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Beberapa orang mengemukakan gagasan bahwa transubstansiasi merupakan suatu konsep yang hanya dapat dipahami dalam konteks filsafat Aristotelian. Namun, penggunaan yang paling awal diketahui atas istilah "transubstansiasi" untuk mendeskripsikan perubahan roti dan anggur menjadi tubuh dan darah Kristus yaitu oleh [[Hildebertus|Hildebertus dari Lavardin]], Uskup Agung Tours (wafat tahun 1133) pada sekitar tahun 1079, jauh sebelum kalangan Barat Latin, khususnya di bawah pengaruh St. [[Thomas Aquinas]] ({{c.}} 1227-1274), menerima [[Aristotelianisme]]. ([[Universitas Paris]] baru didirikan antara tahun 1150-1170) Istilah "substansi" (''substantia'') sebagai ''realitas'' atau ''kenyataan'' dari sesuatu digunakan sejak abad-abad awal Kekristenan Latin, misalnya ketika mereka menyatakan bahwa Putra memiliki "substansi" yang sama (''[[konsubstansialitas|consubstantialis]]'') seperti Bapa.<ref>{{en}} "Substance" continued to be used to mean the reality of something, and there are writings from the ninth century (by [[Radbertus]], [[Ratramnus]] and [[Rabanus Maurus]]) that use the word to refer to the reality of the Eucharist. "Around the year 860 A.D. (400 yrs before Aquinas), we have the writings of renowned teacher, St. Paschasius Radbertus. A foundling, who became schoolmaster and abbot of Corbie in Picardy, France, he was a voluminous writer, and the author of the first speculative treatise on Transubstantiation (although this Latin word was not invented until the first half of the 13th Century). However, Radbertus did use the word 'substance' in his famous book, ''On the Body and Blood of the Lord''. He taught, echoing the Church fathers, that after the words of Consecration, through the conversion of the substance, there is present on the altar the Eucharistic Body of Christ which is identical with His historical Body. This 9th-century theologian, who was not an Aristotelian (like Aquinas), nor much influenced by philosophy of any kind, used the word 'substance' to mean the reality that makes a thing what it is: so, after Consecration, it is no longer true to say, 'This is bread', but rather, as Jesus said, 'This is my Body'." (Kalberer, ''Lives of the Saints'').</ref> Istilah Yunani yang bersesuaian adalah "οὐσία", Putra dikatakan "ὁμοούσιος" dengan Bapa, sementara perubahan roti dan anggur menjadi tubuh dan darah Kristus disebut "μετουσίωσις". Ajaran tentang transubstansiasi karenanya tidak berkaitan dengan konsep-konsep filosofis Aristotelian, dan konsep-konsep tersebut sejak dahulu hingga sekarang tidak pernah menjadi [[dogma]]ta Gereja.
=== Pelayan sakramen ===
[[File:Tatiana Communion2.jpg|thumb|right|[[priesthood|Roman Catholic priestImam]] inKatolik SicilyRoma distributingdi theSisilia Eucharistmembagikan toEkaristi akepada childseorang atanak hersaat firstKomuni HolyKudus Communionpertamanya.]]
TheSatu-satunya onlypelayan minister of the EucharistEkaristi (someoneorang whoyang candapat consecratemelakukan thekonsekrasi EucharistEkaristi) is a validly ordainedadalah [[priesthoodKeimaman (Catholicdalam Church)Gereja Katolik|priestimam]] yang ditahbiskan secara sah/valid <ref>canonKanon 900, CIC''[[Kitab Hukum Kanonik 1983|KHK 1983]]''</ref> ([[BishopUskup (Catholicdalam Church)Gereja Katolik|bishopuskup]] orataupun [[presbyterpresbiter]]). HeIa actsbertindak [[in persona Christi|in theselaku personpribadi of ChristKristus]], representingmerepresentasikan ChristKristus, who is the Headyang ofadalah theKepala ChurchGereja, anddan alsojuga actsbertindak beforeatas Godnama in the nameGereja ofdi thehadapan ChurchAllah.<ref>CanonKanon 899, CIC''[[Kitab Hukum Kanonik 1983|KHK 1983]]''</ref> SeveralBeberapa priestsimam maysecara sekaligus dapat melakukan [[Concelebrationkonselebrasi]] (Catholic"merayakan Churchbersama-sama")|concelebrate]] thepersembahan sameEkaristi offeringyang of the Eucharistsama.<ref>CanonKanon 902, CIC''[[Kitab Hukum Kanonik 1983|KHK 1983]]''</ref>
Orang lain yang bukan imam juga dapat berpartisipasi sebagai [[pelayan luar biasa Komuni Kudus]], untuk membagikan sakramen ini kepada umat lain, tetapi bukan sebagai pelayan Ekaristi, baik pelayan biasa maupun luar biasa. "Dengan alasan Tahbisan suci mereka, para pelayan biasa Komuni Kudus adalah Uskup, Imam, dan Diakon, yang memilikinya untuk melayankan Komuni Kudus kepada para anggota awam dari umat beriman Kristus pada saat perayaan Misa. Selain para pelayan biasa tersebut terdapat [[akolit]] yang ditetapkan secara resmi, yang berdasarkan penetapannya adalah seorang pelayan luar biasa Komuni Kudus sekalipun di luar perayaan Misa. Apabila terdapat alasan-alasan kebutuhan nyata yang mendesak, anggota awam lain dari umat beriman Kristus juga dapat didelegasikan oleh [[Uskup diosesan]], sesuai dengan norma hukum, untuk satu kesempatan atau untuk satu waktu tertentu. Terakhir, dalam kasus-kasus khusus yang pada hakikatnya tidak terduga, izin dapat diberikan untuk satu kesempatan tersendiri oleh Imam yang memimpin perayaan Ekaristi."<ref>{{en}}
Others, who are not priests, may act as [[extraordinary Ministers of Holy Communion]], distributing the sacrament to others, but not as ministers of the Eucharist, ordinary or extraordinary. "By reason of their sacred Ordination, the ordinary ministers of Holy Communion are the Bishop, the Priest and the Deacon, to whom it belongs therefore to administer Holy Communion to the lay members of Christ's faithful during the celebration of Mass. In addition to the ordinary ministers there is the formally instituted [[acolyte]], who by virtue of his institution is an extraordinary minister of Holy Communion even outside the celebration of Mass. If, moreover, reasons of real necessity prompt it, another lay member of Christ's faithful may also be delegated by the diocesan Bishop, in accordance with the norm of law, for one occasion or for a specified time. Finally, in special cases of an unforeseen nature, permission can be given for a single occasion by the Priest who presides at the celebration of the Eucharist."<ref>[http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20040423_redemptionis-sacramentum_en.html ''Redemptionis Sacramentum'', 154-155] {{webarchive |url=https://web.archive.org/web/20080203210044/http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20040423_redemptionis-sacramentum_en.html |date=February 3, 2008 }}; cf. also [http://www.vatican.va/roman_curia/pontifical_councils/laity/documents/rc_con_interdic_doc_15081997_en.html Instruction ''Ecclesiae de mysterio'', article 8]</ref>
"Extraordinary ministers of Holy Communion" are not to be called "Eucharistic ministers", even extraordinary ones,<ref> [http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20040423_redemptionis-sacramentum_en.html ''Redemptionis Sacramentum'', 156154-155] {{webarchive |url=https://web.archive.org/web/20080203210044/http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20040423_redemptionis-sacramentum_en.html |date=February 3, 2008 }} </ref>; sincecf. thatalso would[http://www.vatican.va/roman_curia/pontifical_councils/laity/documents/rc_con_interdic_doc_15081997_en.html implyInstruction that''Ecclesiae they,de toomysterio'', somehowarticle transubstantiate the bread and wine into the Body and Blood of Christ.8]</ref>▼
"Para pelayan luar biasa Komuni Kudus" tidak untuk disebut "para pelayan Ekaristi", sekalipun yang luar biasa,<ref>{{en}}
▲"Extraordinary ministers of Holy Communion" are not to be called "Eucharistic ministers", even extraordinary ones,<ref>[http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20040423_redemptionis-sacramentum_en.html ''Redemptionis Sacramentum'', 156] {{webarchive |url=https://web.archive.org/web/20080203210044/http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20040423_redemptionis-sacramentum_en.html |date=February 3, 2008 }}</ref> since that would imply that they, too, somehow transubstantiate the bread and wine into the Body and Blood of Christ.
[http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20040423_redemptionis-sacramentum_en.html ''Redemptionis Sacramentum'', 156] {{webarchive |url=https://web.archive.org/web/20080203210044/http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20040423_redemptionis-sacramentum_en.html |date=February 3, 2008 }}</ref> karena sebutan demikian akan menyiratkan bahwa mereka juga, entah bagaimana caranya, mentransubstansiasikan roti dan anggur menjadi Tubuh dan Darah Kristus.
"Para pelayan luar biasa dapat membagikan Komuni Kudus dalam perayaan ekaristis hanya ketika tidak ada pelayan tertahbis yang hadir atau ketika para pelayan tertahbis yang hadir tersebut dalam suatu perayaan liturgis benar-benar tidak mampu membagikan Komuni Kudus. Mereka juga dapat menjalankan fungsi ini dalam perayaan-perayaan ekaristis yang di dalamnya terdapat sejumlah besar umat beriman dan yang akan menghabiskan waktu terlalu lama karena tidak cukupnya jumlah pelayan tertahbis untuk membagikan Komuni Kudus."<ref>{{en}}
"Extraordinary ministers may distribute Holy Communion at eucharistic celebrations only when there are no ordained ministers present or when those ordained ministers present at a liturgical celebration are truly unable to distribute Holy Communion. They may also exercise this function at eucharistic celebrations where there are particularly large numbers of the faithful and which would be excessively prolonged because of an insufficient number of ordained ministers to distribute Holy Communion."<ref> [http://www.vatican.va/roman_curia/pontifical_councils/laity/documents/rc_con_interdic_doc_15081997_en.html Instruction ''Ecclesiae de mysterio'', article 8]</ref> "OnlyHanya whenbila thereada issuatu akebutuhan necessitypara maypelayan extraordinaryluar ministersbiasa assistdapat themembantu PriestImam celebrantselebran insesuai accordancedengan withnorma the norm of lawhukum."<ref>{{en}} [http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20040423_redemptionis-sacramentum_en.html ''Redemptionis Sacramentum'', 88] {{webarchive |url=https://web.archive.org/web/20080203210044/http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20040423_redemptionis-sacramentum_en.html |date=February 3, 2008 }}</ref>
=== Penerimaan Ekaristi ===
===Receiving the Eucharist===
"Seseorang yang sadar akan [[dosa berat]] jangan merayakan Misa ataupun menerima Tubuh Tuhan tanpa terlebih dahulu melakukan [[Sakramen Tobat (Gereja Katolik)|pengakuan sakramental]], kecuali ada suatu alasan berat dan tidak ada kesempatan untuk mengaku; dalam hal demikian ia perlu ingat akan kewajiban untuk melakukan suatu tindakan [[Penyesalan#Penyesalan sempurna dan tidak sempurna|penyesalan sempurna]], yang mengandung niat untuk mengaku sesegera mungkin."<ref>{{en}} ''Code of Canon Law 1983'',
"A person who is conscious of grave [mortal] sin is not to celebrate Mass or receive the body of the Lord without previous sacramental confession unless there is a grave reason and there is no opportunity to confess; in this case the person is to remember the obligation to make an act of perfect contrition which includes the resolution of confessing as soon as possible." <ref>Code of Canon Law, canon [http://www.vatican.va/archive/ENG1104/__P39.HTM 916] {{webarchive |url=https://web.archive.org/web/20110628182123/http://www.vatican.va/archive/ENG1104/__P39.HTM |date=June 28, 2011 }}</ref> In some countries a custom has recently arisen whereby someone who for some reason, such as not being a Catholic or not being in the state of grace, or not old enough to receive communion, cannot receive Communion may with arms crossed approach the priest who is distributing the Eucharist and receive from him a blessing instead.
[http://www.vatican.va/archive/ENG1104/__P39.HTM Canon 916]" {{webarchive |url=https://web.archive.org/web/20110628182123/http://www.vatican.va/archive/ENG1104/__P39.HTM |date=June 28, 2011 }}</ref> Di beberapa negara, belakangan berkembang suatu kebiasaan yang memperlihatkan kalau orang-orang yang karena alasan tertentu tidak dapat menerima Komuni Kudus, misalnya belum menjadi seorang Katolik atau tidak berada dalam keadaan rahmat (memiliki dosa berat yang belum mendapat [[absolusi]]) atau juga belum cukup umur untuk menerima komuni, dapat maju dengan tangan disilangkan di dada ke hadapan imam yang sedang membagikan Komuni Kudus dan menerima berkat darinya sebagai ganti Komuni Kudus.
ASalah rulesatu foraturan Catholicsbagi whoumat areKatolik membersyang ofmenjadi theanggota [[Gereja Latin Church]] ismenyebutkan: "ASeseorang personyang whoakan ismenerima toEkaristi receiveMahakudus theharus Mostberpantang Holydari Eucharistsegala ismacam tomakanan abstaindan for at least one hour before holy communionminuman, fromkecuali anyair foodsemata anddan drinkobat-obatan, exceptsekurang-kurangnya forsatu onlyjam watersebelum andkomuni medicinekudus."<ref>{{en}} ''Code of Canon Law, canon1983'', [http://www.vatican.va/archive/ENG1104/__P39.HTM Canon 919 §1] {{webarchive |url=https://web.archive.org/web/20110628182123/http://www.vatican.va/archive/ENG1104/__P39.HTM |date=June 28, 2011 }}</ref> EasternUmat Catholics[[Katolik areTimur]] obligeddiwajibkan tountuk followmengikuti the rules of their ownperaturan [[particulargereja Churchpartikular]]es mereka masing-masing, whichyang generallyumumnya requiremensyaratkan awaktu longerpuasa perioddengan ofjangka fastingwaktu lebih lama.<ref>{{la}} [http://www.vatican.va/holy_father/john_paul_ii/apost_constitutions/documents/hf_jp-ii_apc_19901018_codex-can-eccl-orient-2_lt.html#TITULUS_XVI Code of Canons of the Eastern Churches, canon 713 §2] {{webarchive |url=https://web.archive.org/web/20121130144307/http://www.vatican.va/holy_father/john_paul_ii/apost_constitutions/documents/hf_jp-ii_apc_19901018_codex-can-eccl-orient-2_lt.html#TITULUS_XVI |date=November 30, 2012 }}</ref>
CatholicsUmat mustKatolik makediharuskan anuntuk outwardmembuat signsuatu oftanda reverencelahiriah beforeyang receiving.memperlihatkan "Whenrasa receivinghormat Holysebelum Communion,menerima theEkaristi: communicant"Saat bowsmenerima hisKomuni orKudus, herkomunikan headmenundukkan beforekepalanya thedi Sacramenthadapan asSakramen asebagai gesturesuatu ofsikap reverencehormat anddan receivesmenerima theTubuh BodyTuhan ofdari thepelayannya. LordTubuh fromyang thetelah minister.dikonsekrasi Thedapat consecratedditerima hostdi maylidah beataupun receiveddi eithertangan, onsesuai thedengan tonguepertimbangan orbijaksana indari themasing-masing hand,komunikan. atSementara theKomuni discretionKudus ofditerimakan eachdengan communicant.salah Whensatu Holydari Communionkedua iscara received under both kindstersebut, thetanda signhormat ofyang reverencesama isjuga alsodibuat madesebelum beforemenerima receivingDarah theYang Precious BloodMahamulia."<ref>{{en}} {{cite book |title=General Instruction of the Roman Missal, No. 160}}</ref>
CatholicsUmat mayKatolik receivedapat Communionmenerima duringKomuni MassKudus ordalam outsideMisa ofatau Mass,juga butdi "aluar personMisa, whotetapi has"seseorang alreadyyang receivedtelah themenerima MostEkaristi HolyMahakudus Eucharistdapat canmenerima receiveuntuk ityang akedua secondkalinya timepada onhari theyang samesama dayhanya onlydalam withinperayaan theEkaristi eucharisticyang celebrationia in which the person participatesikuti", exceptkecuali assebagai ''[[Viaticum]]'' (Code''[[Kitab ofHukum CanonKanonik Law1983]]'', canonKanon 917).<ref>{{en}} [http://www.vatican.va/archive/ENG1104/__P39.HTM Code of Canon Law, canon 917]</ref>
[[File:Eucharist001.jpg|thumb|left|Dalam Gereja Latin, Ekaristi Mahakudus diberikan kepada anak-anak dengan syarat bahwa mereka memiliki cukup pengetahuan dan persiapan yang memadai sehingga mereka memahami misteri Kristus sesuai kapasitas mereka serta mampu menerima Tubuh Kristus dengan iman dan devosi.]]
[[File:Eucharist001.jpg|thumb|left|In the Western Church, the administration of the Most Holy Eucharist to children requires that they have sufficient knowledge and careful preparation so that they understand the mystery of Christ according to their capacity and are able to receive the body of Christ with faith and devotion.]]
Dalam Gereja Barat, "penerimaan Ekaristi Mahakudus kepada anak-anak mensyaratkan bahwa mereka memiliki pengetahuan cukup dan persiapan memadai sehingga mereka dapat memahami misteri Kristus sesuai daya tangkap mereka dan mampu menyambut Tubuh Kristus dengan iman dan bakti. Tetapi, Ekaristi Mahakudus dapat diberikan kepada anak-anak dalam bahaya maut apabila mereka mampu membedakan Tubuh Kristus dari makanan biasa dan menerima komuni dengan hormat" (KHK 1983, Kan. 913).<ref>{{en}} [http://www.vatican.va/archive/ENG1104/__P39.HTM Code of Canon Law, canon 913]</ref> Pada sekolah-sekolah Katolik di Amerika Serikat dan Kanada, anak-anak biasanya menerima [[Komuni Pertama]] di kelas dua. Dalam [[Gereja Katolik Timur]], Ekaristi dilayankan kepada para bayi segera setelah mereka menerima Sakramen Baptis dan Penguatan ([[Krismasi]]).
In the Western Church, "the administration of the Most Holy Eucharist to children requires that they have sufficient knowledge and careful preparation so that they understand the mystery of Christ according to their capacity and are able to receive the body of Christ with faith and devotion. In Catholic schools in the United States and Canada, children typically receive [[First Communion]] in second grade. The Most Holy Eucharist, however, can be administered to children in danger of death if they can distinguish the body of Christ from ordinary food and receive communion reverently" (Code of Canon Law, canon 913).<ref>[http://www.vatican.va/archive/ENG1104/__P39.HTM Code of Canon Law, canon 913]</ref> In the [[Eastern Catholic Churches]], the Eucharist is administered to infants immediately after Baptism and Confirmation ([[Chrismation]]).
HolyKomuni CommunionKudus maydapat bediterima receiveddalam undersatu one kindrupa (theHosti SacredKudus Host alonesaja), oratau underdua both kindsrupa (bothHosti theKudus Sacreddan Host and theDarah PreciousYang BloodMahamulia). "HolyKomuni CommunionKudus hasmemiliki abentuk fulleryang formlebih aspenuh asebagai signsuatu whentanda itapabila isdisambut distributeddalam underdua both kindsrupa. ForKarena, indalam thisbentuk formini, thetanda signdari ofperjamuan theekaristis eucharisticlebih banquetnyata isdan moreungkapan clearlyyang evidentjelas anddisampaikan clearkepada expressionkehendak isilahi givenyang tomelaluinya thePerjanjian divinebaru willdan bykekal whichdiikat thedalam newDarah and eternal Covenant is ratified in the Blood of the LordTuhan, assebagaimana alsojuga thehubungan relationshipantara betweenperjamuan theekaristis Eucharisticdan banquetperjamuan andeskatologis thedalam eschatologicalKerajaan banquet in the Father'sBapa. Kingdom... (HoweverBagaimanapun,) ChristKristus, wholesecara andutuh entire, and the truedan Sacramentkeseluruhan, isdan receivedSakramen evenyang under only one speciesbenar, anddisambut consequentlydalam thatkomuni assatu farrupa assekalipun. theOleh effectskarena are concerneditu, thosemengenai whobuah-buah receiveyang underdihasilkan, onlymereka oneyang specieshanya aremenyambut notsatu deprivedrupa oftidak anykehilangan ofrahmat theapa gracepun thatyang isdiperlukan necessaryuntuk for[[keselamatan salvation(Kristen)|keselamatan]]" (GeneralPedoman InstructionUmum of[[Missale the Roman MissalRomanum]]).<ref>{{en}} [http://www.usccb.org/prayer-and-worship/romanthe-missalmass/general-instruction-of-the-roman-missal/girm-chapter-4.cfm ''General Instruction of the Roman Missal'': "Chapter IV"], 281–282.</ref>
"TheUskup DiocesanDiosesan Bishopjuga isdiberikan givenwewenang theuntuk facultymengizinkan toKomuni permitdua Communionrupa underkapan bothsaja kindsdipandang whenevertepat itkepada mayImam seemyang appropriatekepadanya todipercayakan thesuatu priestkomunitas tosebagai whom,gembalanya. as its own shepherdSyaratnya, aumat communityberiman hastelah beendiberikan entrusted,pengarahan provideddengan thatbaik thedan faithfultidak haveada beenbahaya wellpenodaan instructedSakramen andataupun thereperayaan ismenjadi nokacau dangerbalau ofkarena profanationbanyaknya ofumat theyang Sacramentberpartisipasi oratau ofkarena thesejumlah rite'spenyebab becoming difficult because of the large number of participants or some other reasonlainnya" (GeneralPedoman InstructionUmum ofMissale the Roman MissalRomanum).<ref>{{en}} [http://www.usccb.org/prayer-and-worship/romanthe-missalmass/general-instruction-of-the-roman-missal/girm-chapter-4.cfm ''General Instruction of the Roman Missal'': "Chapter IV"], 283.</ref>
InDalam EasternGereja CatholicKatolik ChurchesTimur, theEkaristi Eucharistselalu isdisambut alwaysdalam receiveddua under both speciesrupa (breadroti anddan wineanggur), assama wasseperti doneyang atdilakukan [[Masspada (liturgy)|Mass]]Misa alsodi inBarat thesebelum Westkebiasaan untilmenyambut thedalam oppositesatu customrupa camemulai into useberlaku, beginningyang indimulai aboutpada theabad twelfth centuryke-12.<ref>{{en}} {{CathEncy|wstitle=Communion under Both Kinds}}</ref>
With the change from receiving the Eucharist under both kinds to receiving under the form of bread alone, it also became customary in the West to receive the Host placed directly on the tongue, rather than on the hand, but this was prescribed neither by the [[Roman Missal]] nor by the Code of Canon Law. Since the late twentieth century many [[Episcopal Conference]]s allow communicants (at their personal discretion) to receive the Host on the hand, except when Communion is distributed by [[intinction]] (partly dipping the Host in the Chalice before distributing it).
Dengan adanya perubahan dalam penerimaan Ekaristi dua rupa menjadi penerimaan dalam rupa roti saja, turut menjadi kebiasaan di Barat menerima Hosti dengan cara ditempatkan langsung di lidah, bukan di tangan, tetapi hal ini tidak diatur dalam [[Missale Romanum]] ataupun Kitab Hukum Kanonik. Sejak abad ke-20 akhir, banyak [[Konferensi Waligereja|Konferensi Episkopal]] yang mengizinkan komunikan (sesuai pertimbangan yang bijaksana dari masing-masing pribadi) menerima Hosti di tangan, kecuali ketika Komuni diberikan dengan cara [[intinksi]] (mencelupkan sebagian Hosti dalam Piala sebelum menerimakannya).
The General Instruction of the Roman Missa, 118 mentions a "Communion-plate for the Communion of the faithful", distinct from the [[paten]], to prevent the Host or fragments of it falling on the ground.<ref>http://www.nccbuscc.org/liturgy/current/GIRM.pdf General Instruction of the Roman Missal], 118.</ref>
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