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[[Reformed]]: The Reformed tradition (which includes the Continental Reformed, [[Presbyterian]] churches, Anglican, and Reformed Baptist denominations) generally believe in a "pneumatic" or spiritual presence of Jesus in the Eucharist; there is still a Real Presence of Jesus which the people experience during the celebration of the Lord's Supper.

[[Reformed]]: The Reformed tradition (which includes the Continental Reformed, [[Presbyterian]] churches, Anglican, and Reformed Baptist denominations) generally believe in a "pneumatic" or spiritual presence of Jesus in the Eucharist; there is still a Real Presence of Jesus which the people experience during the celebration of the Lord's Supper.

[[Anglican]]: The Anglican churches officially believe in the Real Presence received only in a spiritual manner (in keeping with the [[Reformed]] view) and explicitly reject the doctrine of transubstantiation. Those Anglicans of "Anglo-Catholic" churchmanship affirm the corporeal presence of Christ in the Eucharist.<ref name="Lears1981">{{cite book|last=Lears|first=T. J. Jackson|title=Antimodernism and the Transformation of American Culture, 1880-1920|year=1981|publisher=University of Chicago Press|isbn=9780226469706|page=202|quote=Many folk tale enthusiasts remained vicarious participants in a vague supernaturalism; Anglo-Catholics wanted not Wonderland but heaven, and they sought it through their sacraments, especially the Eucharist. Though they stopped short of transubstantiation, Anglo-Catholics insisted that the consecrated bread and wine contained the "Real Objective Presence" of God.}}</ref>

[[Anglican]]: The Anglican churches officially believe in the Real Presence received only in a spiritual manner (in keeping with the [[Reformed]] view) and explicitly reject the doctrine of transubstantiation. This Reformed view is reflected in the Thirty-nine articles, the Anglican confession of faith, of which the 28th article teaches that "the Body of the Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner."<ref name="González1987">{{cite book |last1=González |first1=Justo L. |title=A History of Christian Thought: From the Protestant Reformation to the twentieth century |date=1987 |publisher=Abingdon Press |isbn=978-0-687-17184-2 |language=en|quote=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 themselves, 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}}</ref> Those Anglicans of "Anglo-Catholic" churchmanship affirm the corporeal presence of Christ in the Eucharist.<ref name="Lears1981">{{cite book|last=Lears|first=T. J. Jackson|title=Antimodernism and the Transformation of American Culture, 1880-1920|year=1981|publisher=University of Chicago Press|isbn=9780226469706|page=202|quote=Many folk tale enthusiasts remained vicarious participants in a vague supernaturalism; Anglo-Catholics wanted not Wonderland but heaven, and they sought it through their sacraments, especially the Eucharist. Though they stopped short of transubstantiation, Anglo-Catholics insisted that the consecrated bread and wine contained the "Real Objective Presence" of God.}}</ref>

[[Methodist]]: The [[Global Methodist Church]], [[United Methodist Church]], [[Free Methodist Church]] and other Methodist bodies believe in a Real Spiritual Presence but reject transubstantiation and consubstantiation. The UMC refers to Christ's presence in the Eucharist as a "Holy Mystery," and prefers not to explain the details of Christ's presence.<ref name="Neal2014">{{cite book|last=Neal|first=Gregory S.|title=Sacramental Theology and the Christian Life|date=19 December 2014|publisher=WestBow Press|isbn=9781490860077|page=111|quote=For Anglicans and Methodists the reality of the presence of Jesus as received through the sacramental elements is not in question. Real presence is simply accepted as being true, its mysterious nature being affirmed and even lauded in official statements like ''This Holy Mystery: A United Methodist Understanding of Holy Communion.}}</ref>

[[Methodist]]: The [[Global Methodist Church]], [[United Methodist Church]], [[Free Methodist Church]] and other Methodist bodies believe in a Real Spiritual Presence, but reject transubstantiation and consubstantiation (inheriting the Reformed Anglican view that "the Body of the Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner"). The way Christ's spiritual presence in the Eucharist is manifested is regarded by Methodists as being a "Holy Mystery".<ref name="Neal2014">{{cite book|last=Neal|first=Gregory S.|title=Sacramental Theology and the Christian Life|date=19 December 2014|publisher=WestBow Press|isbn=9781490860077|page=111|quote=For Anglicans and Methodists the reality of the presence of Jesus as received through the sacramental elements is not in question. Real presence is simply accepted as being true, its mysterious nature being affirmed and even lauded in official statements like ''This Holy Mystery: A United Methodist Understanding of Holy Communion.}}</ref>

Irvingian: The New Apostolic Church affirms the doctrine of consubstantiation, the teaching that "the substance of Christ's body and blood is joined" to the "elements of bread and wine".<ref name="NAC2020">{{cite web |title=The Catechism of the New Apostolic Church: 8.2.12 The real presence of the body and blood of Christ in Holy Communion |url=https://nak.org/en/abouttheNAC/catechism?_ld=1&chapter=8.2.12 |publisher=[[New Apostolic Church]] |language=English |date=18 December 2020|quote=Rather, the substance of Christ's body and blood is joined to them (consubstantiation).}}</ref>

Irvingian: The New Apostolic Church affirms the doctrine of consubstantiation, the teaching that "the substance of Christ's body and blood is joined" to the "elements of bread and wine".<ref name="NAC2020">{{cite web |title=The Catechism of the New Apostolic Church: 8.2.12 The real presence of the body and blood of Christ in Holy Communion |url=https://nak.org/en/abouttheNAC/catechism?_ld=1&chapter=8.2.12 |publisher=[[New Apostolic Church]] |language=English |date=18 December 2020|quote=Rather, the substance of Christ's body and blood is joined to them (consubstantiation).}}</ref>