Eucharist
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The Eucharist (
The elements of the Eucharist, bread, either leavened or unleavened, and wine (non-alcoholic grape juice in some Protestant traditions), are consecrated on an altar or a communion table and consumed thereafter. The consecrated elements are the end product of the Eucharistic Prayer.[4] Christians generally recognize a special presence of Christ in this rite, though they differ about exactly how, where, and when Christ is present.
The
Terminology
Eucharist
The New Testament was originally written in the Greek language and the Greek noun εὐχαριστία (eucharistia), meaning "thanksgiving", appears a few times in it,[10] while the related Greek verb εὐχαριστήσας is found several times in New Testament accounts of the Last Supper,[11][12][13][14][15] including the earliest such account:[12]
For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks (εὐχαριστήσας), he broke it, and said, "This is my body which is for you. Do this in remembrance of me".
— 1 Corinthians 11:23–24[16]
The term eucharistia (thanksgiving) is that by which the rite is referred to
Lord's Supper
In the First Epistle to the Corinthians Paul uses the term "Lord's Supper", in Greek Κυριακὸν δεῖπνον (Kyriakon deipnon), in the early 50s of the 1st century:[12][13]
When you come together, it is not the Lord's Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk.
— 1 Corinthians 11:20–21[25]
So Paul's use of the term "Lord's Supper" in reference to the Corinthian banquet is powerful and interesting; but to be an actual name for the Christian meal, rather than a meaningful phrase connected with an ephemeral rhetorical contrast, it would have to have some history, previous or subsequent. rather than a sacrament.
Communion
Use of the term Communion (or Holy Communion) to refer to the Eucharistic rite began by some groups originating in the
The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
— 1 Corinthians 10:16
Other terms
Breaking of bread
The phrase κλάσις τοῦ ἄρτου (klasis tou artou, 'breaking of the bread'; in later liturgical Greek also ἀρτοκλασία artoklasia) appears in various related forms five times in the New Testament[31] in contexts which, according to some, may refer to the celebration of the Eucharist, in either closer or symbolically more distant reference to the Last Supper.[32] This term is used by the Plymouth Brethren.[33]
Sacrament or Blessed Sacrament
The "
Mass
The term "
At least in the Catholic Church, the Mass is a long rite in two parts: the
Divine Liturgy and Divine Service
The term Divine Liturgy (Greek: Θεία Λειτουργία) is used in Byzantine Rite traditions, whether in the Eastern Orthodox Church or among the Eastern Catholic Churches. These also speak of "the Divine Mysteries", especially in reference to the consecrated elements, which they also call "the Holy Gifts".[a]
The term Divine Service (German: Gottesdienst) has often been used to refer to Christian worship more generally and is still used in Lutheran churches, in addition to the terms "Eucharist", "Mass" and "Holy Communion".[41] Historically this refers (like the term "worship" itself) to service of God, although more recently it has been associated with the idea that God is serving the congregants in the liturgy.[42]
Other Eastern rites
Some Eastern rites have yet more names for Eucharist.
History
Biblical basis
The
Gospels
In the
In the one prayer given to posterity by Jesus, the
In the Gospel of John, however, the account of the Last Supper does not mention Jesus taking bread and "the cup" and speaking of them as his body and blood; instead, it recounts other events: his humble act of washing the disciples' feet, the prophecy of the betrayal, which set in motion the events that would lead to the cross, and his long discourse in response to some questions posed by his followers, in which he went on to speak of the importance of the unity of the disciples with him, with each other, and with God.[56][57] Some would find in this unity and in the washing of the feet the deeper meaning of the Communion bread in the other three gospels.[58] In John 6:26–65,[59] a long discourse is attributed to Jesus that deals with the subject of the living bread; John 6:51–59[60] also contains echoes of Eucharistic language.
First Epistle to the Corinthians
1 Corinthians 11:23–25[61] gives the earliest recorded description of Jesus' Last Supper: "The Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it and said, 'This is my body, which is for you. Do this in remembrance of me.'" The Greek word used in the passage for 'remembrance' is ἀνάμνησιν (anamnesis), which itself has a much richer theological history than the English word "remember".
The expression "The Lord's Supper", derived from Paul's usage in 1 Corinthians 11:17–34,[62] may have originally referred to the Agape feast (or love feast), the shared communal meal with which the Eucharist was originally associated.[63] The Agape feast is mentioned in Jude 12[64] but "The Lord's Supper" is now commonly used in reference to a celebration involving no food other than the sacramental bread and wine.
Early Christian sources
The
Ignatius of Antioch (born c. 35 or 50, died between 98 and 117), one of the Apostolic Fathers,[d] mentions the Eucharist as "the flesh of our Saviour Jesus Christ":
They abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again. [...] Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it.
— Smyrnaeans, 7–8[68]
Take heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to [show forth ] the unity of His blood; one altar; as there is one bishop, along with the presbytery and deacons, my fellow-servants: that so, whatsoever you do, you may do it according to [the will of] God.
— Philadephians, 4[69]
Justin Martyr (born c. 100, died c. 165) mentions in this regard:
And this food is called among us Εὐχαριστία [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.[70][71]
Paschasius Radbertus (785–865) was a Carolingian theologian, and the abbot of Corbie, whose best-known and influential work is an exposition on the nature of the Eucharist written around 831, entitled De Corpore et Sanguine Domini. In it, Paschasius agrees with St Ambrose in affirming that the Eucharist contains the true, historical body of Jesus Christ. According to Paschasius, God is truth itself, and therefore, his words and actions must be true. Christ's proclamation at the Last Supper that the bread and wine were his body and blood must be taken literally, since God is truth.[72]: 9 He thus believes that the transubstantiation of the bread and wine offered in the Eucharist really occurs. Only if the Eucharist is the actual body and blood of Christ can a Christian know it is salvific.[72]: 10 [e]
Jews and the Eucharist
The concept of the Jews both destroying and partaking in some perverted version of the Eucharist has been a vessel to promote anti-Judaism and anti-Jewish ideology and violence. In medieval times, Jews were often depicted stabbing or in some other way physically harming communion wafers.[citation needed] These characterizations drew parallels to the idea that the Jews killed Christ; murdering this transubstantiation or "host" was thought of as a repetition of the event. Jewish people's eagerness to destroy hosts were also a variation of blood libel charges, with Jews being accused of murdering bodies of Christ, whether they be communion wafers or Christian children. The blood libel charges and the concept of Eucharist are also related in the belief that blood is efficacious, meaning it has some sort of divine power.[73]
Eucharistic theology
Most Christians, even those who deny that there is any real change in the elements used, recognize a special presence of
Lutherans believe Christ to be "truly and substantially present" with the bread and wine that are seen in the Eucharist,[75] in a manner referred to as the sacramental union. They attribute the real presence of Jesus' living body to his word spoken in the Eucharist, and not to the faith of those receiving it. They also believe that "forgiveness of sins, life, and salvation" are given through the words of Christ in the Eucharist to those who believe his words ("given and shed for you").[76]
Christians adhering to the theology of
The Baptism, Eucharist and Ministry document of the World Council of Churches,[79] attempting to present the common understanding of the Eucharist on the part of the generality of Christians, describes it as "essentially the sacrament of the gift which God makes to us in Christ through the power of the Holy Spirit", "Thanksgiving to the Father", "Anamnesis or Memorial of Christ", "the sacrament of the unique sacrifice of Christ, who ever lives to make intercession for us", "the sacrament of the body and blood of Christ, the sacrament of his real presence", "Invocation of the Spirit", "Communion of the Faithful", and "Meal of the Kingdom".
Ritual and liturgy
Many Christian denominations classify the Eucharist as a
Catholic Church
In the Catholic Church the Eucharist is considered as a sacrament, according to the church the Eucharist is "the source and summit of the Christian life."[81] "The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch."[82] ("Pasch" is a word that sometimes means Easter, sometimes Passover.)[83]
As a sacrifice
In the Eucharist the same sacrifice that Jesus made only once on the cross is made present at every Mass. According to
"When the Church celebrates the Eucharist, she commemorates Christ's Passover, and it is made present the sacrifice Christ offered once for all on the cross remains ever present. [...] The Eucharist is thus a sacrifice because it re-presents (makes present) the same and only sacrifice offered once for all on the cross"[85]
The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different."[86] In the holy sacrifice of the Mass, "it is Christ himself, the eternal high priest of the New Covenant who, acting through the ministry of the priests, offers the Eucharistic sacrifice. And it is the same Christ, really present under the species of bread and wine, who is the offering of the Eucharistic sacrifice."[87]
As a real presence
According to the
The Fourth Council of the Lateran in 1215 spoke of the bread and wine as "transubstantiated" into the body and blood of Christ: "His body and blood are truly contained in the sacrament of the altar under the forms of bread and wine, the bread and wine having been transubstantiated, by God's power, into his body and blood".[g][98] In 1551, the Council of Trent definitively declared: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread,[99] it has always been the conviction of the Church of God, and this holy Council now declares again that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation."[100][101][102]
The church holds that the body and blood of Jesus can no longer be truly separated. Where one is, the other must be. Therefore, although the priest (or extraordinary minister of Holy Communion) says "The Body of Christ" when administering the Host and "The Blood of Christ" when presenting the chalice, the communicant who receives either one receives Christ, whole and entire. "Christ is present whole and entire in each of the species and whole and entire in each of their parts, in such a way that the breaking of the bread does not divide Christ."[103]
The Catholic Church sees as the main basis for this belief the words of Jesus himself at his Last Supper: the
Reception and devotions
According to the Catholic Church doctrine receiving the Eucharist in a state of
Since the Eucharist is the body and blood of Christ, "the worship due to the sacrament of the Eucharist, whether during the celebration of the Mass or outside it, is the worship of latria, that is, the adoration given to God alone.""
Eastern Orthodoxy
Within
Conventionally this change in the elements is understood to be accomplished at the
Protestantism
Anabaptists
Anabaptist denominations, such as the
Moravian/Hussite
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.[116]
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."[117] The Order of Service for the observance of the Lord's Supper includes a salutation, hymns, the
Anglican
Anglican theology on the matter of the Eucharist is nuanced. The Eucharist is neither wholly a matter of transubstantiation nor simply devotional and memorialist in orientation. The Anglican churches do not adhere to the belief that the Lord's Supper is merely a devotional reflection on Christ's death. For some Anglicans, Christ is spiritually present in the fullness of his person in the Eucharist.
The Church of England itself has repeatedly refused to make official any definition of "the presence of Christ". Church authorities prefer to leave it a mystery while proclaiming the consecrated bread and wine to be "spiritual food" of "Christ's Most Precious Body and Blood"; the bread and wine are an "outward sign of an inner grace".[121]: 859 The words of administration at communion allow for real presence or for a real but spiritual presence (Calvinist receptionism and virtualism). This concept was congenial to most Anglicans well into the 19th century.[122] From the 1840s, the Tractarians reintroduced the idea of "the real presence" to suggest a corporeal presence, which could be done since the language of the BCP rite referred to the body and blood of Christ without details as well as referring to these as spiritual food at other places in the text. Both are found in the Latin and other rites, but in the former, a definite interpretation as corporeal is applied.
Both receptionism and virtualism assert the real presence. The former places emphasis on the recipient and the latter states "the presence" is confected by the power of the Holy Spirit but not in Christ's natural body. His presence is objective and does not depend on its existence from the faith of the recipient. The liturgy petitions that elements "be" rather than "become" the body and blood of Christ leaving aside any theory of a change in the natural elements: bread and wine are the outer reality and "the presence" is the inner invisible except as perceived in faith.[123]: 314–324
In 1789, the Episcopal Church in the United States restored explicit language that the Eucharist is an oblation (sacrifice) to God. Subsequent revisions of the Book of Common Prayer by member churches of the Anglican Communion have done likewise (the Church of England did so in the proposed 1928 prayer book).[124]: 318–324
The so-called "
Baptists
The bread and "fruit of the vine" indicated in Matthew, Mark and Luke as the elements of the Lord's Supper[125] are interpreted by many Baptists as unleavened bread (although leavened bread is often used) and, in line with the historical stance of some Baptist groups (since the mid-19th century) against partaking of alcoholic beverages, grape juice, which they commonly refer to simply as "the Cup".[126] The unleavened bread also underscores the symbolic belief attributed to Christ's breaking the bread and saying that it was his body. A soda cracker is often used.
Some Baptists consider the Communion to be primarily an act of remembrance of Christ's atonement, and a time of renewal of personal commitment (
Communion practices and frequency vary among congregations. A typical practice is to have small cups of juice and plates of broken bread distributed to the seated congregation. In other congregations, communicants may proceed to the altar to receive the elements, then return to their seats. A widely accepted practice is for all to receive and hold the elements until everyone is served, then consume the bread and cup in unison. Usually, music is performed and Scripture such as the precise verses of Jesus speaking at the Last Supper is read during the receiving of the elements.
Some Baptist churches are closed-Communionists (even requiring full membership in the local church congregation before partaking), with others being partially or fully open-Communionists. It is rare to find a Baptist church where the Lord's Supper is observed every Sunday; most observe monthly or quarterly, with some holding Communion only during a designated Communion service or following a worship service. Adults and children in attendance who have not made a profession of faith in Christ are expected to not participate.
Lutheran
While an official movement exists in Lutheran congregations to celebrate Eucharist weekly, using formal rites very similar to the Catholic and "high" Anglican services, it was historically common for congregations to celebrate monthly or even quarterly.[132][133] Even in congregations where Eucharist is offered weekly, there is not a requirement that every church service be a Eucharistic service, nor that all members of a congregation must receive it weekly.[134]
Open Brethren and Exclusive Brethren
Among Open assemblies, also termed Plymouth Brethren, the Eucharist is more commonly called the Breaking of Bread or the Lord's Supper. They believe it is only a symbolic reenactment of the Last Supper and a memorial,[135] and is central to the worship of both individual and assembly.[136]: 375 In principle, the service is open to all baptized Christians, but an individual's eligibility to participate depends on the views of each particular assembly. The service takes the form of non-liturgical, open worship with all male participants allowed to pray audibly and select hymns or readings. The breaking of bread itself typically consists of one leavened loaf, which is prayed over and broken by a participant in the meeting[137]: 279–281 and then shared around. The wine is poured from a single container into one or several vessels, and these are again shared around.[138]: 375 [139]
The Exclusive Brethren follow a similar practice to the Open Brethren. They also call the Eucharist the Breaking of Bread or the Lord's Supper.[136]
Reformed (Continental Reformed, Presbyterian and Congregationalist)
In the
The bread and wine become the means by which the believer has real communion with Christ in his death and Christ's body and blood are present to the faith of the believer as really as the bread and wine are present to their senses but this presence is "spiritual", that is the work of the Holy Spirit.[141] There is no standard frequency; John Calvin desired weekly communion, but the city council only approved monthly, and monthly celebration has become the most common practice in Reformed churches today.
Many, on the other hand, follow
The Presbyterian Church (USA), for instance, prescribes "bread common to the culture". Harking back to the regulative principle of worship, the Reformed tradition had long eschewed coming forward to receive communion, preferring to have the elements distributed throughout the congregation by the presbyters (elders) more in the style of a shared meal. Over the last half a century it is much more common in Presbyterian churches to have Holy Communion monthly or on a weekly basis. It is also becoming common to receive the elements by intinction (receiving a piece of consecrated bread or wafer, dipping it in the blessed wine, and consuming it). Wine and grape juice are both used, depending on the congregation.[143][144] Most Reformed churches practice "open communion", i.e., all believers who are united to a church of like faith and practice, and who are not living in sin, would be allowed to join in the Sacrament.
Methodist
The British Catechism for the use of the people called Methodists states that, "[in the Eucharist] Jesus Christ is present with his worshipping people and gives himself to them as their Lord and Saviour".[145] Methodist theology of this sacrament is reflected in one of the fathers of the movement, Charles Wesley, who wrote a Eucharistic hymn with the following stanza:[146]
We need not now go up to Heaven,
To bring the long sought Saviour down;
Thou art to all already given,
Thou dost e'en now Thy banquet crown:
To every faithful soul appear,
And show Thy real presence here!
Reflecting
In many
Nondenominational Christians
Many non-denominational Christians, including the
Some Churches of Christ, among others, use grape juice and unleavened wafers or unleavened bread and practice open communion.
Syriac Christianity
Edessan Rite (Church of the East)
Holy Qurbana or Qurbana Qaddisha, the "Holy Offering" or "Holy Sacrifice", refers to the Eucharist as celebrated according to the
Syro-Antiochene Rite (West Syriac)
Holy Qurobo or Qurobo Qadisho refers to the Eucharist as celebrated in the
Both are extremely old, going back at least to the third century, and are the oldest extant liturgies continually in use.
Restorationism
Irvingian
In the
Edward Irving, who founded the Irvingian Churches, such as the New Apostolic Church, taught the real presence of Christ in the Eucharist, emphasizing "the humiliated humanity of Christ in the Lord's Supper."[157][158][159] Additionally, the Irvingian Churches affirm the "real presence of the sacrifice of Jesus Christ in Holy Communion":[159]
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).[160]
In the Irvingian tradition of Restorationist Christianity, consubstantiation is taught as the explanation of how the real presence is effected in the liturgy.[161]
Seventh-day Adventists
In the
Jehovah's Witnesses
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 of unadulterated red wine and unleavened bread (matzo). Jehovah's Witnesses believe that the bread represents Jesus' perfect body which he gave on behalf of mankind, and that the wine represents his perfect blood which he shed to redeem 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.[167][168]
Latter-day Saints
In
The prayer recited for the bread and the water is found in the Book of Mormon[171][172] and Doctrine and Covenants. The prayer contains the above essentials given by Jesus: "Always remember him, and keep his commandments […] that they may always have his Spirit to be with them." (Moroni, 4:3.)[173]
Non-observing denominations
Salvation Army
While the
Quakers
Emphasizing the inward spiritual experience of their adherents over any outward ritual, Quakers (members of the Religious Society of Friends) generally do not baptize or observe Communion.[175]
Christian Scientists
Although the early
Shakers
The United Society of Believers (commonly known as Shakers) do not take communion, instead viewing every meal as a Eucharistic feast.[177]
Practice and customs
Open and closed communion
Churches such as the
The
Some use the term "close communion" for restriction to members of the same denomination, and "closed communion" for restriction to members of the local congregation alone.
Most
Most Latter-Day Saint churches practice closed communion; one notable exception is the Community of Christ, the second-largest denomination in this movement.[186] While The Church of Jesus Christ of Latter-day Saints (the largest of the LDS denominations) technically practice a closed communion, their official direction to local Church leaders (in Handbook 2, section 20.4.1, last paragraph) is as follows: "Although the sacrament is for Church members, the bishopric should not announce that it will be passed to members only, and nothing should be done to prevent nonmembers from partaking of it."[187]
In the Malankara Orthodox Syrian Church the Eucharist is only given to those who have come prepared to receive the life-giving body and blood. Therefore, in a manner to worthily receive, believers fast the night before the liturgy, from around 6pm or the conclusion of evening prayer, and remain fasting until they receive Holy Qurbana the next morning. Additionally, members who plan to receive the holy communion have to follow a strict guide of prescribed prayers from the Shehimo, or the book of common prayers, for the week.[188]
Preparation
Catholic
The Catholic Church requires its members to receive the
Eastern Orthodox
Traditionally, the Eastern Orthodox church has required its members to have observed all church-appointed fasts (most weeks, this will be at least Wednesday and Friday) for the week prior to partaking of communion, and to fast from all food and water from midnight the night before. In addition, Orthodox Christians are to have made a recent confession to their priest (the frequency varying with one's particular priest), However, all this will typically vary from priest to priest and jurisdiction to jurisdiction, but abstaining from food and water for several hours beforehand is a fairly universal rule.
Protestant confessions
Many Protestant congregations generally reserve a period of time for self-examination and private, silent confession just before partaking in the Lord's Supper.[citation needed]
Adoration
Eucharistic adoration is a practice in the Latin Church, Anglo-Catholic and some Lutheran traditions, in which the Blessed Sacrament is exposed to and adored by the faithful. When this exposure and adoration is constant (twenty-four hours a day), it is called "Perpetual Adoration". In a parish, this is usually done by volunteer parishioners; in a monastery or convent, it is done by the resident monks or nuns. In the Exposition of the Blessed Sacrament, the Eucharist is displayed in a monstrance, typically placed on an altar, at times with a light focused on it, or with candles flanking it.
Health issues
Gluten
The
Alcohol
The Catholic Church believes that grape juice that has not begun even minimally to ferment cannot be accepted as wine, which it sees as essential for celebration of the Eucharist. For non-alcoholics, but not generally, it allows the use of
As already indicated, the one exception is in the case of a priest celebrating Mass without other priests or as principal celebrant. The water that in the
Some Protestant churches allow communion in a non-alcoholic form, either normatively or as a pastoral exception. Since the invention of the necessary technology, grape juice which has been
Transmission of diseases
Risk of infectious disease transmission related to use of a common communion cup exists but it is low. No case of transmission of an infectious disease related to a common communion cup has ever been documented. Experimental studies have demonstrated that infectious diseases can be transmitted. The most likely diseases to be transmitted would be common viral illnesses such as the common cold. A study of 681 individuals found that taking communion up to daily from a common cup did not increase the risk of infection beyond that of those who did not attend services at all.[206][207]
In influenza epidemics, some churches suspend the giving wine at communion, for fear of spreading the disease. This is in full accord with Catholic Church belief that communion under the form of bread alone makes it possible to receive all the fruit of Eucharistic grace. However, the same measure has also been taken by churches that normally insist on the importance of receiving communion under both forms. This was done in 2009 by the Church of England.[208]
Some fear contagion through the handling involved in distributing the hosts to the communicants, even if they are placed on the hand rather than on the tongue. Accordingly, some churches use mechanical wafer dispensers or "pillow packs" (communion wafers with wine inside them). While these methods of distributing communion are not generally accepted in Catholic parishes, one parish provides a mechanical dispenser to allow those intending to commune to place in a bowl, without touching them by hand, the hosts for use in the celebration.[209]
See also
Eucharistic theology
Liturgical worship
Eucharistic practice
- Closed communion
- Communion under both kinds
- First Communion
- Fraction (religion)
- Intinction
- Open communion
- Sacramental wine
- Thanksgiving after Communion
Views of different churches
- Eucharist in Anglicanism
- Eucharist in the Catholic Church
- Sacrament (Latter Day Saints)
- Sacramental union (Lutheran)
- Transubstantiation (Catholicism)
Sacramental theology
History
- The Last Supper)
- Marburg Colloquy (1529)
- Protestant Reformationperiod, approx. 16th Century)
- The Adoration of the Sacrament by Martin Luther (1523)
- Confession Concerning Christ's Supper by Martin Luther (1528)
- Ubiquitarians (1530 and 1540)
- Receptionism (16th and 17th-century Anglicans)
- Year of the Eucharist (2004–2005)
- Host desecration
Mandaeism
Others
- Agape feast
- Catholic social teaching
- Catholic theology of the body
- Perichoresis
Notes
- Oriental Orthodoxy, the "Oblation" is the term used in the Syriac, Coptic and Armenian churches, while "Consecration" is used in the Ethiopian Orthodox Tewahedo Church. "Oblation" and "Consecration" are of course used also by the Eastern Catholic Churches that are of the same liturgical tradition as these churches. Likewise, in the Gaelic language of Ireland and Scotland the word Aifreann, usually translated into English as "Mass", is derived from Late LatinOfferendum, meaning "oblation", "offering".
- ^ "9.1 Concerning the thanksgiving give thanks thus: 9.2 First, concerning the cup: "We give thanks to you, our Father, For the holy vine of David your servant which you have revealed to us through Jesus your servant. To you be glory for ever". 9.3 And concerning the fragment: "We give thanks to you, our Father, For the life and knowledge, which you have revealed to us through Jesus your servant". But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, "Give not that which is holy to the dogs". 10.1 After you have had your fill, give thanks thus: 10.2 We give thanks to you holy Father for your holy Name which you have made to dwell in our hearts and for the knowledge, faith and immortality which you have revealed to us through Jesus your servant. To you be glory for ever. 10.3 You Lord almighty have created everything for the sake of your Name; you have given human beings food and drink to partake with enjoyment so that they might give thanks; but to us you have given the grace of spiritual food and drink and of eternal life through Jesus your servant. 10.4 Above all we give you thanks because you are mighty. To you be glory for ever. 10.5 Remember Lord your Church, to preserve it from all evil and to make it perfect in your love. And, sanctified, gather it from the four winds into your kingdom which you have prepared for it. Because yours is the power and the glory for ever. ..."
- ^ "14.1 But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. 14.2. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. 14.3. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, saith the Lord, and my name is wonderful among the nations."
- Apostle John is consistent with the content of his letters.[67]
- ^ Radbertus was canonized in 1073 by Pope Gregory VII. His works are edited in Patrologia Latina, volume 120 (1852).
- ^ For example, Catholics, Eastern Orthodox, Oriental Orthodox, "Anglo-Catholic" Anglicans, Old Catholics; and cf. the presentation of the Eucharist as a sacrament in the Baptism, Eucharist and Ministry document[80] of the World Council of Churches
- ^ A misprint in the English translation of the Medieval Sourcebook: Canons of the Fourth Lateran Council, 1215 gives "transubstantiatio" in place of "transubstantiatis" in Canon 1,[96] as opposed to the original: "Iesus Christus, cuius corpus et sanguis in sacramento altaris sub speciebus panis et vini veraciter continentur, transsubstantiatis pane in corpus, et vino in sanguinem potestate divina".[97]
- ^ In most United Church of Christ local churches, the Communion Table is "open to all Christians who wish to know the presence of Christ and to share in the community of God's people".[185]
References
- ^ Luke 22:19–20, 1 Corinthians 11:23–25
- ISBN 9780664261290.)
{{cite book}}
: CS1 maint: location missing publisher (link - ^ a b c d "Encyclopædia Britannica, s.v. Eucharist". Britannica.com. Retrieved 1 April 2023.
- ^ "Keeping the Feast: Thoughts on Virtual Communion in a Lockdown Era". 27 March 2020. Retrieved 21 August 2023.
- ISBN 978-0802866943.
In this "sacramental union", Lutherans taught, the body and blood of Christ are so truly united to the bread and wine of the Holy Communion that the two may be identified. They are at the same time body and blood, bread and wine. This divine food is given, more-over, not just for the strengthening of faith, nor only as a sign of our unity in faith, nor merely as an assurance of the forgiveness of sin. Even more, in this sacrament the Lutheran Christian receives the very body and blood of Christ precisely for the strengthening of the union of faith. The "real presence" of Christ in the Holy Sacrament is the means by which the union of faith, effected by God's Word and the sacrament of baptism, is strengthened and maintained. Intimate union with Christ, in other words, leads directly to the most intimate communion in his holy body and blood.
- ISBN 978-1579101046.
- 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.
- ISBN 9780664256500.
- ISBN 978-0892367276p. 252
- ^ "Strong's Greek: 2169. εὐχαριστία (eucharistia) – thankfulness, giving of thanks". Biblehub.com. Retrieved 16 May 2019.
- ^ "Strong's Greek: 2168. εὐχαριστέω (eucharisteó) – to be thankful". biblehub.com. Retrieved 19 November 2020.
- ^ ISBN 978-0814661529
- ^ ISBN 978-0805447576), p. 156
- ISBN 978-0310542759)
- ISBN 978-0664224165), volume 2
- ^ 1 Corinthians 11:23–24
- ISBN 0814656633
- ISBN 978-0814658314. Retrieved 16 May 2019.
- ^ ISBN 0802824048
- ISBN 978-0415201001)
- ^ Epistle to the Ephesians 13:1; Epistle to the Philadelphians 4; Epistle to the Smyrnaeans 7:1, 8:1
- ISBN 0830839429p. 196
- ^ "First Apology, 66". Ccel.org. 1 June 2005. Retrieved 16 May 2019.
- ^ OCLC 0842503005.
- ^ 11:20–21
- ^ Andrew B. McGowan, "The Myth of the Lord's Supper", Catholic Biblical Quarterly 77.3 (July 2015), 503-21
- ^ Christopher A. Stephenson, Types of Pentecostal Theology: Method, System, Spirit, OUP US, 2012[ISBN missing]
- ^ Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press, UK, 2004
- ^ Edward E. Hindson, Daniel R. Mitchell, The Popular Encyclopedia of Church History: The People, Places, and Events That Shaped Christianity, Harvest House Publishers, US, 2013, [ISBN missing]
- ^ Higgins, Jethro (2018), Holy Communion: What is the Eucharist?, Oregon Catholic Press
- ^ Luke 24:35; Acts 2:42, 2:46, 20:7 and 20:11
- ^ Richardson, Alan (1958). Introduction to the Theology of the New Testament. London: SCM Press. p. 364.
- PMID 3309679.
- ^ Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 1330.
- ^ "Small Catechism (6): The Sacrament of the Altar". Christ Lutheran Church. Retrieved 24 June 2020.
- ^ Prestige, Leonard (1927). "Anglo-Catholics: What they believe". Society of SS. Peter and Paul. Retrieved 23 June 2020 – via anglicanhistory.org.
- ^ Oxford English Dictionary, s.v. "mass".
- ^ "Concluding Rites". www.usccb.org. Retrieved 14 September 2018.
- ^ "liturgy of the Eucharist | Definition & Rite". Encyclopedia Britannica. Retrieved 21 April 2021.
- ISBN 978-1574551105.
- ISBN 978-1351921169.
- ^ Kellerman, James. "The Lutheran Way of Worship". First Bethlehem Lutheran Church. Archived from the original on 19 June 2017. Retrieved 12 June 2017.
- ISBN 978-0470670606
- ISBN 978-0814662663.
- ISBN 0842370897, article: Lord's Supper, The
- ISBN 978-0192802903, article Eucharist
- ^ Moloney, Francis (2001). "A Hard Saying" : The Gospel and Culture. The Liturgical Press. pp. 109–30.
- ^ Mark 14:22–25
- ^ Matthew 26:26–29
- ^ Luke 22:13–20
- ISBN 9780664245160
- ^ Metzger, Bruce M. A Textual Commentary on the New Testament UBS (1971) pp. 173ff [ISBN missing]
- ^ Heron, Alisdair >I.C. Table and Tradition Westminster Press, Philadelphia (1983) p. 5
- ^ Caird, G.B. The Gospel of Luke Pelican (1963) p. 237 [ISBN missing]
- ^ Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 2837.
- Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
- ISBN 0842370897, article: "John, Gospel of"
- ^ "Eucharist and Gospel of John". VatiKos Theologie. 11 October 2013. Archived from the original on 15 October 2013. Retrieved 10 December 2017.
- ^ John 6:26–65
- ^ John 6:51–59
- ^ 1 Corinthians 11:23–25
- ^ 1 Corinthians 11:17–34
- ISBN 978-0802880451.
- ^ Jude 12
- Bruce Metzger, The canon of the New Testament. 1997
- ^ "There are now two quite separate Eucharistic celebrations given in Didache 9–10, with the earlier one now put in second place". Crossan. The historical Jesus. Citing Riggs, John W. 1984
- ^ "Introduction to the Roberts-Donaldson translation of his writings". Archived from the original on 29 December 2007. Retrieved 20 October 2007.
{{cite web}}
: Check|url=
value (help) - ^ Letter to the Smyrnaeans, 7-8
- ^ Letter to the Philadelphians, 4
- ^ St. Justin Martyr. CHURCH FATHERS: The First Apology Chapter 66. Retrieved 5 December 2021.
- ^ See First Apology, 65–67
- ^ a b Chazelle
- ISBN 9780393347913.
- ^ Catechism of the Catholic Church, 1333 (emphasis added)
- ^ Mahler, Corey (10 December 2019). "Art. X: Of the Holy Supper | Book of Concord". bookofconcord.org. Retrieved 16 November 2021.
- ^ Mahler, Corey (21 October 2020). "Part VI | Book of Concord". bookofconcord.org. Retrieved 16 November 2021.
- ISBN 978-0664230715.
- ISBN 978-0-8308-7890-1.
Anabaptists here, despite sharp disagreement with Zwingli over baptism, generally affirmed his memorialism.
- ^ "Baptism, Eucharist and Ministry (Faith and Order Paper no. 111, the "Lima Text")". Oikoumene.org. 15 January 1982. Archived from the original on 7 November 2013. Retrieved 16 May 2019.
- ^ html#c10499 Baptism, Eucharist and Ministry document[permanent dead link]
- ^ Lumen gentium 11. Retrieved 1 January 2019.
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- ^ "Compendium of the Catechism of the Catholic Church #271". www.vatican.va. Retrieved 28 December 2018.
- ^ Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraphs 1362–67.
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- ^ "The Real Presence of Jesus Christ in the Sacrament of the Eucharist: Basic Questions and Answers". United States Conference of Catholic Bishops. Retrieved 4 January 2017.
- ^ Aquinas, Thomas. "Summa Theologiæ Article 2". New Advent. Retrieved 4 January 2017.
- ^ "Council of Trent, Decree concerning the Most Holy Sacrament of the Eucharist, chapter IV and canon II". History.hanover.edu. Retrieved 16 May 2019.
- ^ Council of Trent, Decree concerning the Most Holy Sacrament of the Eucharist, canon III
- ^ Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 1377.
- ^ Mulcahy, O.P., Bernard. "The Holy Eucharist" (PDF). kofc.org. Knights of Columbus. Retrieved 4 January 2017.
- ^ Aquinas, Thomas. "Summa Theologiae, Question 77". New Advent. Kevin Knight. Retrieved 4 January 2017.
- ^ "Canon 1". Archived from the original on 31 May 2020. Retrieved 6 January 2011.
- ^ "Denzinger 8020". Catho.org. Retrieved 16 May 2019.
- ^ Herbermann, Charles, ed. (1913). "Fourth Lateran Council (1215)". Catholic Encyclopedia. New York: Robert Appleton Company.. of Faith Fourth Lateran Council: 1215, 1. Confession of Faith, retrieved 2010-03-13.
- ^ John 6:51
- ^ Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 1376.
- ^ Under Julius III Council of Trent Session 13 Chapter IV. Archived from the original on 6 December 2018. Retrieved 19 December 2018.
- ^ Session XIII, chapter IV; cf. canon II)
- ^ "Catechism of the Catholic Church – The sacrament of the Eucharist #1377". www.vatican.va. Retrieved 28 December 2018.
- ^ Matthew 26:26–28; Mark 14:22–24; Luke 22:19–20
- ^ 1 Cor. 11:23–25
- ^ "'Abrahamic, Mosaic, and Prophetic Foundations of the Eucharist'. Inside the Vatican 16, no. 4 (2008): 102–05". Archived from the original on 10 December 2010. Retrieved 16 May 2019.
- ^ "Holy Communion". www.catholicity.com.
- ^ Compendium of the Catechism of the Catholic Church # 291. Retrieved 20 August 2019.
- ^ Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 1385.
- ^ Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 1457.
- ^ "Compendium of the Catechism of the Catholic Church #286".
- ISBN 978-0521313100.
- ^ Why do the Orthodox use leavened bread since leaven is a symbol of sin? Is not Christ's body sinless? Archived 26 August 2018 at the Wayback Machine – orthodoxanswers.org. Retrieved 26 August 2018.
- ^ "Ordinances". Gameo. 24 August 2013. Retrieved 11 October 2013.
- 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 978-1580462600.
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
- ^ "The Observance of the Lord's Supper". Moravian Church. 2010. Retrieved 13 October 2022.
- ISBN 978-0-7618-4470-9.
- ^ Benham, William (1887). The Dictionary of Religion. Cassell. p. 719.
- ^ Book of Common Prayer Catechism
- ^ The Study of Liturgy, Revised Edition, SPCK London, 1992, p. 316.
- ^ The Study of Liturgy
- ^ The Study of Liturgy
- ^ Matthew 26:26–29, Mark 14:22–25, Luke 22:19
- OCLC 6323560.
- ^ a b Wax, Trevin (6 June 2007). "Baptists and the Lord's Supper". The Gospel Coalition. Retrieved 27 April 2022.
There are many other Baptists in history who have understood the "spiritual presence" of Christ in the Lord's Supper.
- ^ Augsburg Confession, Article 10
- ISBN 978-0802866943.
In this "sacramental union," Lutherans thought, the body and blood of Christ are so united to the bread and wine of the Holy Communion that the two may be identified. They are at the same time body and blood, bread and wine. This divine food is given, more-over, not just for the strengthening of faith, nor only as a sign of our unity in faith, nor merely as an assurance of the forgiveness of sin. Even more, in this sacrament the Lutheran Christian receives the very body and blood of Christ precisely for the strengthening of faith, nor only as a sign of our unity in faith, nor merely as an assurance of the forgiveness of sin. Even more, in this sacrament the Lutheran Christian receives the very body and blood of Christ precisely for the strengthening of union of faith. The "real presence" of Christ in the Holy Sacrament is the means by which the union of faith, effected by God's Word and the sacrament of baptism, is strengthened and maintained. Intimate union with Christ, in other words, leads directly to the most intimate communion in his holy body and blood.
- ^ F. L. Cross, ed., The Oxford Dictionary of the Christian Church, second edition, (Oxford: Oxford University Press, 1974), 340 sub loco.
- ^ J. T. Mueller, Christian Dogmatics: A Handbook of Doctrinal Theology, (St. Louis: CPH, 1934), 519; cf. also Erwin L. Lueker, Christian Cyclopedia, (St. Louis: CPH, 1975), under the entry "consubstantiation".
- ^ What Lutherans Believe About Holy Communion Archived 20 March 2011 at the Wayback Machine. Retrieved 2011–04–25.
- ^ How Lutherans Worship Archived 24 March 2011 at the Wayback Machine at LutheransOnline.com. Retrieved 2011–04–24.
- ^ How do we move to weekly Communion? at elca.org Retrieved 2011-09-18
- ^ Gibson, Jean. "Lesson 13: The Lord's Supper". Plymouth Brethren Writings. Retrieved 27 April 2022.
- ^ a b Darby, J.N., quoted in Bradshaw, P.F. The new SCM dictionary of liturgy and worship
- ^ Muller, G. (1860) A Narrative of some of the Lord's dealings with George Muller
- ^ Bradshaw, P.F. The new SCM dictionary of liturgy and worship
- ^ "Brethren Online FAQs". Archived from the original on 18 May 2016.
- ^ McGrath, Alister E. Reformation Thought Oxford: Blackwell (2003)
- ^ Hendry, George S. The Westminster Confession for Today SCM (1960) p. 232
- Ordained Servant. 6 (4).
- ^ "Question & Answer: The Orthodox Presbyterian Church". opc.org. Retrieved 26 September 2022.
- ^ Eucharistic Food and Drink / A report of the Inter-Anglican Liturgical Commission to the Anglican Consultative Council1 anglicancommunion.org
- ISBN 978-1858521824.
- ISBN 978-1426756610.
- ^ 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.
- ^ 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.
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.
- ^ "Alcohol". Methodist Church of Great Britain. Retrieved 10 November 2017.
- ^ "What do I need to know about communion in the UMC?". The United Methodist Church.
- ^ Communion Cups, 1000 from Broadman / Holman Church Supply. Christianbook.com. Accessed 5 July 2009.
- ^ UMC 1992, 29.
- ^ The Doctrines and Discipline of the Methodist Church. Nashville, Tennessee: The Methodist Publishing House. 1960. p. 522.
- ISBN 978-0-8189-0413-4.
- ISBN 978-3-8329-2132-3.
- ^ "Professing Christ in Holy Communion". New Apostolic Church. 2017. Archived from the original on 29 April 2021. Retrieved 8 February 2021.
- 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.
- ^ "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).
- ^ Seventh-day Adventist Church Manual, 17th edition, 2005, pp. 81–86. Published by the secretariat, General Conference of Seventh-day Adventists.
- ^ Seventh-day Adventists Believe: An exposition of the fundamental beliefs of the Seventh-day Adventist Church. 2nd edition, 2005. Copyright Ministeral Association, General Conference of Seventh-day Adventists. Chapter 16: The Lord's Supper
- ^ Reasoning From The Scriptures, Watch Tower Bible & Tract Society, 1989, p. 265.
- ^ Insight on the Scriptures, Watch Tower Bible & Tract Society, 1988, p. 392.
- ^ "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 and Covenants 20:75". LDS Church. Retrieved 19 June 2009.
- ^ "Handbook 2: Administering the Church, Chapter 20.4.3". Retrieved 30 October 2011.
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- ^ "FAQs". Friends General Conference.
- ^ "Do Christian Scientists take Communion?". Christian Science Committee on Publication for Southern California.
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- ^ Berzonsky, Vladimir (24 January 2010). "The Doors". www.oca.org.
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- ^ (Book of Worship). Holy Communion: A Practice of Faith in the United Church of Christ
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- ^ "Code of Canon Law, canon 916". Archived from the original on 28 June 2011.
- ^ a b "Codex Canonum Ecclesiarum orientalium, die XVIII Octobris anno MCMXC – Ioannes Paulus PP. II | Ioannes Paulus II". www.vatican.va. Archived from the original on 30 November 2012.
- ^ "Code of Canon Law, canon 919". Archived from the original on 28 June 2011.
- ^ "Preparing to Receive Holy Communion". Archived from the original on 21 July 2008.
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- gluten ataxia is lifelong adherence to a GFD.
- S2CID 9970042.and coeliac disease the dietary avoidance of wheat and other gluten-containing cereals is the only effective treatment.
For both wheat allergy
- . Although a standardized symptom rating scale is not yet applied worldwide, a recent study indicated that a decrease of the global symptom score higher than 50% after GFD can be regarded as confirmatory of NCGS (Table 1) [53]. […] After the confirmation of NCGS diagnosis, according to the previously mentioned work-up, patients are advized to start with a GFD [49].
- ^ letter Archived 29 December 2010 at the Wayback Machine
- ^ McNamara, Father Edward (14 September 2004). "Gluten-free Hosts". ZENIT International News Agency. Archived from the original on 4 May 2008. Retrieved 22 April 2008.
- Congregation for the Doctrine of the Faith.
- ^ Jax Peter Lowell, The Gluten-Free Bible, p. 279.
- ^ "Catechism of the Catholic Church – IntraText". www.vatican.va. Archived from the original on 16 June 2012.
- ^ "Code of Canon Law, canon 924 §1". Archived from the original on 4 December 2010.
- ^ "Sacrament of the Eucharist: Rite of Sanctification of the Chalice". Copticchurch.net. Retrieved 16 May 2019.
- ^ Compare John Howard Spahr, I Smell the Cup Archived 21 September 2008 at the Wayback Machine, Christian Century, 12 March 1974, pp. 257–59.
- PMID 9795685. Archived from the originalon 3 December 2013. Retrieved 2 December 2013.
- PMID 23791225.
- ^ "Archbishops advise against sharing chalice during swine flu pandemic". Christiantoday.com. 27 July 2009. Retrieved 16 May 2019.
- ^ Reddy, Sumathi (7 January 2011). "Hands Off After Wafer Scare". Wall Street Journal. Retrieved 12 October 2012.
Further reading
- Aquinas, Thomas (1571). De venerabili sacramento altaris (in Latin). Rome: Bibliotheca Vaticana. pp. 4, 324 – via archive.org. (English translation: H.A Rawes (1871). The Bread of life: or St. Thomas Aquinas on the Adorable Sacrament of the Altar.
- Bellarmine, Robert (1902). . Sermons from the Latins. Benziger Brothers.
- Berington, Joseph (1830). . The Faith of Catholics: confirmed by Scripture, and attested by the Fathers of the five first centuries of the Church, Volume 1. Jos. Booker.
- Bouyer, Louis. Eucharist: Theology and Spirituality of the Eucharistic Prayer, trans. by Charles Underhill Quinn. Notre Dame, Ind.: University of Notre Dame Press, 1968. N.B.: Despite what the subtitle may suggest, the book discusses the Christian Eucharist in further aspects than alone the "Canon of the Mass". ISBN 0268004986
- ISBN 057003275X
- Church, Catholic. "The Canons and Decrees of the Council of Trent" Translated by H.J. Schroeder, published by Tan Books and Publishers, Inc., Rockford, IL
- Council of Trent (1829). . The catechism of the Council of Trent. Translated by James Donovan. Lucas Brothers.
- ISBN 0826479421
- ISBN 0818908904
- Elert, Werner. Eucharist and Church Fellowship in the First Four Centuries. N. E. Nagel, trans. St. Louis: Concordia Publishing House, 1966. ISBN 0570042704
- Felton, Gayle. This Holy Mystery. Nashville: Discipleship Resources, 2005. ISBN 088177457X
- Father Gabriel. Divine Intimacy. London, UK: Baronius Press Ltd., 2013 reprint ed. ISBN 978-1905574438
- Grime, J. H. Close Communion and Baptists
- ISBN 0232525005
- Henke, Frederick Goodrich A Study in the Psychology of Ritualism. University of Chicago Press, 1910
- Jurgens, William A. The Faith of the Early Fathers. Collegeville, MN: The Liturgical Press, 1970. ISBN 0814604323
- Kolb, Robert and Timothy J. Wengert, eds. ISBN 0800627407
- Latinovic, Vladimir, Christologie und Kommunion Vol. 1: Entstehung und Verbreitung der homoousianischen Christologie, Münster: Aschendorff-Verlag 2018. ISBN 978-3402133583
- Latinovic, Vladimir, Christologie und Kommunion Vol. 2: Liturgische Einführung und Rezeption der homoousianischen Christologie, Münster: Aschendorff-Verlag 2020. ISBN 978-3402247518
- Latinovic, Vladimir, Christologie und Kommunion Vol. 3: Auswirkungen auf die Frömmigkeit und den Eucharistieempfang, Münster: Aschendorff-Verlag 2022. ISBN 978-3402249482
- Lefebvre, Gaspar. The Saint Andrew Daily Missal. Reprint. Great Falls, MT: St. Bonaventure Publications, Inc., 1999
- Löhr, Hermut, ed., Abendmahl (Themen der Theologie 3), Tübingen: UTB / Mohr Siebeck 2012. ISBN 978-3825234997
- Macy, Gary. The Banquet's Wisdom: A Short History of the Theologies of the Lord's Supper. (2005, ISBN 1878009508)
- Magni, JA The Ethnological Background of the Eucharist. Clark University. American Journal of Religious Psychology and Education, IV (No. 1–2), March, 1910.
- Massillon, Jean-Baptiste (1879).. Sermons by John-Baptist Massillon. Thomas Tegg and Son.
- McBride, Alfred, O. Praem. Celebrating the Mass. Our Sunday Visitor, 1999.
- Neal, Gregory. Grace Upon Grace: Sacramental Theology and the Christian Life. 2014. ISBN 1490860061
- ISBN 1579103480.
- ISBN 0570048036
- Piolanti, Antonio, ed. Eucharistia: il mistero dell'altare nel pensiero e nella vita della Chiesa. Roma: Desclée, 1957.
- Rasperger (Raspergero), Christopher (Christophorus, Christoph, Christophoro, Christophe) Two hundred interpretations of the words: This is my Body, Ingolstadt, 1577 Latin text. (Latin title: Ducentae paucorum istorum et quidem clarissimorum Christi verborum: Hoc est Corpus meum; interpretationes; German title: Zweihundert Auslegungen der Worte das ist mein Leib.)
- ISBN 1579107664
- ISBN 0881410187
- Scotland, N. A. D. Eucharistic Consecration in the First Four Centuries and Its Implications for Liturgical Reform, in series, Latimer Studies, 31. Oxford, Eng.: Latimer House, 1989. ISBN 094630730X
- Stoffer, Dale R. The Lord's Supper: Believers Church Perspectives
- Stookey, L.H. Eucharist: Christ's Feast with the Church. Nashville: Abingdon, 1993. ISBN 0687120179
- Tissot, J. The Interior Life. 1916, pp. 347–49.
- Wright, N. T. The Meal Jesus Gave Us
- Yarnold, G.D. The Bread Which We Break. London: Oxford University Press, 1960. 119 p.
External links
- The Ordinary of the Mass, Roman Rite according to the current edition of the Roman Missal
- Sacrament of the Eucharist – Catechism of the Catholic Church
- A Brief Exposition of the Divine Service