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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 [[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.  

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 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.

For other Protestants (mostly Evangelical, Fundamentalist, and Pentecostal) who also celebrate Christ's [[Last Supper]], the belief is that the wine and bread merely symbolize or represent the body and blood of Jesus.  As such, those churches generally use the term "Lord's Supper" to describe the taking of bread and wine ("Communion" is used by some churches, mainly those of a more contemporary nature, but "Eucharist" is never used).

Transubstantiation was a contentious issue during the [[Protestant Reformation]], a historical period of conflict and warfare among Christians over a number of issues of [[Hermeneutics|scriptural interpretation]], doctrine, [[philosophy]], and both ecclesiastical and secular [[politics]].

 

Transubstantiation was a contentious issue during the [[Protestant Reformation]], a historical period of conflict and warfare among Christians over a number of issues of [[scriptural interpretation]], doctrine, [[philosophy]], and both ecclesiastical and secular [[politics]].

==The Bible and Transubstantiation==

==The Bible and Transubstantiation==

Catholics believe the doctrine of Transubstantiation can be validated by Scripture.

Catholics believe the doctrine of Transubstantiation can be validated by Scripture.

In John 6, Jesus promises to His followers the Bread of Life, His flesh. (John 6:51)  When the Jews began to argue over how Jesus could give them His flesh, He responded by repeating the necessity of doing so: “Unless you eat the flesh of the Son of Man, and drink His blood, you have no life within you” (John 6:53).  When His disciples said “This is a hard teaching; who can follow it?” (John 6:60), Jesus allowed them to go and even asked His 12 apostles if they too would leave.  Catholics note that Jesus did not claim to be speaking symbolically or metaphorically when His disciples left, even though they seemed to take Him literally.  Thus, it is concluded, Jesus was speaking literally. Then, at the Last Supper when He said “This is my body” and “This is my blood,” He was fulfilling His literal promise made in John 6:51, according to Catholics, to give His followers His body and blood.

In John 6, Jesus promises to His followers the Bread of Life, His flesh. (John 6:51)  When the Jews began to argue over how Jesus could give them His flesh, He responded by repeating the necessity of doing so: “Unless you eat the flesh of the Son of Man, and drink His blood, you have no life within you” (John 6:53). The Greek word '''τρώγων''' ''trōgōn'' for "eat" in John 6:54, 56-58 has no [[metaphor]]ical meaning, but only a literal physical meaning of "craunch with the teeth".<ref>See [[Strong's|Strong's Concordance]], [https://biblehub.com/greek/5176.htm number ''5176'' '''τρώγων''' ''trōgōn'' KJV "<small>EATETH</small>"]. Compare the interlinear Greek New Testament texts of [http://biblehub.com/interlinear/john/6-53.htm John 6:53 '''φάγητε''' ''phagēte''], [http://biblehub.com/interlinear/john/6-54.htm 6:54 '''τρώγων''' ''trōgōn''], [http://biblehub.com/interlinear/john/6-56.htm 6:56 '''τρώγων''' ''trōgōn''], [http://biblehub.com/interlinear/john/6-57.htm 6:57 '''τρώγων''' ''trōgōn''] and [http://biblehub.com/interlinear/john/6-58.htm 6:58 '''τρώγων''' ''trōgōn''].</ref> This is the physical act of eating. When His disciples said “This is a hard teaching; who can follow it?” (John 6:60), Jesus allowed them to go and even asked His 12 apostles if they too would leave.  Catholics note that Jesus did not claim to be speaking symbolically or metaphorically when His disciples left, even though they seemed to take Him literally.  Thus, it is concluded, Jesus was speaking literally. Then, at the Last Supper when He said “This is my body” and “This is my blood,” He was fulfilling His literal promise made in John 6:51, according to Catholics, to give His followers His body and blood.

As noted above, most Protestants do not dispute the fact that Jesus intended to give His body and blood to His followers.  Protestants maintain that Jesus' statements at the Last Supper were symbolic of His death to come, and were not meant to be taken literally.  Therefore, they maintain that the Lord's Supper <ref>The term preferred by most Protestants, believing "Eucharist" and "Communion" to be Roman Catholic terms.</ref> is symbolic only and there is no actual change in the elements.

As noted above, most Protestants do not dispute the fact that Jesus intended to give His body and blood to His followers.  Protestants maintain that Jesus' statements at the Last Supper were symbolic of His death to come, and were not meant to be taken literally.  Therefore, they maintain that the Lord's Supper <ref>The term preferred by most Protestants, believing "Eucharist" and "Communion" to be Roman Catholic terms.</ref> is symbolic only and there is no actual change in the elements.

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]].

:"Ordinary food is consumed and becomes that which consumes it. In the Eucharist, we consume God and become that which we consume."<ref>[http://www.therealpresence.org/eucharst/realpres/eucheff.html ''The Eucharist and Its Effects—The Real Presence of Christ in the Eucharist'', James H. Dobbins.] (therealpresence.org) Copyright © 2000-2012 by www.therealpresence.org, Real Presence Eucharistic Education and Adoration Association, 718 Liberty Lane, Lombard, IL 60148, Phone: 815-254-4420</ref>

:"Ordinary food is consumed and becomes that which consumes it. In the Eucharist, we consume God and become that which we consume."<ref>[http://www.therealpresence.org/eucharst/realpres/eucheff.html ''The Eucharist and Its Effects—The Real Presence of Christ in the Eucharist'', James H. Dobbins.] (therealpresence.org) Copyright © 2000-2012 by www.therealpresence.org, Real Presence Eucharistic Education and Adoration Association, 718 Liberty Lane, Lombard, IL 60148, Phone: 815-254-4420</ref>

According to Catholic teaching, the whole of Christ, body and blood, soul and divinity, is in the sacrament, under each of the appearances of bread and wine and in each part of the appearances of bread and wine (since the substance of bread or wine is in each part of ordinary bread or wine, and the substance of Christ is in each part of the consecrated and transubstantiated elements of the [[sacramental bread|host]] and the [[blood of Christ|cup]] of the sacrament), 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 the [[Reason|intellect]].<ref>[http://www.sacred-texts.com/chr/aquinas/summa/sum528.htm Thomas Aquinas, ''Summa Theologica'', III, Question 76]<br/>See also [http://www.newadvent.org/cathen/08066a.htm Catholic Encyclopedia: Intellect]</ref>

According to Catholic teaching, the whole of Christ, body and blood, soul and divinity, is in the sacrament, under each of the appearances of bread and wine and in each part of the appearances of bread and wine (since the substance of bread or wine is in each part of ordinary bread or wine, and the substance of Christ is in each part of the consecrated and transubstantiated elements of the [[Host (Communion)|host]] and the [[Wine#Wine and Christianity|cup]] of the sacrament), 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 the [[Reason|intellect]].<ref>[http://www.sacred-texts.com/chr/aquinas/summa/sum528.htm Thomas Aquinas, ''Summa Theologica'', III, Question 76]<br/>See also [http://www.newadvent.org/cathen/08066a.htm Catholic Encyclopedia: Intellect]</ref>

St. Thomas Aquinas gave poetic expression to this perception in the devotional hymn ''[[Adoro te devote]]'':

St. Thomas Aquinas gave poetic expression to this perception in the devotional hymn ''[[Adoro te devote]]'':

: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 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]]