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'''Transubstantiation''' is the [[doctrine]] of the [[Roman Catholic Church]] which, since the [[Apostolic Age]], has held that during the [[consecration]] of the [[sacrificial offerings]] of bread and wine at the [[Mass]], that the bread and wine are literally changed into the body and blood of [[Christ]]. The use of the term ''transubstantiation'' to describe this sacred mystery dates from the 11th century, when it was used by Hildebert de Lavardin, Archbishop of Tours<ref>[https://books.google.com/books?id=u-4Z9zBMQwsC&pg=PA37&dq=transubstantiation+Hildebert&hl=en&sa=X&ei=x8rNUe-_FY_Y7Aayk4EQ&redir_esc=y#v=onepage&q=transubstantiation%20Hildebert&f=false John Cuthbert Hedley, ''Holy Eucharist'' (Kessinger 2003 ISBN 978-0-76617494-8), p. 37]</ref><ref>[https://books.google.com/books?id=iN2NgXRAXnkC&pg=PA134&dq=transubstantiation+Hildebert&hl=en&sa=X&ei=x8rNUe-_FY_Y7Aayk4EQ&redir_esc=y#v=onepage&q=transubstantiation%20Hildebert&f=false John N. King, ''Milton and Religious Controversy'' (Cambridge University Press 2000 ISBN 978-0-52177198-6), p. 134]</ref>; it was in common use by the 12th century.<ref name="ODCC">Oxford Dictionary of the Christian Church (Oxford University Press 2005 ISBN 978-0-19-280290-3), article ''Transubstantiation''</ref> The doctrine of transubstantiation holds that while the outward, sensible characteristics (called the ''accidents'') of the bread and wine remain, the reality (called the ''substance'') is transformed into that of Christ.  It should be noted also that Christ's body and soul are united in Heaven and cannot be separated, so that not only the body and blood, but the soul and divinity—the whole of Christ—are believed to be made present under the ''species'' of bread and wine.

'''Transubstantiation''' is the [[doctrine]] of the [[Roman Catholic Church]] which, since the [[Apostolic Age]], has held that during the [[consecration]] of the [[sacrificial offerings]] of bread and wine at the [[Mass]], that the bread and wine are literally changed into the body and blood of [[Christ]]. The use of the term ''transubstantiation'' to describe this sacred mystery dates from the 11th century, when it was used by Hildebert de Lavardin, Archbishop of Tours;<ref>[https://books.google.com/books?id=u-4Z9zBMQwsC&pg=PA37&dq=transubstantiation+Hildebert&hl=en&sa=X&ei=x8rNUe-_FY_Y7Aayk4EQ&redir_esc=y#v=onepage&q=transubstantiation%20Hildebert&f=false John Cuthbert Hedley, ''Holy Eucharist'' (Kessinger 2003 ISBN 978-0-76617494-8), p. 37]</ref><ref>[https://books.google.com/books?id=iN2NgXRAXnkC&pg=PA134&dq=transubstantiation+Hildebert&hl=en&sa=X&ei=x8rNUe-_FY_Y7Aayk4EQ&redir_esc=y#v=onepage&q=transubstantiation%20Hildebert&f=false John N. King, ''Milton and Religious Controversy'' (Cambridge University Press 2000 ISBN 978-0-52177198-6), p. 134]</ref> it was in common use by the 12th century.<ref name="ODCC">Oxford Dictionary of the Christian Church (Oxford University Press 2005 ISBN 978-0-19-280290-3), article ''Transubstantiation''</ref> The doctrine of transubstantiation holds that while the outward, sensible characteristics (called the ''accidents'') of the bread and wine remain, the reality (called the ''substance'') is transformed into that of Christ.  It should be noted also that Christ's body and soul are united in Heaven and cannot be separated, so that not only the body and blood, but the soul and divinity—the whole of Christ—are believed to be made present under the ''species'' of bread and wine.

This is a view that contrasts with the beliefs of the Protestant churches. Most of the Reformers during the [[Protestant Reformation]] taught one version or another of the "Real Presence" in the Eucharist, instead of a purely symbolic view. In the Lutheran, Reformed, Presbyterian, and Anglican churches, the doctrine of the Real Presence is affirmed, but not the additional doctrine called Transubstantiation.  

This is a view that contrasts with the beliefs of the Protestant churches. Most of the Reformers during the [[Protestant Reformation]] taught one version or another of the "Real Presence" in the Eucharist, instead of a purely symbolic view. In the Lutheran, Reformed, Presbyterian, and Anglican churches, the doctrine of the Real Presence is affirmed, but not the additional doctrine called Transubstantiation.  

Protestant denominations have not generally subscribed to belief in transubstantiation or [[consubstantiation]].

Protestant denominations have not generally subscribed to belief in transubstantiation or [[consubstantiation]].

As already stated, the Roman Catholic Church [[Truth|asserts]] that the "species" that remain are real. In the sacrament these are the ''[[sign]]s'' (evidence, visible presence) of the reality <ref>For example, smoke and heat are active signs of a real fire, and not just a symbol. Jesus' sacrifice on the cross is the active sign of God's love, and not just a symbol representing something else.</ref> that they efficaciously (actively) signify,<ref>[http://www.vatican.va/archive/ENG0015/__P3Z.HTM ''Catechism of the Catholic Church, 1333-1344,'' numbers '''1333-1336'''] ''under the heading'' "'''III. The Eucharist in the Economy of Salvation''' The signs of bread and wine".</ref> not [[symbol]]s. And by definition [[sacrament]]s are "efficacious signs of grace,<ref>[http://studybible.info/strongs/G5485 Study Bible: Strong's number 5485 χάρις ''charis''] grace, especially, the gift of "the divine '''influence''' upon the heart" (literally, "''in-flowing''", much more than the meaning of "approval").<br/>[http://www.vatican.va/archive/ccc_css/archive/catechism/p3s1c3a2.htm ''Catechism of the Catholic Church'' 1996, 1997] "Grace is favor, the free and undeserved '''help''' that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life. Grace is a '''participation in the life of God'''. It introduces us into the intimacy of Trinitarian life: by Baptism the Christian participates in the grace of Christ, the Head of his Body. As an "adopted son" he can henceforth call God "Father," in union with the only Son. He receives the '''life''' of the Spirit who '''breathes charity into him''' and who forms the Church. (''boldface emphasis added'')</ref> instituted by Christ and entrusted to the Catholic Church, by which divine life is dispensed to us."<ref>[http://www.vatican.va/archive/ENG0015/__P35.HTM ''Catechism of the Catholic Church, 1131-1134,'' number '''1131'''] (The Sacraments) IN BRIEF. 1131. </ref>

As already stated, the Roman Catholic Church [[Truth|asserts]] that the "species" that remain are real. In the sacrament these are the ''[[sign]]s'' (evidence, visible presence) of the reality <ref>For example, smoke and heat are active signs of a real fire, and not just a symbol. Jesus' sacrifice on the cross is the active sign of God's love, and not just a symbol representing something else.</ref> that they efficaciously (actively) signify,<ref>[http://www.vatican.va/archive/ENG0015/__P3Z.HTM ''Catechism of the Catholic Church, 1333-1344,'' numbers '''1333-1336'''] ''under the heading'' "'''III. The Eucharist in the Economy of Salvation''' The signs of bread and wine".</ref> not [[symbol]]s. And by definition [[sacrament]]s are "efficacious signs of grace,<ref>[http://studybible.info/strongs/G5485 Study Bible: Strong's number 5485 χάρις ''charis''] grace, especially, the gift of "the divine '''influence''' upon the heart" (literally, "''in-flowing''", much more than the meaning of "approval").<br/>[http://www.vatican.va/archive/ccc_css/archive/catechism/p3s1c3a2.htm ''Catechism of the Catholic Church'' 1996, 1997] "Grace is favor, the free and undeserved '''help''' that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life. Grace is a '''participation in the life of God'''. It introduces us into the intimacy of Trinitarian life: by Baptism the Christian participates in the grace of Christ, the Head of his Body. As an "adopted son" he can henceforth call God "Father," in union with the only Son. He receives the '''life''' of the Spirit who '''breathes charity into him''' and who forms the Church. (''boldface emphasis added'')</ref> instituted by Christ and entrusted to the Catholic Church, by which divine life is dispensed to us."<ref>[http://www.vatican.va/archive/ENG0015/__P35.HTM ''Catechism of the Catholic Church, 1131-1134,'' number '''1131'''] (The Sacraments) IN BRIEF. 1131.</ref>

In ''The Real Presence of Christ in the Eucharist: The Eucharist and Its Effects'' (2000-2012), James H. Dobbins, citing the work ''This Tremendous Lover'' (1989), by Dom Eugene Boylan,<ref>Boylan, Dom Eugene, ''This Tremendous Lover'', Christian Classics, Westminster, Maryland, 1989, pp. 159-170</ref> expresses the paradox of Holy Communion:

In ''The Real Presence of Christ in the Eucharist: The Eucharist and Its Effects'' (2000-2012), James H. Dobbins, citing the work ''This Tremendous Lover'' (1989), by Dom Eugene Boylan,<ref>Boylan, Dom Eugene, ''This Tremendous Lover'', Christian Classics, Westminster, Maryland, 1989, pp. 159-170</ref> expresses the paradox of Holy Communion:

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==See Also==

==See also==

[[Eucharist]]

[[Eucharist]]