philosophical term "accidents", and the word "substance" was in ecclesiastical use for many centuries before Aristotelian philosophy was adopted in the West,[68] as shown for instance by its use in theNicene Creed which speaks of Christ having the same "οὐσία" (Greek) or "substantia" (Latin) as theFather.
{{{annotations}}}
TheCatechism of the Catholic Church states the Church's teaching on transubstantiation twice.
It repeats what it calls the Council of Trent's summary of the Catholic faith on "the conversion of the bread and wine into Christ's body and blood [by which] Christ becomes present in this sacrament", faith "in the efficacy of the Word of Christ and of the action of the Holy Spirit to bring about this conversion": "[B]y the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation".[69]
As part of its own summary ("In brief") of theCatechism of the Catholic Church on the sacrament of the Eucharist, it states: "By the consecration the transubstantiation of the bread and wine into the Body and Blood of Christ is brought about. Under the consecrated species of bread and wine Christ himself, living and glorious, is present in a true, real, and substantial manner: his Body and his Blood, with his soul and his divinity (cf. Council of Trent: DS 1640; 1651)."[70]
The Church's teaching is given in theCompendium of the Catechism of the Catholic Church in question and answer form:
283. What is the meaning oftransubstantiation?Transubstantiation means the change of the whole substance of bread into the substance of the Body of Christ and of the whole substance of wine into the substance of his Blood. This change is brought about in the eucharistic prayer through the efficacy of the word of Christ and by the action of the Holy Spirit. However, the outward characteristics of bread and wine, that is the "eucharistic species", remain unaltered.[71]
The Anglican–Roman Catholic Joint Preparatory Commission stated in 1971 in their common declaration on Eucharistic doctrine: "The word transubstantiation is commonly used in the Roman Catholic Church to indicate that God acting in the eucharist effects a change in the inner reality of the elements."[19]
In 2017 Irish Augustinian Gabriel Daly said that the Council of Trent approved use of the term "transubstantiation" as suitable and proper, but did not make it obligatory, and he suggested that its continued use is partly to blame for lack of progress towards sharing of the Eucharist betweenProtestants and Catholics.[72]
Traditionalist Catholic Paolo Pasqualucci said that the absence of the term in theSecond Vatican Council's constitution on the liturgySacrosanctum Concilium means that it presents theCatholic Mass "in the manner of the Protestants". To thisDave Armstrong replied that "theword may not be present; but theconcept is".[73] For instance, the documentGaudium et spes refers to the "sacrament of faith where natural elements refined by man are gloriously changed into His Body and Blood, providing a meal of brotherly solidarity and a foretaste of the heavenly banquet" (Chapter 3).[74]
Thomas J. Reese commented that "using Aristotelian concepts to explain Catholic mysteries in the 21st century is a fool's errand", while Timothy O'Malley remarked that "it is possible to teach the doctrine of transubstantiation without using the words 'substance' and 'accidents'. If the word 'substance' scares people off, you can say, 'what it really is', and that is what substance is. What it really is, what it absolutely is at its heart is Christ's body and blood".[75]
AGeorgetown University CARA poll of United States Catholics[76] in 2008 showed that 57% said they believed that Jesus Christ is really present in the Eucharist in 2008 and nearly 43% said that they believed the wine and bread are symbols of Jesus. Of those attending Mass weekly or more often, 91% believed in the Real Presence, as did 65% of those who merely attended at least once a month, and 40% of those who attended at most a few times a year.[77]
Among Catholics attending Mass at least once a month, the percentage of belief in the Real Presence was 86% for pre–Vatican II Catholics, 74% for Vatican II Catholics, 75% for post-Vatican II Catholics, and 85% for Millennials.[78]
A 2019 Pew Research Report found that 69% of United States Catholics believed that in the Eucharist the bread and wine "aresymbols of the body and blood of Jesus Christ", and only 31% believed that, "during Catholic Mass, the bread and wine actually become the body and blood of Jesus". Of the latter group, most (28% of all US Catholics) said they knew that this is what the Church teaches, while the remaining 3% said they did not know it. Of the 69% who said the bread and wine aresymbols, almost two-thirds (43% of all Catholics) said that what they believed is the Church's teaching, 22% said that they believed it in spite of knowing that the Church teaches that the bread and wine actually become the body and blood of Christ. Among United States Catholics who attend Mass at least once a week, the most observant group, 63% accepted that the bread and wine actually become the body and blood of Christ; the other 37% saw the bread and wine assymbols, most of them (23%) not knowing that the Church, so the survey stated, teaches that the elements actually become the body and blood of Christ, while the remaining 14% rejected what was given as the Church's teaching.[79] The Pew Report presented "the understanding that the bread and wine used in Communion aresymbols of the body and blood of Jesus Christ" as contradicting belief that, "during Catholic Mass, the bread and wine actually become the body and blood of Jesus".[79] The Catholic Church itself speaks of the bread and wine used in Communionboth as "signs"and as "becoming" Christ's body and blood: "[...] the signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ".[80]
In a comment on the Pew Research Report, Greg Erlandson drew attention to the difference between the formulation in the CARA survey, in which the choice was between "Jesus Christ is really present in the bread and wine of the Eucharist" and "the bread and wine are symbols of Jesus, but Jesus is not really present", and the Pew Research choice between "during Catholic Mass, the bread and wine actually become the body and blood of Jesus" and "the bread wine aresymbols of the body and blood of Jesus Christ". He quotes an observation by Mark Gray that the word "actually" makes it sound like "something that could be analyzed under a microscope or empirically observed", while what the Church teaches is that the "substance" of the bread and wine are changed at consecration, but the "accidents" or appearances of bread and wine remain. Erlandson commented further: "Catholics may not be able to articulately define the 'Real Presence', and the phrase [sic] 'transubstantiation' may be obscure to them, but in their reverence and demeanor, they demonstrate their belief that this is not just a symbol".[81]
.jpg)
While the Catholic doctrine of transubstantiation in relation to the Eucharist can be viewed in terms of the Aristotelian distinction betweensubstance and accident, Catholic theologians generally hold that, "in referring to the Eucharist, the Church does not use the terms substance and accident in their philosophical contexts but in the common and ordinary sense in which they were first used many centuries ago. The dogma of transubstantiation does not embrace any philosophical theory in particular."[83] This ambiguity was recognized also by then-Lutheran theologianJaroslav Pelikan,[a] who, while himself interpreting the terms as Aristotelian, states that "the application of the term 'substance' to the discussion of the Eucharistic presence antedates the rediscovery of Aristotle. [...] Even 'transubstantiation' was used during the twelfth century in a nontechnical sense. Such evidence lends credence to the argument that the doctrine of transubstantiation, as codified by the decrees of theFourth Lateran andTridentine councils, did not canonize Aristotelian philosophy as indispensable to Christian doctrine. But whether it did so or not in principle, it has certainly done so in effect".[84]
The view that the distinction is independent of any philosophical theory has been expressed as follows: "The distinction between substance and accidents is real, not just imaginary. In the case of the person, the distinction between the person and his or her accidental features is after all real. Therefore, even though the notion of substance and accidents originated fromAristotelian philosophy, the distinction between substance and accidents is also independent of philosophical and scientific development."[85] "Substance" here means what something is in itself: take some concrete object – e.g. your own hat. The shape is not the object itself, nor is its color, size, softness to the touch, nor anything else about it perceptible to the senses. The object itself (the "substance")has the shape, the color, the size, the softness and the other appearances, but is distinct from them. While the appearances are perceptible to the senses, the substance is not.[86]
The philosophical term "accidents" does not appear in the teaching of the Council of Trent on transubstantiation, which is repeated in theCatechism of the Catholic Church.[87] For what the Council distinguishes from the "substance" of the bread and wine it uses the termspecies:
The Council of Trent summarizes the Catholic faith by declaring: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation."[88]
TheCatechism of the Catholic Church cites the Council of Trent also in regard to the mode of thereal presence of Christ in the Eucharist:
In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained." (Council of Trent (1551): DS 1651) "This presence is called 'real' – by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present." (Paul VI, MF 39).[89]: 1374
The Catholic Church holds that the same change of the substance of the bread and of the wine at the Last Supper continues to occur at the consecration of the Eucharist[89]: 1377 [90] when thewords are spokenin persona Christi "This is my body ... this is my blood." In Orthodox confessions, the change is said to start during theDominical or Lord's Words or Institution Narrative and be completed during theEpiklesis.[91][page needed]
Teaching that Christ is risen from the dead and is alive, the Catholic Church holds, in addition to the doctrine of transubstantiation, that when the bread is changed into his body, not only his body is present, but Christ as a whole is present ("the body and blood, together with the soul and divinity"). The same holds when the wine is transubstantiated into the blood of Christ.[89] This is known as the doctrine ofconcomitance.
In accordance with the dogmatic teaching that Christ is really, truly and substantially present under the appearances of bread and wine, and continues to be present as long as those appearances remain, the Catholic Church preserves the consecrated elements, generally in achurch tabernacle, for administering Holy Communion to the sick and dying.
In the arguments which characterised the relationship between Catholicism and Protestantism in the 16th century, theCouncil of Trent declared subject to the ecclesiastical penalty ofanathema anyone who
denieth, that, in the sacrament of the most holy Eucharist, are contained truly, really, and substantially, the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ; but saith that He is only therein as in a sign, or in figure, or virtue [... and anyone who] saith, that, in the sacred and holy sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood – the species only of the bread and wine remaining – which conversion indeed the Catholic Church most aptly calls Transubstantiation, let him be anathema.
— Council of Trent, quoted in J. Waterworth (ed.),The Council of Trent: The Thirteenth Session[66]
The Catholic Church asserts that the consecrated bread and wine are not merely "symbols" of the body and blood of Christ: theyare the body and blood of Christ.[92] It also declares that, although the bread and wine completely cease to be bread and wine (having become the body and blood of Christ), the appearances (the "species" or look) remain unchanged, and the properties of the appearances also remain (one can be drunk with the appearance of wine despite it only being an appearance). They are still the appearances of bread and wine, not of Christ, and do not inhere in the substance of Christ. They can be felt and tasted as before, and are subject to change and can be destroyed. If the appearance of bread is lost by turning to dust or the appearance of wine is lost by turning to vinegar, Christ is no longer present.[93][94]
The essential signs of the Eucharistic sacrament are wheat bread and grape wine, on which the blessing of the Holy Spirit is invoked and the priest pronounces the words of consecration spoken by Jesus during the Last Supper: "This is my body which will be given up for you. ... This is the cup of my blood ..."[95] When the signs cease to exist, so does the sacrament.[96]
According to Catholic teaching, the whole of Christ, body and blood, soul and divinity, is really, truly and substantially in the sacrament, under each of the appearances of bread and wine, but he is not in the sacrament as in a place and is not moved when the sacrament is moved. He is perceptible neither by the sense nor by the imagination, but only by theintellectual eye.[97]
St Thomas Aquinas gave poetic expression to this perception in the devotional hymnAdoro te devote:
Godhead here in hiding, whom I do adore,
Masked by these bare shadows, shape and nothing more,
See, Lord, at thy service low lies here a heart
Lost, all lost in wonder at the God thou art.
Seeing, touching, tasting are in thee deceived:
How says trusty hearing? that shall be believed.
What God's Son has told me, take for truth I do;
Truth himself speaks truly or there's nothing true.
An official statement from theAnglican–Roman Catholic International Commission titledEucharistic Doctrine, published in 1971, states that "the wordtransubstantiation is commonly used in the Catholic Church to indicate that God acting in the Eucharist effects a change in the inner reality of the elements. The term should be seen as affirming thefact of Christ's presence and of the mysterious and radical change which takes place. In Catholic theology it is not understood as explaininghow the change takes place."[98] In the smallest particle of thehost or the smallest droplet from thechalice Jesus Christ himself is present: "Christ is present whole and entire in each of the species and whole and entire in each of their parts, in such a way that the breaking of the bread does not divide Christ."[99]
 | This sectionneeds additional citations forverification. Please helpimprove this article byadding citations to reliable sources in this section. Unsourced material may be challenged and removed.(November 2016) (Learn how and when to remove this message) |
As theDisputation of the Holy Sacrament took place in the Western Church after theGreat Schism, the Eastern Churches remained largely unaffected by it. The debate on the nature of "transubstantiation" in Greek Orthodoxy begins in the 17th century, withCyril Lucaris, whoseThe Eastern Confession of the Orthodox Faith was published in Latin in 1629.The Greek termmetousiosis (μετουσίωσις) is first used as the translation of Latintransubstantiatio in the Greek edition of the work, published in 1633.
TheEastern Catholic,Oriental Orthodox andEastern Orthodox Churches, along with theAssyrian Church of the East, agree that in a validDivine Liturgy bread and wine truly and actually become the body and blood of Christ.In Orthodox confessions, the change is said to start during theLiturgy of Preparation and be completed during theEpiklesis. However, there are official church documents that speak of a "change" (inGreekμεταβολή) or "metousiosis" (μετουσίωσις) of the bread and wine. "Μετ-ουσί-ωσις" (met-ousi-osis) is the Greek word used to represent the Latin word"trans-substanti-atio",[100][101] as Greek "μετα-μόρφ-ωσις" (meta-morph-osis) corresponds to Latin"trans-figur-atio". Examples of official documents of the Eastern Orthodox Church that use the term "μετουσίωσις" or "transubstantiation" are theLonger Catechism of The Orthodox, Catholic, Eastern Church (question 340)[102] and the declaration by the Eastern OrthodoxSynod of Jerusalem of 1672:
In the celebration of [the Eucharist] we believe the Lord Jesus Christ to be present. He is not present typically, nor figuratively, nor by superabundant grace, as in the other Mysteries, nor by a bare presence, as some of the Fathers have said concerning Baptism, or byimpanation, so that the Divinity of the Word is united to the set forth bread of the Eucharist hypostatically, as the followers of Luther most ignorantly and wretchedly suppose. But [he is present] truly and really, so that after the consecration of the bread and of the wine, the bread istransmuted, transubstantiated, converted and transformed into the true Body Itself of the Lord, Which was born in Bethlehem of the ever-Virgin, was baptized in the Jordan, suffered, was buried, rose again, was received up, sits at the right hand of the God and Father, and is to come again in the clouds of Heaven; and the wine is converted and transubstantiated into the true Blood Itself of the Lord, Which as He hung upon the Cross, was poured out for the life of the world.[103]
The way in which the bread and wine become the body and blood of Christ has never been dogmatically defined by the Eastern Orthodox Churches. However, St Theodore the Studite writes in his treatise "On the Holy Icons": "for we confess that the faithful receive the very body and blood of Christ, according to the voice of God himself."[104] This was a refutation of the iconoclasts, who insisted that the eucharist was the only true icon of Christ. Thus, it can be argued that by being part of the dogmatic "horos" against the iconoclast heresy, the teaching on the "real presence" of Christ in the eucharist is indeed a dogma of the Eastern Orthodox Church.
Lutherans explicitly reject transubstantiation[105] believing that the bread and wine remain fully bread and fully wine while also being truly the body and blood of Jesus Christ.[106][107][108][109] Lutheran churches instead emphasize thesacramental union[110] (not exactly theconsubstantiation, as is often claimed)[111] and believe that within the Eucharistic celebration the body and blood of Jesus Christ are objectively present "in, with, and under the forms" of bread and wine (cf.Book of Concord).[106] They place great stress on Jesus's instructions to "take and eat", and "take and drink", holding that this is the proper, divinely ordained use of the sacrament, and, while giving it due reverence, scrupulously avoid any actions that might indicate or lead to superstition or unworthy fear of the sacrament.[107]
In dialogue with Catholic theologians, a large measure of agreement has been reached by a group of Lutheran theologians. They recognize that "in contemporary Catholic expositions, ... transubstantiation intends to affirm the fact of Christ's presence and of the change which takes place, and is not an attempt to explain how Christ becomes present. ... [And] that it is a legitimate way of attempting to express the mystery, even though they continue to believe that the conceptuality associated with 'transubstantiation' is misleading and therefore prefer to avoid the term."[112]
TheReformed tradition (Continental Reformed,Presbyterian,Congregationalist, andClassical Anglican) holdsJohn Calvin's view of "pneumatic presence" or "spiritual feeding", a Real Presence by the Holy Spirit for those who have faith. Calvin "can be regarded as occupying a position roughly midway between" the doctrines of Martin Luther on one hand and Huldrych Zwingli on the other. He taught that "the thing that is signified is effected by its sign", declaring: "Believers ought always to live by this rule: whenever they see symbols appointed by the Lord, to think and be convinced that the truth of the thing signified is surely present there. For why should the Lord put in your hand the symbol of his body, unless it was to assure you that you really participate in it? And if it is true that a visible sign is given to us to seal the gift of an invisible thing, when we have received the symbol of the body, let us rest assured that the body itself is also given to us."[113]
The Westminster Shorter Catechism summarises the teaching:
Q. What is the Lord's supper?A. The Lord's supper is a sacrament, wherein, by giving and receiving bread and wine according to Christ's appointment, his death is showed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment and growth in grace.[114]
Transubstantiation is generally rejected in Anglicanism.
Elizabeth I gave royal assent to the39 Articles. The Articles declared that "Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions." The Elizabethan Settlement accepted the Real Presence of Christ in the Sacrament, but refused to define it, preferring to leave it a mystery. Indeed, for many years it was illegal in Britain to hold public office whilst believing in transubstantiation, as under theTest Act of 1673. ArchbishopJohn Tillotson decried the "real barbarousness of this Sacrament and Rite of our Religion", considering it a greatimpiety to believe that people who attend Holy Communion "verily eat and drink the natural flesh and blood of Christ. And what can any man do more unworthily towards a Friend? How can he possibly use him more barbarously, than to feast upon his living flesh and blood?" (Discourse against Transubstantiation, London 1684, 35). In the Church of England today, clergy are required to assent that the 39 Articles have borne witness to the Christian faith.[115]
Thomas Cranmer, the guiding figure of theProtestant Reformation in England, aligned himself with the Eucharistic theology ofJohn Calvin, which is reflected in the 28th Article of the Thirty-Nine Articles of the Church of England: "the Body of Christ is given, taken, and eaten, in the Supper, only after an heavently and spiritual manner." This view is thereal spiritual presence (pneumatic presence) and is held by denominations of theReformed (Continental Reformed, Presbyterian, Congregationalist, and Reformed Anglican) tradition.[13][116]
The Eucharistic teaching labeled "receptionism", defined byClaude Beaufort Moss as "the theory that we receive the Body and Blood of Christ when we receive the bread and wine, but they are not identified with the bread and wine which are not changed",[117] was commonly held by 16th and 17th-century Anglican theologians. It was characteristic of 17th century thought to "insist on the real presence of Christ in the Eucharist, but to professagnosticism concerning the manner of the presence". It remained "the dominant theological position in the Church of England until theOxford Movement in the early nineteenth century, with varying degrees of emphasis". Importantly, it is "a doctrine of the real presence" but one which "relates the presence primarily to the worthy receiver rather than to the elements of bread and wine".[118]
Anglicans generally consider no teaching binding that, according to the Articles, "cannot be found in Holy Scripture or proved thereby", and are not unanimous in the interpretation of such passages as John 6[119] and 1 Corinthians 11,[120] although all Anglicans affirm a view of the real presence of Christ in the Eucharist: some Anglicans (especiallyAnglo-Catholics and some otherHigh Church Anglicans) hold to a belief in the corporeal presence whileEvangelical Anglicans hold to a belief in the pneumatic presence. As with all Anglicans, Anglo-Catholics and other High Church Anglicans historically held belief in the real presence of Christ in the Eucharist but were "hostile to the doctrine of transubstantiation".[121][122] A major leader in the Anglo-CatholicOxford Movement,Edward Pusey, championed the view ofconsubstantiation:[123]
I cannot deem it unfair to apply the name of Consubstantiation to a doctrine which teaches, that "the true flesh and true blood of Christ are in the true bread and wine", in such a way that "whatsoever motion or action the bread" and wine have, the body and blood "of Christ also" have "the same"; and that "the substances in both cases" are "so mingled—that they should constitute some one thing".[124]
However, in the first half of the twentieth century, the Catholic Propaganda Society upheld both Article XXVIII and the doctrine of transubstantiation, stating that the 39 Articles specifically condemn a pre-Council of Trent "interpretation which was included by some under the term Transubstantiation" in which "the bread and wine were only left as a delusion of the senses after consecration";[125] it stated that "this Council propounded its definition after the Articles were written, and so cannot be referred to by them".[125]
Theological dialogue with the Catholic Church has produced common documents that speak of "substantial agreement" about the doctrine of the Eucharist: the ARCIC Windsor Statement of 1971,[126] and its 1979 Elucidation.[127] Remaining arguments can be found in the Church of England's pastoral letter:The Eucharist: Sacrament of Unity.[128]
Methodists believe in the real spiritual presence of Christ in the bread and wine (or grape juice) while, like Presbyterians, rejecting transubstantiation.[116][129] Methodism inherited theReformed view of the Lord's Supper through theTwenty-five Articles, in which Article XVIII posits a real spiritual presence of Christ in the Eucharist, noting that the "body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner."[116][130][129] According to theUnited Methodist Church, "Jesus Christ, who 'is the reflection of God's glory and the exact imprint of God's very being',[131] is truly present inHoly Communion."[132]
While upholding the view thatscripture is the primary source of Church practice, Methodists alsolook to church tradition and base their beliefs on the early Church teachings on the Eucharist, that Christ has a real presence in the Lord's Supper. TheCatechism for the use of the people called Methodists thus states that, "[in Holy Communion] Jesus Christ is present with his worshipping people and gives himself to them as their Lord and Saviour".[133]
Footnotes
Notes
the Catholic Church professes that, in the celebration of the Eucharist, bread and wine become the Body and Blood of Jesus Christ through the power of the Holy Ghost and the instrumentality of the priest.
In this "sacramental union," Lutherans taught, the body and blood of Christ are so truly united to the bread and wine of the Holy Communion so that the two may be identified. They are at the same time body and blood, bread and wine. This divine food is given, more-over, not just for the strengthening of faith, nor only as a sign of our unity in faith, nor merely as an assurance of the forgiveness of sin. Even more, in this sacrament the Lutheran Christian receives the very body and blood of Christ for the strengthening of the union of faith. The "real presence" of Christ in the Holy Sacrament is the means by which the union of faith, effected by God's Word and the sacrament of baptism, is strengthened and maintained.
It is clear that, in rejecting Roman Catholic doctrine on this point, Cranmer has also rejected Luther's views and adopted Calvin's position. The sacrament is not merely a symbol of what takes place in the heart, but neither is it the physical eating of the body of Christ. This must be so, because the body of Christ is in heaven and therefore our participation in it can only be spiritual. Only the believers are the true partakers of the body and blood of Christ, for the unbelievers eat and drink no more than bread and wine—and condemnation upon themseves, for the profanation of the Lord's Table. These views are reflected in the Thirty-nine articles, of which the twenty-eighth says that "the Body of the Christ is given, taken, and eaten, in the Supper, only after an heavently and spiritual manner. The next article says of the wicked that "in no wise are they partakers of Christ," although "to their condemnation [they] do eat and rink the sign or Sacrament of so great a thing." This marked Calvinistic influence would prove very significant for the history of Christianity in England during the seventeenth century
The Catholic Mass expects God to work a transformation, a change of the elements of bread and wine into the very presence of Christ. The Anglican prayers do not demand this objective change in the elements: they ask merely that the bread and wine should now take on new significance for us, as symbols of His Body and Blood. In fact, the Anglican formulae will bear interpretation either way. This is a deliberate policy, and part of the genius of Anglicanism, its ability to accommodate contradictory doctrines under the same outward form of words.
Herbermann, Charles, ed. (1913). "Fourth Lateran Council (1215)".Catholic Encyclopedia. New York: Robert Appleton Company..of FaithFourth Lateran Council: 1215, 1. Confession of Faith, retrieved 2010-03-13.We reject transubstantiation because the Bible teaches that the bread and the wine are still present in the Lord's Supper (1 Corinthians 10:16, 1 Corinthians 11:27–28). We do not worship the elements because Jesus commands us to eat and to drink the bread and the wine. He does not command us to worship them.
Although some Lutherans have used the term 'consbstantiation' [sic] and it might possibly be understood correctly (e.g., the bread & wine, body & blood coexist with each other in the Lord's Supper), most Lutherans reject the term because of the false connotation it contains ... either that the body and blood, bread and wine come together to form one substance in the Lord's Supper or that the body and blood are present in a natural manner like the bread and the wine. Lutherans believe that the bread and the wine are present in a natural manner in the Lord's Supper and Christ's true body and blood are present in an illocal, supernatural manner.
By the late 1840s Anglo-Catholic interest in the revival of ritual had given new life to doctrinal debate over the nature of the Eucharist. Initially, 'the Tractarians were concerned only to exalt the importance of the sacrament and did not engage in doctrinal speculation'. Indeed they were generally hostile to the doctrine of transubstantiation. For an orthodox Anglo-Catholic such as Dyce the doctrine of the Real Presence was acceptable, but that of transubstantiation was not.
The doctrine had been affirmed by Anglican theologians, through the ages, including Lancelot Andrewes, Jeremy Taylor (who taught the doctrine of the Real Presence at the eucharist, but attacked Roman transubstantiation), William Laud and John Cosin – all in the seventeenth century – as well as in the nineteenth century Tractarians and their successors.
Wesley says that there is a spiritual presence of Jesus in the Lord's Supper.
Methodists say with Wesley that Holy Communion is a sacrament, and though we choose not to define our understanding along the lines of transubstantiation or consubstantiation (Methodist Articles of Religion, Art. XVIII), we do nonetheless believe in the Real Presence (that Jesus is present 'after a spiritual manner,' Art. XVIII) and that this sacrament is both medicine and food.
Bibliography
| General | |
|---|---|
| Early Church | |
| |
| Early Middle Ages | |
| High Middle Ages |
|
| Mysticism and reforms |
|
| |
| |
| 19th century |
|
| 20th century |
|
| 21st century | |
| International | |
|---|---|
| National | |
| Other | |
