Editing Transubstantiation (section)

===Catholic Church===
[[File:Disputa del Sacramento (Rafael).jpg|thumb|The ''[[Disputation of the Holy Sacrament]]'' in the [[Vatican City|Vatican]] (by [[Raphael]] 1509–1510) depicts theologians debating Transubstantiation, including four [[Doctors of the Church]], with [[Pope Gregory I|Pope Gregory&nbsp;I]] and [[Jerome]] seated to the left of the altar and [[Augustine]] and [[Ambrose]] to the right, [[Pope Julius II]], [[Pope Sixtus IV]], [[Savonarola]] and the poet [[Dante Alighieri]].<ref>Adams, ''Italian Renaissance Art'', pp. 345f.</ref>]]
While the Catholic doctrine of transubstantiation in relation to the Eucharist can be viewed in terms of the Aristotelian distinction between [[substance theory|substance and accident]], Catholic theologians generally hold that, "in referring to the Eucharist, the Church does not use the terms substance and accident in their philosophical contexts but in the common and ordinary sense in which they were first used many centuries ago. The dogma of transubstantiation does not embrace any philosophical theory in particular."<ref>{{Cite web|url=http://www.ewtn.com/library/liturgy/zlitur571.htm|first1=Edward |last1=McNamara |title=On Transubstantiation |agency=[[ZENIT]] |via=[[EWTN]] |date=19 April 2016 |archiveurl=https://web.archive.org/web/20190319234146/http://www.ewtn.com/library/liturgy/zlitur571.htm |archivedate=19 March 2019 |url-status=dead}}</ref> This ambiguity was recognized also by then-[[Lutheranism|Lutheran]] theologian [[Jaroslav Pelikan]],{{efn|Pelikan later converted to [[Eastern Orthodoxy]].}} who, while himself interpreting the terms as Aristotelian, states that "the application of the term 'substance' to the discussion of the Eucharistic presence antedates the rediscovery of Aristotle. [...] Even 'transubstantiation' was used during the twelfth century in a nontechnical sense. Such evidence lends credence to the argument that the doctrine of transubstantiation, as codified by the decrees of the [[Fourth Lateran Council|Fourth Lateran]] and [[Tridentine Council|Tridentine councils]], did not canonize Aristotelian philosophy as indispensable to Christian doctrine. But whether it did so or not in principle, it has certainly done so in effect".<ref>{{Cite book |last=Pelikan |first=Jaroslav |url=https://books.google.com/books?id=9fbZOR6USiwC&q=Pelikan+Aristotelian&pg=PA44 |title=The Christian Tradition: A History of the Development of Doctrine, Volume 1: The Emergence of the Catholic Tradition (100–600) |date=1971 |publisher=University of Chicago Press |isbn=978-0226653716 |via=Google Books}}</ref>

The view that the distinction is independent of any philosophical theory has been expressed as follows: "The distinction between substance and accidents is real, not just imaginary. In the case of the person, the distinction between the person and his or her accidental features is after all real. Therefore, even though the notion of substance and accidents originated from [[Aristotelian philosophy]], the distinction between substance and accidents is also independent of philosophical and scientific development."<ref>[https://books.google.com/books?id=Q-2CRzlijgwC&pg=PA92 Paul Haffner, ''The Sacramental Mystery'' (Gracewing Publishing 1999] {{ISBN|978-0852444764}}), p. 92</ref> "Substance" here means what something is in itself: take some concrete object – e.g. your own hat. The shape is not the object itself, nor is its color, size, softness to the touch, nor anything else about it perceptible to the senses. The object itself (the "substance") ''has'' the shape, the color, the size, the softness and the other appearances, but is distinct from them. While the appearances are perceptible to the senses, the substance is not.<ref>{{Cite web |year=1934 |title=Catholic Evidence Training Outlines |via =Google Books |url=https://books.google.com/books?id=4cU9AAAAIAAJ&q=hat}}</ref>

The philosophical term "accidents" does not appear in the teaching of the Council of Trent on transubstantiation, which is repeated in the ''[[Catechism of the Catholic Church]]''.<ref>There were two editions of the ''Catechism of the Catholic Church'' in the 1990s. The first was issued in French in 1992, the second in Latin in 1997. Each was soon translated into English.</ref> For what the Council distinguishes from the "substance" of the bread and wine it uses the term ''species'':

{{Quote|The Council of Trent summarizes the Catholic faith by declaring: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation."<ref>{{Cite web |title=Catechism of the Catholic Church – The sacrament of the Eucharist |url=https://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a3.htm |website=vatican.va}}</ref>}}

The ''Catechism of the Catholic Church'' cites the Council of Trent also in regard to the mode of the [[real presence of Christ in the Eucharist]]:

{{Quote|In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained." (Council of Trent (1551): DS 1651)  "This presence is called 'real' – by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present." (Paul VI, MF 39).<ref name="P41">{{Cite book |title=Catechism of the Catholic Church |publisher=Libreria Editrice Vaticana |chapter=V. The Sacramental Sacrifice Thanksgiving, Memorial, Presence |chapter-url=https://www.vatican.va/archive/ENG0015/__P41.HTM}}</ref>{{rp|1374}}|sign=|source=}}

The Catholic Church holds that the same change of the substance of the bread and of the wine at the Last Supper continues to occur at the consecration of the Eucharist<ref name="P41" />{{rp|1377}}<ref>{{Cite web |last=Dulles |first=Avery |title=Christ's Presence in the Eucharist: True, Real and Substantial |date=15 April 2005 |url=https://adoremus.org/2005/04/15/Christs-Presence-in-the-Eucharist/ |access-date=31 May 2017 |archive-date=9 July 2017 |archive-url=https://web.archive.org/web/20170709041218/https://adoremus.org/2005/04/15/Christs-Presence-in-the-Eucharist/ |url-status=dead }}</ref> when the [[Words of Institution|words]] are spoken ''[[in persona Christi]]'' "This is my body ... this is my blood." In Orthodox confessions, the change is said to start during the [[Words of Institution|Dominical or Lord's Words or Institution Narrative]] and be completed during the [[Epiklesis]].<ref>{{Cite journal |last=Kappes |first=Christiaan |title=The Epiclesis Debate: Mark of Ephesus and John Torquemada, OP, at the Council of Florence 1439 |journal=University of Notre Dame Press |year=2017 |url=https://www.academia.edu/7686304}}</ref>{{page needed|date=February 2022}}

Teaching that Christ is risen from the dead and is alive, the Catholic Church holds, in addition to the doctrine of transubstantiation, that when the bread is changed into his body, not only his body is present, but Christ as a whole is present ("the body and blood, together with the soul and divinity"). The same holds when the wine is transubstantiated into the blood of Christ.<ref name="P41" /> This is known as the doctrine of [[concomitance (doctrine)|concomitance]].

In accordance with the dogmatic teaching that Christ is really, truly and substantially present under the 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 [[church tabernacle]], for administering Holy Communion to the sick and dying.

In the arguments which characterised the relationship between 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

{{Quote|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.|Council of Trent, quoted in J. Waterworth (ed.), ''The Council of Trent: The Thirteenth Session''<ref name=CT13/>}}

The Catholic Church asserts that the consecrated bread and wine are not merely "symbols" of the body and blood of Christ: they ''are'' the body and blood of Christ.<ref name="USCCB">{{Cite web |title=The Real Presence of Jesus Christ in the Sacrament of the Eucharist: Basic Questions and Answers |url=http://www.usccb.org/prayer-and-worship/the-mass/order-of-mass/liturgy-of-the-eucharist/the-real-presence-of-jesus-christ-in-the-sacrament-of-the-eucharist-basic-questions-and-answers.cfm |website=usccb.org}}</ref> It also declares that, although the bread and wine completely cease to be bread and wine (having become the body and blood of Christ), the appearances (the "species" or look) remain unchanged, and the properties of the appearances also remain (one can be drunk with the appearance of wine despite it only being an appearance). They are still the appearances of bread and wine, not of Christ, and do not inhere in the substance of Christ. They can be felt and tasted as before, and are subject to change and can be destroyed. If the appearance of bread is lost by turning to dust or the appearance of wine is lost by turning to vinegar, Christ is no longer present.<ref>{{Cite web |title=Tour of the Summa {{!}} Precis of the Summa Theologica of St Thomas Aquinas {{!}} Msgr P Glenn |url=http://www.catholictheology.info/summa-theologica/summa-part3.php?q=518 |access-date=2019-09-25 |website=catholictheology.info}}</ref><ref>{{Cite web |title=Summa Theologiae: The accidents which remain in this sacrament (Tertia Pars, Q. 77) |url=http://www.newadvent.org/summa/4077.htm |access-date=2019-09-25 |website=newadvent.org}}</ref>

The essential signs of the Eucharistic sacrament are wheat bread and grape wine, on which the blessing of the Holy Spirit is invoked and the priest pronounces the words of consecration spoken by Jesus during the Last Supper: "This is my body which will be given up for you.&nbsp;... This is the cup of my blood&nbsp;..."<ref>{{Cite web |title=Catechism of the Catholic Church – IntraText |url=https://www.vatican.va/archive/ENG0015/__P44.HTM |access-date=2019-09-25 |website=vatican.va}}</ref> When the signs cease to exist, so does the sacrament.<ref>"[I]f the change be so great that the substance of the bread or wine would have been corrupted, then Christ's body and blood do not remain under this sacrament; and this either on the part of the qualities, as when the color, savor, and other qualities of the bread and wine are so altered as to be incompatible with the nature of bread or of wine; or else on the part of the quantity, as, for instance, if the bread be reduced to fine particles, or the wine divided into such tiny drops that the species of bread or wine no longer remain" ([http://www.newadvent.org/summa/4077.htm#article4 Thomas Aquinas, ''Summa Theologica'', III, q. 77, art. 4]).</ref>

According to Catholic teaching, the whole of Christ, body and blood, soul and divinity, is really, truly and substantially in the sacrament, under each of the appearances of bread and wine, 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 [[nous|intellectual eye]].<ref>{{Cite web |title=Summa Theologica: TREATISE ON THE SACRAMENTS (QQ[60]-90): Question. 76 – OF THE WAY IN WHICH CHRIST IS IN THIS SACRAMENT (EIGHT ARTICLES) |url=https://www.sacred-texts.com/chr/aquinas/summa/sum528.htm |access-date=2019-09-25 |website=sacred-texts.com}}</ref>

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

{{poemquote|Godhead here in hiding, whom I do adore,
Masked by these bare shadows, shape and nothing more,
See, Lord, at thy service low lies here a heart
Lost, all lost in wonder at the God thou art.

Seeing, touching, tasting are in thee deceived:
How says trusty hearing? that shall be believed.
What God's Son has told me, take for truth I do;
Truth himself speaks truly or there's nothing true.|[http://www.chantcd.com/lyrics/godhead_here_hiding.htm English translation of Adoro Te Devote]}}

An official statement from the [[Anglican–Roman Catholic International Commission]] titled ''Eucharistic Doctrine'', published in 1971, states that "the word ''transubstantiation'' is commonly used in the Catholic Church to indicate that God acting in the Eucharist effects a change in the inner reality of the elements. The term should be seen as affirming the ''fact'' of Christ's presence and of the mysterious and radical change which takes place. In Catholic theology it is not understood as explaining ''how'' the change takes place."<ref name="Douglas2015">{{Cite book |last=Douglas |first=Brian |title=The Eucharistic Theology of Edward Bouverie Pusey: Sources, Context and Doctrine within the Oxford Movement and Beyond |date=2015 |publisher=Brill |isbn=978-9004304598 |page=139 |language=en}}</ref> In the smallest particle of the [[Sacramental bread|host]] or the smallest droplet from the [[chalice]] Jesus Christ himself is present: "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>[https://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) TAN Books and Publishers, Inc., Rockford, Ill. {{ISBN|978-0-89555-185-6}}. p. 249 "Christ Whole and Entire Present in Every Part of Each Species".</ref>