What i said was the substance of bread and wine is said to be "really" changed, though the sensory aspects of the earthly elements remain the same, which is contrary to the miracles which the Lord and His followers did. For in miracles in which a physical change took place then it was manifest, so that water that became wine tasted like wine, and those who were healed actually were changed, and not being different persons with no actual or manifest changes.
In contrast to the claims for transubstantiation, God was not transubstantiated, but incarnated, with the body God the Father had prepared for Him, (Heb. 10:3) so that He "took on him the seed of Abraham," " and was made in the likeness of men," (Phil. 2:7, but by the body of someone else being transubstantiated into God.
While both the incarnation of the Lord and in regeneration then there is a spiritual reality that physically is not evident, except in its expressions, this is not the same as transubstantiation, in which physical elements are said to undergo a actual change of substance so that they are actually said to be something else, and your own church does not see the incarnation as the same as transubstantiation.
See the link on the Eucharistic miracle of Lanciano posted above.
If this is true, rather than being an artifact of medieval hucksterism, then we can examine any consecrated wafer and find the same correct?
And if so one would think that the Vatican would have DNA testing carried out on the tissue to trace the genetic origins of the person, and thus silence skeptics and bloester RC faith, rather than use some obscure poorly documented Italian medieval story.
Be back later.
If this is true, rather than being an artifact of medieval hucksterism, then we can examine any consecrated wafer and find the same correct?
Is it fitting that Christ's Body and Blood become present in the Eucharist under the appearances of bread and wine?Eucharistic Miracles
Yes, for this way of being present corresponds perfectly to the sacramental celebration of the Eucharist. Jesus Christ gives himself to us in a form that employs the symbolism inherent in eating bread and drinking wine. Furthermore, being present under the appearances of bread and wine, Christ gives himself to us in a form that is appropriate for human eating and drinking. Also, this kind of presence corresponds to the virtue of faith, for the presence of the Body and Blood of Christ cannot be detected or discerned by any way other than faith. That is why St. Bonaventure affirmed: "There is no difficulty over Christ's being present in the sacrament as in a sign; the great difficulty is in the fact that He is really in the sacrament, as He is in heaven. And so believing this is especially meritorious" (In IV Sent., dist. X, P. I, art. un., qu. I). On the authority of God who reveals himself to us, by faith we believe that which cannot be grasped by our human faculties (cf. Catechism, no. 1381).
Are the consecrated bread and wine "merely symbols"?
In everyday language, we call a "symbol" something that points beyond itself to something else, often to several other realities at once. The transformed bread and wine that are the Body and Blood of Christ are not merely symbols because they truly are the Body and Blood of Christ. As St. John Damascene wrote: "The bread and wine are not a foreshadowing of the body and blood of Christ—By no means!—but the actual deified body of the Lord, because the Lord Himself said: ‘This is my body'; not ‘a foreshadowing of my body' but ‘my body,' and not ‘a foreshadowing of my blood' but ‘my blood'" (The Orthodox Faith, IV [PG 94, 1148-49]).
At the same time, however, it is important to recognize that the Body and Blood of Christ come to us in the Eucharist in a sacramental form. In other words, Christ is present under the appearances of bread and wine, not in his own proper form. We cannot presume to know all the reasons behind God's actions. God uses, however, the symbolism inherent in the eating of bread and the drinking of wine at the natural level to illuminate the meaning of what is being accomplished in the Eucharist through Jesus Christ.
There are various ways in which the symbolism of eating bread and drinking wine discloses the meaning of the Eucharist. For example, just as natural food gives nourishment to the body, so the eucharistic food gives spiritual nourishment. Furthermore, the sharing of an ordinary meal establishes a certain communion among the people who share it; in the Eucharist, the People of God share a meal that brings them into communion not only with each other but with the Father, Son, and Holy Spirit. Similarly, as St. Paul tells us, the single loaf that is shared among many during the eucharistic meal is an indication of the unity of those who have been called together by the Holy Spirit as one body, the Body of Christ (1 Cor 10:17). To take another example, the individual grains of wheat and individual grapes have to be harvested and to undergo a process of grinding or crushing before they are unified as bread and as wine. Because of this, bread and wine point to both the union of the many that takes place in the Body of Christ and the suffering undergone by Christ, a suffering that must also be embraced by his disciples. Much more could be said about the many ways in which the eating of bread and drinking of wine symbolize what God does for us through Christ, since symbols carry multiple meanings and connotations. --http://www.catholic.org/clife/jesus/eucharist.php