Anglicans/Episcopalians: Real Presence with Opinion
The historical position of the Anglican Communion is found in the Thirty-Nine Articles of 1571, which state "the Bread which we break is a partaking of the Body of Christ"; and likewise that "the Cup of Blessing is a partaking of the Blood of Christ" (Articles of Religion, Article XXVIII: Of the Lord's Supper). The fact that the terms "Bread" and "Wine" and the corresponding words "Body" and "Blood" are all capitalized may reflect the wide range of theological beliefs regarding the Eucharist among Anglicans. However, these same articles also state that adoration, or worship per se, of the consecrated elements was not commanded by Christ and state that those who receive unworthily do not actually receive Christ but rather their own condemnation.
Anglicans generally and officially believe in the Real Presence, but the specifics of that belief range from Transubstantiation, sometimes with Eucharistic adoration (mainly Anglo-Catholics), to something akin to a belief in a "pneumatic" presence, which may or may not be tied to the Eucharistic elements themselves (almost always "low church" or Evangelical Anglicans). The normal range of Anglican belief ranges from Objective Reality to Pious Silence, depending on the individual Anglican's theology. A small minority, as in any church, reject the doctrine of the Real Presence altogether, in violation of Anglicanism's historic position on the matter[12].
The Anglican belief in the Eucharistc Sacrifice ("Sacrifice of the Mass") is laid out in Saepius officio, the response of the Archbishops of Canterbury and York to Pope Leo the XIII's Papal Bull, Apostolicae curae.
Anglicans and Roman Catholics declared that they had "substantial agreement on the doctrine of the Eucharist" in the Windsor Statement and its Elucidation. Anglican divines have tended to side with the Oriental Orthodox and Eastern Orthodox idea of metousiosis in the sacrament. Remaining differences between Anglicans and Roman Catholics on the issue were highlighted in The Eucharist: Sacrament of Unity.
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Lutherans - the Sacramental Union: "in, with, and under the forms"
Lutherans believe that the Body and Blood of Christ are "truly and substantially present in, with and under the forms" of the consecrated bread and wine (the elements), so that communicants eat and drink both the elements and the true Body and Blood of Christ Himself (cf. Augsburg Confession, Article 10) in the Sacrament of Holy Communion. The Lutheran doctrine of the Real Presence is more accurately and formally known as "the Sacramental Union." This theology was first developed in the Wittenberg Concord. It has been called "consubstantiation" by some, but this term is rejected by Lutheran churches and theologians as it creates confusion with an earlier doctrine of the same name.
For Lutherans, there is no sacrament unless the elements are used according to Christ's institution (consecration, distribution, and reception). This was first formulated in the Wittenberg Concord of 1536 in the formula: Nihil habet rationem sacramenti extra usum a Christo institutum ("Nothing has the character of a sacrament apart from the use instituted by Christ"). In following this formula or theological principle, some Lutherans have opposed in the Christian Church the reservation of the consecrated elements, private masses, the practice of Corpus Christi, and the belief that the presence of Christ's body and blood continue in the reliquæ (what remains of the consecrated elements after all have communed in the worship service). This interpretation is not universal among Lutherans, and is implicitly (and, in some cases, explicitly) discouraged by the rubrics of the Lutheran Book of Worship - Minister's Desk Edition, and the Lutheran Book of Occasional Services. The consecrated elements are treated with respect, and in some areas are reserved as in Orthodox, Roman Catholic, and Anglican practice, but formal Eucharistic adoration is not typically practiced. To remove any scruple of doubt or superstition the reliquæ traditionally are either consumed or poured into the earth, except that a small amount may be kept for delivery to those too ill or infirm to attend the service. In this case, the consecrated elements are to be delivered quickly, preserving the connection between the communion experienced by the ill person, and the communion of the rest of the congregation.
Lutherans use the terms "in, with and under the forms of [consecrated] bread and wine" and "Sacramental Union" to distinguish their understanding of the Lord's Supper from those of the Reformed and other traditions. More liberal Lutheran churches tend to practice open communion, inviting all who are baptized to participate. Conservative Lutheran churches are more likely to practice closed communion or close communion, restricting participation to those, who are more or less in doctrinal agreement with them. This might involve the formal declaration of "altar and pulpit fellowship," another term for eucharistic sharing coupled with the acceptance of the ministrations of one another's clergy.
) were you a practicing SB before you converted? I am curious, because DD is dating a practicing SB and I was wondering if there might be ANY chance of him ever converting to Catholic. 
