I’ve read John 6, thank you. There is no rejection of Jesus teaching here. Even Catholic theologians recognize such.No, I will quote yours:“It holds that the eating of the body and the drinking of the blood of Christ, though truly done with the mouth of the body, is not Capernaitic, or natural, but supernatural. It affirms that this real presence is effected, not by any human power, but by the omnipotent power of Christ in accordance with the words of the institution of the Sacrament.”
However, it does not admit “Transubstantiation” - the the bread and wine has been transubstaniated into Jesus, the Christ’s ACTUAL body and blood. This come from Capernaitic describes something characterised by materialistic conceptions like those of the Capernaites. A Capernaite is a native or inhabitant of Capernaum or one who believes in transubstantiation."
Your quote proves that you and Luther rejected the teachings of Jesus, the Christ’s teachings in John 6. This teachings created the Church’s first heretic, Judas, who could not accept Transubstantiation, as taught by Jesus in Capernaum, and cause him to betray Jesus to Priests of the Temple.
Please see John 6, in context!
Catholic and Lutheran Christians together confess the real and true presence of the Lord in the Eucharist. There are differences, however, in theological statements on the mode and therefore duration of the real presence.
In order to confess the reality of the eucharistic presence without reserve the Catholic Church teaches that "Christ whole and entire"34 becomes present through the transformation of the whole substance of the bread and the wine into the substance of the body and blood of Christ while the empirically accessible appearances of bread and wine (accidentia) continue to exist unchanged. This “wonderful and singular change” is “most aptly” called transsubstantiation by the Catholic Church.35 This terminology has widely been considered by Lutherans as an attempt rationalistically to explain the mystery of Christ’s presence in the sacrament; further, many suppose also that in this approach the present Lord is not seen as a person and naturalistic misunderstandings become easy.
The Lutherans have given expression to the reality of the Eucharistic presence by speaking of presence of Christ’s body and blood in, with and under bread and wine�but not of transsubstantiation. Here they see real analogy to the Lord’s incarnation: as God and man become one in Jesus Christ, Christ’s body and blood, on the one hand, and the bread and wine, on the other, give rise to a sacramental unity. Catholics, in turn, find that this does not do sufficient justice to this very unity and to the force of Christ’s word “This is my body”.
prounione.urbe.it/dia-int/l-rc/doc/e_l-rc_eucharist.htmlThe ecumenical discussion has shown that these two positions must no longer be regarded as opposed in a way that leads to separation. The Lutheran tradition agrees with the Catholic tradition that the consecrated elements do not simply remain bread and wine but by the power of the creative Word are bestowed as the body and blood of Christ. In this sense it also could occasionally speak, as does the Greek tradition of a “change”.36 The concept of transsubstantiation for its part is intended as a confession and preservation of the mystery character of the Eucharistic presence; it is not intended as an explanation of how this change occurs37 (see the appendices on “Real Presence” and “Christ’s Presence in the Eucharist”).
I would contend that your thinking regarding Lutheran / Catholic relations is dated.
Jon