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The Orthodox and Aramaic Churches, as well as some modern derivatives, hold to the real presence of Christ in the Eucharist but do not subscribe to transubstantiation, or, consider transubstantiation to be only one possibility for explaining His presence. These churches formulate their position in this manner:

The Orthodox and Aramaic Churches, as well as some modern derivatives, hold to the real presence of Christ in the Eucharist but do not subscribe to transubstantiation, or, consider transubstantiation to be only one possibility for explaining His presence. These churches formulate their position in this manner:

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, 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 in 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, 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. 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 ''[[empanation]]''. 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.

==See also==

==See also==