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Transubstantiation : ウィキペディア英語版
Transubstantiation

Transubstantiation (in Latin, ''transsubstantiatio'', in Greek μετουσίωσις metousiosis) is, according to the teaching of the Catholic Church, the change by which the bread and the wine used in the sacrament of the Eucharist become, not merely as a sign or a figure, but also in actual reality the body and blood of Jesus Christ.〔(Richard A. Nicholas, ''The Eucharist as the Center of Theology'' (Peter Lang 2005 ISBN 978-0-82047497-7), p. 292 )〕〔(Teresa Whalen, ''The Authentic Doctrine of the Eucharist'' (Rowman & Littlefield 1993 ISBN 978-1-55612558-4), p. 12 )〕 The Catholic Church teaches that the substance, or reality, of the bread is changed into that of the body of Christ and the substance of the wine into that of his blood,〔According to Catholic theology, the body of the living Christ, into which the bread is changed, is necessarily accompanied by his blood, his soul and his divinity, and similarly his body, his soul and his divinity are present "by (concomitance )" where his blood is.〕 while all that is accessible to the senses (the outward appearances - ''species''〔(Donald L. Gelpi, ''The Conversion Experience'' (Paulist Press 1998 ISBN 978-0-80913796-1), p. 160 )〕〔(John W. O'Malley, ''The Jesuits'' (University of Toronto Press 1999 ISBN 978-0-80204287-3), p. 546 )〕〔(Liam G. Walsh, ''Sacraments of Initiation'' (LiturgyTrainingPublications 2011 ISBN 978-1-59525035-3), p. 326 )〕 in Latin) remains unchanged.〔(【引用サイトリンク】publisher=Encyclopaedia Britannica )〕 What remains unaltered is also referred to as the "accidents" of the bread and wine,〔"The conversion of the whole substance of the bread and wine into the whole substance of the Body and Blood of Christ, only the accidents (i.e. the appearances of the bread and wine) remaining" (Oxford Dictionary of the Christian Church - Oxford University Press 2005 ISBN 978-0-19-280290-3 - article ''Transubstantiation''〕 but the term "accidents" is not used in the official definition of the doctrine by the Council of Trent.〔(Council of Trent, Decree concerning the Most Holy Sacrament of the Eucharist, canon II )〕 The manner in which the change occurs, the Catholic Church teaches, is a mystery: "The signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ."〔
The Eastern Orthodox Church, Oriental Orthodox Church, and Church of the East have sometimes used the term "transubstantiation" (''metousiosis''); however, terms such as "divine mystery", "trans-elementation" (μεταστοιχείωσις ''metastoicheiosis''), "re-ordination" (μεταρρύθμισις ''metarrhythmisis''), or simply "change" (μεταβολή) are more common among them, and they consider the Eucharist with its change from bread and wine to the body and blood of Christ a "Mystery". Eastern Catholic Churches in communion with the Holy See likewise prefer such terms and see them alongside the teaching expressed by the term "transubstantiation", which likewise denotes an actual change, a "becoming", as opposed to the mere addition of a new symbolic significance expressed in "to ''be'' for us the body and blood of Christ".〔(Francis Marsden, "Pope John Paul II's new Document on the Eucharist" )〕〔(Paul F. Bradshaw, Maxwell E. Johnson, ''The Eucharistic Liturgies: Their Evolution and Interpretation'' (Liturgical Press 2012 ISBN 978-0-81466240-3), p. 323 )〕
==History==

The earliest known use of the term "transubstantiation" to describe the change from bread and wine to body and blood of Christ in the Eucharist was by Hildebert de Lavardin, Archbishop of Tours, in the 11th century.〔(John Cuthbert Hedley, ''Holy Eucharist'' (Kessinger 2003 ISBN 978-0-76617494-8), p. 37 )〕〔(John N. King, ''Milton and Religious Controversy'' (Cambridge University Press 2000 ISBN 978-0-52177198-6), p. 134 )〕 By the end of the 12th century the term was in widespread use.〔 The Fourth Council of the Lateran, which convened beginning November 11, 1215, spoke of the bread and wine as "transubstantiated" into the body and blood of Christ: "His body and blood are truly contained in the sacrament of the altar under the forms of bread and wine, the bread and wine having been ''transubstantiated'', by God's power, into his body and blood".〔(of Faith ''Fourth Lateran Council: 1215'' ), 1. Confession of Faith, retrieved 2010-03-13.〕
During the Protestant Reformation, the doctrine of transubstantiation was heavily criticised as an Aristotelian "pseudophilosophy"〔Luther, M. The Babylonian Captivity of the Christian Church. 1520. Quoted in, McGrath, A. 1998. Historical Theology, An Introduction to the History of Christian Thought. Blackwell Publishers: Oxford. p. 198.〕 imported into Christian teaching and jettisoned in favor of Martin Luther's doctrine of sacramental union, or in favor, per Huldrych Zwingli, of the Eucharist as memorial.〔McGrath, op.cit. pp. 198-99〕
The Council of Trent in its 13th session ending October 11, 1551, defined transubstantiation as "that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood – the species only of the bread and wine remaining – which conversion indeed the Catholic Church most aptly calls Transubstantiation". This council officially approved use of the term "transubstantiation" to express the Catholic Church's teaching on the subject of the conversion of the bread and wine into the body and blood of Christ in the Eucharist, with the aim of safeguarding Christ's presence as a literal truth, while emphasizing the fact that there is no change in the empirical appearances of the bread and wine.〔 It did not however impose the Aristotelian theory of substance and accidents: it spoke only of the species (the appearances), not the philosophical term "accidents", and the word "substance" was in ecclesiastical use for many centuries before Aristotelian philosophy was adopted in the West,〔(Charles Davis: ''The Theology of Transubstantiation'' in ''Sophia'', Vol. 3, No. 1 / April 1964 )〕 as shown for instance by its use in the Nicene Creed which speaks of Christ having the same "οὐσία" (Greek) or "substantia" (Latin) as the Father.

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