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Transubstantiation – the real presence of Jesus in the Eucharistic Adoration at Saint Thomas Aquinas Cathedral in Reno, Nevada. Transubstantiation (Latin: transubstantiatio; Greek: μετουσίωσις metousiosis) 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 ...
Consubstantiation is a Christian theological doctrine that (like transubstantiation) 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.
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The first appearance of the term in a papal document was in the letter of Pope Innocent III Cum Marthae circa to John of Canterbury on 29 November 1202, [30] then briefly in the decree Firmiter credimus of the Fourth Lateran Council (1215) [31] and afterward in the book "Iamdudum" sent to the Armenians in the year 1341. [32]
The Eucharist, being the memorial sacrifice of Christ, is the central service. The Irvingian Churches teach the real presence of Christ in the Eucharist, though they rejected what they saw as the philosophical explanations of the Roman Catholic doctrine of transubstantiation as well as Lollardist doctrine of consubstantiation. [12]
Transignification suggests that although Christ's body and blood are not physically present in the Eucharist, they are really and objectively so, as the elements take on, at the consecration, the real significance of Christ's body and blood which thus become sacramentally present.
Reformed confessions teach that the bread and wine of the Supper do not become the blood and body of Christ, as in the Catholic view of transubstantiation. Against Lutherans, Reformed confessions do not teach that partakers of the Supper eat Christ's body and drink his blood with their mouths (Latin: manducatio oralis).
The first edition of The Longer Catechism of the Orthodox, Catholic, Eastern Church, known also as The Catechism of St. Philaret, did not include the term metousiosis; [4] but it was added in the third edition: "In the exposition of the faith by the Eastern Patriarchs, it is said that the word transubstantiation is not to be taken to define the ...