Eucharistic theology
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Eucharistic theology is a branch of Christian theology which treats doctrines concerning the Holy Eucharist, also commonly known as the Lord's Supper and Holy Communion. It exists exclusively in Christianity, as others generally do not contain a Eucharistic ceremony.
In the Gospel accounts of Jesus' earthly ministry, a crowd of listeners challenges him regarding the rain of manna before he delivers the famous Bread of Life Discourse (John 6:22–59),[1] and he describes himself as the "True Bread from Heaven".[2] The aforementioned Bread of Life Discourse occurs in the Gospel of John, John 6:30–59.[3] Therein, Jesus promises to give his flesh and blood, which he states will give eternal life to all who receive it. In John 6:53 (RSV), Jesus says, "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you"; in verses 54–55, he continues: "he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed and my blood is drink indeed."
Every year, Jews in Israel celebrated the Passover Meal, remembering and celebrating their liberation from captivity in Egypt. In the Gospel of John, Jesus is recorded as celebrating the Last Supper with his Apostles at Passover.
The Gospel of John, on the other hand, makes no mention of this. One explanation offered is that the author of the Gospel of John intended the Gospel to supplement what other evangelists had already written.[8][9]
Overview
Because Jesus is a person, theology regarding the Eucharist involves consideration of the way in which the communicant's personal relationship with God is contributed to by consumption of the Eucharist. However, debates over Eucharistic theology in the West have centered on the metaphysical aspects of Jesus' presence in this ritual.
Real presence
Transubstantiation
In the
Definitive change
Sacramental union
In the sacramental union view, in the "use" of the sacrament, according to the words of Jesus and by the power of his speaking of them, the consecrated bread is united with his body and the consecrated wine with his blood for all communicants, whether believing or unbelieving, to eat and drink. This is the position of the Lutheran Church, echoing the view of "objective reality, but pious silence about technicalities", with its "pious silence about technicalities" in that it objects to philosophical terms like "consubstantiation."
Consubstantiation
Consubstantiation is the belief that "The bread retains its substance and ... Christ's glorified body comes down into the bread through the consecration and is found there together with the natural substance of the bread, without quantity but whole and complete in every part of the sacramental bread." Consubstantiation was the position of the
Objective reality, silence about technicalities
"Objective reality, but pious silence about technicalities" (or "divine [or holy] mystery") is the view of all the ancient Churches of the East,[
Pneumatic presence
"Real Spiritual presence", also called "pneumatic presence", holds that not only the spirit of Jesus, but also the true body and blood of Jesus (hence "real"), are received by the sovereign, mysterious, and miraculous power of the Holy Spirit (hence "spiritual"), but only by those partakers who have faith. This view approaches the "pious silence" view in its unwillingness to specify how the Holy Spirit makes Jesus present, but positively excludes not just symbolism but also trans- and con-substantiation. It is also known as the "mystical presence" view, and is held by some
And we most humbly beseech thee, O merciful Father, to hear us, and of thy almighty goodness, vouchsafe to bless and sanctify, with thy Word and Holy Spirit, these thy gifts and creatures of bread and wine; that we, receiving them according to thy Son our Savior Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed body and blood.
Rite I is unchanged from the BCP of 1552 (Second Prayer-Book of Edward VI) save for modern syntax and spelling:
Heare us O mercyefull father wee beeseche thee; and graunt that wee, receyuing these thy creatures of bread and wyne, accordinge to thy sonne our Sauioure Jesus Christ's holy institucion, in remembraunce of his death and passion, maye be partakers of his most blessed body and bloud:
The Rite also differs in its inclusion of some additional words from the BCP of 1549 (First Prayer-Book of Edward VI):
and with thy holy spirite and worde, vouchsafe to blesse and sanctifie these thy gyftes
Memorialism
The view known as
Suspension
Suspension is the view that Jesus did not intend partaking of the bread and wine to be a perpetual ordinance, or that he did not intend it to be taken as a religious rite or ceremony (also known as adeipnonism, meaning "no supper" or "no meal").
Efficacy of the rite
Eastern and Western eucharistic traditions generally agree with St.
Theologies of different churches
Catholic Church
In the
The mysterious
The actual moment of change is believed to be the priest's liturgical recitation of the Words of Institution: "This is my Body ..." and "This is the Chalice of my Blood ...".
The Eucharist is a
The only ministers who can officiate at the Eucharist and consecrate the sacrament are ordained priests (either bishops or priestly presbyters) acting in the person of Christ ("in persona Christi"). In other words, the priest celebrant represents Jesus himself, who is the Head of the Church, and acts before God the Father in the name of the Catholic Church, always using "we" not "I" during the Eucharistic prayer. The matter used must be wheaten bread and grape wine; this is considered essential for validity.[36]
Catholics may receive Holy Communion outside of Mass, normally only as the host. Consecrated hosts are kept in a tabernacle after the celebration of Mass and brought to the sick or dying during the week. A large consecrated host is sometimes displayed in a monstrance outside of Mass, to be the focus of prayer and Eucharistic adoration.[37]
The Eucharistic celebration is seen as the foundation and the very centre of all Catholic devotion.
For fear of
Eastern Orthodox Church
The Eucharist is at the center of Eastern Christian faith communities, both Eastern Orthodox and
The
The Anaphora (Eucharistic prayer) contains an anamnesis (lit. "making present"), a liturgical statement recounting the historical facts of Jesus' death, including the Eucharist, Passion, Resurrection and Ascension; in the Eastern Christian churches, the anamnesis is also considered to make these aspects of Jesus' ministry present, forming a link to these events. The Anaphora ends with an epiclesis ("calling down from on high") during which the priest invokes the Holy Spirit to come and "change" the Gifts (elements of bread and wine) into the actual body and blood of Jesus. The Orthodox do not link the moment the Gifts change to the Words of Institution, or indeed to any one particular moment, instead affirming that the change is completed at the Epiclesis.
Communion is given only to baptized, chrismated Orthodox Christians who have prepared by fasting, prayer, and confession (different rules apply for children, elderly, sick, pregnant, etc. and are determined on a case-by-case basis by parish priests). The priest administers the Gifts with a spoon directly into the recipient's mouth from the chalice.[43] From baptism, young infants and children are carried to the chalice to receive Holy Communion.[44]
The holy gifts reserved for the Liturgy of the Presanctified Gifts or communion of the sick are specially consecrated as needed, especially on Holy Thursday. They are kept in an elaborately decorated tabernacle, a container on the altar often in the shape of a church or of a dove. Generally, Eastern Christians do not adore the consecrated bread outside the Liturgy itself. However, they prostrate to the ground during the transfer of the Holy Gifts during the Presanctified Liturgy (the "Entrance"), as a sign of utmost reverence. After the Eucharist has been given to the congregation, the priest or the deacon has to consume the Holy Gifts that are left.[45]
The most perfect expression of the Eucharistic unity of the Eastern churches is considered to be found in the Hierarchical Divine Liturgy (a liturgy at which a bishop is the chief celebrant), as, following the writings of Ignatius of Antioch, the church is considered to be fully present in the presence of a bishop surrounded by clergy and members of the congregation.
Lutheran churches
At some American Lutheran churches (
The weekly Eucharist has been strongly encouraged by the bishops and priests/pastors and is now the common practice among many Lutherans.[59]
Moravian Church and Hussite Church
Nicolaus Zinzendorf, a bishop of the Moravian Church, stated that Holy Communion is the "most intimate of all connection with the person of the Saviour".[60]
The
Christ gives his body and blood according to his promise to all who partake of the elements. When we eat and drink the bread and the wine of the Supper with expectant faith, we thereby have communion with the body and blood of our Lord and receive the forgiveness of sins, life, and salvation. In this sense, the bread and wine are rightly said to be Christ's body and blood which he gives to his disciples.[62]
The Moravian Church holds to the real presence of Jesus in the Eucharist, but does not define the precise way that he is sacramentally present.
During the Moravian service of Holy Communion, only the scriptural words of institution are used, and thematic hymns are sung during the serving of the sacrament. The Moravian Church practices open communion: all baptized Christians who have confirmed their faith may join in Holy Communion.
Anglican churches
The historical position of the
Anglicans generally and officially believe in the
He was the Word that spake it;
He took the bread and brake it;
and what that Word did make it;
I do believe and take it.[64]
An imprecisely-defined view known as receptionism common among 16th and 17th-century Anglican theologians is that, although in the Eucharist the bread and wine remain unchanged, the faithful communicant receives together with them the body and blood of Jesus.[65]
An Anglican response concerning the Eucharistic Sacrifice ("Sacrifice of the Mass") was set forth in the response Saepius officio[66] of the Archbishops of Canterbury and York to Pope Leo XIII's Papal Encyclical Apostolicae curae.[67]
In 1971, the Anglican and Roman Catholic International Commission announced that it had reached "substantial agreement on the doctrine of the Eucharist" in the Windsor Statement on Eucharistic Doctrine from the Anglican-Roman Catholic International Consultation[68] and the later (1979) Elucidation of the ARCIC Windsor Statement,[69] but this was questioned in 1991 by the Official Roman Catholic Final Response to the ARCIC Full Report.[70][71]
Methodist churches
According to the "Article XVIII – Of the Lord's Supper" in the Methodist Articles of Religion:
The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather is a sacrament of our redemption by Christ's death; in so much that, to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ.
Transubstantiation, or the change of the substance of bread and wine in the Supper of our Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions.
The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the Supper is faith.
The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshiped.[73]
There are various acceptable modes of receiving the Eucharist for Methodists. Some Methodists kneel at
Methodists believe that the Lord's Supper is a sign and seal of the
This covenant, the blood of Christ, that is, the pouring forth of his blood as a sacrficial victim, at once procured and ratified; so that it stands firm to all truly penitent and contrite spirits who believe in him: and of this great truth, the Lord's Supper was the instituted sign and seal; and he who in faith drinks of the cup, having reference to its signification, that blood of Christ which confirms to true believers the whole covenant of grace, is assured thereby of its faithfulness and permanence, and derives to himself the fulness of its blessings.
— Richard Watson, Methodist theologian[78]
Methodist theology affirms the real presence of Jesus in
Jesus Christ, who "is the reflection of God's glory and the exact imprint of God's very being" (Hebrews 1:3), is truly present in Holy Communion. Through Jesus Christ and in the power of the Holy Spirit, God meets us at the Table. God, who has given the
sacraments to the church, acts in and through Holy Communion. Christ is present through the community gathered in Jesus' name (Matthew 18:20), through the Word proclaimed and enacted, and through the elements of bread and wine shared (1 Corinthians 11:23–26. The divine presence is a living reality and can be experienced by participants; it is not a remembrance of the Last Supper and the Crucifixion only.[76]
Methodists have typically affirmed that the sacrament of Holy Communion is an instrumental
The Methodist Church holds the position of unequivocal recognition of the anamnesis as more than just a memorial, but instead a re-presentation of Jesus:
Holy Communion is remembrance, commemoration, and memorial, but this remembrance is much more than simply intellectual recalling. "Do this in remembrance of me" (Luke 22:19;[83] 1 Corinthians 11:24-25)[84] is anamnesis (the biblical Greek word). This dynamic action becomes re-presentation of past gracious acts of God in the present, so powerfully as to make them truly present now. Christ is risen and is alive here and now, not just remembered for what was done in the past.
Methodists, in affirming the Real Presence, assert that Jesus is really present, and that the way he is present is a "Holy Mystery"; a common Methodist hymn sung during the celebration of the Lord's Supper is Come Sinners to the Gospel Feast, written by Methodist Charles Wesley, which includes the following stanza:
Come and partake the gospel feast,
Be saved from sin, in Jesus rest;
O taste the goodness of our God,
and eat his flesh and drink his blood.[85]
Methodists believe that Holy Communion should not only be available to the clergy in both forms (the bread and the cup), but to the layperson as well. According to Article XIX of the Methodist Articles of Religion:
The cup of the Lord is not to be denied to the lay people; for both the parts of the Lord's Supper, by Christ's ordinance and commandment, ought to be administered to all Christians alike.[86]
In conformity with
The body of our Lord Jesus Christ, which was given for thee, preserve thy soul and body unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on Him in thy heart, by faith with thanksgiving.
The blood of our Lord Jesus Christ, which was given for thee, preserve thy soul and body unto everlasting life. Drink this in remembrance that Christ’s blood was shed for thee, and be thankful.
This affirmation of Real Presence is further illustrated in the language of the United Methodist Eucharistic Liturgy[88] where, in the epiclesis of the Great Thanksgiving, the celebrating minister prays over the elements:
Pour out your Holy Spirit on us gathered here, and on these gifts of bread and wine. Make them be for us the body and blood of Christ that we may be for the world the body of Christ, redeemed by his blood.
The
Reformed churches (Continental Reformed, Presbyterians and Congregatioanlists)
Many
The sum is, that the flesh and blood of Christ feed our souls just as bread and wine maintain and support our corporeal life. For there would be no aptitude in the sign, did not our souls find their nourishment in Christ. ... I hold ... that the sacred mystery of the Supper consists of two things—the corporeal signs, which, presented to the eye, represent invisible things in a manner adapted to our weak capacity, and the spiritual truth, which is at once figured and exhibited by the signs.[91]
Following a phrase of Augustine, the Calvinist view is that "no one bears away from this Sacrament more than is gathered with the vessel of faith", and that "The flesh and blood of Christ are no less truly given to the unworthy than to God's elect believers". Instead of mere mental understanding, faith, and the work of the Holy Spirit, are considered necessary in Calvinist theology for the partaker to behold God in the Eucharist, so that by the consumption of bread and wine, Jesus' actual presence penetrates the believer in a greater sense than the consumption of bread and wine.[91] The 'experience' of Eucharist has traditionally been spoken of in the following way: the faithful believers are 'lifted up' by the power of the Holy Spirit to feast with Jesus in heaven. The Lord's Supper in this way is a 'spiritual' experience, as the Holy Spirit is directly involved in the action of 'eucharist'. For the reprobate, although they receive the flesh and blood of Jesus, as the elect do, the Lord's Supper is ineffectual, being no different from ordinary bread and wine.
The Calvinist/Reformed view also places great emphasis on the action of the community as the body of Jesus. As the faith community participates in the action of celebrating the Lord's Supper, the elect among them are 'transformed' into the body of Jesus, or 'reformed' into the body of Jesus each time they participate in this sacrament. In this sense, it has been said that the term "transubstantiation" can be applied to the Church itself being transformed into the real body and blood of Jesus.[citation needed]
Although Calvin rejected adoration of the Eucharistic bread and wine as "idolatry", later Reformed Christians have argued otherwise. Leftover elements may be disposed of without ceremony (or reused in later services); they are unchanged, and as such the meal directs attention toward Jesus' bodily resurrection and return.[91]
Christians in the
Theology in the
During the Reformation both Reformed and Lutheran Churches exhibited an evangelical intention when they understood the Lord's Supper in the light of the saving act of God in Christ. Despite this common intention, different terms and concepts were employed which ... led to mutual misunderstanding and misrepresentation. Properly interpreted, the differing terms and concepts were often complementary rather than contradictory (Marburg Revisited, pp. 103–104)
and further:
In the Lord's Supper the risen Christ imparts himself in body and blood, given up for all, through his word of promise with bread and wine ... we proclaim the death of Christ through which God has reconciled the world with himself. We proclaim the presence of the risen Lord in our midst. Rejoicing that the Lord has come to us, we await his future coming in glory. ... Both of our communions, we maintain, need to grow in appreciation of our diverse eucharistic traditions, finding mutual enrichment in them. At the same time both need to grow toward a further deepening of our common experience and expression of the
mystery of our Lord's Supper.[92]
The Presbyterian churches have always emphasized the "Pneumatic Presence" or "Real Presence" in the bread and wine. This meaning that we feed upon the body and blood of Jesus in a spiritual sense, as John Calvin had written.
According to Presbyterian doctrine, The Eucharist or Holy Communion is considered "a sacrament of continuous growth, nourishment and new life". In their understanding of the Reformed tradition, the participation in this sacrament should follow the sacrament of baptism. Just as humans need food and drink for nurture and sustenance, Calvin wrote that the Lord's Supper is God's way of providing for the maintenance of sinful humans during the whole course of their lives after they have been received into God's family, in what Presbyterians call "the Covenant Community".[93] Both sacraments (Baptism and Lord's Supper), according to Presbyterian theology, provide a visible and graphic way of presenting God's promises.[94]
The
According to Presbyterian Eucharistic theology, there is no actual "transubstantiation" in the bread and wine, but that Jesus is spiritually present in the elements of the Eucharist, authentically present in the non-atom-based substance, with which they believe that he is con-substantial with God in the Trinity. They teach that Jesus is genuinely there in the elements of the Lord's Supper to be received by them, and not just in their memories, so that it is both a memorial and a presence of Jesus.[94] They teach that receiving the Communion elements is taking the symbolic representation of the body and blood of Jesus into the inmost being, receiving the Jesus who died for the forgiveness and transformation of believers.[94]
Presbyterians believe that the Word of God should be read, proclaimed and enacted in the Lord's Supper as an integral part of worship. The relationship of Word and Sacrament can be understood in the context of the Emmaus Road narrative (Luke 24:13ff). While there are various interpretations of this account, the Presbyterian Church interprets the "breaking of bread" in Luke 24 as a reference to the Lord's Supper.[94]
Recently, some individual Presbyterian churches have gone back to using actual fermented wine, noting that wine in itself is not sinful, but that Jesus made and drank it, and that only excessive drinking of wine and actual drunkenness are wrong and sinful.[95]
The Directory for Worship in the Presbyterian Book of Order encourages the "appropriateness" of frequent celebrations of the Lord's Supper. A few Presbyterian congregations have begun celebrations of the sacrament as often as each Sunday and on other occasions of special significance in the life of the Christian community. On Presbyterian liturgical seasons, such as Holy Week and Easter, the Lord's Supper is especially celebrated and observed in Presbyterian churches.[96] However, frequency alone is not the basic issue in Presbyterianism. Some believe that they need to restore the Biblical pattern of the Lord's Supper on each Sunday to provide a disciplined reminder of a divine act that will help centralize and "re-focus" the rhythm of people's daily lives.[94]
Baptist churches
The supper of the Lord Jesus was instituted by him the same night wherein he was betrayed, to be observed in his churches, unto the end of the world, for the perpetual remembrance, and showing to all the world the sacrifice of himself in his death, confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further engagement in, and to all duties which they owe to him; and to be a bond and pledge of their communion with him, and with each other.[97]
Independent Baptists hold to the Relational Presence.[further explanation needed]
The American Baptist Churches USA, a mainline Baptist denomination, believes that "The bread and cup that symbolize the broken body and shed blood offered by Christ remind us today of God's great love for us".[98]
The Southern Baptist Convention, the world's largest Baptist denomination, officially holds to a memorialist view of the Lord's Supper.[99]
Quakers
Zwinglianism
Some Protestant groups regard the Eucharist (also called the Lord's Supper or the Lord's Table) as a symbolic meal, a
The successor of Zwingli in Zurich, Heinrich Bullinger, came to an agreement theologically with John Calvin. The Consensus Tigurinus[102] lays out an explanation of the doctrine of the Sacraments in general, and specifically, that of Holy Communion, as the view embraced by John Calvin and leaders of the Church of Zurich who followed Zwingli. It demonstrates that at least the successors of Zwingli held to the real spiritual presence view most commonly attributed to Calvin and Reformed Protestantism.
The Plymouth Brethren hold the Lord's Supper, or the Breaking of Bread, instituted in the upper room on Christ's betrayal night, to be the weekly remembrance feast enjoined on all true Christians. They celebrate the supper in utmost simplicity. Among "closed" Brethren assemblies usually any one of the brothers gives thanks for the loaf and the cup. In conservative "open" Brethren assemblies usually two different brothers give thanks, one for the loaf and the other for the cup. In liberal "open" Brethren assemblies (or churches/community chapels, etc.) sisters also participate with audible prayer.
Irvingian churches
Edward Irving, who founded the Irvingian churches, such as the New Apostolic Church, taught the real presence of Jesus in the Eucharist, emphasizing "the humiliated humanity of Christ in the Lord's Supper."[103][104][105] Additionally, the Irvingian Churches affirm the "real presence of the sacrifice of Jesus Christ in Holy Communion":[105]
Jesus Christ is in the midst of the congregation as the crucified, risen, and returning Lord. Thus His once-brought sacrifice is also present in that its effect grants the individual access to salvation. In this way, the celebration of Holy Communion causes the partakers to repeatedly envision the sacrificial death of the Lord, which enables them to proclaim it with conviction (1 Corinthians 11:26).[106]
In the Irvingian tradition of Restorationist Christianity, consubstantiation is taught as the explanation of how the real presence is effected in the liturgy.[13]
Jehovah's Witnesses
The
Of those who attend the Memorial, a small minority worldwide partake of the wine and unleavened bread. Jehovah's Witnesses believe that only
The Memorial, held after sundown, includes a sermon on the meaning and importance of the celebration and gathering, and includes the circulation and viewing among the audience of unadulterated red wine and unleavened bread (matzo). Jehovah's Witnesses believe that the bread symbolizes and represents Jesus' perfect body which he gave on behalf of mankind, and that the wine represents his perfect blood which he shed at Calvary and redeems fallen man from inherited sin and death. The wine and the bread (sometimes referred to as "emblems") are viewed as symbolic and commemorative; the Witnesses do not believe in transubstantiation or consubstantiation; so not a literal presence of flesh and blood in the emblems, but that the emblems are simply sacred symbolisms and representations, denoting what was used in the first Lord's Supper, and which figuratively represent the ransom sacrifice of Jesus and sacred realities.[111][112]
Latter Day Saint movement
Among
The Sacrament is offered weekly and all active members are taught to prepare to partake of each opportunity. It is considered to be a weekly renewal of a member's commitment to follow Jesus, and a plea for forgiveness of sins.
The Latter Day Saints do not believe in any kind of literal presence. They view the bread and water as symbolic of the body and blood of Jesus. Currently the Church of Jesus Christ of Latter-day Saints uses water instead of wine. Early in their history, the Sacrament wine was often purchased from enemies of the church. To remove any opportunity for poisoned or unfit wine for use in the Sacrament, it is believed a revelation from the Lord was given that stated "it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory—remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins."[114] After this time, water was permitted in place of wine, but the church continued to use wine for the sacrament until the early 20th century. As the church's prohibition on alcohol became solidified in the early 20th century, water became the liquid of choice for the Sacrament, although in situations where clean water and/or fresh bread is unavailable the closest equivalent may be used.
Seventh-day Adventists
The
See also
- Origin of the Eucharist
- Anglican Eucharistic theology
- Eucharistic discipline
- Historical roots of Catholic Eucharistic theology
- Typology (theology)
Notes
- ^ "after the consecration of the bread and of the wine, there no longer remaineth the substance of the bread and of the wine, but the Body Itself and the Blood of the Lord, under the species and form of bread and wine; that is to say, under the accidents of the bread".[18] (Synod of Jerusalem); "the word transubstantiation is not to be taken to define the manner in which the bread and wine are changed into the Body and Blood of the Lord; for this none can understand but God; but only thus much is signified, that the bread truly, really, and substantially becomes the very true Body of the Lord, and the wine the very Blood of the Lord".[19] The Catechism of the Eastern Orthodox Church[20] also uses the term transubstantiation
- ^ The Roman Catholic Church holds that no explanation is possible about how the change from bread and wine to the body and blood of Christ is brought about, and limits itself to teaching what is changed: "The signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ".[29]
- ^ For instance, "after the consecration of the bread and of the wine, there no longer remaineth the substance of the bread and of the wine, but the Body Itself and the Blood of the Lord, under the species and form of bread and wine; that is to say, under the accidents of the bread".[42]
References
- ^ John 6:22–59
- ISBN 0-19-511811-1p. 266
- ^ John 6:30–59
- ^ 1 Corinthians 11:23–26
- ^ Matthew 26:26–28
- ^ Mark 14:22–24
- ^ 22:19–20
- ISBN 9780334040606. Retrieved 20 January 2015.
- ISBN 9781575676340. Retrieved 20 January 2015.
- ^ "Catechism of the Catholic Church – IntraText". vatican.va.
- ISBN 0-14-020592-6.
- ^ Bengt Hägglund, History of Theology, Gene J. Lund, trans., (St. Louis: CPH, 1968), 194
- ^ a b "The Catechism of the New Apostolic Church: 8.2.12 The real presence of the body and blood of Christ in Holy Communion". New Apostolic Church. 18 December 2020.
Rather, the substance of Christ's body and blood is joined to them (consubstantiation).
- ^ Rigg, James Harrison (1895). Oxford High Anglicanism and Its Chief Leaders. C. H. Kelly. p. 293.
- ^ The Evangelical Quarterly Review - Volume 18. 1867. p. 67.
From first to last, the Lutheran Church has rejected the name of Consubstantiation and everything which that name properly implies. Bold and uncompromising as our Confessors and Theologians have been, if the word Consubstantiation, (which is not a more human term than Trinity and Original Sin are human terms), had expressed correctly their doctrine, they would have not hesitated to use it. It is not used in any Confession of our Church, and we have never seen it used in any standard dogmatician of our communion, except to condemn the term, and to repudiate the idea that our Church held the doctrine it involves.
- ^ ISBN 978-0719055379.
By the late 1840s Anglo-Catholic interest in the revival of ritual had given new life to doctrinal debate over the nature of the Eucharist. Initially, 'the Tractarians were concerned only to exalt the importance of the sacrament and did not engage in doctrinal speculation'. Indeed they were generally hostile to the doctrine of transubstantiation. For an orthodox Anglo-Catholic such as Dyce the doctrine of the Real Presence was acceptable, but that of transubstantiation was not.
- ^ "This Holy Mystery: Part Two". The United Methodist Church GBOD. Archived from the original on 20 October 2004. Retrieved 15 June 2013.
- ^ Confession of Dositheus Archived 27 September 2011 at the Wayback Machine,
- ^ "The Longer Catechism of The Orthodox, Catholic, Eastern Church • Pravoslavieto.com". pravoslavieto.com.
- ^ "Official creed of the Orthodox church". bible.ca.
- ^ Prahlow, Jacob J. (19 October 2017). "A Brief History of Communion: Five Reformation Views". Pursuing Veritas. Retrieved 19 July 2018.
- ISBN 9781498282932.
The Anabaptists picked up from Zwingli an emphasis on the memorial aspects of the Eucharist. The Schleitheim Confession of Faith in 1527 stated: 'All those who wish to break bread in remembrance of the broken body of Christ, and all who wish to drink of one drink as a remembrance of the shed blood of Christ, shall be united beforehand by baptism in one body of Christ.'
- ^ Idealism and Christian Theology, John R. Farris, S. Mark Hamilton, Editors. New York: Bloomsbury Academic, 2016, p. 211
- ^ Holding Fast the Faithful Word, Cornelius Richard Stam, Germantown, WI: Berean Bible Society, pp. 93-95
- ^ Full Preterism and the Lord's Supper, Michael W. Adams https://resources.grantedministries.org/article/full_preterism_and_lord's_supper_m_a.pdf
- ^ Justo L. Gonzalez (1987). "A History of Christian Thought, volume 2". Nashville:Abingdon Press.
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(help) - ^ Council of Trent, Session XIII, canon 3 Archived 11 February 2008 at the Wayback Machine;Catechism of the Catholic Church, 1390 Archived 8 February 2006 at the Wayback Machine; Catholic Encyclopedia, Communion under Both Kinds
- ^ "CATHOLIC ENCYCLOPEDIA: Adoro Te Devote". newadvent.org.
- ^ "Catechism of the Catholic Church – IntraText". vatican.va.
- ^ Denzinger 416
- ^ Denzinger 430
- ^ Denzinger 544
- ^ Catechism of the Catholic Church, 1366
- ^ Catechism of the Catholic Church Archived 8 February 2006 at the Wayback Machine, 1367
- ^ Catechism of the Catholic Church, 1367 Archived 8 February 2006 at the Wayback Machine; Council of Trent: Session XXII, chapter 2
- ^ Catechism of the Catholic Church, 1412 Archived 8 February 2006 at the Wayback Machine; Code of Canon Law, canon 924; Code of Canons of the Eastern Churches, canon 705
- ^ "Catechism of the Catholic Church, 1378–1380, 1418". Archived from the original on 8 February 2006. Retrieved 22 April 2009.
- ^ Sacrosanctum Concilium, 13. Retrieved 2017-02-28.
- ISBN 0814661726.
- ^ Catechism of the Catholic Church, Part 2,1,2,4 #1128 and Part 3,2,1,3 #2111.
- ^ Ware pp. 283–285
- ^ (Chapter VI of Acts and Decrees of the Synod of Jerusalem Archived 27 September 2011 at the Wayback Machine).
- ^ Ware p. 287
- ^ Ware p. 279
- ^ "The Divine Liturgy of Saint John Chrysostom – Liturgical Texts of the Orthodox Church". goarch.org. Retrieved 8 April 2020.
- ^ Lutheran Church–Missouri Synod), question 291)
- ^ (cf. Augsburg Confession, Article 10)
- manducatio indignorum": "eating of the unworthy")
- ^ An Explanation of Luther's Small Catechism (Lutheran Church–Missouri Synod), question 296)
- ^ Formula of Concord Solid Declaration VII. 36–38 (Triglot Concordia, 983, 985 [1] Archived 21 November 2008 at the Wayback Machine; Theodore G. Tappert, The Book of Concord: The Confessions of the Evangelical Lutheran Church, (Philadelphia: Fortress Press, 1959), 575–576.
- ^ Weimar Ausgabe 26, 442; Luther's Works 37, 299–300.
- ^ Formula of Concord Epitiome VII, 7, 15 Archived 10 October 2008 at the Wayback Machine; FC Formula of Concord Solid Declaration VII, 14, 18, 35, 38, 117; Triglot Concordia, 811–813, 977, 979, 983–985, 1013 Archived 21 November 2008 at the Wayback Machine.
- ^ Krauth, Charles Porterfield (1963). The Conservative Reformation and Its Theology. Augsburg Publishing House. p. 768.
When this presence is called substantial and bodily, those words designate not the MODE of presence, but the OBJECT. When the words in, with, under, are used, our traducers know, as well as they know their own fingers, that they do NOT signify a CONSUBSTANTIATION, local co-existence, or impanation. The charge that we hold a local inclusion, or Consubstantiation, is a calumny. The eating and drinking are not physical, but mystical and sacramental. An action is not necessarily figurative because it is not physical.
- ^ The Quarterly Review of the Methodist Episcopal Church, South. Southern Methodist Publishing House. 1882. p. 107.
And finally, we say once more to all who prefer the truth to slanderous falsehoods in regard to the largest and oldest Protestant Church, that no Lutheran Creed or Lutheran theologian has ever taught or "believed the doctrine of Consubstantiation."
- ^ F. L. Cross, ed., The Oxford Dictionary of the Christian Church, second edition (Oxford: Oxford University Press, 1974), 340 sub loco.
- ^ a b "At what age do ELCA congregations allow members their first Communion?" Retrieved 2010-01-12.
- ^ ""Close(d) Communion" @ www.lcms.com". Archived from the original on 7 April 2020. Retrieved 8 February 2010.
- ^ Church of Sweden communion Archived 22 April 2010 at the Wayback Machine. Retrieved 2010-02-08.
- ^ "ELCA : Worship : FAQ : How Do We Move to Weekly Communion?". Archived from the original on 8 July 2011. Retrieved 3 December 2012.
- ^ ISBN 978-1580462600.
Holy Communion, of course, is a central act of worship for all Christians, and it should come as no surprise that it was also highly esteemed in the Moravian Church. Zinzendorf referred to it as the 'most intimate of all connection with the person of the Saviour'. The real presence of Christ was thankfully received, though, typically, the Moravians refrained from delving too much into the precise way the Savior was sacramentally present
- ^ ISBN 9780271047508.
In the eighteenth century, the Moravians consistently promoted the Lutheran doctrine of the real presence, which they described as a 'sacramental presence'.
- ^ ISBN 978-1574555578.
- ISBN 978-0718830731.
The doctrine had been affirmed by Anglican theologians, through the ages, including Lancelot Andrewes, Jeremy Taylor (who taught the doctrine of the Real Presence at the eucharist, but attacked Roman transubstantiation), William Laud and John Cosin—all in the seventeenth century—as well as in the nineteenth century Tractarians and their successors.
- ^ Donne, John. Divine Poems – On the Sacrament (Flesher's Edition)
- ISBN 978-0-19-280290-3), article "receptionism"
- ^ "Archived copy". Archived from the original on 7 August 2009. Retrieved 22 April 2009.
{{cite web}}
: CS1 maint: archived copy as title (link) - ^ "On the Nullity of Anglican Orders". 15 September 1896.
- ^ "Pro Unione Web Site - Full Text ARCIC Eucharist". www.prounione.urbe.it. Archived from the original on 22 April 2001.
- ^ "Pro Unione Web Site – Full Text ARCIC Elucidation Eucharist". prounione.urbe.it.
- ^ Full text in Christopher Hill & Edward Yarnold SJ (eds.), Anglicans and Roman Catholics: The search for Unity, London. SPCK 1994, pp. 156–166 [157, 162–163]
- ^ "The Catholic Church's Response to the Final Report of the ARCIC I, 1991". Archived from the original on 30 October 2015.
- ISBN 978-1-4969-5704-7.
- ^ "UMC.org Archives". archives.umc.org. Archived from the original on 7 July 2012.
- ISBN 978-0-687-09258-1.
The pure, unfermented juice of the grape shall be used. The "fair white linen cloth" is merely a table covering that is appropriate for this central sacrament of the church.
- ISBN 978-1-4267-2945-4.
Wesley understood both the health and social issues related to the intemperate use of alcoholic beverages, especially liquors such as gin and brandy. He described distilled liquor as a "certain, though slow, poison," "liquid fire," prepared by the devil and his angels. Although he allowed for the use of liquor for "medicinal purposes," he cautioned against its consumption as a regular beverage and condemned those who sold it as "poisoners." About the "sellers of spirits" he stressed: "They murder His Majesty's subjects by wholesale, neither does their eye pity or spare [them]. They drive [their customers] to hell like sheep." Alcohol was not only a threat to good health, it was a menace to morality. Drunkenness affected the family and community, causing chaos in both. Wesley laid foundations for Methodism's traditional call to abstain from beverage alcohol and its warnings about the use of drugs (see United Methodism's Social Principles in The Book of Discipline).
- ^ a b c "This Holy Mystery: Part Two". The United Methodist Church GBOD. Archived from the original on 20 October 2004. Retrieved 10 July 2007.
- ^ Crowther, Jonathan (1815). A Portraiture of Methodism. p. 224.
The Methodists believe, that the covenant of grace has been administered and renewed in different ages of the world. ... Under the gospel, Christ the substance, prefigured by these shadows, being exhibited, the ordinances in and by which this covenant is dispensed, are the preaching of the word, and the administration of the sacraments of baptism and the Lord's Supper: which ordinances, though fewer in number, and administered with more simplicity, and less external glory, yet hold forth this covenant in greater fulness, evidence, and spiritual efficacy to all nations, both Jews and Gentiles.
- ^ a b Watson, Richard (1852). An exposition of the gospels of St. Matthew and St. Mark: and some other detached parts of Holy Scripture. George Lane & Levi Scott. p. 282.
- ISBN 978-0938162513.
A distinctive characteristic of Wesley's eucharistic theology is that Christ is truly present at the table. Such a claim puts Methodist and Wesleyan fellowships in the company of Catholics, Anglicans, and the Orthodox and distinguishes them from most Protestant fellowships.
- ^ "This Holy Mystery: Part One". The United Methodist Church GBOD. Archived from the original on 7 August 2007. Retrieved 10 July 2007.
- ^ Discipline of the Primitive Methodist Church in the United States of America. Primitive Methodist Church. 2013.
We reject the doctrine of transubstantiation: that is, that the substance of bread and wine are changed into the very body and blood of Christ in the Lord's Supper. We likewise reject that doctrine which affirms the physical presence of Christ's body and blood to be by, with and under the elements of bread and wine (consubstantiation).
- ^ "This Holy Mystery". www.gbod.org. Archived from the original on 11 October 2004. Retrieved 11 January 2022.
- ^ a b Luke 22:19
- ^ 1 Corinthians 11:24–25
- ^ Wikisource:Come, Sinners, to the Gospel Feast (version 2)
- ^ "The United Methodist Church: The Articles of Religion of the Methodist Church – Article XIX – Of Both Kinds".
- ^
- The Discipline of the Allegheny Wesleyan Methodist Connection (Original Allegheny Conference). Salem: Allegheny Wesleyan Methodist Connection. 2014. p. 137.
- The Doctrine and Discipline of the African Methodist Episcopal Zion Church. ISBN 978-1-4969-5704-7.
- Discipline of the Bethel Methodist Church. Bethel Methodist Church. 2014. p. 83.
- Manual of the Bible Holiness Church, Inc. Delaware: Bible Holiness Church, Inc. 2007. p. 58.
- Book of Discipline (18 ed.). Florence: Congregational Methodist Church. 2013. p. 66.
- Discipline of the Evangelical Methodist Church. Indianapolis, Indiana: Evangelical Methodist Church. 2018. pp. 193–194.
- The Discipline of the Evangelical Wesleyan Church. Evangelical Wesleyan Church. 2015. p. 183.
- Book of Discipline. Indianapolis, IN: Free Methodist Church. 2015. p. 183.
- Constitution and Government of the First Congregational Methodist Church of the U.S.A. (14 ed.). Boaz: First Congregational Methodist Church. 1996. p. 49.
- Sanderson, Jimmy; Scott, Stanley; Hunt, Elton B.; Belcher, Dianne B.; Woods, James H. (2011). Doctrines and Discipline of the Lumber River Conference of the Holiness Methodist Church. p. 33.
- The Discipline of the Metropolitan Church Association. Metropolitan Church Association. 15 November 1930. p. 21.
- Discipline. Pilgrim Holiness Church of New York. 2007. pp. F7–F8.
- Declaration of Principles: Manual of the Wesleyan Holiness Association of Churches. Wesleyan Holiness Association of Churches. 2017. p. 59.
- ^ for example: Word and Table 1
- ^ a b "The Sacrament of the Sacred Moment". The Salvation Army. Retrieved 25 September 2019.
- ^ Westminster Confession of Faith Ch. XXVII Sec. 7
- ^ a b c Calvin, Institutes of the Christian Religion, book 4, chapter 17, points 10–11 [2]
- ^ "A Formula of Agreement".
- ^ David McKay – Covenant Community – ligonier.org. Retrieved 24 December 2019.
- ^ a b c d e f Costen, Melva Wilson – "Communion – The Lord's Feast" – Presbyterian Mission. Retrieved 23 December 2019.
- ^ Jack Lash – "Why Do We Use Wine in Communion?" Gainsevill Presbyterian Church, PCA. Retrieved 23 December 2019.
- ^ "The Christian Year – What are the liturgical seasons?" PresbyterianMission.org. Retrieved 27 January 2020.
- ^ ISBN 9781597527439.
- ^ "Bible". Archived from the original on 17 April 2009. Retrieved 3 December 2012.
- ^ "Baptist Faith & Message 2000 - The Baptist Faith and Message". bfm.sbc.net/. Retrieved 12 October 2023.
- ^ "RE:Quest: Rites and Sacraments - Communion, Eucharist". Archived from the original on 16 March 2013. Retrieved 3 December 2012.
- ^ "The Sacraments".
- ^ "Consensus Tigurinus". Archived from the original on 2 October 2009.
- ISBN 978-1-5275-1208-5.
- ISBN 978-1-62564-865-5.
- ^ a b "8.2.12 The real presence of the body and blood of Christ in Holy Communion". The Catechism of the New Apostolic Church. New Apostolic Church. 18 December 2020. Retrieved 8 February 2021.
- ^ "8.2.13 The real presence of the sacrifice of Jesus Christ in Holy Communion". The Catechism of the New Apostolic Church. New Apostolic Church. 18 December 2020. Retrieved 8 February 2021.
- ^ Reasoning From The Scriptures, Watch Tower Bible & Tract Society, 1989, p. 265.
- ^ Insight on the Scriptures, Watch Tower Bible & Tract Society, 1988, p. 392.
- ^ Ellicott's Commentary for English Readers – Luke 22 "This do in remembrance of me.—Literally, as My memorial, or, as your memorial of Me." – Retrieved 18 October 2019.
- ^ "Jehovah is a God of Covenants", The Watchtower, 1 February 1998, p. 8, "Jesus instituted the only annual religious observance commanded for Christians—the Memorial of his death."
- ^ a b What Does the Bible Really Teach?. Watch Tower Society. p. 207.
- ^ "Discerning What We Are – At Memorial Time", The Watchtower, 15 February 1990, p. 16.
- ^ Doctrine & Covenants 20:75–79 (see also Moroni 4:3, Moroni 5:2)
- ^ Doctrine & Covenants 27:2
- 28 Fundamental Beliefs of Seventh-day Adventists
Further reading
- Borgen, Ole E. John Wesley on the Sacraments: a Theological Study. Grand Rapids, Mich.: Francis Asbury Press, 1985, cop. 1972. 307 p. ISBN 0-310-75191-8
External links
- The Theology of the Lord's Supper by Gaylin R. Schmeling (A Confessional Lutheranperspective)
- Theology and Eucharist by Eastern Orthodoxperspective)