Transubstantiation
The term transubstantiation (Latin: " transubstantiation " ) referred to in Christian theology, the conversion of bread and wine into the Body and Blood of Jesus Christ in the Holy Mass.
The doctrine of transubstantiation describes the permanent conversion of bread and wine into the priestly realization of the one sacrifice of Christ during the words of consecration. The doctrine of transubstantiation is part of the deposit of faith of the Roman Catholic Church and the Eastern Churches united with Rome. Other churches such as the Old Catholic, Ancient Near Eastern, Anglican, Lutheran, Methodist, Orthodox churches, and teach the Christian Community that the Real Presence of Christ is given in or under the visible appearances of bread and wine after speaking the words of institution or after the epiclesis. This is understood, depending on the teaching and the actual substance of change of bread and wine. There are also about the nature and duration of the consecration differences in the teachings of these churches.
Transubstantiation in theology
With the transubstantiation taking place during the consecration within the Eucharistic Prayer of the Mass transubstantiation of bread and wine into the Body and Blood of Christ is referred to in the Roman Catholic theology. The term comes to debates about the Lord's Supper in the 9th - 13th Century.
The substance (Greek οὐσία ) is in the Aristotelian sense, in itself not perceptible essence of a thing. The highly visible transformation of the sacrament is to be a real transformation and does not affect the sensible accidents. For the body of Christ appears even after conversion to the senses more like bread. Medieval theologians have used the concept of substance, to describe the mystery of faith taking place here. Understood Aristotelian seems to be a continuation of the accidents and thus the outer shape when changing the substance is not possible because accidents depend on the substance to which they occur.
Occasion the term discovery " transubstantiation" were reactions to the Christology of Berengar of Tours and in particular its doctrine of the Eucharist. Berengar was against what seemed to him a rather crude realism. His opponents formulated, for example, that the body of Jesus may be crushed by the teeth of the faithful - what Berengar regarded as absurd - as in a report drawn up by Humbert of Silva Candida commitment letter, which Berengar had to sign in 1059. Here the notion of a physical thing is the expression-substance connected and understood the " Hoc est corpus meum " of the fair as material transformation ( mutatio materialis ). In contrast, sat Berengar that even the church fathers had the Lord's Supper understood as a sacred sign and the body of Christ was transfigured after his resurrection. The main opponent of Berengar, Lanfranc of Bec and Guitmund of Aversa, then spoke of a substance transformation ( substantialiter transmutari ). This attacked the Roman Synod of 1079 on the form " substantialiter converti ". The term transubstantiation is first documented in the year 1155/56 at Rolandus Bandinelli; probably already pressed Robertus Pullus in 1140 like it. On the fourth Lateran Council in 1215 this speech was enshrined as orthodox, although not defined as dogma.
Martin Luther, the life clung to the real presence of Christ and this particular claim made against the extreme spiritualistic teachings of Huldrych Zwingli Eucharist, attributed the authorship of the doctrine of transubstantiation Thomas Aquinas. However, he approved of the doctrine of transubstantiation only the rank of a " doctrine " ( opinio ) and rejected for this " sophistical subtlety " any claim to dogmatic commitment. It is neither written nor rationally according to Luther and Jean Calvin because of very similar arguments.
In the Council of Trent the teaching of the Fourth Lateran Council and the teaching of high scholastic theology affirms:
"By the consecration of the bread and wine 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 conversion was called by the Holy Catholic Church aptly and in the proper sense transubstantiation. "
The Eucharistic conversion is effected by divine grace, the priest acts as the representative of Christ.
Transubstantiation in ecumenical dialogue
A theology of transubstantiation is defined for the Roman Catholic church only by the Council of Trent. Is committed dogmatically: " Who says in the most holy sacrament of the Eucharist would remain with the body and blood of our Lord Jesus Christ, the substance of bread and wine, and those wonderful and unique change of the whole substance of the bread into the Body and of the whole substance of the wine into the blood, where only remain the appearances of bread and wine, denies that was anathema " the term transubstantiation is not specified as the content of the dogma, but only said: ". namely called the Catholic Church this change very aptly transubstantiation " Even the Lateranum IV had used the term, but made as to any dogmatic definition.
The Orthodox Church also professes a transformation and identifies the species of bread and wine at communion " precious body and precious blood of our Lord Jesus Christ ", but rejects their definition as transubstantiation from. Similarly, doubts that the conversion is done solely by the arguments put forward by the priest the words of institution.
Luther has to believe transubstantiation never actually rejected, but probably emphatically denied as a teaching articles, since such a mystery touches. The doctrine of consubstantiation, which could be assumed it is with him, not detectable as such. The value of the Lutheran doctrine of the Real Presence of Christ in the Lutheran communion is not contested by the Roman Catholic Church, deny provides " an oriented on the succession concept ecclesiology, as implemented in the Catholic Church by no means a cure -creating presence of the Lord in the Lutheran Communion must ".
In the Reformed churches have different opinions about the " spiritual presence ": From a union of the soul of the believer with Christ's body in heaven (John Calvin ) to the realization in faithful remembrance of the Passion of Christ ( Zwingli ). The fundamental difficulty of Reformed theology to recognize the doctrine of transubstantiation, is in the words of Christ hoc est corpus meum. Due to the real presence of Christ overlooking the bread and wine was here more on the meaning of " this symbolizes my body " as " this is my body " to go.
The Old Catholic theology rejects both the Roman Catholic doctrine of transubstantiation and Protestant Konsubstantiationslehre. The conversion of the Eucharist is a mystery that human categories like " substance" and therefore sprinkle with the help of this term also can not be explained adequately. But you committed - in contrast to most Protestant churches - the abiding presence of Christ in the Eucharist, even after the end of the Eucharistic celebration. Thus, it is close to the understanding of the Orthodox churches.
In ecumenical dialogue tries to clarify whether and how it can be determined a factual identity of certain beliefs in different theological terminology.
A consensus on the matter can be considered as constant with respect to the Orthodox and Catholic understanding of the Eucharist in any case already.
Without prejudice to the Catholic recognition of the important elements of the Lutheran doctrine of the Eucharist formulated the Catechism of the Catholic Church in 1993 (or in the authentic Latin version 1997 ) in accordance with the Roman Catholic rules for inter-communion hitherto unaufgehobene basic difference, " which emerged from the Reformation of
the Catholic Church separated ecclesial communities have