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+[[File:Transustanziazione rappresentazione grafica.png|miniatura|Rappresentazione grafica della transustanziazione.]]
 '''Uno sguardo semiotico alla transustanziazione'''
-Autore: Renato Ongania
+'''A Semiotic Analysis of Transubstantiation in the Catholic Faith'''
+''By Dr Renato Ongania''
+''Introduction''
+Transubstantiation, a core doctrine of the Catholic Church, presents a rich ground for semiotic analysis, intertwining symbols, signs, and meaning with theological and ritualistic practices. By examining transubstantiation through the lens of semiotics, we can explore how it functions as a system of signification and how it communicates profound spiritual truths to its adherents.
+=== Theological Background as Semiotic Framework ===
+In Catholic theology, transubstantiation refers to the transformation of the substance of bread and wine into the Body and Blood of Christ during the Eucharistic celebration. The term derives from the Latin ''trans-substantia'', meaning “change of substance.” This transformation is conceptualized as real and ontological, though imperceptible to the senses, leaving the accidents (appearances) of bread and wine unchanged.
+From a semiotic perspective, this distinction between substance and accidents is key. Using Ferdinand de Saussure’s model of the sign—where the sign consists of a signifier (form) and a signified (concept)—we can interpret transubstantiation as an intentional disruption of the usual alignment between signifier and signified. The bread and wine remain as signifiers of nourishment and sustenance, but their signified shifts dramatically from material sustenance to spiritual presence.
+=== Sign as a Mediator of Presence ===
+The Eucharist operates as a symbolic system where material elements serve as mediators of divine presence. Drawing on Charles Sanders Peirce’s triadic model of the sign—composed of the representamen (the form the sign takes), the object (what it refers to), and the interpretant (the meaning derived by the observer)—transubstantiation reconfigures the relationship between these elements.
+# '''Representamen''': The bread and wine as physical elements.
+# '''Object''': The Body and Blood of Christ.
+# '''Interpretant''': The believer’s understanding of these elements as both sacramentally transformed and spiritually nourishing.
+This triadic relationship reveals how transubstantiation transcends ordinary symbolic association. While most symbols point to their referents, the Eucharistic elements ''become'' their referents in a way that challenges conventional semiotic models. The interpretant is thus not merely cognitive but participatory, engaging the faithful in an act of communion.
+=== Ritual as a Semiotic Act ===
+The Mass, particularly the moment of consecration, functions as a performative semiotic act. To make this performative nature more impactful, additional gestures such as extended moments of silence or more pronounced movements during the consecration could heighten the sense of sacred transformation. Similarly, verbal elements like a heightened intonation or the addition of short, reflective prayers could deepen the congregation’s engagement with the ritual and its profound significance. J.L. Austin’s theory of performativity is helpful here: the priest’s utterance of the words of consecration (e.g., “This is my Body”) is not merely descriptive but transformative. The performative utterance changes the ontological status of the elements, making the Eucharist a site where language itself becomes a vehicle for divine action.
+This performative aspect is reinforced by ritual gestures, such as the elevation of the host, which serves as an iconic sign of Christ’s sacrifice. To amplify the semiotic resonance of these visual and spatial components, additional layers of symbolism could be introduced—for example, enhanced lighting during the elevation to draw the congregation’s focus or incorporating movements that emphasize the communal nature of the act, such as synchronized kneeling or standing. The visual and spatial elements of the ritual complement the linguistic, creating a multimodal semiotic system that engages all senses and deepens the signification process. Specific sensory or symbolic additions, such as incense to evoke a sense of divine mystery, more dynamic lighting to emphasize transitions, or the integration of soft, meditative background music during key moments, could further engage participants and enrich the semiotic experience of the ritual.
+=== Semiotics of Faith and Mystery ===
+The doctrine of transubstantiation also highlights the limits of semiotics. By asserting that the essence of the Eucharistic elements is transformed while their appearances remain, transubstantiation gestures toward a reality that eludes full semiotic capture. The tension between what is seen (signifier) and what is believed (signified) invites an interpretive act grounded in faith.
+Roland Barthes’s concept of the “myth” as a second-order semiotic system is illuminating here. The Eucharist functions as a “myth” in Barthes’ sense, where the visible bread and wine are infused with a deeper, transcendent meaning. Unlike Barthes’ critique of myth as ideological distortion, however, the Eucharistic “myth” is embraced as a sacred mystery that fosters communion with the divine.
+=== Glossematics Analysis ===
+In the Roman Catholic Mass, the consecration is the pivotal moment when the priest recites the words spoken by Jesus at the Last Supper, effecting the transformation of bread and wine into the Body and Blood of Christ. The essential words of consecration are:
+'''Over the bread:''' ''"Take this, all of you, and eat of it, for this is my Body, which will be given up for you."''
+'''Over the wine:''' ''"Take this, all of you, and drink from it, for this is the chalice of my Blood, the Blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins. Do this in memory of me."''
+These words are derived from the Gospel accounts of the Last Supper and are central to the Eucharistic celebration. The Catechism of the Catholic Church states that the Eucharist is consecrated by the power of the Holy Spirit and the presiding priest’s saying the essential words of consecration.
+''Catholic Answers''
+From a semiotic perspective, these consecratory phrases function as performative utterances, meaning they do not merely describe an action but effectuate what they declare. In the framework of Louis Hjelmslev's glossematics, we can analyze these utterances by examining their expression (the specific words and their phonetic realization) and content (the theological meaning and doctrinal significance).
+'''Expression Plane:'''
+* '''Form:''' The syntactic structure of the consecration phrases is imperative, commanding the participants to "take" and "eat" or "drink." This direct address establishes an immediate connection between the priest (as the representative of Christ) and the congregation.
+* '''Substance:''' The actual phonetic sounds and rhythm of the phrases, when spoken in the liturgical setting, contribute to a sense of solemnity and reverence, enhancing the ritual's sacred atmosphere.
+'''Content Plane:'''
+* '''Form:''' The doctrinal concepts embedded in the words—such as "Body," "Blood," "new and eternal covenant," and "forgiveness of sins"—are rich with theological significance, encapsulating the core beliefs of the faith regarding sacrifice, redemption, and communion.
+* '''Substance:''' The specific theological interpretations and teachings associated with these concepts, as understood within the Catholic tradition, provide depth to the ritual, inviting the faithful to contemplate the mysteries of faith.
+By employing Hjelmslev's analytical approach, we can appreciate how the consecration's verbal expressions are meticulously crafted to convey profound spiritual realities, making the ritual a powerful semiotic act that transcends mere symbolism to become a means of divine presence.