Kehadiran nyata Kristus dalam Ekaristi: Perbedaan antara revisi

Selama periode abad pertengahan berikutnya, isu tersebut diperdebatkan di dalam Gereja Barat. Dan, setelah [[Reformasi Protestan]], menjadi salah satu topik utama yang menyebabkan perpecahan di antara berbagai kelompok dalam Protestanisme. Doktrin [[Lutheran]] mengenai kehadiran nyata, yang dikenal dengan sebutan "[[persatuan sakramental]]", dirumuskan dalam [[Pengakuan Iman Augsburg]] tahun 1530. [[Martin Luther]] secara terbuka mendukung doktrin tersebut, menerbitkan ''[[Sakramen Tubuh dan Darah Kristus—Melawan Kaum Fanatik]]'' pada tahun 1526. Dengan demikian, perpecahan teologis utama dalam isu ini beralih menjadi bukan antara Katolisisme dengan Protestanisme, tetapi di dalam Protestanisme sendiri, khususnya antara Luther dan [[Zwingli]], yang membahas isu ini di [[Musyawarah Marburg]] pada tahun 1529 namun gagal mencapai kesepakatan. Pandangan Zwingli kelak dikaitkan dengan istilah [[Memorialisme]], yang mengemukakan suatu pemahaman tentang Perjamuan Kudus yang diselenggarakan semata-mata sebagai "peringatan akan" Kristus. Hal ini secara akurat mendeskripsikan posisi kalangan [[Anabaptis]] dan tradisi-tradisi turunannya. Namun, John Riggs mengatakan bahwa ini bukan posisi yang dianut Zwingli; menurutnya, Zwingli menegaskan bahwa Kristus adalah ''benar-benar'' (secara substansi), kendati bukan secara fisik, hadir dalam [[sakramen]] tersebut.<ref>{{en}} {{cite book |last=Riggs |first=John |year=2015 |title=The Lord's Supper in the Reformed Tradition |url=https://archive.org/details/lordssupperinref0000rigg |location=Louisville, KY |publisher=Westminster John Knox |page=[https://archive.org/details/lordssupperinref0000rigg/page/74 74]}}</ref>

[[Gereja Katolik]] memahami kehadiran Kristus dalam Ekaristi sebagai sesuatu yang nyata atau riil, maksudnya objektif dan tidak bergantung pada [[Iman dalam Kekristenan|iman]].<ref>{{en}} " The presence is real. That is to say, it is ontological and objective. Ontological, because it takes place in the order of being; objective, because it does not depend on the thoughts or feelings of the minister or the communicants. The body and blood of Christ are present in the sacrament by reason of the promise of Christ and the power of the Holy Spirit, which are attached to the proper performance of the rite by a duly ordained minister. In so teaching the Church rejects the view that faith is the instrument that brings about Christ’s presence in the sacrament. According to Catholic teaching, faith does not make Christ present, but gratefully acknowledges that presence and allows Holy Communion to bear fruit in holiness. To receive the sacrament without faith is unprofitable, even sinful, but the lack of faith does not render the presence unreal" ([https://adoremus.org/2005/04/15/Christs-Presence-in-the-Eucharist/ [[Avery Dulles]], "Christ’s Presence in the Eucharist: True, Real and Substantial"] {{Webarchive|url=https://web.archive.org/web/20170709041218/https://adoremus.org/2005/04/15/Christs-Presence-in-the-Eucharist/ |date=2017-07-09 }}).</ref>

[[Berkas:Reaalipreesens.jpg|jmpl|Sebuah catatan tentang [[kehadiran nyata Kristus dalam Ekaristi|kehadiran nyata]] di Gereja Mikael Agricola, Helsinki.]]

Selama [[Gerakan Oxford]] pada abad ke-19, kaum Traktarian mengajukan keyakinan akan kehadiran objektif Kristus yang nyata dalam Ekaristi, namun mempertahankan pandangan bahwa detail tentang bagaimana Ia hadir tetap merupakan rahasia atau [[misteri iman]],<ref name="Lears1981">{{en}} {{cite book|last=Lears|first=T. J. Jackson|title=Antimodernism and the Transformation of American Culture, 1880-1920|url=https://archive.org/details/noplaceofgracean0000lear|year=1981|publisher=University of Chicago Press|isbn=9780226469706|page=[https://archive.org/details/noplaceofgracean0000lear/page/202 202]|quote=Many folk tale enthusiasts remained vicarious participants in a vague supernaturalism; Anglo-Catholics wanted not Wonderland but heaven, and they sought it through their sacraments, especially the Eucharist. Though they stopped short of transubstantiation, Anglo-Catholics insisted that the consecrated bread and wine contained the "Real Objective Presence" of God.}}</ref><ref name="HerbertStowe1932">{{en}} {{cite web|last1=Herbert Stowe|first1=Walter|title=Anglo-Catholicism: What It Is Not and What It Is|url=http://anglicanhistory.org/usa/whstowe/what1932.html|publisher=Church Literature Association|year=1932|quote=How the bread and wine of the Eucharist become the Body and Blood of Christ after a special, sacramental and heavenly manner and still remain bread and wine, and how our Lord is really present (real as being the presence of a reality), is a mystery which no human mind can satisfactorily explain. It is a mystery of the same order as how the divine Logos could take upon himself human nature and become man without ceasing to be divine. It is a mystery of the Faith, and we were never promised that all the mysteries would be solved in this life. The plain man (and some not so plain) is wisest in sticking to the oft-quoted lines ascribed to Queen Elizabeth, but probably written by John Donne: "Christ was the Word that spake it; He took the bread and brake it; And what the Word did make it, That I believe and take it." The mysteries of the Eucharist are three: The mystery of identification, the mystery of conversion, the mystery of presence. The first and primary mystery is that of identification; the other two are inferences from it. The ancient Fathers were free from Eucharistic controversy because they took their stand on the first and primary mystery—that of identification—and accepted our Lord's words, " This is my Body," " This is my Blood," as the pledge of the blessings which this Sacrament conveys. We have since the early Middle Ages lost their peace because we have insisted on trying to explain unexplainable mysteries. But let it be repeated, Anglo-Catholics are not committed to the doctrine of Transubstantiation; they are committed to the doctrine of the Real Presence.}}</ref><ref name="Lears1981">{{en}} {{cite book|last=Lears|first=T. J. Jackson|title=Antimodernism and the Transformation of American Culture, 1880-1920|year=1981|publisher=University of Chicago Press|isbn=9780226469706|page=202|quote=Many folk tale enthusiasts remained vicarious participants in a vague supernaturalism; Anglo-Catholics wanted not Wonderland but heaven, and they sought it through their sacraments, especially the Eucharist. Though they stopped short of transubstantiation, Anglo-Catholics insisted that the consecrated bread and wine contained the "Real Objective Presence" of God.}}</ref> suatu pandangan yang juga dianut oleh Gereja Ortodoks dan Metodis.<ref name="Losch2002"/><ref name="Neal2014"/> Memang pada kenyataannya, salah satu komunitas devosional tertua [[Anglo-Katolik]], yaitu [[Persaudaraan Sakramen Mahakudus]], didirikan secara khusus untuk memajukan keyakinan akan kehadiran objektif Kristus yang nyata dalam Ekaristi.<ref>{{en}} {{cite book|editor=B. Talbot Rogers|title=The Works of the Rt. Rev. Charles C. Grafton|volume=7|year=1914|publisher=[[Longman]]|pages=296–300|quote=Instances of this service, and also of carrying the Blessed Sacrament in procession, are brought up to arouse the prejudice of party spirit that is opposed to belief in the Real Objective Presence. It is, therefore, my judgment, poor as it may be, that it would be wise to cease these two forms of devotion. We cannot claim for Benediction that it was a pre-Reformation service, to which we have inherited a right, and there is no legal ground on which to stand in favor of its introduction.|work=Addresses to the Confraternity of the Blessed Sacrament}}</ref>

Para teolog Anglikan dan Katolik Roma yang berpartisipasi dalam [[Komisi Internasional Anglikan–Katolik Roma]] pertama (ARCIC I) menyatakan bahwa mereka telah "mencapai kesepakatan substansial mengenai doktrin Ekaristi".<ref>{{en}} [http://www.prounione.urbe.it/dia-int/arcic/doc/e_arcic_eucharist.html Windsor Statement on Eucharistic Doctrine from the Anglican-Roman Catholic International Commission] {{Webarchive|url=https://web.archive.org/web/20010422160652/http://www.prounione.urbe.it/dia-int/arcic/doc/e_arcic_eucharist.html |date=2001-04-22 }} and [http://www.prounione.urbe.it/dia-int/arcic/doc/e_arcic_elucid_euch.html Elucidation of the ARCIC Windsor Statement]. Accessed 15 October 2007.</ref> Klaim tersebut diterima oleh [[Konferensi Lambeth]] tahun 1988 yang diselenggarakan para uskup Anglikan (Resolusi 8), tetapi dipertanyakan secara tegas dalam ''Tanggapan Resmi Katolik Roma terhadap Laporan Akhir ARCIC I'' tahun 1991.<ref>{{en}} Hill, Christopher and Yarnold, Edward (eds), ''Anglicans and Roman Catholics: The Search for Unity'', London SPCK/CTS, 1994, pp.18–28; pp.153–155 and pp.156–166</ref>

* {{en}} [http://www.anglicanjournal.com/126/05/oped03.html ''Dealing with eucharistic 'leftovers' can cause deep offence''] {{Webarchive|url=https://web.archive.org/web/20051224232335/http://www.anglicanjournal.com/126/05/oped03.html |date=2005-12-24 }} – from Anglican Journal [dead link]

* {{iden}} [httpshttp://www.ruqyahcirebon.com/p/Ruqyahruqyah-di-Kuningankuningan.html "ruqyahHoly Communion as a Means of cirebonGrace"] by Dedi Natadiningrat

* {{iden}} [https://www.ruqyahcirebon.com /p/ruqyah-di-kuningan.html cirebon"Typology and the Real Presence of Jesus in Holy Communion"] by Dedi Natadiningrat