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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 [[Sacrifice|sacrificial offerings]] of bread and wine at the [[Mass (liturgy)|Mass]], that the substantial reality of the bread and wine are literally changed into the substantial reality of 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'' or ''sensible forms'' 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 [[Sacrifice|sacrificial offerings]] of bread and wine at the [[Mass (liturgy)|Mass]], that the substantial reality of the bread and wine are literally changed into the substantial reality of 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—is believed to be made present by him under the ''species'' or ''sensible forms'' 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.  In other words, those churches accept that Christ's body and blood are truly present in the [[Eucharist]] or Lord's Supper, but not that the bread and wine consumed by the minister and the congregation alike have ceased to be 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.  In other words, those churches accept that Christ's body and blood are truly present in the [[Eucharist]] or Lord's Supper, but not that the bread and wine consumed by the minister and the congregation alike have ceased to be bread and wine.

In accordance with the dogmatic teaching that Christ is really, truly and substantially present under the remaining 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 a [[Tabernacle (Catholic)|church tabernacle]], for administering Holy Communion to the sick and dying, and also for the secondary, but still highly prized, purpose of [[Worship|adoring]] Christ [[Real presence|present]] in the [[Eucharist]].

In accordance with the dogmatic teaching that Christ is really, truly and substantially present under the remaining 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 a [[Tabernacle (Catholic)|church tabernacle]], for administering Holy Communion to the sick and dying, and also for the secondary, but still highly prized, purpose of [[Worship|adoring]] Christ [[Real presence|present]] in the [[Eucharist]].

The Roman Catholic Church declares that the doctrine of transubstantiation is concerned with ''what'' is changed, and not ''how'' the change occurs; it teaches that the appearances (the "species") that remain are real, not an illusion, and that Christ is "really, truly, and ''substantially'' present" in the Eucharist.<ref>[http://www.vatican.va/archive/ENG0015/__P41.HTM ''Catechism of the Catholic Church, 1356-1381,'' number '''1374''']</ref>  To touch the smallest particle of the [[Sacramental bread|host]] or the smallest droplet from the [[chalice]] is to touch Jesus Christ himself, as when one person touches another on the back of the hand with only a fingertip and in so doing touches not merely a few skin cells but touches the whole person:  "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."<ref>[http://www.vatican.va/archive/ENG0015/__P41.HTM ''Catechism of the Catholic Church, 1356-1381,'' number '''1377'''], '''''Cf.''''' [[Council of Trent]]: DS 1641:  "Nor should it be forgotten that Christ, whole and entire, is contained not only under either species, but also in each particle of either species.  ''Each,'' says St. Augustine, ''receives Christ the Lord, and He is entire in each portion.  He is not diminished by being given to many, but gives Himself whole and entire to each.''" (Quoted in Gratian, p. 3, dist. ii. c. 77; Ambrosian Mass, Preface for Fifth Sunday after Epiph.)  —''[[Roman Catechism|The Catechism of the Council of Trent]] for Parish Priests, issued by order of Pope Pius V, translated into English with Notes by John A. McHugh, O.P., S.T.M., Litt. D., and Charles J. Callan, O.P., S.T.M., Litt. D.'', © 1982 by TAN Books and Publishers, Inc., Rockford, Illinois 61105, p. 249 "Christ Whole and Entire Present in Every Part of Each Species" ISBN 978-0-89555-185-6.</ref>  

The Roman Catholic Church declares that the doctrine of transubstantiation is concerned with ''what'' is changed, and not ''how'' the change occurs; it teaches that the appearances (the "species") that remain are real, not an illusion, and that Christ is "really, truly, and ''substantially'' present" in the Eucharist.<ref>[http://www.vatican.va/archive/ENG0015/__P41.HTM ''Catechism of the Catholic Church, 1356-1381,'' number '''1374''']</ref>  To touch the smallest particle of the [[Host (Communion)|host]] or the smallest droplet from the [[Wine#Wine and Christianity|chalice]] is to touch Jesus Christ himself, as when one person touches another on the back of the hand with only a fingertip and in so doing touches not merely a few skin cells but touches the whole person:  "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."<ref>[http://www.vatican.va/archive/ENG0015/__P41.HTM ''Catechism of the Catholic Church, 1356-1381,'' number '''1377'''], '''''Cf.''''' [[Council of Trent]]: DS 1641:  "Nor should it be forgotten that Christ, whole and entire, is contained not only under either species, but also in each particle of either species.  ''Each,'' says St. Augustine, ''receives Christ the Lord, and He is entire in each portion.  He is not diminished by being given to many, but gives Himself whole and entire to each.''" (Quoted in Gratian, p. 3, dist. ii. c. 77; Ambrosian Mass, Preface for Fifth Sunday after Epiph.)  —''[[Roman Catechism|The Catechism of the Council of Trent]] for Parish Priests, issued by order of Pope Pius V, translated into English with Notes by John A. McHugh, O.P., S.T.M., Litt. D., and Charles J. Callan, O.P., S.T.M., Litt. D.'', © 1982 by TAN Books and Publishers, Inc., Rockford, Illinois 61105, p. 249 "Christ Whole and Entire Present in Every Part of Each Species" ISBN 978-0-89555-185-6.</ref>  

In the arguments which characterised the relationship between Roman Catholicism and Protestantism in the 16th century, the [[Council of Trent]] declared subject to the ecclesiastical penalty of [[Anathema#Roman Catholic Church|anathema]] anyone who:  

In the arguments which characterised the relationship between Roman Catholicism and Protestantism in the 16th century, the [[Council of Trent]] declared subject to the ecclesiastical penalty of [[Anathema#Roman Catholic Church|anathema]] 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."<ref name="history.hanover.edu">[http://history.hanover.edu/early/trent/ct13ce.htm Council of Trent, The Thirteenth Session]</ref>

:"'''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."<ref name="history.hanover.edu">[http://history.hanover.edu/early/trent/ct13ce.htm Council of Trent, The Thirteenth Session]</ref> (''boldface emphasis added'')

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

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

:What God's Son has told me, take for truth I do;

:What God's Son has told me, take for truth I do;

:Truth himself speaks truly or there's nothing true.

:Truth himself speaks truly or there's nothing true.

:::—[http://www.chantcd.com/lyrics/godhead_here_hiding.htm English translation of full text of ''Adoro Te Devote'']

::—[http://www.chantcd.com/lyrics/godhead_here_hiding.htm see English translation of full text of ''Adoro Te Devote'']

==Evidence in the early Church==

==Evidence in the early Church==

[[Real presence]]

[[Real presence]]

[[Catholic Church]]

[[Catholic Church]]