The real presence of Christ in the Eucharist is a term used in Christian theology to proclaim the doctrine that Jesus really or is substantially present in the Eucharist. , not just symbolically or metaphorically.
There are a number of different views in understanding the meaning of the term "reality" in this context between contemporary Christian accepting it, including the Catholic Church, Eastern Orthodoxy, Oriental Orthodoxy, Eastern Church, Lutheranism, Anglicanism and Methodism. These differences correspond to the literal or figurative interpretations of the words of Christ of the Institute, as well as questions relating to the concept of realism in the context of Platonic substance and accident. Efforts of mutual understanding of the beliefs by these Churches led in the 1980s for consultations on Baptism, Eucharist and Ministry through the World Council of Churches.
On the contrary, the doctrine was rejected by Anabaptist.
Video Real presence of Christ in the Eucharist
Histori
Eucharistic theology as a branch of Christian theology developed during the period of the Middle Ages; Prior to that, during the early medieval period theological disputes had been largely focused on Christological questions.
The initial debate over the question occurred in the 9th century, after Charles the Botak asked the question if the body and blood of Christ were to be a mystery of faith, or if they were truly present ( in mysterio fi an an in veritate ). The opposing positions are taken by Paschasius Radbertus and Ratramnus. Ratramnus argues that the body of Christ is spiritually spiritual but not physically ( corporalitarian ), while Paschasius emphasizes the true presence of the body of Christ. The dispute was settled by Paschasius in a letter to Frudiger, where he clarified his position to assert that the true nature of Christ's sacramental body is spiritual, so that the true presence of the body of Christ must be spiritual and not physical. , so its presence in the Eucharist is concrete and symbolic at the same time.
The question of the nature of the Eucharist became malignant for the second time in the Western Church in the 11th century, when Berengar of Tours denied that any material change in the elements is necessary to explain the existence of the Eucharist. This has led to controversy leading to an explicit clarification of the doctrine of the Eucharist. In 1215, the Fourth Lateran Council used transubstantiated in his profession of faith, speaking of the changes that took place in the Eucharist.
It was not until later in the 13th century that Aristotelian metaphysics was accepted and philosophical elaboration was in line with developed metaphysics, which found the classical formulation in the teaching of St. Thomas Aquinas. Scholastic throw Christian theology in Aristotelian terms. It is important to understand that the terms real and substance in real presence should be understood within the framework of Aristotle's substance theory, and not in the present meaning-when referring to physical or material. Medieval philosophies that use Aristotelian concepts often distinguish between substantial forms and unintentional forms. For Aristotle, "substance" ( ousia ) is something individual, which may have an unintentional form of unimportant character.
During the later medieval period, the question was debated within the Western Church. After the Protestant Reformation, it became the central topic of the division between the various confessions that arose. The Lutheran doctrine of the real presence, known as the "Sakernen Union", was formulated in the Augsburg Confession of 1530. Luther clearly supported the doctrine, publication of the Sacrament of the Body and Blood of Christ - Against the Fanatics in 1526. Thus, the main theological division in this question, was not between Catholicism and Protestantism, but in Protestantism, especially between Luther and Zwingli, who addressed the question in Marburg Deliberation 1529 but who failed to reach agreement. Zwingli's view became associated with the term Memorialism, which shows an understanding of the Eucharist being held purely "in memory of" Christ. While this accurately describes Anabaptist positions and inherited traditions, it is not the position held by Zwingli himself, which affirms that Christ is truly <(i) in substance, although not naturally physical) is present in the sacrament.
The Council of Trent, held 1545-1563 in reaction to the Protestant Reformation and initiating the Catholic Counter-Reformation, announced the view of the real presence in which "the change of the whole substance of bread into the body, of the whole substance." ( substantia ) from wine into [Christ] blood, only the remaining ( species ) appearance; which transformed the Catholic Church by appropriately calling Transubstantiation. "
Eastern Orthodoxy did not engage in disputes before the seventeenth century. It became evil in 1629, when Cyril Lucaris rejected the doctrine of transubstantiation, using the Greek translation of metousiosis for that concept. To counter Lucaris's teaching, Metropolitan Petro Mohyla from Kiev compiled in Latin an Orthodox Recognition in defense of transubstantiation. This confession was approved by all the Greek ancestors (the people of Constantinople, Alexandria, Antioch, and Jerusalem) in 1643, and again by the Synod of Jerusalem 1672 (also referred to as the Council of Bethlehem).
Maps Real presence of Christ in the Eucharist
Contemporary look
Catholic: objective, substantial and overallThe Catholic Church understands the presence of Christ in the Eucharist as real, that is, objective and not dependent on faith.
The Catholic Church understands the real and objective existence of Christ as a result of the substitution of the bread and wine substance with the substance of the body and blood of Jesus Christ, without any change in the accidental nature of the bread and wine. - like appearance, color, and shape; a substance change known as transubstantiation .
The use of the term "transubstantiation" to describe the "way beyond understanding" where the signs of bread and wine become the body and blood of Christ are generally not adopted by other churches, though sometimes by the Orthodox, who also argue that bread and wine experience real change.
A Church hymn, "Ave Verum Corpus", addresses Christ in the Eucharist as follows (in translation from the original Latin): "Greetings, the true body, born of the Virgin Mary, and the truly suffering and cremated on the cross for man ! "
The Catholic Church also argues that the presence of Christ in the Eucharist is the whole: he does not see what is really in the Eucharist as a dead body and blood only, but as the whole Christ, body and blood, soul and divinity; nor do they see the outward appearance of bread and wine and their properties (such as weight and nutritional value) as mere illusions, but objectively existing as before and unchanged.
In the view of the Catholic Church, the presence of Christ in the Eucharist is a different order from Christ's presence in other sacraments: in other sacraments he is present with his power rather than by the reality of his body and blood , the basis of the expression "real presence ". Thus, assuming that those who argue that, in objective reality, the elements of the Eucharist remain unchanged believe not in the real presence of Christ in this particular sacrament, but in a private presence only to the communicant, whatever the name (pneumatic, anamnetical, etc..) is used to describe it. Or orthodox: Definitive change
The Eastern Orthodox Church and the Oriental Orthodox Church, as well as the Eastern Church, believe that in the Eucharist the bread and wine are changed objectively and become in the real sense of the Body and Blood of Christ. Theologians Brad Harper and Paul Louis Metzger state that:
While the Orthodox Church often uses the term 'transubstantiation', Kallistos Ware claims the term "not enjoying a unique or decisive authority" in the Orthodox Church. Nor is it used in the Orthodox Church "commits theologians to accept the philosophical concepts of Aristotle" (as in the Roman Catholic Church). Ware also notes that while the Orthodox always "insists on the changing reality" of the bread and wine into the body and blood of Christ on the consecration of the elements, the Orthodox has "never attempted to explain the way change . "
The Greek term metousiosis ( ???????????? ) is sometimes used by Eastern Orthodox Christians to describe change since this term "is not bound by the scholastic theory of substance and accident," but has no official status as "the dogma of the Orthodox Communion." Similarly, Coptic Orthodox Christians are "afraid of using philosophy. the terms of the real presence of Christ in the Eucharist, preferring uncritical appeals to portions of Scripture such as 1 Cor. 10.16; 11.23-29 or the discourse in John 6.26-58. "
While the Roman Catholic Church believes that change "occurs in the words of institution or consecration", the Eastern Orthodox Church teaches that "change takes place between Proskomedia (Liturgy of Preparation)" and "Epiclesis ('summon down'), or the prayer of the Spirit Holy 'over us and upon these gifts here are set' ". Therefore, it teaches that "gifts should be treated with respect throughout the whole service.We do not know the exact time at which the change takes place, and this is left a mystery."
The words of Ethiopic liturgy are representatives of Oriental Orthodox faith: "I believe, I believe, I believe and acknowledge the final breath that this is the body and blood of our Lord God and Savior Jesus Christ, which he took from our Lady, the Virgin Mary the holy and immaculate, Mother of God. "
The Synod of the Eastern Orthodox Church of Jerusalem states: "We believe the Lord Jesus Christ is present, unusual, or figuratively, or by abundant grace, as in other Mysteries,... but really and truly, so after the consecration of bread and wine, bread altered, transubstantiated, converted and transformed into the Body Of God, born in Bethlehem of the Virgin Mary, baptized in the Jordan River, suffering, buried, resurrected, accepted, seated at the right hand of God and Father, and will came again in the clouds of Heaven, and the wine was converted and transubstantiated into the Blood of God, which, when He hung on the Cross, was poured out for the life of the world. "
Lutheran: Sakramental union
The Lutherans believe in the real presence of Christ's body and blood in the Eucharist, that the body and blood of Christ "are truly and substantially present in, with and under the form" of sanctified bread and wine (elements), so that the communicant verbally eating and drinking the sacred body and blood of Christ himself and the bread and wine (see Augsburg Confession, Chapter 10) in this Sacrament. The Lutheran doctrine of real presence is more accurate and formally known as "Sacramental Unity." This has been inaccurately termed "consubstantiation," a term specifically rejected by most Lutheran churches and theologians for creating confusion about actual doctrine, and it is the subject of doctrine to control abiblis philosophical concepts in the same way as, in their view, whether the term "transubstantiation."
For Lutherans, there is no Sacrament unless the elements are used according to the institution of Christ (consecration, distribution, and acceptance). This is first articulated in Wittenberg Concord 1536 in the formula: Nil habet rationem sacramenti extra usum a Christo institutum ("No one has a sacramental character apart from the use instituted by Christ"). Some Lutherans use this formula as their reason for opposing in the church the reservation of consecrated elements, the private mass, the practice of Corpus Christi, and the belief that reliquÃÆ'Â| (what remains of the cleansed elements after all have communicated in worship) is still sacramentally united with the Body and Blood of Christ. This interpretation is not universal among the Lutherans. The consecrated elements are treated with respect; and, in some Lutheran churches, are reserved as in Orthodox, Catholic, and Anglican practice. External Eucharistic adoration is usually not done by most Lutherans except for bending, kneeling, and kneeling to receive the Eucharist from the Words of Institution and the elevation for the acceptance of holy food. The reliquÃÆ'Â| is traditionally consumed by celebrants after people have communicated, except that a small amount may be reserved for delivery to those who are too sick or weak to attend services. In this case, the consecrated elements must be delivered quickly, preserving the relationship between the fellowship of the sick and the congregation gathered at the public Divine Services.
Lutherans use the term "in, with and under the form of sanctified bread and wine" and "Sacramental Society" to distinguish their understanding of the Eucharist from the Reformed tradition and other traditions.
Anglican
Anglicans prefer the view of an objective presence that maintains definitive change, but allows how that change takes place to remain a mystery. Likewise, Methodists postulate the existence of par excellence as "Holy Mystery". Anglicans in general and formally believe in the real presence of Christ in the Eucharist, but the specific form of belief ranges from physical presence (real objective presence), sometimes even with Eucharistic adoration (especially the high Anglo-Catholic church) , to the belief in the presence of pneumatics (especially the Anglican Reformation of the Church).
In Anglican theology, the sacrament is a sign that comes out and is seen from the inner and spiritual grace. In the Eucharist, the outward and visible signs are bread and wine, while spiritual and spiritual gifts are the Body and Blood of Christ. Classical Anglican teaching in connection with the debate about the Eucharist is a poem by John Donne (1572-1631): "He is the Word that uttered it; He took the bread and the brakes, And what the Word made it, I believe and take it" ( Poetry Divine About the Sacrament ).
During the British Reformation, the new Church of England's doctrine had a powerful influence from the controversial Reformed theologians Cranmer invited to England to help reform. Among them are Martin Bucer, Peter Martyr Vermigli, Bernardino Ochino, Paul Fagius, and Jan? Aski. John Calvin was also urged to come to England by Cranmer, but declined, saying that he was too involved in Swiss reform. Consequently, from the beginning, the Church of England had a strong Reformed influence, if not too Calvinistic. The real presence view, as described in Thirty Nine Articles therefore has a lot of resemblance to Bucer, Martyr, and Calvin's pneumatic views.
The Anglican Thirty-nine Articles Religion argues that:
The transubstantiation (or alteration of the substance of bread and wine) in the Lord's Supper can not be proved by the Holy Writ, but contradicts the clear words of the Scriptures, overthrows the nature of the Sacrament, and has given opportunity to many. superstition. The body of Christ is given, taken, and eaten in the Supper, only after the heavenly and spiritual way. And the means by which the body of Christ is received and eaten in the Banquet is Faith "(Article XXVIII).
For many Anglicans, whose mysticism is so incarnational, it is imperative that God has used temporal and temporal as a means of providing transcendent and eternal people. Some have expanded this view to include the idea of ​​presence in the spirit realm and immortality, and not about physical greed.
During the nineteenth-century Oxford Movement, the Tractarians advanced the belief in the presence of Christ's real objective in the Eucharist, but maintained that the details of how He was present remained a mystery of faith, a view shared by the Orthodox Church and the Methodist Church.. Indeed, one of the oldest Anglo-Catholic community of reflections, Confraternity of the Holy Sacrament, was founded largely to promote faith in the real, objective presence of Christ in the Eucharist.
From some Anglican perspectives, the real presence of Christ in the Holy Eucharist does not imply that Jesus Christ is present materially or locally. This corresponds to several interpretations of the Roman Catholic doctrine, as expressed, for example by St. Thomas Aquinas, who, while saying that the whole Christ is present in the sacrament, also says that this presence is not "like somewhere". Real does not mean material: the last lack does not mean the absence of the first. The Eucharist is not intrinsic to Christ as part of the body is the body, but extrinsic as its instrument to convey the Divine Grace. Some Anglicans see this understanding as being compatible with various Christ-attendance theories - transubstantiation, conciliation, or virtualism - without engaging in "change" mechanisms or trying to explain the mystery of God's own deeds.
Anglican and Roman Catholic theologians who participated in the first Anglican Angolican Catholic International Commission (ARCIC 1) declared that they had "reached a substantial agreement on the doctrine of the Eucharist". This claim was accepted by the 1988 Lambeth Conference of Anglican Bishops (Resolution 8), but was explicitly questioned in the Official Roman Catholic Response to the Final Report of ARCIC I in 1991.
Methodist: Real Presence as "Holy Mystery"
John Wesley's followers typically assert that the sacrament of the Holy Communion is an instrumental means of grace through which the real presence of Christ is communicated to believers, but instead allows the details to remain a mystery. In particular, the Methodists reject the Roman Catholic doctrine of transubstantiation (see "Article XVIII" of the Articles of Religion); The Primitive Methodist Church, in its Discipline also rejects the Lollardist doctrine of consubstantiation. In 2004, United Methodist Church affirmed its views on the sacrament and its conviction in the real presence in the official document entitled this Holy Mystery: The Methodist Society's Understanding of Holy Communion . Of particular note here is the church's unmistakable recognition of history as more than a warning, but rather, a re-presentation of Christ Jesus and His Love.
- Holy Communion is a remembrance, warning, and warning, but this memory is much more than intellectual recall. "Do this as a reminder of me" (Luke 22:19; 1 Corinthians 11: 24-25) is an oral history (biblical Greek word). This dynamic action is a re-presentation of God's actions in the past in the present, so strong that they are truly present today. Christ has risen and lives here and now, not just remembering what has been done in the past.
The affirmation of this real presence can be seen clearly illustrated in the United Methodist Eucharistic liturgy language in which, in the epic on the Great Thanksgiving Day, ministers who celebrate it pray over the elements:
- Pour your Holy Spirit upon us here, and on this gift of bread and wine. Make them for us the body and blood of Christ, that we may be for the world of the body of Christ, redeemed by his blood.
The Methodist states that Jesus is truly present, and that the means of His presence are "Holy Mysteries." A minister celebrates praying for the Holy Spirit to make the elements "for us the body and blood of Christ", and the congregation can even sing, as in the third verse of the hymn of Charles Wesley Come to sinners to the Gospel :
- Come and take part in the Gospel feast,
- saved from sin, in Jesus resting;
- O the goodness of our Lord,
- and eat his flesh and drink his blood.
The hallmark of the Methodist doctrine of the real presence is that the way Christ manifests His presence in the Eucharist is a sacred mystery - the focus being that Christ is truly present in the sacrament.
Many in the Pentecostal tradition, most of which are Wesleyan-Arminian in theology as well as the Methodist Church, also affirm the understanding of the real presence of Christ in the Eucharist.
Reformed and Presbyterian: Spiritual Presence
Many Reformed, especially those following John Calvin, argue that the reality of the body and blood of Christ does not come physically (physical) to the elements, but that "the Spirit really unites the things that are separated in space" (Calvin).
Following Augustine's phrase, the Calvinist view is that "nothing away from this Sacrament is more than gathered with the vessel of faith". "The flesh and blood of Christ is no less really given to the unworthy than to the elect of God", Calvin said; but those who partake by faith receive the benefits of Christ, and unbelievers are cursed by taking part. By faith (not just mental understanding), and in the Holy Spirit, the caretaker sees an incarnate God, and in the same sense touches him by hand, so that by eating and drinking bread and wine, the presence of Christ penetrates into the heart of the believer more than food swallowed with mouth can enter.
This view holds that elements can be discarded without ceremony, because they do not change in an objective physical sense and, thus, food directs attention to the resurrection and return of the "body" of Christ. The actual practice of removing the remaining elements varies greatly.
Reformed theology has traditionally taught that the body of Jesus sits in heaven on the right hand of God; therefore his body is not physically present in the elements, nor are the elements transformed into his body in a physical or objective sense. However, Reformed theology also historically teaches that when Holy Communion is received, not only the Spirit, but also the true body and blood of Jesus Christ (therefore "real") is received by the Spirit, but this is only accepted by them. take part of the meal worthy (ie, repent) by faith. The Holy Spirit unites Christians with Jesus even though they are separated by great distances. See, for example, Westminster Confession of Faith, ch. 29; Belgic Confession, Article 35.
1689 Baptist Confession of Faith, where the Reformed Baptists believed, affirmed the Lord's Supper to be a "spiritual and growth food", which states:
The Lord's Supper was instituted by him on the same night in which he was betrayed, to be observed in his churches, to the ends of the world, to remember forever, and to show the whole world his sacrifice in his death. , confirmation of the believer's faith in all its benefits, their spiritual food, and the growth within, their further involvement in, and for all the tasks they owe to him; and become the bond and promise of their fellowship with him, and with each other.
In 1997, three denominations historically held by the Reformed view of the banquet: the Reformed Church in America, the United Church of Christ and the Presbyterian Church (USA) signed the Guild Formula with the Lutheran Evangelist Church in America, a document that emphasizes that: "The theological diversity in our general confession provides both the complementarity required for full and adequate witness to the gospel (mutual affirmation) and the corrective reminder that every theological approach is a partial and incomplete witness to the gospel (mutual reminder) (General Calls , page 66). "Therefore, in an effort to reach consensus on the real presence (see open fellowship), the churches have written:
During the Reformation, the Reformed and Lutheran Churches exhibited evangelical intentions as they understood the Lord's Supper in the light of God's saving action in Christ. Regardless of this general intention, different terms and concepts are used... causing misunderstandings and misinterpretations together. When interpreted correctly, different terms and concepts often complement each other rather than contradictory.
and then:
In the Lord's Supper, the resurrected Christ planted himself in body and blood, given to all, through the promise of His promise with the bread and wine... we proclaim the death of Christ through whom God has reconciled the world with himself. We declare the presence of the risen Lord in our midst. Rejoice that the Lord has come to us, we wait for his future to come in glory... Both of our communions, we maintain, need to grow in appreciation of our diverse eucharistic tradition, finding mutual enrichment in it. At the same time, both need to grow into further deepening of the common experience and the mystery expressions of the Lord's Supper.
Symbolic interpretation
Unlike Catholics, Lutherans, Methodists, Reformed and Orthodox Christians who all affirm the concept of the real presence of Christ in the Eucharist, other Christian groups such as nondenominational churches and those who profess Christian Liberals see Communion (also called the Lord's Supper or the Lord's Table) as symbolic food strict, memorial of the Last Supper and the Passion with significant symbolic and subjective elements, performed by the ordinance of Jesus. This view is known as Memoralism or Zwinglian's view, as taught by Huldrych Zwingli, a Swiss Reformer.
Consecration, presidency and distribution
Many Christian churches that hold the doctrine of the real presence of Christ in the Eucharist (eg, Catholic, Eastern Orthodox, Lutheran, Anglican, Reformist, and Methodist) require ordained ministers, to lead in the Eucharist, sanctify and distribute the elements to communicants.
Some groups, mostly Protestants, require church leaders who may or may not be ordained (pastors, elders and deacons) to lead the elements and distribute them.
See also
- Consubstantiation - usually associated with Lutheran theology
- the miracle of the Eucharist - whereby the host and the grape seem to turn into flesh and blood while celebrating mass
- the theology of the Eucharist
- Sakramental union - the official Lutheran position
- The sacraments - names given to those who during the controversy contest against transubstantiation and the sacrament of the Union
- Transignification - the theory of some 20th-century Roman Catholic theologians
- Transubstantiation - the official position of the Roman Catholic Church
- Stercoranism - believes that physically purified host and wine are being released
References
External links
- Anglican
- The Cathedral of Dean of Christ Church explains the Church of Ireland's belief in 'real presence' [dead links]
- Dealing with 'remnants' of the Eucharist can lead to deep violations - from the Anglican Journal [dead link]
- Eastern Orthodox
- Orthodoxy and Transubstantiation/Metousiosis
- The First Part of the Orthodox Catechism, question 338-340
- Lutheran
- The Lord's Supper of the Lutheran Church of the Missouri Synod
- Use of the Grace Means: Statement on Word and Sacrament Practices
- The Sacrament of the Altar by Tom G.A. Hardt
- Topical WELS Q & amp; A: The Real Presence of Wisconsin Evangelical Lutheran Synod
- WELS Q & amp; A: Real Presence - Holy Communion Wisconsin Evangelical Lutheran Synod
- Topical WELS Q & amp; A: Matthew 26:26 - It/It represents? Wisconsin Evangelical Lutheran Synod
- Roman Catholic
- The Real Presence of Christ in the Eucharist of the Catholic Encyclopedia
- The presence of Christ in the Eucharist: True, Real and Substantial
- Real Attendance Association
- The Real Presence of Christ in the Eucharist - The Eucharistic Index
- United Methodist
- "This Holy Mystery": A Methodist Understanding of Holy Communion (Official)
- "Holy Communion and Real Presence" by Charles Duncan
- "Holy Communion as a Means of Grace" by Gregory S. Neal
- "The Real Typology and Presence of Jesus in Holy Communion" by Gregory S. Neal
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