 Wyclif rejects both solutions as well as the Catholic formulation of the dogma, since he could not accept the ideas of the destruction of a substance by God and of the existence of the accidents of a given singular substance without and apart from that singular substance itself — two evident absurdities within the metaphyisical framework of his system of thought. As a consequence, Wyclif affirms the simultaneous presence in the Eucharist of the body of Crhist and of the substance of the bread (and wine), which continues to exist even after the consecration. According to him, transubstantiation is therefore a twofold process, natural and supernatural. There is natural transubstantiation when a substitution of one substantial form for another takes place, but the subject-matter remains the same. This is the case with water that becomes wine. There is supernatural transubstantiation when a miraculous transformation of the substantial entity at issue takes place. This was the case, for instance, with the incarnation of the second person of the Trinity, who is God and became man (De apostasia, p. 170). The Eucharist implies this second kind of transubstantiation, since the Eucharist, like Christ, has a dual nature: earthly and divine. According to its earthly nature the Eucharist is bread (and wine), but according to its divine nature it is the body of Christ, which is present in the host spiritually or in a habitudinal fashion, since it is in virtue and by means of faith only that it could be received (De apostasia, pp. 180 and 210; De eucharistia, pp. 17, 19, 51–52, and 230; for a description of the habitudinal presence, see the definition of the habitudinal predication above, Section 2.3 – on the links between his realism and his eucharistic doctrine see P. J. J. M. Bakker, “Réalisme et rémanence. La doctrine eucharistique de Jean Wyclif,” in MT. Fumagalli Beonio Brocchieri &amp; S. Simoneta 2003, pp. 87–112; see also Kenny 1985, pp. 68–90).