Churchianity Myths: Transubstantiation, Eucharistic Theology, Sacramental Theology, and Memorialism

My take on Transubstantiation, Eucharistic Theology, Sacramental Theology, and Memorialism 

(as of 06/15/2024, maybe I'll change my mind later.) 

Myth: Magical Sacraments

In various traditions within Churchianity, there is this idea that when someone takes The Lord's Supper, The Love Feast, or sometimes called Communion (a small piece of bread and a small amount of juice or wine), or when someone takes another "sacrament" like baptism, that something special, supernatural, or magical happens. 

The Facts, as I see them: Partially True, Mostly False

Partially True

I have seen people have powerful experiences in a variety of life situations. People claim to have "met God" in the act of Communion or Baptism. For these people, the experiences are real and profound, and I would not want to so easily dismiss them out of a sense of academic pride. I too have had some interesting experiences, but they did not involve these two particular sacraments. And I think that is the point, HaShem will meet people who are hungry to meet him in whatever circumstances he deems appropriate. The fact that these two sacraments were involved in some of those circumstances is itself circumstantial. 

Mostly False

In reality, there is nothing magical about Communion or Baptism, or any other practice that some High Church folks call "Sacraments". I generally find that if anyone between Augustine to Wesley said it, I probably think it needs adjustment (to put it mildly)....

The longer more academic answer is below...

Define Our Terms

I start by defining our terms. If you either already know these theological terms or don't care about them, feel free to scroll passed them to the answer.

Sacrament

A sacrament is a religious rite recognized as of particular importance and significance in Christian churches. Traditionally, it is seen as an outward and visible sign of inward and spiritual divine grace. Sacraments are ceremonies that are believed to convey God's grace to the participants, through the mediation of physical elements and rituals specified by the church.

Different Christian denominations vary in the number and interpretation of sacraments, but most agree on at least two:

• Baptism, which signifies the washing away of sin, initiation into the faith community, and the individual's rebirth in Christ.

• Eucharist (also known as Holy Communion or the Lord's Supper), which commemorates Jesus' Last Supper with his disciples and is believed to be a channel of grace by which the participants spiritually partake in Jesus' body and blood.

Other rites that are commonly recognized as sacraments in various churches include Confirmation, Confession (Reconciliation or Penance), Marriage (Matrimony), Holy Orders, and Anointing of the Sick. The Catholic Church, for instance, upholds all seven as sacraments, while many Protestant denominations recognize only Baptism and the Eucharist as sacraments, viewing others as significant rituals or ordinances but not as sacraments in the same way.

Note: it is my argument that all seven are merely "significant rituals" and are in no way "magical" or "special" or "spiritual", except as I will caveat below in my final answer.

Transubstantiation

This is a doctrine of the Roman Catholic Church, stating that during the Mass, the substances of bread and wine are transformed into the actual body and blood of Jesus Christ, though the appearances (accidents) of bread and wine remain. This transformation occurs through the priest's Eucharistic prayer and is based on Christ's institution of the Eucharist at the Last Supper. Transubstantiation is a key element of Catholic Eucharistic theology and underscores the belief in the real presence of Christ in the sacrament.

Eucharistic Theology

This refers to the branch of Christian theology that deals with the doctrines and beliefs surrounding the Eucharist (also known as the Lord's Supper or Holy Communion). It explores how different Christian traditions understand the meaning, significance, and effects of this sacrament. Eucharistic theology covers a range of topics including the presence of Christ in the Eucharist, the effects of the Eucharist on the believer, the relationship between the Eucharist and the church, and the ethical implications of Eucharistic practice.

Sacramental Theology

This field of theology studies the sacraments in general, of which the Eucharist is one. In many Christian traditions, sacraments are understood as outward and visible signs of inward and spiritual grace. Sacramental theology examines the nature, purpose, and effect of the sacraments as means of grace and as essential elements of Christian life and worship. It explores theological concepts like the signs and symbols used in sacramental acts, the role of faith in receiving sacramental grace, and the relationship between the sacraments and the broader Christian doctrine.

Memorialism

This theological position, often associated with Zwinglian and some Reformed Protestant perspectives, views the Eucharist as a symbolic act and a memorial of the death and resurrection of Jesus Christ. According to this view, the bread and wine are merely symbolic reminders of Christ's body and blood and do not involve any change in substance or the real presence of Christ. Memorialism emphasizes the commemorative and instructional aspects of the Lord's Supper, focusing on its role in reminding believers of Christ's sacrifice and teachings.

The Longer Answer: It's just bread and wine...

Mostly False

In reality, there is nothing magical about Communion or Baptism, or any other practice that some High Church folks call "Sacraments". I generally find that if anyone between Augustine to Wesley said it, I probably think it needs adjustment (to put it mildly)....

... In the discourse surrounding the consecration of elements within the Eucharist, I adopt what is considered a distinctly low-church Protestant viewpoint. 

As I know all too well from my experiences, breaking out of religious ideas and into more thoughtful engagement with God and with the Bible requires a process. One cannot wake up one day with a suddenly different worldview.

Medieval theologians (Luther, Calvin, and others) were wrestling with questions in their own context; they were breaking from the traditions of The Roman Catholic Church in the 1400-1500s AD. As such, they were still prone to much of the magical thinking of those ages of human history. They were wrestling with questions about whether bread and wine possess inherent spiritual or physical distinctiveness (either before or after some rite or blessing was placed on them).

Such a belief, I argue, is more a product of medieval theological fancy than of biblically substantiated truth claims.

From an analytical perspective, the substances themselves hold no intrinsic sanctity; they are merely vehicles for the act of remembrance. This act—consuming the elements as a commemorative practice—serves primarily as a mechanism for community and individual reflection on the gospel narratives, culminating in the death, resurrection, and ascension of Yeshua (Iesus, Jesus), specifically the "Last Supper" event the night of his death.

This symbolic act, taking bread (or crackers) and wine (or juice) and citing the Last Supper narrative is just that -- a symbolic act -- and nothing more. This is not to say that this act is meaningless or worthless or worth-less. This is to say that there is nothing magical in the symbols. They serve as the role of a prop in a play we put on for ourselves whenever we do it. In some communities this play is performed weekly, in other monthly, in others on special occasions. Nevertheless, the symbols are just that, symbols, props, tools of remembrance. The act itself, too, is not magical. Nothing "special" or "magical" happens because we performed the act, that would be witchcraft. Rather, the act provides for us an opportunity to pause, remember, reflect, and remind each other and ourselves of the gospel narratives about HaShem, the Kingdom Mission of Yeshua, and the ongoing establishment of Renewed Creation Communities wherever we meet together. 

Herein, the ritual parallels secular commemorations such as the Fourth of July (in the USA) or Christmas (in most western societies), where specific activities (fireworks, gift-giving) are performed not for their own sake but as symbols to enliven collective memory and identity around these events.

Thus, while assigning transcendent value to the elements or the act may enhance personal spiritual experience, such assignments are not requisite for the efficacy of the observance. The significance lies not in the materials or the gestures themselves but in their capacity to orient participants toward a reflective acknowledgment of their relationship with the divine and each other. 

This view underscores a fundamental theological assertion: the simple yet profound act of remembrance is sufficient for its intended purpose, without necessitation of additional sanctification.

It sometimes shocks the more religiously inclined when I suggest that ripping off a piece of tortilla or hotdog bun and a sip of beer or soda serves no different or less meaningful purpose, if it is re-assigned the purpose in the act of doing so. The act itself can be in a church, a park, on a boat, in a house, around a firepit, on a long car ride, or in any other random situation one finds themselves in need of remembering that we are a Kingdom of God Community, and it is based on events that are 2,000 years old but still live inside our hearts to this day.

In summary, while respect and understanding can be extended towards views that imbue these elements with greater sacramental significance, from a scriptural and historical standpoint, the elevation of the physical properties of the Eucharist elements to a status of sanctity lacks substantial theological justification.

In layman's terms, I find it unnecessary at best and unhelpful or even counterproductive at worst. I have found that an insistence on "magical" thinking regarding these items or acts often reduces the likelihood that the participants pause, remember, and reflect on the good work God did and is doing in us as his Kingdom Communities.

Selah

Shalom שָׁלוֹם: Live Long and Prosper!

Darrell Wolfe

Storyteller | Writer | Thinker | Consultant | Freelancer | Bible Nerd

*Written withs some editing and research assistance from ChatGPT-4o