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=> The Eucharist to the various Christian denominations.

The Eucharist to the various Christian denominations.

Posted by AssyrianMuslim (Guest) - Tuesday, July 29 2008, 22:40:47 (CEST) from 70.217.197.10 - 10.sub-70-217-197.myvzw.com Commercial - Windows Codename Longhorn - Internet Explorer Website: Website title:

Let's see what the Eucharist is and means to the different denominations within Christendom. [edit] Roman Catholic Church In the teaching of the Roman Catholic Church, the Eucharist is one of the seven sacraments. The institution of the Eucharist is one of the Luminous Mysteries of the Rosary. The Eucharist not only commemorates the Passion, Death, and Resurrection of Christ, but also makes it truly present. The priest and victim of the sacrifice are one and the same (Christ). The only difference is how the Eucharist is offered: in an unbloody manner.[20] The only minister of the Eucharist, that is, one authorized to celebrate the rite and consecrate the Eucharist, is a validly ordained priest (either bishop or presbyter) acting in the person of Christ (in persona Christi). In other words the priest celebrant represents Christ, who is the Head of the Church, and acts before God the Father in the name of the Church. The matter used must be wheaten bread and grape wine; this is essential for validity.[21] According to the Roman Catholic Church, when the bread and wine are consecrated in the Eucharist, they cease to be bread and wine, and become instead the body and blood of Christ: although the empirical appearances are not changed, the reality is changed by the power of the Holy Spirit who has been called down upon the bread and wine. The consecration of the bread (known as the host) and wine represents the separation of Jesus' body from his blood at Calvary. However, since he has risen, the Church teaches that his body and blood can no longer be truly separated. Where one is, the other must be. Therefore, although the priest (or minister) 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.[22] The mysterious[23] change of the reality of the bread and wine began to be called "transubstantiation" in the eleventh century. It seems that the first text in which the term appears is of Gilbert of Savardin, Archbishop of Tours, in a sermon from 1079 (Patrologia Latina CLXXI 776). The term first appeared in a papal document in the letter Cum Marthae circa to a certain John, Archbishop of Lyon,29 November 1202,[24] then in the Fourth Lateran Council (1215)[25] and afterward in the book "Iam dudum" sent to the Armenians in the year 1341.[26] An explanation utilizing Aristotle's hylemorphic theory of reality did not appear until the thirteenth century, with Alexander of Hales (died 1245). Catholics may receive Holy Communion outside of Mass, but then it is normally given only as the host. The consecrated hosts are kept in a tabernacle after the celebration of the Mass and brought to the sick or dying during the week. Occasionally, the Eucharist is exposed in a monstrance, so that it may be the focus of prayer and adoration.[27] [edit] Eastern Orthodoxy The Eucharist is at the center of Eastern Orthodox Christianity. Orthodox Christians affirm the Real Presence in the Sacred Mysteries (consecrated bread and wine) which they believe to be the actual Body and Blood of Jesus Christ. The Eucharist is normally received in the context of the Divine Liturgy. The bread and wine are believed to become the genuine Body and Blood of the Christ Jesus through the operation of the Holy Spirit. The Eastern Orthodox Church has never described exactly how this occurs, or gone into the detail that the Roman Catholic Church has with the doctrine of transubstantiation. This doctrine was formulated after the Great Schism took place, and the Eastern Orthodox churches have never formally affirmed or denied it, preferring to state simply that it is a "Mystery",[28] while at the same time using, as in the 1672 Synod of Jerusalem, language that might look similar as to one that is used by the Roman Catholic Church.[29] Communion is given only to baptized, chrismated Orthodox Christians who have prepared by fasting, prayer, and confession (different rules apply for children, elderly, sick, pregnant, etc. and are determined on case-by-case basis by parish priests). The priest administers the Gifts with a spoon directly into the recipient's mouth from the chalice.[30] From baptism young infants and children are carried to the chalice to receive Holy Communion.[31] The holy gifts reserved for the Liturgy of the Presanctified Gifts or communion of the sick are specially consecrated as needed, especially on Holy Thursday. They are kept in an elaborately decorated tabernacle, a container on the altar often in the shape of a church. Generally, Eastern Christians do not adore the consecrated bread outside the Liturgy itself. After the Eucharist has been given to the congregation, the priest or the deacon has to eat and drink everything that is left. Anglicans/Episcopalians Main article: Anglican Eucharistic theology The historical position of the Anglican Communion is found in the Thirty-Nine Articles of 1571, which state "the Bread which we break is a partaking of the Body of Christ"; and likewise that "the Cup of Blessing is a partaking of the Blood of Christ" (Articles of Religion, Article XXVIII: Of the Lord's Supper) and that "Transubstantiation is repugnant to Holy Writ". The fact that the terms "Bread" and "Wine" and the corresponding words "Body" and "Blood" are all capitalized may reflect the wide range of theological beliefs regarding the Eucharist among Anglicans. However, the Articles also state that adoration, or worship per se, of the consecrated elements was not commanded by Christ and should not be practiced. It also stated that those who receive unworthily do not actually receive Christ but rather their own condemnation. Anglicans generally and officially believe in the Real Presence of Christ in the Eucharist, but the specifics of that belief range from transubstantiation, sometimes with Eucharistic adoration (mainly Anglo-Catholics), to something akin to a belief in a "pneumatic" presence, which may or may not be tied to the Eucharistic elements themselves (almost always "Low Church" or Evangelical Anglicans). The normal range of Anglican belief ranges from Objective Reality to Pious Silence, depending on the individual Anglican's theology. There are also small minorities on the one hand who affirm transubstantiation, or on the other hand, reject the doctrine of the Real Presence altogether. The classic Anglican aphorism with regard to this debate is found in a poem by John Donne (sometimes attributed to Elizabeth I): [edit] Lutherans: Sacramental union: "in, with, and under the forms of bread and wine" Main article: Sacramental union [edit] Manner of the Real Presence Lutherans believe that the Body and Blood of Christ are "truly and substantially present in, with and under the forms" of the consecrated bread and wine (the elements), so that communicants eat and drink both the elements and the true Body and Blood of Christ Himself (cf. Augsburg Confession, Article 10) in the Sacrament of Holy Communion whether they are believers or unbelievers ("manducatio indignorum": "eating of the unworthy"). The Lutheran doctrine of the Real Presence is formally known as "the sacramental union." This theology was first formally and publicly confessed in the Wittenberg Concord. It has been called "consubstantiation" by some, but this term is rejected by Lutheran Churches and theologians as it creates confusion with an earlier doctrine of the same name. Lutherans use the terms "in, with and under the forms of [consecrated] bread and wine" and "sacramental union" to distinguish their understanding of the Lord's Supper from those of the Reformed and other traditions. For Lutherans, there is no sacrament unless the elements are used according to Christ's mandate and institution (consecration, distribution, and reception). This was first formulated in the Wittenberg Concord of 1536 in the formula: Nihil habet rationem sacramenti extra usum a Christo institutum ("Nothing has the character of a sacrament apart from the use instituted by Christ"). As a consequence of their belief in this principle, some Lutherans have opposed in the Christian Church the reservation of the consecrated elements, private masses, the practice of Corpus Christi, and the belief that the presence of Christ's body and blood continue in the "reliquæ" (what remains of the consecrated elements after all have communed in the worship service). This interpretation is not universal among Lutherans. The consecrated elements are treated with respect, and in some areas are reserved as in Orthodox, Roman Catholic, and Anglican practice, but eucharistic adoration is not typically practiced. To remove any scruple of doubt or superstition the reliquæ traditionally are either consumed or poured into the earth. In some Lutheran congregations a small amount or the reliquæ may be kept for delivery to those too ill or infirm to attend the service (private communion). In this case, the consecrated elements are to be delivered quickly, preserving the connection between the communion experienced by the ill person, and the communion of the rest of the congregation. In other Lutheran congregations the administration of private communion of the sick and "shut-in" (those too feeble to attend service) involves a completely separate service of Holy Communion for which sacramental elements are consecrated by the administrant. [edit] Latter Day Saint movement Among Latter Day Saints (or Mormons), the Eucharist (in LDS theology it is "The Sacrament") is partaken in remembrance of the blood and body of Jesus Christ. It is viewed as a renewal of the covenant made at baptism, which is to take upon oneself the name of Jesus. As such, it is considered efficacious only for baptized members in good standing. However, the unbaptized are not forbidden from communion, and it is traditional for children not yet baptized (baptism occurs only after the age of eight) to participate in communion in anticipation of baptism. Those who partake of the Sacrament promise always to remember Jesus and keep his commandments. The prayer also asks God the Father that each individual will be blest with the Spirit of Christ.[44] The Sacrament is offered weekly and all active members are taught to prepare to partake of each opportunity. It is considered to be a weekly renewal of a member's commitment to follow Jesus Christ, and a plea for forgiveness of sins. [edit] Names by which the Eucharist is known "Eucharist" (noun). The word is derived from Greek "εὐχαριστία" (transliterated as "eucharistia"), which means thankfulness, gratitude, giving of thanks. Today, "the Eucharist" is the name still used by Catholics, the Eastern Orthodox, the Oriental Orthodox, Anglicans, United Methodists, and Lutherans. Most other Protestant traditions rarely use this term, preferring either "Communion", "the Lord's Supper", or "the Breaking of Bread". "The Lord's Supper", the term used in 1 Corinthians 11:20. "The Lord's Supper" is also a common term among Lutherans, as is "The Sacrament of the Altar". Other Churches and denominations also use the term, but generally not as their basic, routine term. The use is predominant among Baptist groups, who generally avoid using the term "Communion", due to its use (though in a more limited sense) by the Roman Catholic Church. "The Breaking of Bread", a phrase that appears in the New Testament in contexts in which, according to some, it may refer to celebration of the Eucharist: Luke 24:35;Acts 2:42, 2:46, 20:7; 1 Corinthians 10:16. "Communion" (from Latin communio, "sharing in common") or "Holy Communion",[56] used, with different meanings, by Catholics, Orthodox Christians, Anglicans, and many Protestants, including Lutherans. Catholics and Orthodox apply this term not to the Eucharistic rite as a whole, but only to the partaking of the consecrated bread and wine, and to these consecrated elements themselves. In their understanding, it is possible to participate in the celebration of the Eucharistic rite without necessarily "receiving Holy Communion" (partaking of the consecrated elements. Groups that originated in the Protestant Reformation usually apply this term instead to the whole rite. The meaning of the term "Communion" here is multivocal in that it also refers to the relationship of the participating Christians, as individuals or as Church, with God and with other Christians (see Communion (Christian)). "Mass", used in the Latin Rite Roman Catholic Church, Anglo-Catholicism, the Church of Sweden and some other forms of Western Christianity. Among the many other terms used in the Roman Catholic Church are "Holy Mass", "the Memorial of the Passion, Death and Resurrection of the Lord", the "Holy Sacrifice of the Mass", and the "Holy Mysteries".[57] The "Blessed Sacrament" and the "Blessed Sacrament of the Altar" are common terms for the consecrated elements, especially when reserved in the Church tabernacle. In The Church of Jesus Christ of Latter-day Saints the term "The Sacrament" is used of the rite. "Sacrament of the Altar" is in common use also among Lutherans. "The Divine Liturgy" 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". In Oriental Orthodoxy the terms "Oblation" (Syriac, Coptic and Armenian Churches) and "Consecration" (Ethiopian Church) are used. Likewise, in the Gaelic language of Ireland and Scotland the word "Aifreann", usually translated into English as "Mass", is derived from Late Latin "Offerendum", meaning "oblation", "offering". The many other expressions used include "Table of the Lord" (cf. 1 Corinthians 10:16), the "Lord's Body" (cf. 1 Corinthians 11:29), "Holy of Holies". As one can see from above, all the various Christian sects that exist understand this Eucharist. They may differ as to if Jesus is really present or not or some differ as to when he becomes presnt but they all agree on the eating and drinking the body of Jesus Christ. Some of the Protestant denominations have begun using grape juice instead of wine but they still do this. So the Christian who denies this is on his/her own and is going against his/her own scriptures. --------------------- - BACK TO INDEX - REPLY - QUOTE - EDIT - DELETE -

The full topic: The Eucharist to the various Christian denominations. AssyrianMuslim - Tuesday, July 29 2008, 22:40:47 (CEST) Good one! MiniMe - 07/30 03:50 Re: Good one! AssyrianMuslim - 07/30 05:45 Re: Good one! MiniMe - 07/30 07:13

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