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Penatai bendar Kristus dalam Ekaristi

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Orang Katolik meri sembah ngagai Kristus, ti dipechaya sida amat bisi, dalam tubuh enggau darah, semengat enggau petara, dalam ruti sakramen ti realiti iya udah diubah nyadi tubuh iya.

Penatai Kristus ti bendar dalam Ekaristi, iya nya ajar pengarap Kristian ti madahka Jesus Kristus amat bisi dalam Ekaristi, ukai semina ngena chara simbolik tauka metafora,[1] tang ngena chara ti bendar, nyata sereta substansial.

Bisi sekeda denominasyen Kristian ti ngajar Kristus amat bisi dalam Ekaristi, nyengkaum pengarap Katolik, Ortodoks Timur, Ortodoks Oriental, Gerija Timur, Gerija Moravia, Lutheran, Anglika, Metodis, Irvingia, enggau Tradisyen Reformed.[2][3][4][5][6][7] Bida ajar Gerija-gerija tu keterubah iya bekaul enggau "chara penatai Kristus dalam Pengerami Makai Lemai Tuhan".[1]

Pengeransing meretika mayuh macham pengarap ari Gerija-gerija tu ngujungka dalam taun 1980-an bisi pengawa berunding pasal Baptisa, Ekaristi enggau Ministri ari Kaunsil Gerija Sedunya.[8][9]

Penatai ti Bendar ditulak orang Kristian bukai ti meda Pengerami Makai Lemai Tuhan semina nyadika pengingat aja, nyengkaum mayuh raban Anabaptis,[10] Menyadi Plymouth,[10] sekeda gerija Kristian ti ukai bedenominasyen,[11] pia mega sida ti ngelala diri enggau pengarap Kristian liberal, bagi ari Engkebut Pemulai[10] enggau Saksi-saksi Jehovah.[12][13][14][15]

Sejarah

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Penatai Kristus ti bendar dalam Ekaristi udah dipechaya kenyau ari kelia menya. Bala penulis Kristian keterubah ngumbai elemen Ekaristi nya tubuh enggau darah Jesus.[16]

Dokumen pandak ti dikelala enggau nama Ajar Bala Rasul tauka Didache, ti engka nyadi dokumen Kristian ti pemadu tumu di luar Sempekat Baru ti bejaku pasal Ekaristi, madahka, "Anang ngasuh orang makai tauka ngirup ari Ekaristi nuan, enti sida enda dibaptisa dalam nama Tuhan; laban pasal tu mega udah disebut Tuhan, 'Anang meri utai ti kudus ngagai ukui'."[17]

Siti lukis dinding abad ke-3 ba Catacomb of Callixtus, ti diinterpretasyenka arkeolog Joseph Wilpert ngayanka ba sepiak kiba Jesus ngemayuhka ruti enggau ikan, lambang pengawa nyerahka Ekaristi, lalu ba sepiak kanan ngayanka orang ke udah mati, ti nengah pengawa ngambi bagi dalam Ekaristi udah bulih pengelantang[18]

Ignatius ari Antiok, nulis dalam urung taun 106 AD ngagai orang Kristian Rome, madahka: "Aku deka ke ruti Allah Taala, ruti serega, ruti pengidup, iya nya isi Jesus Kristus, Anak Allah Taala, ti nyadi udah nya ari peturun David enggau Abraham; lalu aku deka ke ai irup Allah Taala, iya nya darah Iya, ke nyadi tanda penyayau ke meruan enggau pengidup belama iya."[19]

Nulis ngagai orang Kristian Smirna dalam taun ke sama, iya ngelalau sida ngambika "bediri jauh ari orang ti nyimpang ari pengarap ti baka nya", laban, entara kebuah bukai, "sida nagang diri ari Ekaristi enggau ari sampi, laban sida enda ngaku Ekaristi nya daging Juruselamat kitai Jesus Kristus, ti udah merinsa ketegal dosa kitai, lalu ari pemanah Apai, angkat idup baru."

Dalam urung taun 150, Justin Martir, ngenang pasal Ekaristi, nulis dalam bup iya First Apology: "Ukai baka ruti enggau ai irup ke biasa kitai nerima utai tu; tang baka Jesus Kristus Juruselamat kitai, udah nyadi mensia ulih Jaku Allah Taala, bisi dagin enggau darah ke pengelepas kitai, baka nya mega kitai udah diajar pemakai ti diberi jaku sampi, lalu ari nya darah enggau isi kitai diberi pemakai nengah transmutasyen, nya isi enggau darah Jesus nya ti nyadi mensia."[20]

Dalam urung taun 200 AD, Tertullian nulis: "Udah ngambi ruti nya lalu meri iya ngagai bala murid Iya, Iya ngaga ruti nya nyadi tubuh Iya empu, enggau nyebut, Tu tubuh Aku, iya nya, gamal tubuh Aku. Siti gamal, taja pia, enda ulih bisi, enti enda bisi dulu tubuh ti bendar. Enti tubuh ti puang nya, enda ulih nyadi gamal." taja pia, (baka ti tau disebut Marcion) Iya ngaga diri baka ke ruti nya tubuh Iya, laban Iya nadai pemendar pasal substansyen tubuh, nya nitihka Iya tentu meri ruti ke kitai."[21]

Maya jeman tengah ke dudi, tanya tu dipejuraika dalam Gerija Barat. Berindik ari Reformasyen Protestan, iya nyadi topik sentral ti ngasuh bepechah entara mayuh macham pengarap ti benung mansang. Ajar Lutheran pasal penatai ti bendar, ti dikelala enggau nama "penyerakup sakramental", dirumuska dalam Aku Augsburg taun 1530. Luther bebendar nyukung ajar tu, lalu ngeluarka bup Sakramen Tubuh enggau Darah Kristus—Ngelaban Orang ke Fanatik dalam taun 1526. Madahka "ruti enggau tubuh nya dua iti utai ti bebida", iya madahka "ari dua bansa utai, siti penyerakup udah nyadi, ti deka dikumbai aku 'penyerakup sakramental'.[22]

Nya alai, batang penyarut teologi dalam tanya tu, nyata ukai entara pengarap Katolik enggau Protestan, tang dalam pengarap Protestan, kelebih agi entara Luther enggau Zwingli, ti berandauka tanya nya ba Marburg Colloquy taun 1529 tang ti enda mujur datai ba sempekat. Penemu Zwingli nyadi dikaitka enggau leka jaku Memorialisme, ti nunjukka pemereti ati pasal Ekaristi ti diatur semina "kena ngingatka" Kristus. Taja pan tu nerangka enggau betul penuduk raban Anabaptis enggau tradisyen ti dipansutka, tang ukai penuduk ti dipegai Zwingli empu, ti ngesahka Kristus amat (dalam substansi), taja pan ukai sechara semula jadi (fizikal) bisi dalam sakramen.[23] Tradisyen Reformasyen (Reformasyen Benua, Presbiterian, enggau Kongregasionalis, mega nyengkaum Baptis enggau Anglika) nerima penemu pasal penatai roh ti bendar baka ke diajar John Calvin enggau Heinrich Bullinger.[24]

Kaunsil Trent, ti diatur taun 1545–1563 nyadika reaksyen ngagai Reformasyen Protestant sereta ngepunka Reformasyen Balas Katolik, mantaika penemu pasal penatai Kristus dalam Ekaristi nya amat, bendar, sereta substansial, lalu madahka, "nengah pengawa nyerahka wain enggau ruti, pengubah nyadi ba selampur utai ke bisi dalam ruti nyadi tubuh Kristus Tuhan kitai, enggau semua utai ti bisi dalam wain nyadi utai ti dalam darah Iya; ti nukar pengarap nya, ulih Gerija Katolik ti kudus, engkeman sereta patut dikumbai Transubstantiasyen".[25] Filosofi Skolastik, Aristotelian pasal zat enda disengkaum dalam ajar definitif Kaunsil, tang lebih agi penemu ti lebih amt pasal "zat" ti udah dulu ari Thomas Aquinas.[26]

Ortodoks Timur enda ngaul diri dalam laya nya sebedau abad ke-17. Iya nyadi balat ba taun 1629, lebuh Cyril Lucaris nyangkal ajar pasal transubstansiasyen, ngena salin jaku Gerika metousiosis ungkup konsep ti bisi. Dikena ngelaban ajar Lucaris, Metropolitan Petro Mohyla ari Kiev ngaga dalam jaku Latin siti Aku Ortodoks kena ngetanka transubstansiasyen. Pengakuan tu dikemendarka semua Patriark ke bejaku Gerika (sida ke di Konstantinopel, Alexandria, Antiok, enggau Jerusalem) dalam taun 1643, lalu sekali agi ulih Sinode Jerusalem taun 1672 (ke mega disebut Kaunsil Betlehem).

Penyanding

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  1. ↑ 1.0 1.1 R. C. Sproul (1 November 2006). "The Battle for the Table" (in Inggeris). Ligonier Ministries. Retrieved 2 August 2020. It is important to note at this point that there is major agreement among Roman Catholics, Lutherans, Anglicans, the Reformed, that Christ is truly present in the Lord's Supper. They all go beyond the view of the Supper as a bare sign or memorial ... The debate among Catholics, Lutherans, and Reformed people is one that focuses on the mode of Christ's presence in the Lord's Supper. At the bottom, this debate is not so much sacramental as it is christological. [sic]
  2. ↑ Atwood, Craig D. (1 November 2010). Community of the Cross: Moravian Piety in Colonial Bethlehem. Penn State Press. p. 165. ISBN 9780271047508. In the eighteenth century, the Moravians consistently promoted the Lutheran doctrine of the real presence, which they described as a 'sacramental presence'.
  3. ↑ Losch, Richard R. (1 May 2002). A Guide to World Religions and Christian Traditions. Wm. B. Eerdmans Publishing. p. 90. ISBN 9780802805218. Anglicans and Orthodox do not attempt to define how [Christ is present], but simply accept the mystery of his presence.
  4. ↑ Neal, Gregory S. (19 December 2014). Sacramental Theology and the Christian Life. WestBow Press. p. 111. ISBN 9781490860077. For Anglicans and Methodists the reality of the presence of Jesus as received through the sacramental elements is not in question. Real presence is simply accepted as being true, its mysterious nature being affirmed and even lauded in official statements like This Holy Mystery: A United Methodist Understanding of Holy Communion.
  5. ↑ McKim, Donald K. (1998). Major Themes in the Reformed Tradition (in Inggeris). Wipf and Stock Publishers. ISBN 978-1-57910-104-6. The Westminster Confession emphatically declares that Christ is truly present in the elements and is truly received by those partaking, 'yet not carnally and corporally, but spiritually' (chap. 31, par. 7). The insistence is that while Christ's presence is not physical in nature it is no less a real and vital presence, as if it were a physical presence. ... Those of us in the Reformed tradition are under strong obligation to honour the notion of the real presence of Christ in the Lord's Supper.
  6. ↑ Johnson, Maxwell E. (2015). The Church in Act: Lutheran Liturgical Theology in Ecumenical Conversation (in Inggeris). Fortress Press. ISBN 978-1-4514-9668-0. That is, as the practice of the ancient Assyrian Church of the East indicates clearly, not all churches who hold a high doctrine of Christ's real presence have reserved the Eucharist historically. Further, a lack of reserving the Eucharist in the Assyrian Church of the East has not been a factor in entering recently into a situation of shared Eucharist with the Chaldean Church.
  7. ↑ Garvie, Alfred Ernest (1920). The Holy Catholic Church from the Congregational Point of View, namely, the One Church in the Many Churches. London: Faith Press.
  8. ↑ Kereszty, Roch A. (2002). Rediscovering the Eucharist: Ecumenical Conversations (in Inggeris). Paulist Press. p. 253. ISBN 978-0-8091-4144-9. Besides the documents produced by several joint commissions consisting of Catholic and Protestant theologians of different denominations, the most important ecumenical document was published by the Faith and Order Commission of the World Council of Churches: Baptism, Eucharist and Ministry. Some form of the real presence of Christ in the eucharistic celebration has been commonly expressed in the joint text: "the eucharistic celebration is the sacrament of the body and blood of Christ, the sacrament of his real presence" (#13).
  9. ↑ Belcher, Kimberly Hope (15 October 2020). Eucharist and Receptive Ecumenism: From Thanksgiving to Communion (in Inggeris). Cambridge University Press. p. 22. ISBN 978-1-108-83956-3. Bilateral eucharistic agreements leading up to Baptism, Eucharist and Ministry included enormous progress on the disputed territory of real presence, substantial progress in mutual understanding of positions on objective and subjective aspects of the Eucharist and technical terminology such as transubstantiation, and incipient progress in understanding the concept of sacrifice. The most important gains came from a shared study of history and a deepening of the understanding of the action of the whole eucharistic liturgy.
  10. ↑ 10.0 10.1 10.2 Ralat Lua pada baris 3162 di Modul:Citation/CS1: attempt to call field 'year_check' (a nil value).
  11. ↑ "University of Virginia Library". Religiousmovements.lib.virginia.edu. 2006-09-07. Archived from the original on 2007-10-30. Retrieved 2010-07-29.
  12. ↑ What Does The Bible Really Teach?, Watch Tower Bible & Tract Society, 2005, p. 207.
  13. ↑ "Discerning What We Are—At Memorial Time", The Watchtower, February 15, 1990, p. 16.
  14. ↑ "The Lord's Supper: Why Do Jehovah's Witnesses Observe the Lord's Supper Differently From the Way Other Religions Do?". Watchtower Bible & Tract Society. 2018.
  15. ↑ "The Eucharist: The Facts Behind the Ritual". Watchtower Online Library. 2018.
  16. ↑ "CHURCH FATHERS: Ignatius to the Smyrnaeans". www.earlychristianwritings.com. Retrieved 2017-11-12.
  17. ↑ "The Didache". www.earlychristianwritings.com. Retrieved 2017-11-12.
  18. ↑ "CATHOLIC ENCYCLOPEDIA: Early Symbols of the Eucharist". Retrieved 2017-05-31.
  19. ↑ "Ignatius to the Romans". www.earlychristianwritings.com. Retrieved 2017-11-12.
  20. ↑ "Saint Justin Martyr: First Apology (Roberts-Donaldson)". www.earlychristianwritings.com. Retrieved 2017-11-12.
  21. ↑ "CHURCH FATHERS: Against Marcion, Book IV (Tertullian)". www.newadvent.org.
  22. ↑ Weimar Ausgabe 26, 442.23; Luther's Works 37, 299–300.
  23. ↑ Ralat Lua pada baris 3162 di Modul:Citation/CS1: attempt to call field 'year_check' (a nil value).
  24. ↑ Seeberg, Reinhold (1905). History of doctrines in the middle and modern ages (in Inggeris). Lutheran Publication Society. p. 417.
  25. ↑ Trent, the Council of, "Session XII. Decree touching the most holy Sacrament of the Eucharist", Canons and Decrees of the Council of Trent, retrieved 2023-05-18
  26. ↑ Davis, Charles (April 1, 1964). "The theology of transubstantiation". Sophia. 3 (1): 12–24. doi:10.1007/BF02785911. S2CID 170618935.

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