In what follows, I contend that we find the same spirit and meaning as we find in Article XXVIII, using the principle of composer's intention. We find too, that Pope Benedict XVI faithfully draws the principles of Real Presence in the Sacrament, from the Incarnation. I think the Anglican Divines would have said a hearty "Amen."
"Reality" is not just what we can measure. It is not only "quantums", but quantifiable entities, that are real; on the contrary, these are always only manifestations of the hidden mystery of true being. But here, where Christ meets us, we have to do with this true being. This is what was being expressed with the word "substance". This does not refer to the quantums, but to the profound and fundamental basis of being. Jesus is not there like a piece of meat, not in the realm of what can be measured and quantified...How should we relate to reality? What is "real"?...Concerning the Eucharist it is said to us: The substance is transformed, that is to say, the fundamental basis of its being...
First. What has always mattered to the Church is that a real transformation takes place here. Something genuinely happens in the Eucharist. There is something new there that was not before. Knowing about a transformation is part of the most basic Eucharistic faith. Therefore it cannot be the case that the Body of Christ comes to add itself to the bread, as if bread and Body were two similar things that could exist as two "substances", in the same way, side by side. Whenever the Body of Christ, that is, the risen and bodily Christ, comes, he is greater than the bread, other, not of the same order. The transformation happens, which affects the gifts we bring by taking them up into a higher order and changes them, even if we cannot measure what happens...The Lord takes possession of the bread and the wine; he lifts them up, as it were, out of the setting of their normal existence into a new order; even if, from a purely physical point of view, they remain the same, they have become profoundly different.
...Wherever Christ is present, afterward it cannot be just as if nothing had happened. There, where he laid his hand, something new has come to be. This points us back again to the fact that being a Christian as such is to be transformed, that it must involve repentance and not just some embellishment added onto the rest of one's life. It reaches down into our depths and renews us from those very depths. The more we ourselves as Christians are renewed from the root up, the better we understand the mystery of transformation. Finally, this capacity things have for being transformed makes us more aware that the world itself can be transformed, that it will one day as a whole be the New Jerusalem, the Temple, vessel of the presence of God.