Eucharistic Differences Among Christians



Dear Catholic Exchange:

I'm trying to explain transubstantiation to a Protestant friend. Who wrote the following:

Romans and Lutherans share the concept of real presence (I'd love to know what the Orthodox Church says). But there is a slight difference in the explanation of how the real presence occurs.

Lutherans say IS per the words of institution. We are a very literal group; the words of institution cause the miracle making the real presence change. Whereas, Romans (as I've been told) interpret the word IS as becomes after consumed through a special miracle making the real presence change. I believe this idea originated in the early Roman church because of fears about appearing to be cannibalistic to outsiders (the pagans) and the uneducated church members.

Most other Protestant Churches interpret IS as represents so there is no real presence. The Episcopalians may accept real presence though that's another on I'd like to know about.

One problem Lutherans have with the Romans is the practice of only giving the bread (and Body) to the general congregation and saving the wine (and Blood) for the priest. Our fear remains that the congregation has not fully participated in the Sacrament and as such is not doing any good.

Would you kindly direct me to references that show the Eucharistic differences among Catholics and Lutherans, Anglicans, Episcopalians, and our Orthodox brothers and sisters?

Your brother in Christ,

Edward Imperati

Dear Mr. Imperati,

Peace in Christ! Presented here is an overview of how the Eucharist is understood by the Catholic Church, the Orthodox Church, the Anglican (Episcopal), and Lutheran communions. With regard to Anglican and Lutheran communions, it should be noted that there are differences of belief among their denominations. For example, some Anglican communions of a more “high church” or anglo-catholic persuasion may have a belief in the Real Presence closer to, or even identical, to Catholics and Orthodox, whereas “low church” Anglican communions might believe the Eucharist is merely a symbol. Because of the vast differences that sometimes exist among Protestants, we can only speak generally.

Catholic teaching on the Eucharist is presented in the Catechism of the Catholic Church. Quoting the Council of Trent, the Catechism says:

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 the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation (no. 1376).

The Catholic Church believes and professes that what the senses perceive as bread and wine is only the appearance of such. The body, blood, soul, and divinity of Christ is what is truly present. From a merely symbolic standpoint, when we see the species of bread, we think of Christ's body, the species of wine, His blood. However, the Catholic Church believes that Christ cannot be divided, therefore, Christ is present entirely under either species (cf. Catechism, no. 1377). This is why it is possible in the Catholic Church to receive under only one kind, even wine alone in the case of necessity. The benefit of receiving Christ under both kinds involves sign value, but a person loses nothing of Christ if the Eucharist is received under only one kind. A person who receives under only one kind does not receive just half of Jesus!



Regarding when Christ becomes present in the Eucharist, the Church teaches that it is “at the moment of the consecration and endures as long as the Eucharistic species subsist” (Catechism, no. 1377). Your friend had been told that Catholics believe that Christ becomes present after the species are consumed. He suggested that this notion arose early in the Catholic Church due to fears of appearing as cannibals to pagans and because of uneducated Church members. Your friend has been informed incorrectly. It is likely that a Catholic at one time or another said these things, but this was never a teaching of the Church.

The Eastern Churches hold the same faith on the Eucharist as Catholics. The Orthodox East does not always use the same terminology as the Latin West. For example, one will likely never hear an Orthodox theologian talk about “transubstantiation” or “appearances,” but that the Eucharist is the whole Christ is the faith of the Orthodox. Rather than go into detail, we would recommend you read Orthodox sources. Authors such as the late Fr. Alexander Schmemann, Bishop Kallistos (Timothy) Ware, and Fr. John Meyendorff are highly recommended. St. Vladmir's Seminary Press is probably the best source in the United States for Orthodox books. The phone is 1-800-204-2665 or you can view the website, www.svots.edu/SVS-bookstore/index.html. For a less technical, but good explanation of the Eucharist, see Becoming Orthodox: A Journey to the Ancient Christian Faith, by Fr. Peter Gilquist (Conciliar Press, 1999).

The doctrine espoused by Martin Luther is known as consubstantiation. This term denotes that Christ is truly and substantially present in the Eucharistic species, but along with the substances of bread and wine. Whereas Catholics and Orthodox believe that the whole substance is changed (hence, “transubstantiation”), Lutherans seem to believe that Christ joins Himself to the bread and the wine. It is often explained in terms of the Incarnation. Just as Christ assumed human flesh, in the Eucharist He joins Himself to the bread and wine. Some Lutheran denominations believe that Christ is only present during the celebration. Thus, they do not “reserve” the sacrament nor do they have Eucharistic adoration. Other Lutheran denominations do reserve the Eucharist, not for adoration, but to take to the sick or home-bound. It is not customary, therefore, that the Eucharist be reserved in the sanctuary.

Because there are a number of Lutheran denominations, their beliefs about the Eucharist may vary. For a more thorough explanation from a Lutheran point of view, we would recommend looking at a Lutheran catechism. You might also browse the website for the Evangelical Lutheran Church in America, www.elca.org. For additional reading, see There We Stood, Here We Stand: 11 Lutherans Rediscover Their Catholic Roots (1st Books Library, 2001).

Anglicans vary widely, as noted above, on Eucharistic doctrine. The only “official” document is known as the Thirty Nine Articles. Article XVIII says:

Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.

The Body of Christ is given, taken, and eaten, in the Supper, only after a heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper, is faith. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.

This article notwithstanding, there are some “high church” Anglicans that periodically have exposition of the Blessed Sacrament, often during the season of Lent. However, Article XVIII does express the mainstream, median view, namely, Christ's presence is real in the Eucharist, but only as a spiritual presence. For further reading, see Evangelicals on the Canterbury

Trail: Why Evangelicals are Attracted to the Liturgical Church
, by Robert E. Webber (Morehouse Publishing, 1989).

Finally, Catholics and Orthodox alike maintain that a valid priesthood is necessary for a valid celebration of the Eucharist. For a valid priesthood, a valid episcopate in succession from the Apostles is required. The Church holds that validly ordained bishops were lost to Lutherans and Anglicans and, therefore, these communities do not possess valid sacraments. The Catholic and Orthodox Churches do recognize the validity of the sacraments of one another.

For further reading, see our Faith Fact, This is My Body: Christ’s Real Presence in the Eucharist, on the Real Presence and Anglican/Catholic Relations.

I hope this answers your question. If you have further questions or would like more information about Catholics United for the Faith, please call us at 1-800-MY-FAITH (693-2484).

United in the Faith,

David E. Utsler

Information Specialist

Catholics United for the Faith

827 North Fourth Street

Steubenville, OH 43952

800-MY-FAITH (800-693-2484)



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