Editing Transubstantiation (section)

===Eastern Christianity===
{{Main|Metousiosis}}
{{more citations needed section|date=November 2016}}
As the ''[[Disputation of the Holy Sacrament]]'' took place in the Western Church after the [[East–West Schism|Great Schism]], the Eastern Churches remained largely unaffected by it. The debate on the nature of "transubstantiation" in Greek Orthodoxy begins in the 17th century, with [[Cyril Lucaris]], whose  ''The Eastern Confession of the Orthodox Faith'' was published in Latin in 1629.
The Greek term ''[[metousiosis]]'' ({{lang|grc|μετουσίωσις}}) is first used as the translation of Latin {{Lang|la|transubstantiatio}} in the Greek edition of the work, published in 1633.

The [[Eastern Rite Catholic Churches|Eastern Catholic]], [[Oriental Orthodoxy|Oriental Orthodox]] and [[Eastern Orthodox Church]]es, along with the [[Assyrian Church of the East]], agree that in a valid [[Divine Liturgy]] bread and wine truly and actually become the body and blood of Christ.
In Orthodox confessions, the change is said to start during the [[Liturgy of Preparation]] and be completed during the [[Epiklesis]]. However, there are official church documents that speak of a "change" (in [[Greek language|Greek]] {{lang|grc|μεταβολή}}) or "[[metousiosis]]" ({{lang|grc|μετουσίωσις}}) of the bread and wine. "Μετ-ουσί-ωσις" (''met-ousi-osis'') is the Greek word used to represent the Latin word ''"trans-substanti-atio"'',<ref>{{Cite web |title=Creeds of Christendom, with a History and Critical notes. Volume I. The History of Creeds. – Christian Classics Ethereal Library |url=http://www.ccel.org/ccel/schaff/creeds1.v.vii.html |url-status=dead |archive-url=https://web.archive.org/web/20171114175340/http://www.ccel.org/ccel/schaff/creeds1.v.vii.html |archive-date=2017-11-14 |access-date=2010-09-06 |website=ccel.org}}</ref><ref>"The Holy Orthodox Church at the Synod of Jerusalem (date 1643 A.D.) used the word metousiosis&mdash;a change of ousia&mdash;to translate the Latin Transsubstantiatio" ([http://anglicanhistory.org/england/cps/black.html Transubstantiation and the Black Rubric).]</ref> as Greek "μετα-μόρφ-ωσις" (''meta-morph-osis'') corresponds to Latin ''"trans-figur-atio"''. Examples of official documents of the Eastern Orthodox Church that use the term "μετουσίωσις" or "transubstantiation" are the ''Longer Catechism of The Orthodox, Catholic, Eastern Church'' (question 340)<ref>{{Cite web |title=The Longer Catechism of The Orthodox, Catholic, Eastern Church|url=http://www.pravoslavieto.com/docs/eng/Orthodox_Catechism_of_Philaret.htm |access-date=2020-06-04 |website=pravoslavieto.com}}</ref> and the declaration by the Eastern Orthodox [[Synod of Jerusalem (1672)|Synod of Jerusalem of 1672]]:

{{Quote|In the celebration of [the Eucharist] we believe the Lord Jesus Christ to be present. He is not present typically, nor figuratively, nor by superabundant grace, as in the other Mysteries, nor by a bare presence, as some of the Fathers have said concerning Baptism, or by [[impanation]], so that the Divinity of the Word is united to the set forth bread of the Eucharist hypostatically, as the followers of Luther most ignorantly and wretchedly suppose. But [he is present] truly and really, so that after the consecration of the bread and of the wine, the bread is ''transmuted, transubstantiated, converted and transformed'' into the true Body Itself of the Lord, Which was born in Bethlehem of the ever-Virgin, was baptized in the Jordan, suffered, was buried, rose again, was received up, sits at the right hand of the God and Father, and is to come again in the clouds of Heaven; and the wine is converted and transubstantiated into the true Blood Itself of the Lord, Which as He hung upon the Cross, was poured out for the life of the world.<ref>[http://www.cresourcei.org/creeddositheus.html Confession of Dositheus] {{Webarchive|url=https://web.archive.org/web/20090221201226/http://www.cresourcei.org/creeddositheus.html |date=2009-02-21 }} (emphasis added) The Greek text is quoted in an [http://www.constantinosa.gr/index.php?option=com_content&view=article&id=149:2010-06-04-10-24-07&catid=2:2010-05-27-14-43-36&Itemid=8 online extract] {{Webarchive|url=https://web.archive.org/web/20110721075450/http://www.constantinosa.gr/index.php?option=com_content&view=article&id=149:2010-06-04-10-24-07&catid=2:2010-05-27-14-43-36&Itemid=8 |date=2011-07-21 }} from the 1915 book "Μελέται περί των Θείων Μυστηρίων" (Studies on the Divine Mysteries/Sacraments) by Saint Nektarios.</ref>}}

The way in which the bread and wine become the body and blood of Christ has never been dogmatically defined by the Eastern Orthodox Churches. However, St Theodore the Studite writes in his treatise "On the Holy Icons": "for we confess that the faithful receive the very body and blood of Christ, according to the voice of God himself."<ref>[Catharine Roth, St. Theodore the Studite, On the Holy Icons, Crestwood 1981, 30.]</ref> This was a refutation of the iconoclasts, who insisted that the eucharist was the only true icon of Christ. Thus, it can be argued that by being part of the dogmatic "horos" against the iconoclast heresy, the teaching on the "real presence" of Christ in the eucharist is indeed a dogma of the Eastern Orthodox Church.