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Consubstantiation is a Christian theological doctrine that describes the real presence of Christ in the Eucharist. It holds that during the sacrament, the substance of the body and blood of Christ are present alongside the substance of the bread and wine, which remain present. It was part of the doctrines of Lollardy, and considered a heresy by the Roman Catholic Church. It was later championed by Edward Pusey of the Oxford Movement, and is therefore held by many high church Anglicans.
The Eucharist, also known as Holy Communion and the Lord's Supper, is a Christian rite that is considered a sacrament in most churches, and as an ordinance in others. Christians believe that the rite was instituted by Jesus at the Last Supper, the night before his crucifixion, giving his disciples bread and wine. Passages in the New Testament state that he commanded them to "do this in memory of me" while referring to the bread as "my body" and the cup of wine as "the blood of my covenant, which is poured out for many". According to the Synoptic Gospels this was at a Passover meal.
Transubstantiation is, according to the teaching of the Catholic Church, "the change of the whole substance of bread into the substance of the Body of Christ and of the whole substance of wine into the substance of the Blood of Christ". This change is brought about in the eucharistic prayer through the efficacy of the word of Christ and by the action of the Holy Spirit. However, "the outward characteristics of bread and wine, that is the 'eucharistic species', remain unaltered". In this teaching, the notions of "substance" and "transubstantiation" are not linked with any particular theory of metaphysics.
The Blessed Sacrament, also Most Blessed Sacrament, is a devotional name to refer to the body and blood of Christ in the form of consecrated sacramental bread and wine at a celebration of the Eucharist. The term is used in the Latin Church of the Catholic Church, as well as in Anglicanism, Lutheranism, Methodism, and the Old Catholic Church, as well as in some of the Eastern Catholic Churches. In the Byzantine Rite, the terms Holy Gifts and Divine Mysteries are used to refer to the consecrated elements. Christians in these traditions believe in the Real Presence of Jesus Christ in the Eucharistic elements of the bread and wine and some of them, therefore, practice Eucharistic reservation and adoration. This belief is based on interpretations of both sacred scripture and sacred tradition. The Catholic belief has been defined by numerous ecumenical councils, including the Fourth Lateran Council and the Council of Trent, which is quoted in the Catechism of the Catholic Church.
The real presence of Christ in the Eucharist is the Christian doctrine that Jesus Christ is present in the Eucharist, not merely symbolically or metaphorically, but in a true, real and substantial way.
In Christian theology, the term Body of Christ has two main but separate meanings: it may refer to Jesus Christ's words over the bread at the celebration of the Jewish feast of Passover that "This is my body" in Luke 22:19–20, or it may refer to all individuals who are "in Christ" 1 Corinthians 12:12–14.
The Words of Institution are words echoing those of Jesus himself at his Last Supper that, when consecrating bread and wine, Christian Eucharistic liturgies include in a narrative of that event. Eucharistic scholars sometimes refer to them simply as the verba.
In Christianity, a Eucharistic miracle is any miracle involving the Eucharist. The Roman Catholic, Lutheran, Eastern Orthodox, Methodist, Anglican and Oriental Orthodox Churches believe that Christ is really made manifest in the Eucharist and deem this a Eucharistic miracle; however, this is to be distinguished from other manifestations of God. The Catholic Church distinguishes between divine revelation, such as the Eucharist, and private revelation, such as Eucharistic miracles. In general, reported Eucharistic miracles usually consist of unexplainable phenomena such as consecrated Hosts visibly transforming into myocardium tissue, being preserved for extremely long stretches of time, surviving being thrown into fire, bleeding, or even sustaining people for decades.
Eucharistic theology is a branch of Christian theology which treats doctrines concerning the Holy Eucharist, also commonly known as the Lord's Supper. It exists exclusively in Christianity and related religions, as others generally do not contain a Eucharistic ceremony.
Metousiosis is a Greek term (μετουσίωσις) that means a change of ousia.
Sacramental union is the Lutheran theological doctrine of the Real Presence of the body and blood of Christ in the Christian Eucharist.
Transignification is an idea originating from the attempts of Roman Catholic theologians, especially Edward Schillebeeckx, to better understand the mystery of the real presence of Christ in the Eucharist in light of a new philosophy of the nature of reality that is more in line with contemporary physics.
Anglican eucharistic theology is diverse in practice, reflecting the comprehensiveness of Anglicanism. Its sources include prayer book rubrics, writings on sacramental theology by Anglican divines, and the regulations and orientations of ecclesiastical provinces. The principal source material is the Book of Common Prayer, specifically its eucharistic prayers and Article XXVIII of the Thirty-Nine Articles. Article XXVIII comprises the foundational Anglican doctrinal statement about the Eucharist, although its interpretation varies among churches of the Anglican Communion and in different traditions of churchmanship such as Anglo-Catholicism and Evangelical Anglicanism.
Blood of Christ, also known as the Most Precious Blood, in Christian theology refers to the physical blood actually shed by Jesus Christ primarily on the Cross, and the salvation which Christianity teaches was accomplished thereby, or the sacramental blood (wine) present in the Eucharist or Lord's Supper, which some Christian denominations believe to be the same blood of Christ shed on the Cross.
Eucharist is the name that Catholics give to the sacrament by which, according to their belief, the body and blood of Christ are present in the bread and wine that are consecrated during the Catholic eucharistic liturgy, generally known as the Mass. The definition of the Eucharist in the 1983 Code of Canon Law as the sacrament where Christ himself "is contained, offered, and received" points to the three aspects of the Eucharist according to Catholic theology: the real presence of Christ in the Eucharist, Holy Communion, and the holy sacrifice of the Mass.
Body and Blood of Christ may refer to:
Mysterium Fidei is an encyclical letter of Pope Paul VI on the Eucharist, published in September 1965.
The Defence of the True and Catholic Doctrine of the Sacrament of the Body and Blood of Christ is a book by Thomas Cranmer, Archbishop of Canterbury. It was published in July 1550, and was Cranmer's first full-length book, but at his trial in September 1555, he said that it had been written seven years earlier, in 1548.
Receptionism is a form of Anglican eucharistic theology which teaches that during the Eucharist the bread and wine remain unchanged after the consecration, but when communicants receive the bread and wine, they also receive the body and blood of Christ by faith. It was a common view among Anglicans in the 16th and 17th centuries, and prominent theologians who subscribed to this doctrine were Thomas Cranmer and Richard Hooker.
In Reformed theology, the Lord's Supper or Eucharist is a sacrament that spiritually nourishes Christians and strengthens their union with Christ. The outward or physical action of the sacrament is eating bread and drinking wine. Reformed confessions, which are official statements of the beliefs of Reformed churches, teach that Christ's body and blood are really present in the sacrament, and that believers receive, in the words of the Belgic Confession, "the proper and natural body and the proper blood of Christ." The primary difference between the Reformed doctrine and that of Catholic and Lutheran Christians is that for the Reformed, this presence is believed to be communicated in a spiritual manner rather than by his body being physically eaten. The Reformed doctrine of real presence is called "pneumatic presence".
References
- ↑ Johann Lorenz Mosheim, An Ecclesiastical History, Ancient and Modern (London 1826), vol. II, pp. 308−309
- ↑ Mosheim (1826), II, 309
- ↑ The Catholick Doctrine of the Eucharist in All Ages: In Answer to what M. Arnaud, Doctor of the Sorbon, alledges (Royston 1684), vol. II, p. 248
- ↑ Larry Ball, Escape from Paganism: How a Roman Catholic Can Be Saved (Trafford 2008), p. 189
- ↑ von Hase, Karl August (1906), Handbook to the Controversy with Rome, Vol. 2; London: The Religious Tract Society; pg 245, citing Origen's Commentary on Matthew 11.14
- ↑ Origen (translated by John Patrick), Commentary on Matthew, book 11, chapter 14; in Menzies, Allan, ed. (1906), The Ante-Nicene Fathers: Translations of the Writings of the Fathers down to A.D. 325, 5th ed., volume 9; New York: Charles Scribner's Sons; p. 443. Archived 2022-09-11 at the Wayback Machine .
- ↑ Catechism of the Catholic Church, 1377
- ↑ George D. Smith, The Teaching of the Catholic Church: A Summary of Catholic Doctrine (Macmillan 1960), vol. II, p. 867
- ↑ Questions and answers on Catholicism and Protestantism given from the Catholic Broadcasting Station 2SM Sydney Australia, question 863
