In the Protestant churches of the Reformation, this question became a matter of serious conflict between Lutherans and Zwinglians. The belief of the Roman and Eastern churches as to the reality of the presence was shared by Luther, who, however, differed from Cath- olics as to the mode. One school of divines in the An- glican Church, whose doctrine became very prominent in the time of Laud, and has been revived in the late Tractarian movement, also hold to transubstantiation in such a forbidding form to the Protestants as to stand entirely alone within the fold of Protestantism. Yet it must be remarked that between Roman Catholics and all other theological schools, of whatever class, one mark- ed difference exists. According to the former, the pres- ence of Christ in the consecrated eucharist is perma- nent; so that he is believed to be present not alone for the communicant who receives the eucharist during the time of his communion, but also remains present in the consecrated hosts reserved after communion. On the contrary, all the Lutherans, and almost all Angli- cans, confine their belief of the presence to the time of communion, and all, with hardly an exception, repudiate the worship of the reserved elements, as it is practiced by Catholics. See Consubstantiation ; Lutheran- ism.
In the Protestant Episcopal Church, while the "real presence" is undoubtedly held, yet it is considered as of a spiritual and heavenly character. The homily on the sacrament expressly asserts, "Thus much we must be sure to hold, that in the supper of the Lord there is no vain ceremony, no bare sign, no untrue figure of a thing absent ; but the communion of the body and blood of the Lord in a marvellous incorporation, which by the operation of the Holy Ghost is through faith wrought in the souls of the faithful," etc. In the Office of the Communion, the elements are repeatedly designated as the body and blood of Christ; and after their reception we give thanks that God " doth vouchsafe to feed us, who have duly received these holy mysteries, with the spiritual food of the most precious body and blood of [his] Son our Saviour Jesus Christ." The Catechism, in agreement with this, defines the " inward part" of this sacrament to be " the body and blood of Christ, which are spiritually taken and received by the faithful in the Lord's supper." The 28th Article asserts, re- specting the eucharist, that "to such as rightly, wor- thily, and with faith receive the same, the bread which we break is a partaking of the body of Christ ; and, like- wise, the cup of blessing is a partaking of the blood of Christ." " By maintaining this view," says Stoughton, "the Church supports the dignity of this holy sacra- ment without involving the dogma of transubstantia- tion, which she everywhere repudiates, asserting that it
REALINO
940
REALISM
cannot ho proved by Holy Writ, but it is repugnant to ill"1 plain words of Scripture, overthrowetb the nat- uiv of a sacrament, and hath given occasion to man}' superstitions." Instead of this — i.e. a corporal presence by the change of the elements into the natural body ami Mood of Chrisl -she goes on to assert that "the hoily of Chrisl is given, taken, and eaten in the supper only after a heavenly and spiritual manner. And the mean whereby the body of Chrisl i- received and eaten in the supper is faith" (Article XXVIII). See Water- land, Works, voL vi ; Wtilet,Si/n.Pap.; Wheatley, Com- monPrayer; Hooker, Ch. Polity ; North Brit.Rev.Zaa. 1870,p.272. See Transi bstantiation.
Realino, Bernardino, an Italian Jesuit scholar, was born Dec. 1, 1530, al Carpi. Sou of a gentleman in the service of Luigi di Gonzaga, he received an ex- cellent education at Modena, and graduated at Bologna. He studied jurisprudence, and made himself known by a commentary upon the Nuptials of Thetis and Peleus of Catullus (Bologna, 1551, tto I, when one of bis parents began an unjust lawsuit to take away part of his for- tune. The affair lasted a long time, and was finally left to the verdict of an arbitrator, who hastened to de- cide against Realino without even hearing him. About the time of the encounter at Carpi, this arbitrator ad- dressed him in verj strong terms, and, in great wrath, Realino gave him a -word-cut in the face. Condemned for this bold action, the young man fled to Bologna. Made doctor of law in 1556, he obtained in the same year the office of magistrate of Felizzano, a borough of Milan ; after this he became attorney of Alessandria; then the marquis of Peschiera gave him control of the vast domains which he possessed in the kingdom of Naples. At the age of thirty-four he grew weary of the world, arranged his affairs, and entered, at Naples, the Society of Jesus (1564). He there distinguished himself by a zeal, a pal ienee, and a charity tor the poor in which he was always consistent. Having received, in 1574, the order to lay the foundation of a college at Lecce, he. did ii just before bis death. An inquiry was started to establish his rights to canonization, but the court of Rome refused the application. Realino composed quite a number of small books, mentioned by Sotwel; his notes upon ancient authors have been inserted in vol. ii of the Thesaurus Criticus of Gruter. — Hoefer, Nouv. Bioff. General . s. v.