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"'''Real presence'''" is the term used to describe the [[Christian]] belief that [[Jesus Christ]] is in some way present in the [[Eucharist]], the memorial of the [[Last Supper]] (also known as Holy Communion and the Lord's Supper).   

"'''Real presence'''" is the term used to describe the [[Christian]] belief that [[Jesus Christ]] is in some way present in the [[Eucharist]], the memorial of the [[Last Supper]] (also known as Holy Communion and the Lord's Supper).   

There are many different views of the Eucharist, ranging from a total transformation of the Eucharistic elements of bread and wine into the body and blood of Jesus ([[transubstantiation]]) to a totally symbolic view, found largely in [[Evangelical]], [[Fundamentalist]], and [[Pentecostal]] circles.  

There are many different views of the Eucharist, ranging from a total transformation of the Eucharistic elements of bread and wine into the body and blood of Jesus ([[transubstantiation]]) to that recognizing simultaneously the body and blood of Christ in the bread and wine (sacramental union), to a totally symbolic view, found largely in [[Anabaptist]] circles.  

== Specific Eucharistic Doctrines ==

== Specific Eucharistic Doctrines ==

=== Memorialism ===

=== Memorialism ===

[[Evangelical]] (excluding Reformed), [[Pentecostal]] and [[Fundamentalist]]: While the theologies of these traditions differ from each other, their views on the ordinance (Lord's Supper) itself are generally the same. It is simply a symbol and a memorial of the Last Supper by which worshipers remember Christ's body and blood given up on the Cross. It is not a re-presentation of the sacrifice of the Cross—which is believed to have been accomplished once—nor is it a literal sharing in Christ's physical body or blood, soul and divinity "''partakers of the divine nature''" 2 Peter 1:4 KJV.

[[Anabaptist]]: The Lord's Supper is simply a symbol and a memorial of the Last Supper by which worshipers remember Christ's body and blood given up on the Cross. It is not a re-presentation of the sacrifice of the Cross—which is believed to have been accomplished once—nor is it a literal sharing in Christ's physical body or blood, soul and divinity "''partakers of the divine nature''" 2 Peter 1:4 KJV.

==Real Presence gradations of understanding within the Catholic and Orthodox traditions==

==Real Presence gradations of understanding within the Catholic, Lutheran and Orthodox traditions==

The Roman Catholic doctrine of transubstantiation was formulated by the teachings of St. Thomas Aquinas during the thirteenth century. Aquinas taught that after the prayer of consecration or blessing at the Altar, the bread and wine were no longer bread and wine, though they appear to be so to the senses. His teaching is based on the distinctions that Aristotle made between essence or substance of things, and the appearance of things. Every thing has an essence and an outer manifestation which he called the "accidents". Thus. according to Aquinas, although after the prayer of "invocation", or calling on the Holy Spirit on the elements of bread and wine, these elements still taste, feel, smell, like bread and wine, they are in reality, because of the word of Christ and the Scripture, His body and blood.  

The Roman Catholic doctrine of transubstantiation was formulated by the teachings of St. Thomas Aquinas during the thirteenth century. Aquinas taught that after the prayer of consecration or blessing at the Altar, the bread and wine were no longer bread and wine, though they appear to be so to the senses. His teaching is based on the distinctions that Aristotle made between essence or substance of things, and the appearance of things. Every thing has an essence and an outer manifestation which he called the "accidents". Thus. according to Aquinas, although after the prayer of "invocation", or calling on the Holy Spirit on the elements of bread and wine, these elements still taste, feel, smell, like bread and wine, they are in reality, because of the word of Christ and the Scripture, His body and blood.  

It is clear from Scripture and the way the earliest Christians after the New  

It is clear from Scripture and the way the earliest Christians after the New  

Testament believed and wrote, that His life is imparted at the Eucharist in a real way. They most often point out that Christ said "This is my body" and "This is my blood". Further, it is pointed out that in John, Chapter six, "eat my flesh" and "drink my blood" is to be understood "eucharistically"  as is shown by the non-inclusion of the Last Supper account and the "words of institution"—"This is my body..." and "This is my blood"—in the Gospel of John.  By contrast, they appear in the other three Gospels. There was no need to include them as it had already been dealt with in John 6.  

Testament believed and wrote, that His life is imparted at the Eucharist in a real way. They most often point out that Christ said "This is my body" and "This is my blood". Further, it is pointed out that in John, Chapter six, "eat my flesh" and "drink my blood" is to be understood "eucharistically"  as is shown by the non-inclusion of the Last Supper account and the "words of institution"—"This is my body..." and "This is my blood"—in the Gospel of John.  By contrast, they appear in the other three Gospels. There was no need to include them as it had already been dealt with in John 6.  

Some of the Orthodox and Aramaic Churches understand the Real Presence of Christ in assumptionist terms rather than by transubstantiation. The assumptionist understanding is analogous to the way the Son of God took on human flesh in the Incarnation, a doctrine called ''[[impanation]]''.<ref>Impanation is condemned as a [[heresy]] by the Catholic Church. See [http://www.newadvent.org/cathen/07694a.htm Impanation - Catholic Encyclopedia (newadvent.org)]</ref> When the Son of God became man, He did so, not by obliterating the humanity by His divinity but rather "taking up"  or assuming humanity into Himself. Thus He became truly the Son of God and the Son of Man—a true unity of Deity and Humanity. They hold a similar view with regard to the Eucharist. After the consecration of the bread and wine, Jesus' real presence is there, His body and blood with all the attendant life, strength and grace.  This has been done without the obliteration of bread and wine, but, as in the words of Ireaneaus, plain bread has become "heavenly bread" by being assumed into the more dominant flesh of the Son of God, and so also with blessed wine.

Some of the Orthodox and Aramaic Churches understand the Real Presence of Christ in assumptionist terms rather than by transubstantiation. The assumptionist understanding is analogous to the way the Son of God took on human flesh in the Incarnation, a doctrine called ''[[impanation]]''.<ref>Impanation is condemned as a [[heresy]] by the Catholic Church. See [http://www.newadvent.org/cathen/07694a.htm Impanation - Catholic Encyclopedia (newadvent.org)]</ref> When the Son of God became man, He did so, not by obliterating the humanity by His divinity but rather "taking up"  or assuming humanity into Himself. Thus He became truly the Son of God and the Son of Man—a true unity of Deity and Humanity. They hold a similar view with regard to the Eucharist. After the consecration of the bread and wine, Jesus' real presence is there, His body and blood with all the attendant life, strength and grace.  This has been done without the obliteration of bread and wine, but, as in the words of Ireaneaus, plain bread has become "heavenly bread" by being assumed into the more dominant flesh of the Son of God, and so also with blessed wine.