
The Eucharist is either the celebration of the Christianity sacrament commemorating Christ’s Last Supper, or the consecrated bread and wine of this sacrament. The term is used mainly in Roman Catholic Church, Anglicanism, Eastern Orthodox, and Lutheran traditions, and is derived from the Greek language word ευχαριστω, ''eucharisto'', meaning ''to give thanks''. The form of the liturgy rite and the relevant theology vary from tradition to tradition. Many Protestantism traditions speak rather of "Communion" or "Holy Communion", a term also widely used (though usually in a more limited sense) in Roman Catholic, Lutheran, Anglican and Eastern Orthodox circles. ''See also The Lord's Supper.'' == Historical roots of the Eucharist== Institution. The three synoptic Gospels (Matthew, Mark, and Luke) as well as Paul of Tarsus's first Letter to the Corinthians contain versions of the so-called "Words of Institution" spoken by Jesus at the Last Supper: "Take, eat, this is my body.... Take, drink, this is my blood.... Do this in remembrance of me." All subsequent celebration of the Eucharist is based on this injunction. ''See also: Historical roots of Catholic Eucharistic theology'' == Eucharistic theologies == The Eucharist has always been at the center of Christian worship, though theological interpretations vary. In general, Roman Catholic, Anglican, and Eastern Orthodox traditions: see the Eucharist as the fulfillment of the Divine Economy (God's plan for the salvation of humanity from sin), a commemoration and making present of Jesus's Crucifixion on Calvary and his Resurrection of Jesus, the means for Christians to unite with God and with each other, and the giving of thanks for all these things. Differences in Eucharistic theology tend to be related to differences in understanding of these areas. === Roman Catholic Church Eucharistic theology === The Eucharist is one of the seven Catholic sacraments that confer sanctifying grace and assist souls in attaining union with God. According to the Second Vatican Council the Eucharist is the "source and summit of Christian life". [http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a3.htm] The Catholic Church teaches that the Eucharist is really, truly, and substantially the Body, Blood, Soul, and Divinity of Jesus Christ under the appearances of bread and wine. It rejects as heresy the belief that the Eucharist merely symbolizes Christ or commemorates His suffering and death. See Mass (liturgy). Eucharistic union with God is a primary component in the Catholic conception of prayer life, in which one progresses first along the ''purgative way'', e.g., confessing sins before receiving communion, a tradition dating from the earliest period of the Church. Later, one passes along to the ''illuminative'' and ''unitive ways'' (see prayer). Nourished by the Eucharist, the Catholic faithful seek to live by Christ, as Christ lives by the Father. The Catholic Church teaches that at the Consecration of the Mass (when the priest says "This is my Body" and "This is my Blood"), the "substance" (essential reality) of the bread and wine is changed into that of the Body and Blood of Christ, while the "accidents" (attributes or appearances, such as taste, texture, size, smell, etc.) remain unchanged. This change is called transubstantiation. "Substance" does not here mean chemical substance, which, being part of the "accidents", remains unchanged in the Eucharist. In trans''form''ation, as when a gawky youth is transformed into an elegant adult, the ''form'', appearance or accidents are changed, but the essential reality or substance of the person remains; in tran''substanti''ation it is the essential reality or ''substance'' that is changed, while the form, appearance or accidents remain. Because the Eucharist is really and truly Christ Himself under the appearances of bread and wine, Roman Catholics worship the Eucharistic species. The Eucharist is stored in the tabernacle of every Catholic church and Catholics genuflection as a sign of respect when entering Its presence. The consecrated elements may be used to give a special blessing, called Benediction. Sufficient spiritual preparation must be made by each Catholic prior to receiving Holy Communion. A Catholic guilty of mortal sin should first make a sacramental confession: otherwise that person commits a sacrilege. Also, Catholics must abstain from food and drink (except water and medicine) for one hour before receiving, and must, of course, have a true belief in the Real Presence of Christ in the Eucharist. The Catholic Church teaches that the Eucharist of the Protestant Churches is invalid, as Protestant ministers lack the sacramental power to confect transubstantiation. Therefore, a Catholic would not genuflect before the Eucharist of a Protestant church. See Transubstantiation and historical roots of Catholic Eucharistic theology. === Eastern Orthodoxy Eucharistic theology === Since the Eucharist prefigures the ultimate union with God to which Orthodox Christians aspire (see theosis), it has a central role in Eastern Orthodox theology, which teaches, along with Roman Catholicism, that the Divine Liturgy mystically brings the congregation into the presence of both the original Last Supper and the angelic worship in Heaven. The worship is centered around the union of the earthly Liturgy with the heavenly Liturgy, of the sacrifice of Christ on the Cross with the bloodless sacrifice on the altar, and of Christ's Body and Blood with the faithful, both individually and corporately, as the Body of Christ (a term which refers both to the Eucharist and the Church). The bread and wine, referred to as "gifts", are believed, as in the Roman Catholic tradition, to become literally the Body and Blood of Christ by the grace of the Holy Spirit. Less theological emphasis is placed on identifying a ''moment'' of consecration, ''e.g.'', when the words of institution are spoken. Eastern Orthodox typically eschew Aristotle philosophy, a philosophy tending to categorize and organize, and prefer a neo-Platonic philosophy, tending to reconcile distinctions. The language of "transubstantiation" is therefore thought too precise, and is avoided in favor of the language of "participation". Saint Augustine of Hippo, [http://www.catholic-forum.com/saints/sainta02.htm] (d. 430) a Platonist Christian theologian, helped the Church to develop a unifying synthetic theology, [http://www.crvp.org/book/Series01/I-9/chapter_i.htm] categorizing many theological concepts yet seeking also their harmonious interrelationship, and of communion stating that "[t]he entire Church observes the tradition" [http://ic.net/~erasmus/RAZ125.HTM], i.e. participates in it, and that the "sacrifice ... is now offered to God by Christians throughout the whole world". Some Eastern Orthodox theologians and scholars do accept the term "transubstantiation", e.g. based on terms found in the Orthodox Confession of 1640 [http://www.bringyou.to/apologetics/num31.htm] made by Peter Mogila (Mohyla), metropolitan of Kiev, to refute a Calvinist declaration by another Orthodox, Cyril Lucaris[http://www.orthodoxinfo.com/general/history4.aspx]. Eastern Orthodox sources are divided on Mogila himself, some saying he was too influenced by Western sources (ibid.), others saying he was "ahead of his time" in promoting Church unity. [http://www.unicorne.org/orthodoxy/articles/contributors/articles/mohyla.htm] Irrespective of terminology, owing to the fact that the various Eastern Orthodox Churches employ the form, matter, intent, and apostolic succession that is their heritage and the Catholic universal teaching, they ''consecrate'' the bread according to apostolic tradition and teaching. Different apostles went east than west, and one will encounter differences in respective liturgy; for example, the Eastern Orthodox generally stand throughout the Divine Liturgy while in the Western Rite the faithful alternate during Mass between sitting, kneeling, and standing. Some theological variety can be attributed simply to a lack of contact since the East-West Schism in 1054. === Lutheran Eucharistic theology === Like Roman Catholic Churchs and Eastern Orthodoxy, Lutherans subscribe to the doctrine of the Eucharistic Real Presence, believing that the bread and wine truly are the body and blood of Jesus Christ. They do not endorse any particular view of how this takes place, and regard attempts to explain in terms of philosophical metaphysics how the Eucharist "works" as disrespectful of the Sacrament's miraculous and mysterious character. This refusal to endorse such explanatory doctrines, particularly transubstantiation, is sometimes interpreted by non-Lutherans as denial of the Real Presence. Non-Lutherans also sometimes describe the Lutheran doctrine as consubstantiation, an incorrect understanding of Lutheran teaching, since, like transubstantiation, consubstantiation is rejected by Lutherans as a misguided attempt to philosophically categorize a divine mystery. Lutherans often say that the body and blood of Christ are "in, with and under" the bread and wine, in an attempt to adequately express their understanding of Christ's presence in the Eucharist, as opposed to transubstantiation and Sacramentarian positions. Though the elements are taught to be Christ (given his words, "this is my body", and "this is my blood"), Lutherans do not offer adoration to them, as Christ's injunction to Christians is to "take and eat", and "take and drink"; thus that is their proper, divinely ordained use. ===Anglican/Episcopal Church Eucharistic theology === The Thirty-Nine Articles, the Church of England's core of traditional doctrine, denies transubstantiation, but acknowledges that the Body and Blood of Christ are spiritually present in the elements. But, in practice, the Anglican Church has come to tolerate a wide range of views on the nature of the Eucharist, from transubstantiation to symbolic memorialism. Anglican author C.S. Lewis famously summed up the Anglican position: "The command, after all, was Take, eat: not Take, understand." === Protestant Eucharistic theology === The various Protestant traditions hold differing views of the Eucharist. *Most Reformed Churches do not teach that the bread and wine are transformed, but that those who receive the elements with faith are brought into a spiritually real form of fellowship with Jesus Christ. *In Methodism, transubstantiation is rejected, as is a rigid memorialism. Methodists generally refer to the Eucharist as a Means of Grace whereby those who partake experience the presence and the grace of Christ. While Real Presence is generally affirmed, Methodists have preferred to allow the specific details of the sacrament as a mystery. Typically celebrated as a Means of Grace meant to aid in the process of Sanctification and the journey to Christian Perfection, it is also celebrated recognizing that God's Prevenient Grace may bring a person to Religious conversion or even Justification (theology) through the sacrament. *Most other Protestant Churches see the Lord's Supper as a commemoration of the sacrifice of Jesus, in which the physical elements have a purely symbolic and memorial value, reminding partakers of his salvific work. === Six contrasting views on ''the body and the blood'' === *''Consubstantiation'' - the body and blood of Jesus Christ are substantially present alongside the substance of the bread and wine, which remain. (This view is often erroneously attributed to the Lutheran Church.) *''Pious Silence'' - the bread and wine become the real Body and Blood of Christ in a way that is beyond human comprehension; the specific mechanisms and details of this are not possible to understand nor to explain; this view is held by the Lutheran, Eastern Orthodoxy, and Oriental Orthodoxy Churches. *''Spiritual presence'' - the body and blood of Jesus Christ are received in a spiritual manner by faith . This view is held by most Reformed Christians, such as Presbyterians. *''Suspension'' - the partaking of the bread and wine was not intended to be a perpetual ordinance, and/or was not to be taken as a religious rite or ceremony (also known as ''adeipnonism'', meaning "no supper" or "no meal"); this is the view of Quakers, The Salvation Army, as well as the "ultra-dispensational" teaching of E. W. Bullinger, Cornelius R. Stam and others *''Symbolism'' - the bread and wine are symbolic of the body and blood of Jesus Christ, and in partaking of the elements the believer commemorates the sacrificial death of Christ (also known as ''Zwinglianism'' or ''Zwinglian view'' after Huldrych Zwingli); this view is held by several Protestant denominations, including most Baptists. *''Transubstantiation'' – the substance (fundamental reality) of the bread and wine is transformed into that of the Body and Blood of Christ, but the accidents (physical traits, including chemical) of the bread and wine remain; this view is held by the Roman Catholic Church. == Forms of Eucharistic celebration== The Agape feast. The Eucharistic celebration of the early Christians, while centered on the ritual of the bread and wine, also included various other ritual elements, including elements of the Passover seder and of Mediterranean funerary banquets, termed ''Agape Feasts''. ''Agape'' is one of the Greek language words for ''love''. Such ''Agapes'' were widespread, though not universal, in the early Christian world. This service apparently was a full meal, with each participant bringing their own food, with the meal eaten in a common room. Perhaps predictably enough, it could at times deteriorate into a mere occasion for eating and drinking, or for ostentatious displays by the wealthier members of the community, as was already observed by St. Paul (cf. ). Because of such abuses, the ''Agape'' gradually fell into disfavor, and after being subjected to various regulations and restrictions, was definitively dropped by the Church between the 6th and 8th centuries. === Current celebration in Catholic, Anglican, Lutheran and Orthodox worship === Liturgical setting. Celebration of the Eucharist is usually called the Mass_(liturgy) in Latin Rite Roman Catholic Church, the Divine Liturgy in Eastern Churches, including Eastern Rite Catholics, Holy Communion in the Anglican tradition. It usually takes place in a church. The ritual includes Scripture readings, hymns, etc, which may or may not be directly related to the Eucharist. They provide the preparation and context for the central Eucharistic Prayer or Anaphora. This part is sometimes referred to as the Liturgy of the Eucharist (in a narrower sense), distinguishing it from the Liturgy of the Word, which precedes it and sometimes also from the Communion Liturgy that follows. In the Catholic and Anglican traditions, a wedding service may be joined to celebration of the Eucharist, as may other sacraments. Participants. These include one or more priests, often assisted by deacons and other ministers, wearing the vestments of their rank. (Ethiopian tradition requires a minimum of three priests and two deacons.) Catholic and Anglican vestments are similar, if not identical. Eastern Churches vary more from both from the Western tradition and among themselves in both the appearance and symbolism of their vestments [http://www.oca.org/OCchapter.asp?SID=2&ID=48]. There is usually a congregation (worship), but in Catholicism and Anglicanism, a priest may for a serious reason celebrate the Eucharist alone. Materials and objects. There is typically an altar (in Eastern Orthodoxy called the Holy Table), on which the bread and wine are set for consecration, usually in a chalice for the wine and a paten or diskos for the bread, although a plate or basket is sometimes used. Christian tradition requires that the wine be true wine made from grapes, and that the bread be made from wheat. Western and Armenian Churches, use unleavened bread, in imitation of the matzoh of a Passover seder. It is usually round in shape and is often referred to in the West as the "host" (from Latin "hostia", meaning "victim"). In the Eastern Orthodox tradition, red wine and small round loaves of leavened wheat bread (called ''Prosphora'') are used; these are prepared before the Divine Liturgy in a separate ceremony called the Liturgy of Preparation. Vessels used in the West include one or more of each of the following: a chalice for the wine, a paten for the main host or hosts, a ciborium for smaller hosts, all placed on a corporal, a white cloth spread on the altar to prevent particles of consecrated hosts from being scattered. In addition, cruets contain water and wine for placing in the chalice. The Roman Missal gives the text of the prayers and rubrics of the Mass. Byzantine churches have, as well as the Holy Table (the main altar in the center of the Sanctuary), a Table of Oblation (Prothesis, Proskomedia) for preparing the bread and wine before the Divine Liturgy [http://www.oca.org/OCchapter.asp?SID=2&ID=46]. A special cloth called the Antimension (Greek: "instead of the Table"), containing a small relic, is also used. The bread is placed on a diskos, and the wine in a chalice. For part of the Liturgy, the diskos and chalice are covered with individual veils (that over the diskos being supported by a small frame called the Star) and with a veil (the Aer) large enough to cover both. A triangular-bladed knife called the Spear is used to cut the bread, and a small spoon is used to give the Eucharist to the faithful. There is also a small container of hot water (the Zeon) which is added to the chalice to symbolize the fervour of faith. Ritual. The bread and wine are brought to the altar, often in a formal procession. After various prayers, depending on the particular tradition, there is usually a prayer that the bread and wine be changed into the Body and Blood of Jesus. After the consecration, a term often used is ''Blessed Sacrament of the Altar''. Great care is taken not to mishandle or drop any element. Communion is administered by the priest(s), assisted if necessary by extraordinary ministers of Holy Communion, either directly in the communicant’s mouth or by placing the host in the hand. If Communion is given "under both kinds", the Western practice is either to dip the host in the consecrated wine before placing it in the mouth or for the communicant to drink directly from the chalice, the lip of which is wiped with a cloth after each person receives. Byzantine tradition is to use a spoon to give the consecrated wine and leavened bread together. Drinking from the chalice by means of a metal tube is also envisaged but very rarely used. Protestant clergy sometimes offer bread from a basket or distribute individual cups and bread (sometimes prepackaged) for the congregation to consume simultaneously. Bread and a common cup may also be passed among the congregation, with each eating or drinking as they receive it. Individual cups used are collected afterwards, if reusable; but may not be collected if disposable. In Eastern Orthodox practice, all consecrated materials are generally consumed by the Deacon at the end of the Liturgy, unless specially reserved for the Divine Liturgy during Lent. In Catholic and Anglican practice, consecrated hosts not consumed (but not consecrated wine) are reserved, usually in a tabernacle, for later use. A priest or deacon or a specially appointed lay person may administer them to the sick or housebound or to patients in hospital. The vessels used for the Eucharist are carefully cleansed at the end of the service, a process known as the ablutions. The water used for this purpose, if not drunk, is poured into a special basin called the sacrarium or piscina, directly connected to the ground, not to a drain, out of respect for any minute particles of the Eucharist that may remain. == Open and closed communion == Christianity denominations differ in their understanding of whether they may receive the Eucharist together with those not in full communion with them. The ancient Churches such as the Roman Catholic Church and the Eastern Orthodoxy exclude it in normal circumstances, though they may allow exceptions, e.g. for non-members ''in danger of death'' who share their faith in the reality of the Eucharist and are unable to have access to a minister of their own religion. Other Churches that teach the Real Presence of [[Christ] in the Sacrament – such as conservative Lutheran Churches like the Lutheran Church, Missouri Synod or the Wisconsin Evangelical Lutheran Synod – tend to do the same. Theological reasons sometimes given for this restriction, referred to, especially by those who take a different view, as closed communion include: *Church membership is essentially defined as participation in its Eucharist *participating in the sacraments of a Church is understood as public avowal of its teachings and of unity with its members, which is a falsehood on the part of non-members *every effort must be made to ensure that the warning of 1 Corinthians 11:27 is heeded:: "Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord" *it is wrong to expose the elements of the Eucharist to being treated as not having the sacred character that is theirs because of being the body and blood of Christ The National Catholic Reporter[http://www.nationalcatholicreporter.org/word/] of 27 May 2005 informed that Cardinal Walter Kasper, President of the Pontifical Council for Promoting Christian Unity, was asked on 19 May 2005 whether Catholics should invite others to share in the Catholic Eucharist, so as to foster Christian unity. He responded that, at a minimum, to invite a non-Catholic to receive communion, "we must share the same faith in the Eucharist. At the end of the Eucharistic prayer, the community answers 'Amen', meaning, 'I agree.' Everyone has to ask, 'Can I really say 'Amen' to what is said and done according to Catholic understanding?' These restrictions are not external, disciplinary positions of the Church. They are an explication of this 'Amen'. Otherwise it would be dishonest to go to communion. I would say the same to many Catholics. Does your life correspond to what this Eucharist is? You have to reflect about this, do penance and conversion, and so on. We do not invite all Catholics, either. It's a very hard question of conscience." Citing the final canon of the Code of Canon Law, Cardinal Kasper also pointed out that the supreme law of the church is the salvation of souls. A person must be treated as an individual and not simply as an example of some general category. Thus under some circumstances, Catholic pastors are permitted to administer the sacraments, including the Eucharist, to non-Catholics. "This seems to me an appropriate response to the contemporary situation," he said. "It allows bishops to reach prudent pastoral decisions in particular instances. … Spiritual questions cannot be regulated by canon law alone. We need pastoral wisdom and the discernment of spirits." Closed communion was the universal practice of the early Church. The famed apologist Saint Justin Martyr, ca. A.D. 150, wrote: "No one else is permitted to partake of it, except one who believes our teaching to be true...." For the first several hundred years of Church history, non-members were forbidden even to be present at the sacramental ritual; visitors and catechumens (those still undergoing instruction) were dismissed halfway through the liturgy, after the Bible readings and sermon but before the Eucharistic rite. The Divine Liturgy of St. John Chrysostom, used in the Byzantine Churches, still has a formula of dismissal of catechumens (not followed by any action) at this point. Most Protestant Churches, including some Reformed, Evangelical, Methodism, and liberal Lutheran (such as the Evangelical Lutheran Church in America) practice what is called open communion. Many (but not all) open-communion Churches adhere to a symbolic or spiritual understanding of the Eucharist, so that they have no fear of sacrilege against the literal body and blood of Christ, if someone receives inappropriately. Believing that the benefits of communion are a matter of the individual’s faith, they are unwilling to judge who may or may not be "worthy" to partake, and distribute the elements to all who present themselves, even if known not to be members. However, groups such as the Mennonites or Landmark Baptist Churches, which do not teach the Real Presence, practice closed communion as a symbol of exclusive membership and loyalty to the distinctive doctrines of their fellowship. In Methodism, the Real Presence of Christ in the sacrament is affirmed, but left as a mystery, typically unexplained. Methodists hold, however, that the grace of God communicated through the Eucharist is powerful and sustaining as well as (potentially) converting; thus the sacrament is viewed as an ''evangelical'' sacrament. Because of this, they practise the "open table", in the hope that the communicant will meet Christ. The Churches of the Anglican Communion have mostly abandoned their former practice of closed communion. The rubrics of the Book of Common Prayer state that no one may take communion until confirmation (sacrament), but present general practice admits all baptised Christians to communion. ==Resources== *Martin Chemnitz. ''The Lord's Supper.'' J. A. O. Preus, trans. St. Louis: Concordia, 1979. ISBN 0-570-03275-X *Elert, Werner. ''Eucharist and Church Fellowship in the First Four Centuries.'' N. E. Nagel, trans. St. Louis: Concordia Publishing House, 1966. ISBN 0-570-04270-4 *Felton, Gayle. ''This Holy Mystery''. Nashville: Discipleship Resources, 2005. ISBN 088177457X *Father Gabriel. ''Divine Intimacy.'' Rockford, IL: Tan Books and Publishers, Inc., 1996 reprint ed. ISBN 0895555042 *Jurgens, William A. ''The Faith of the Early Fathers''. Collegeville, MN: The Liturgical Press, 1970. ISBN 0814604323 *Kolb, Robert and Timothy J. Wengert, eds. ''The Book of Concord: The Confessions of the Evangelical Lutheran Church.'' Minneapolis: Fortress Press, 2000. (ISBN 0800627407) *Lefebvre, Gaspar. ''The Saint Andrew Daily Missal''. Reprint. Great Falls, MT: St. Bonaventure Publications, Inc., 1999. *McBride, Alfred, O.Praem. ''Celebrating the Mass.'' Our Sunday Visitor, 1999. *Oden, Thomas C. ''Corrective Love: The Power of Communion Discipline.'' St. Louis: Concordia Publishing House, 1995. ISBN 0-570-04803-6 *Schmemann, Alexander. ''The Eucharist''. St Vladimir's Seminary Press, 1997. ISBN 0881410187 *Stookey, L.H. ''Eucharist: Christ's Feast with the Church''. Nashville: Abingdon, 1993 ISBN 0687120179 *Tissot, The Very Rev. J. ''The Interior Life''. 1916, pp. 347-9. ==See also== *Eucharistic theologies contrasted *Open communion ==External Links== *[http://www.cyberhymnal.org/htm/d/t/dtrememe.htm Do This; Remember Me!], a 21st century hymn text telling the Upper Room story *[http://gbgm-umc.org/Umhistory/Wesley/sermons/serm-101.stm The Duty of Constant Communion] by John Wesley *[http://www.gbod.org/worship/thisholymystery/default.html This Holy Mystery: A United Methodist Understanding of Holy Communion] *[http://www.geocities.com/pastorkeith/do_this.html Do This!: The Eucharist as a Key to Pastoral Care & Church Renewal] *[http://www.newadvent.org/cathen/05584a.htm Eucharist] in [http://www.newadvent.org/cathen/ Catholic Encyclopedia] *[http://www.sacred-texts.com/chr/lmass/ord.htm The Ordinary of the Sacred Liturgy according to the Roman Rite, Missal of 1962] *[http://www.fordham.edu/halsall/basis/latinmass2.html The Ordinary...according to the Roman Rite, Missal of 1962] alternate source. *[http://www.catholic.com/library/Real_Presence.asp Church Fathers], citations concerning the Holy Eucharist. *[http://www.oca.org/pages/orth_chri/Orthodox-Faith/Worship/Holy-Eucharist.html Holy Eucharist] from ''The Orthodox Faith'' by Fr Thomas Hopko, online essay from the website of the [http://www.oca.org Orthodox Church in America]. *[http://www.sspeterpaul.org/priest.html The Priest's Service Book] Orthodox Divine Liturgy. *[http://www.emersoncentral.com/lordsupper.htm The Lord's Supper] - by Ralph Waldo Emerson, rejecting the Lord's supper as a perpetual rite. Sacraments Christian liturgy, rites, and worship services Catholic Eucharistic Theology Methodism
I have put the Catholic and Eastern Orthodox view first of all in order to make the first paragraph easier to understand. Also transubstantiation and consubstantiation are now at the end of the intro. Anyway, I think the article could do with a little polishing (only as regards to style, structure, etc...). Hope the above helps. User:Pfortuny 20:07, 8 Dec 2003 (UTC) == Eucharist and POV == :Regretfully I have now no time enough contribute to the page, but from NPOV I recommend to add "and Eastern Orthodox" to the introduction of the article. The mass consist in two parts in the Eastern Orthodox: anamnesis("Take and eat, this is my body...") and eucharist. Now the article gives an impression this is only a Cathoric concept. I guess also Coptic Orthodox and others share this concept, including Protestant denominations, but I'm unfamiliar with them. User:KIZU 21:47, 9 May 2004 (UTC) Unfortunately, this article is strongly POV from a Roman Catholic Scholastic understanding of the Eucharist, with other traditions (Orthodox and Protestant) lumped together under "Divergent theological stances." To say that the Orthodox really do "consecrate" even if they call it something else and that the Protestants' teaching is colored by their lack of apostolic succession, as if that were the only factor in theological difference, is extremely patronizing.User:JHCC 20:15, 27 May 2004 (UTC) :Agreed, but the article is titled "Eucharist" and some Protestants wouldn't even know what "Eucharist" is. (I'm Baptist BTW.) There is also a separate article on the Lord's Supper. Any suggestions for reorganizing these articles? User:Samw 01:21, 28 May 2004 (UTC) :That section was written by me. The difference between Catholic and Eastern Orthodox is only a theological difference. They have the same faith in the salvific bread and cup. With Protestants the theological diversity becomes more significant. This article touches upon Scholasticism rather briefly; there is a profound historical thread that is far more important. Scholasticism is just a refinement of the understanding that preceded it by centuries. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 04:28, 28 May 2004 (UTC) === JHCC/TRC === ::I've added a link to Lord's Supper; thanks for the heads up, Samw. ::Trc, first of all, you've done a great job putting in all that material; thank you. I've also added a short bit on the Words of Institution; feel free to put in chapter & verse links. ::The problem with the article is that it reads more like a Roman Catholic theological manual than an encyclopedia article. There's a lot of work to be done sorting out what belongs specifically to the Roman Catholic tradition, what to the Orthodox, what to the Anglican, etc, as well as showing what is common to all the traditions. For starters, I'd suggest adding "Roman" to "Catholic", just for clarity (Orthodox also consider their church Catholic). It should be possible to make this a really great article that fairly describles all relevant traditions without making it seem like ONLY the Roman Catholic POV (or the Orthodox or the various Protestant, for that matter) is the only legitimate framework for understanding the Eucharist. ::I'm going to make a couple of changes in the "Divergent theological stances" section (not least being a name change), just to show what I mean. User:JHCC 14:30, 28 May 2004 (UTC) ::Thank you. It is important to make a historical presentation of this term. Note that the majority of the history of Eucharist pre-dates the East-West Schism. Also, "Roman" Catholic is inaccurate, as it obscures all the other Catholic Churches, and as the Orthodox Churches are of course called Orthodox by proper name. Don't mix proper name with theological intent. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 14:43, 28 May 2004 (UTC) :::I did make the change to "Roman Catholic", since this is the commonly accepted term for both the Church and its theology. It seems to me that keeping simply "Catholic" does more to obscure than to clarify (which is, after all, our goal!), but I'm wide open to suggestions. :::EXCELLENT point on pre-Schism theology. Perhaps we could have one section on "Early Christian Eucharistic Theology" and then show developments in theological exposition on a chronological "branching tree" model. For example, the development of Protestant theologies is closely related to the degree of reform proposed. Martin Luther, an earlier figure in the Reformation, had a much less radical approach to reform than, say, John Calvin, and this is reflected in the Eucharistic theologies of the Lutherans and the Presbyterians respectively. Also, there is much that can be done with the historical study of the Anglican/Episcopal tradition, as there was much debate within that tradition of the nature of the Eucharist. ( ''User:JHCC 15:30, 28 May 2004 (UTC)'' ) :::There is a section about earlier theology. This Protestant content would be good, and could go into your new section. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 15:44, 28 May 2004 (UTC) :::I'm also going to try to find some good (non-polemical) external links for an Orthodox viewpoint. User:JHCC 15:30, 28 May 2004 (UTC) ::Your edit of 'divergent theologies' inadvertently made it look like Catholic worship is not a union of earthly with heavenly liturgy, and that the Holy Ghost is not relevant to what happens at consecration. These are points the 'two' traditions have in common, because they ante-date the Schism by a millenium. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 15:12, 28 May 2004 (UTC) :::Good point, perhaps this could be fixed by putting it into the proposed "Pre-Schism" section. User:JHCC 15:30, 28 May 2004 (UTC) In thinking about this over the weekend, I've had the following thoughts, and I'd like some discussion before I start cutting. It seems that this is turning into an article about Transubstantiation, which already has a very good article of its own. Also, all the source material (while very good for providing a historical justification for the doctrine of Transubstantiation) tends to overwhelm, without, IMHO, providing clear information to someone coming to this with no theological or historical background. I'm wondering, is there a way to simplify? Can we have this article focus on the visible aspects of the Eucharist (comparing Catholic/Orthodox/Protestant practices) with links to separate theology pages? Perhaps a one or two sentence summary of each theology in its respective section would help as well. A descriptive approach could also make NPOV easier. User:JHCC 14:09, 1 Jun 2004 (UTC) : Dear JHCC: You may be correct in thinking it possible to improve the presentation of this term ("eucharist") to encyclopedia users. I would say that two of my prime objectives are (1) to ensure a presentation of the historical use of the term, and (2) to avoid inadvertent suggestions that the Catholic Church is spiritually dead and purely legalistic. I am enthusiastic about a more complete exposition of modern theologies as well. I will watch your work with interest. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 16:31, 1 Jun 2004 (UTC) ===Big edit by JHCC=== ::Well, I did it. A LOT of material has been cut to make this more user-friendly. I've tried to make this as descriptive and NPOV as possible, but I may have missed a few spots. Is there anything that anyone can add to the "Catholic Eucharistic Theology" section to cover reservation, adoration, etc? ::I'm sorry if my edits step on anyone's toes, but the devotional material, while very interesting and (hopefully) of spiritual benefit, really did get in the way of the rest of the article. User:JHCC 18:31, 2 Jun 2004 (UTC) Trc, could we please discuss this before you simply revert the article to the way it was? User:JHCC 19:15, 2 Jun 2004 (UTC) I've moved the deleted sections to pages of their own, with links from this. Best of both worlds. User:JHCC 19:44, 2 Jun 2004 (UTC) :Hm, interesting. Please tell me one thing: Have you deleted anything, in the move from page to page? Do I have to check for every clause? There's no easy compare feature to use, to see what changes you may have made. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 19:55, 2 Jun 2004 (UTC) (''That was kind of you, to go and add in those little wiki links. But everything else, is it all there, somewhere? User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 20:01, 2 Jun 2004 (UTC) '') ::Any deletions are purely accidental (but not essential!); I copied the entire sections straight over without making any changes. We lost the wikification that you'd done to popes & councils, but I've tried to fix that. Sorry if I missed anything. User:JHCC ::You'll notice that some of the moved material remains in the "Catholic Eucharistic Theology" section. User:JHCC 20:07, 2 Jun 2004 (UTC) ::Dear JHCC: You've worked pretty hard on this, and in theory I don't object to the outcome. The Eucharist is the most important thing on earth, and I thought it might deserve a contiguous treatment, but as long as critical content is available in a way that does not appear to minimize or dismiss it, it is acceptable. So I accept your changes, under the condition that this is not simply a prelude to eventual elimination of the necessary content, or its dilution by other means. I want a clear accounting of the historical meaning of "Eucharist". I will now proceed to work with you on your edits, making a few helpful changes here and there; don't panic if you see me edit Eucharist, it won't be a revert unless a larger strategy becomes apparent down the road. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 20:13, 2 Jun 2004 (UTC) :::Thank you. I do not intend to eliminate the content, although I do think that the new pages could use some editing and NPOV work. It's especially important for those of us with strong beliefs to be especially careful when we describe (as opposed to advocate) them. Remember, Wikipedia is not our own personal soapbox(es); it's a neutral knowledge base and resource. User:JHCC 20:39, 2 Jun 2004 (UTC) :::I don't think your admonition is warranted. I presented a valuable historical background for the signification of the term "Eucharist". As for your edits, they blur distinctions that betray a lack of key knowledge here and there, and on another entry, Closed communion, you deleted a fact that turned out to be true. I had to restore it. So please be careful about issuing warnings regarding the nature and purpose of Wikipedia. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 20:59, 2 Jun 2004 (UTC) ::::Regarding the Closed Communion edit, it was correct: see my note on the Talk page for that article. As far as my edits on this page are concerned, I'm doing my level best to make this article as clear and informative as possible without favoring any particular viewpoint. In your commendable enthusiasm, you present Catholic material as the norm, without qualification. So, for example, your sentence in the intro "To varying degrees, according to different branches of theology, it represents the sacrifice of Jesus on Calvary, for which Christians are thankful", while perfectly true, is strongly Catholic POV. An Orthodox, asked for a one-sentence explanation of the eucharist, might say "It represents the fulfillment of the Divine Economy, of the Incarnation, the Resurrection (of which the Crucifixion is an essential part), and the restoration of fallen humanity." ::::What you describe as my "blurring of distinctions" is an attempt to be as neutral as possible, to account for the (unfortunately) great variety in Eucharistic theologies and practices. The only time that we can say "The Eucharist is thus" is when that view is common to all traditions. Otherwise, we have to qualify. ::::This is not to say that your material is bad or does not necessarily belong in this article. It is to say that it should not be presented as the norm. If you are going to have a description of the vestments and objects of the Mass, for example, specify that this is the Catholic form, otherwise it gives the impression that this is true for other forms as well. The words "In the Catholic practice,..." or "In Orthodox theology,..." or "In the Anglican form,..." will serve us well. ::::I admire your commitment to making this article as thorough as possible. Between your enthusiasm and knowledge and my editorial pickiness (along with anyone else's contributions, of course), we're going to going to make a great article. User:JHCC 14:03, 3 Jun 2004 (UTC) ::::I have no problem at all discovering that I have a lacuna here or there. I would be all too pleased to have the introduction more completely emphasize the "fulfillment of the Divine Economy", an idea found in the recent Catechism of the Catholic Church and eminently apostolic. What I would propose is: Try to focus on contextualizing, rather than on omitting. As for catholicism being the norm, in terms of the history of the Eucharist, the norm is pre-Schism with a bit of disagreement over ''how'' to describe it. The historical presentation was intended to show common points. Later theologies are of course divergent, and gladly so. Anyway, I am never opposed to facts. What I am opposed to is the wholesale elimination of facts. Facts are good. Context is good. Truth is good. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 14:15, 3 Jun 2004 (UTC) Trc, thanks for organizing this discussion page. I have added a section at the beginning of "Eucharistic Theology" to cover common ground between traditions (the Calvary reference is moved to here). More work to be done, perhaps contrasting views of sacrifice? There's good material over in "Sin" and "Salvation"; perhaps we could flesh out (pardon the pun) the Catholic/Orthodox/Anglican sections with some of this material. User:JHCC 17:04, 3 Jun 2004 (UTC) ==Names== There seems to be an obvious omission in the names, i.e. "Mass". In fact it's so obvious that I feel I may have missed something. Is there a technical reason to exclude "Mass" from the list of names? User:DJ Clayworth 18:21, 5 Feb 2004 (UTC) :I distinguished Mass from Eucharist in the names section. User:Samw 03:10, 24 Apr 2004 (UTC) My Greek language phrasebook gives ευχαριστο for "thanks," is there some connection? --User:Calieber 14:53, Apr 22, 2004 (UTC) :Yes. I referenced Webster's explanation under the names section. Feel free to elaborate. User:Samw 03:10, 24 Apr 2004 (UTC) ::Afaik, Eucharist (Eucaristía in Spain) is meant to mean "thanksgiving" -the act of giving thanks-, but my greek is nothing to call home about. User:Pfortuny 07:45, 10 May 2004 (UTC) ==Articles== I'm going revert the "derive from Articles" back to "codify in Articles"; Protestants maintain that they derive their theology from Scripture and codify it in Articles. Saying that they derive it from Articles would be like saying that Catholics derive their theology from canon law. Sorry, that last was from me. User:JHCC 13:53, 2 Jun 2004 (UTC) :Oh, I see what you mean. I emphasized "derive from" because the different groups have differing sub-sets of the original articles, but "codify in" works equally well; my term emphasizes the historical progression of the use made of the articles, but "codify in" refers perhaps to the actual articles. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 14:15, 2 Jun 2004 (UTC) ::Bingo. User:JHCC 14:27, 2 Jun 2004 (UTC) ::There is a Wikipedia article "Articles of Faith" that contains only the Mormon "Articles". Is anyone up to adding Anglican, Methodist, etc? User:JHCC 14:30, 2 Jun 2004 (UTC) == Lutherans == An anonymous edit has corrected the views of Lutherans to include belief in the Real Presence. Is that all Lutherans, or just one synod? Luther himself held Real Presence at the moment of communion, but not afterwards -- any experts there? I'm afraid that my sources on this might be biased. User:Mpolo 07:11, Oct 14, 2004 (UTC) == Anglicans and Lutherans == I don't think Anglicans and Lutherans necessarily believe the same thing. Anyway, most Anglicans I know DO believe that the bread and wine become the body and blood of Christ. They call it the Real Presence rather than strictly defining it in terms of accidents and substance and so on. But the bread and wine really are transformed. I don't think this article makes this clear. == Re: Anglicans and Lutherans == Many of the Englsih Anglicans do not believe in the Real Presce, however those who do are known as Anglo-Catholics, as far as I know they either believe in consubstantiation, or that the bread just becomes blessed bread.
See other meanings of words starting from letter:
Words begining with Eucharist:
Eucharist
Eucharist
Eucharistic
Eucharistic_devotions
Eucharistic_theologies_contrasted
Eucharistic_theologies_contrasted
Eucharist
The Eucharist is either the celebration of the Christianity sacrament commemorating Christ’s Last Supper, or the consecrated bread and wine of this sacrament. The term is used mainly in Roman Catholic Church, Anglicanism, Eastern Orthodox, and Lutheran traditions, and is derived from the Greek language word ευχαριστω, ''eucharisto'', meaning ''to give thanks''. The form of the liturgy rite and the relevant theology vary from tradition to tradition. Many Protestantism traditions speak rather of "Communion" or "Holy Communion", a term also widely used (though usually in a more limited sense) in Roman Catholic, Lutheran, Anglican and Eastern Orthodox circles. ''See also The Lord's Supper.'' == Historical roots of the Eucharist== Institution. The three synoptic Gospels (Matthew, Mark, and Luke) as well as Paul of Tarsus's first Letter to the Corinthians contain versions of the so-called "Words of Institution" spoken by Jesus at the Last Supper: "Take, eat, this is my body.... Take, drink, this is my blood.... Do this in remembrance of me." All subsequent celebration of the Eucharist is based on this injunction. ''See also: Historical roots of Catholic Eucharistic theology'' == Eucharistic theologies == The Eucharist has always been at the center of Christian worship, though theological interpretations vary. In general, Roman Catholic, Anglican, and Eastern Orthodox traditions: see the Eucharist as the fulfillment of the Divine Economy (God's plan for the salvation of humanity from sin), a commemoration and making present of Jesus's Crucifixion on Calvary and his Resurrection of Jesus, the means for Christians to unite with God and with each other, and the giving of thanks for all these things. Differences in Eucharistic theology tend to be related to differences in understanding of these areas. === Roman Catholic Church Eucharistic theology === The Eucharist is one of the seven Catholic sacraments that confer sanctifying grace and assist souls in attaining union with God. According to the Second Vatican Council the Eucharist is the "source and summit of Christian life". [http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a3.htm] The Catholic Church teaches that the Eucharist is really, truly, and substantially the Body, Blood, Soul, and Divinity of Jesus Christ under the appearances of bread and wine. It rejects as heresy the belief that the Eucharist merely symbolizes Christ or commemorates His suffering and death. See Mass (liturgy). Eucharistic union with God is a primary component in the Catholic conception of prayer life, in which one progresses first along the ''purgative way'', e.g., confessing sins before receiving communion, a tradition dating from the earliest period of the Church. Later, one passes along to the ''illuminative'' and ''unitive ways'' (see prayer). Nourished by the Eucharist, the Catholic faithful seek to live by Christ, as Christ lives by the Father. The Catholic Church teaches that at the Consecration of the Mass (when the priest says "This is my Body" and "This is my Blood"), the "substance" (essential reality) of the bread and wine is changed into that of the Body and Blood of Christ, while the "accidents" (attributes or appearances, such as taste, texture, size, smell, etc.) remain unchanged. This change is called transubstantiation. "Substance" does not here mean chemical substance, which, being part of the "accidents", remains unchanged in the Eucharist. In trans''form''ation, as when a gawky youth is transformed into an elegant adult, the ''form'', appearance or accidents are changed, but the essential reality or substance of the person remains; in tran''substanti''ation it is the essential reality or ''substance'' that is changed, while the form, appearance or accidents remain. Because the Eucharist is really and truly Christ Himself under the appearances of bread and wine, Roman Catholics worship the Eucharistic species. The Eucharist is stored in the tabernacle of every Catholic church and Catholics genuflection as a sign of respect when entering Its presence. The consecrated elements may be used to give a special blessing, called Benediction. Sufficient spiritual preparation must be made by each Catholic prior to receiving Holy Communion. A Catholic guilty of mortal sin should first make a sacramental confession: otherwise that person commits a sacrilege. Also, Catholics must abstain from food and drink (except water and medicine) for one hour before receiving, and must, of course, have a true belief in the Real Presence of Christ in the Eucharist. The Catholic Church teaches that the Eucharist of the Protestant Churches is invalid, as Protestant ministers lack the sacramental power to confect transubstantiation. Therefore, a Catholic would not genuflect before the Eucharist of a Protestant church. See Transubstantiation and historical roots of Catholic Eucharistic theology. === Eastern Orthodoxy Eucharistic theology === Since the Eucharist prefigures the ultimate union with God to which Orthodox Christians aspire (see theosis), it has a central role in Eastern Orthodox theology, which teaches, along with Roman Catholicism, that the Divine Liturgy mystically brings the congregation into the presence of both the original Last Supper and the angelic worship in Heaven. The worship is centered around the union of the earthly Liturgy with the heavenly Liturgy, of the sacrifice of Christ on the Cross with the bloodless sacrifice on the altar, and of Christ's Body and Blood with the faithful, both individually and corporately, as the Body of Christ (a term which refers both to the Eucharist and the Church). The bread and wine, referred to as "gifts", are believed, as in the Roman Catholic tradition, to become literally the Body and Blood of Christ by the grace of the Holy Spirit. Less theological emphasis is placed on identifying a ''moment'' of consecration, ''e.g.'', when the words of institution are spoken. Eastern Orthodox typically eschew Aristotle philosophy, a philosophy tending to categorize and organize, and prefer a neo-Platonic philosophy, tending to reconcile distinctions. The language of "transubstantiation" is therefore thought too precise, and is avoided in favor of the language of "participation". Saint Augustine of Hippo, [http://www.catholic-forum.com/saints/sainta02.htm] (d. 430) a Platonist Christian theologian, helped the Church to develop a unifying synthetic theology, [http://www.crvp.org/book/Series01/I-9/chapter_i.htm] categorizing many theological concepts yet seeking also their harmonious interrelationship, and of communion stating that "[t]he entire Church observes the tradition" [http://ic.net/~erasmus/RAZ125.HTM], i.e. participates in it, and that the "sacrifice ... is now offered to God by Christians throughout the whole world". Some Eastern Orthodox theologians and scholars do accept the term "transubstantiation", e.g. based on terms found in the Orthodox Confession of 1640 [http://www.bringyou.to/apologetics/num31.htm] made by Peter Mogila (Mohyla), metropolitan of Kiev, to refute a Calvinist declaration by another Orthodox, Cyril Lucaris[http://www.orthodoxinfo.com/general/history4.aspx]. Eastern Orthodox sources are divided on Mogila himself, some saying he was too influenced by Western sources (ibid.), others saying he was "ahead of his time" in promoting Church unity. [http://www.unicorne.org/orthodoxy/articles/contributors/articles/mohyla.htm] Irrespective of terminology, owing to the fact that the various Eastern Orthodox Churches employ the form, matter, intent, and apostolic succession that is their heritage and the Catholic universal teaching, they ''consecrate'' the bread according to apostolic tradition and teaching. Different apostles went east than west, and one will encounter differences in respective liturgy; for example, the Eastern Orthodox generally stand throughout the Divine Liturgy while in the Western Rite the faithful alternate during Mass between sitting, kneeling, and standing. Some theological variety can be attributed simply to a lack of contact since the East-West Schism in 1054. === Lutheran Eucharistic theology === Like Roman Catholic Churchs and Eastern Orthodoxy, Lutherans subscribe to the doctrine of the Eucharistic Real Presence, believing that the bread and wine truly are the body and blood of Jesus Christ. They do not endorse any particular view of how this takes place, and regard attempts to explain in terms of philosophical metaphysics how the Eucharist "works" as disrespectful of the Sacrament's miraculous and mysterious character. This refusal to endorse such explanatory doctrines, particularly transubstantiation, is sometimes interpreted by non-Lutherans as denial of the Real Presence. Non-Lutherans also sometimes describe the Lutheran doctrine as consubstantiation, an incorrect understanding of Lutheran teaching, since, like transubstantiation, consubstantiation is rejected by Lutherans as a misguided attempt to philosophically categorize a divine mystery. Lutherans often say that the body and blood of Christ are "in, with and under" the bread and wine, in an attempt to adequately express their understanding of Christ's presence in the Eucharist, as opposed to transubstantiation and Sacramentarian positions. Though the elements are taught to be Christ (given his words, "this is my body", and "this is my blood"), Lutherans do not offer adoration to them, as Christ's injunction to Christians is to "take and eat", and "take and drink"; thus that is their proper, divinely ordained use. ===Anglican/Episcopal Church Eucharistic theology === The Thirty-Nine Articles, the Church of England's core of traditional doctrine, denies transubstantiation, but acknowledges that the Body and Blood of Christ are spiritually present in the elements. But, in practice, the Anglican Church has come to tolerate a wide range of views on the nature of the Eucharist, from transubstantiation to symbolic memorialism. Anglican author C.S. Lewis famously summed up the Anglican position: "The command, after all, was Take, eat: not Take, understand." === Protestant Eucharistic theology === The various Protestant traditions hold differing views of the Eucharist. *Most Reformed Churches do not teach that the bread and wine are transformed, but that those who receive the elements with faith are brought into a spiritually real form of fellowship with Jesus Christ. *In Methodism, transubstantiation is rejected, as is a rigid memorialism. Methodists generally refer to the Eucharist as a Means of Grace whereby those who partake experience the presence and the grace of Christ. While Real Presence is generally affirmed, Methodists have preferred to allow the specific details of the sacrament as a mystery. Typically celebrated as a Means of Grace meant to aid in the process of Sanctification and the journey to Christian Perfection, it is also celebrated recognizing that God's Prevenient Grace may bring a person to Religious conversion or even Justification (theology) through the sacrament. *Most other Protestant Churches see the Lord's Supper as a commemoration of the sacrifice of Jesus, in which the physical elements have a purely symbolic and memorial value, reminding partakers of his salvific work. === Six contrasting views on ''the body and the blood'' === *''Consubstantiation'' - the body and blood of Jesus Christ are substantially present alongside the substance of the bread and wine, which remain. (This view is often erroneously attributed to the Lutheran Church.) *''Pious Silence'' - the bread and wine become the real Body and Blood of Christ in a way that is beyond human comprehension; the specific mechanisms and details of this are not possible to understand nor to explain; this view is held by the Lutheran, Eastern Orthodoxy, and Oriental Orthodoxy Churches. *''Spiritual presence'' - the body and blood of Jesus Christ are received in a spiritual manner by faith . This view is held by most Reformed Christians, such as Presbyterians. *''Suspension'' - the partaking of the bread and wine was not intended to be a perpetual ordinance, and/or was not to be taken as a religious rite or ceremony (also known as ''adeipnonism'', meaning "no supper" or "no meal"); this is the view of Quakers, The Salvation Army, as well as the "ultra-dispensational" teaching of E. W. Bullinger, Cornelius R. Stam and others *''Symbolism'' - the bread and wine are symbolic of the body and blood of Jesus Christ, and in partaking of the elements the believer commemorates the sacrificial death of Christ (also known as ''Zwinglianism'' or ''Zwinglian view'' after Huldrych Zwingli); this view is held by several Protestant denominations, including most Baptists. *''Transubstantiation'' – the substance (fundamental reality) of the bread and wine is transformed into that of the Body and Blood of Christ, but the accidents (physical traits, including chemical) of the bread and wine remain; this view is held by the Roman Catholic Church. == Forms of Eucharistic celebration== The Agape feast. The Eucharistic celebration of the early Christians, while centered on the ritual of the bread and wine, also included various other ritual elements, including elements of the Passover seder and of Mediterranean funerary banquets, termed ''Agape Feasts''. ''Agape'' is one of the Greek language words for ''love''. Such ''Agapes'' were widespread, though not universal, in the early Christian world. This service apparently was a full meal, with each participant bringing their own food, with the meal eaten in a common room. Perhaps predictably enough, it could at times deteriorate into a mere occasion for eating and drinking, or for ostentatious displays by the wealthier members of the community, as was already observed by St. Paul (cf. ). Because of such abuses, the ''Agape'' gradually fell into disfavor, and after being subjected to various regulations and restrictions, was definitively dropped by the Church between the 6th and 8th centuries. === Current celebration in Catholic, Anglican, Lutheran and Orthodox worship === Liturgical setting. Celebration of the Eucharist is usually called the Mass_(liturgy) in Latin Rite Roman Catholic Church, the Divine Liturgy in Eastern Churches, including Eastern Rite Catholics, Holy Communion in the Anglican tradition. It usually takes place in a church. The ritual includes Scripture readings, hymns, etc, which may or may not be directly related to the Eucharist. They provide the preparation and context for the central Eucharistic Prayer or Anaphora. This part is sometimes referred to as the Liturgy of the Eucharist (in a narrower sense), distinguishing it from the Liturgy of the Word, which precedes it and sometimes also from the Communion Liturgy that follows. In the Catholic and Anglican traditions, a wedding service may be joined to celebration of the Eucharist, as may other sacraments. Participants. These include one or more priests, often assisted by deacons and other ministers, wearing the vestments of their rank. (Ethiopian tradition requires a minimum of three priests and two deacons.) Catholic and Anglican vestments are similar, if not identical. Eastern Churches vary more from both from the Western tradition and among themselves in both the appearance and symbolism of their vestments [http://www.oca.org/OCchapter.asp?SID=2&ID=48]. There is usually a congregation (worship), but in Catholicism and Anglicanism, a priest may for a serious reason celebrate the Eucharist alone. Materials and objects. There is typically an altar (in Eastern Orthodoxy called the Holy Table), on which the bread and wine are set for consecration, usually in a chalice for the wine and a paten or diskos for the bread, although a plate or basket is sometimes used. Christian tradition requires that the wine be true wine made from grapes, and that the bread be made from wheat. Western and Armenian Churches, use unleavened bread, in imitation of the matzoh of a Passover seder. It is usually round in shape and is often referred to in the West as the "host" (from Latin "hostia", meaning "victim"). In the Eastern Orthodox tradition, red wine and small round loaves of leavened wheat bread (called ''Prosphora'') are used; these are prepared before the Divine Liturgy in a separate ceremony called the Liturgy of Preparation. Vessels used in the West include one or more of each of the following: a chalice for the wine, a paten for the main host or hosts, a ciborium for smaller hosts, all placed on a corporal, a white cloth spread on the altar to prevent particles of consecrated hosts from being scattered. In addition, cruets contain water and wine for placing in the chalice. The Roman Missal gives the text of the prayers and rubrics of the Mass. Byzantine churches have, as well as the Holy Table (the main altar in the center of the Sanctuary), a Table of Oblation (Prothesis, Proskomedia) for preparing the bread and wine before the Divine Liturgy [http://www.oca.org/OCchapter.asp?SID=2&ID=46]. A special cloth called the Antimension (Greek: "instead of the Table"), containing a small relic, is also used. The bread is placed on a diskos, and the wine in a chalice. For part of the Liturgy, the diskos and chalice are covered with individual veils (that over the diskos being supported by a small frame called the Star) and with a veil (the Aer) large enough to cover both. A triangular-bladed knife called the Spear is used to cut the bread, and a small spoon is used to give the Eucharist to the faithful. There is also a small container of hot water (the Zeon) which is added to the chalice to symbolize the fervour of faith. Ritual. The bread and wine are brought to the altar, often in a formal procession. After various prayers, depending on the particular tradition, there is usually a prayer that the bread and wine be changed into the Body and Blood of Jesus. After the consecration, a term often used is ''Blessed Sacrament of the Altar''. Great care is taken not to mishandle or drop any element. Communion is administered by the priest(s), assisted if necessary by extraordinary ministers of Holy Communion, either directly in the communicant’s mouth or by placing the host in the hand. If Communion is given "under both kinds", the Western practice is either to dip the host in the consecrated wine before placing it in the mouth or for the communicant to drink directly from the chalice, the lip of which is wiped with a cloth after each person receives. Byzantine tradition is to use a spoon to give the consecrated wine and leavened bread together. Drinking from the chalice by means of a metal tube is also envisaged but very rarely used. Protestant clergy sometimes offer bread from a basket or distribute individual cups and bread (sometimes prepackaged) for the congregation to consume simultaneously. Bread and a common cup may also be passed among the congregation, with each eating or drinking as they receive it. Individual cups used are collected afterwards, if reusable; but may not be collected if disposable. In Eastern Orthodox practice, all consecrated materials are generally consumed by the Deacon at the end of the Liturgy, unless specially reserved for the Divine Liturgy during Lent. In Catholic and Anglican practice, consecrated hosts not consumed (but not consecrated wine) are reserved, usually in a tabernacle, for later use. A priest or deacon or a specially appointed lay person may administer them to the sick or housebound or to patients in hospital. The vessels used for the Eucharist are carefully cleansed at the end of the service, a process known as the ablutions. The water used for this purpose, if not drunk, is poured into a special basin called the sacrarium or piscina, directly connected to the ground, not to a drain, out of respect for any minute particles of the Eucharist that may remain. == Open and closed communion == Christianity denominations differ in their understanding of whether they may receive the Eucharist together with those not in full communion with them. The ancient Churches such as the Roman Catholic Church and the Eastern Orthodoxy exclude it in normal circumstances, though they may allow exceptions, e.g. for non-members ''in danger of death'' who share their faith in the reality of the Eucharist and are unable to have access to a minister of their own religion. Other Churches that teach the Real Presence of [[Christ] in the Sacrament – such as conservative Lutheran Churches like the Lutheran Church, Missouri Synod or the Wisconsin Evangelical Lutheran Synod – tend to do the same. Theological reasons sometimes given for this restriction, referred to, especially by those who take a different view, as closed communion include: *Church membership is essentially defined as participation in its Eucharist *participating in the sacraments of a Church is understood as public avowal of its teachings and of unity with its members, which is a falsehood on the part of non-members *every effort must be made to ensure that the warning of 1 Corinthians 11:27 is heeded:: "Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord" *it is wrong to expose the elements of the Eucharist to being treated as not having the sacred character that is theirs because of being the body and blood of Christ The National Catholic Reporter[http://www.nationalcatholicreporter.org/word/] of 27 May 2005 informed that Cardinal Walter Kasper, President of the Pontifical Council for Promoting Christian Unity, was asked on 19 May 2005 whether Catholics should invite others to share in the Catholic Eucharist, so as to foster Christian unity. He responded that, at a minimum, to invite a non-Catholic to receive communion, "we must share the same faith in the Eucharist. At the end of the Eucharistic prayer, the community answers 'Amen', meaning, 'I agree.' Everyone has to ask, 'Can I really say 'Amen' to what is said and done according to Catholic understanding?' These restrictions are not external, disciplinary positions of the Church. They are an explication of this 'Amen'. Otherwise it would be dishonest to go to communion. I would say the same to many Catholics. Does your life correspond to what this Eucharist is? You have to reflect about this, do penance and conversion, and so on. We do not invite all Catholics, either. It's a very hard question of conscience." Citing the final canon of the Code of Canon Law, Cardinal Kasper also pointed out that the supreme law of the church is the salvation of souls. A person must be treated as an individual and not simply as an example of some general category. Thus under some circumstances, Catholic pastors are permitted to administer the sacraments, including the Eucharist, to non-Catholics. "This seems to me an appropriate response to the contemporary situation," he said. "It allows bishops to reach prudent pastoral decisions in particular instances. … Spiritual questions cannot be regulated by canon law alone. We need pastoral wisdom and the discernment of spirits." Closed communion was the universal practice of the early Church. The famed apologist Saint Justin Martyr, ca. A.D. 150, wrote: "No one else is permitted to partake of it, except one who believes our teaching to be true...." For the first several hundred years of Church history, non-members were forbidden even to be present at the sacramental ritual; visitors and catechumens (those still undergoing instruction) were dismissed halfway through the liturgy, after the Bible readings and sermon but before the Eucharistic rite. The Divine Liturgy of St. John Chrysostom, used in the Byzantine Churches, still has a formula of dismissal of catechumens (not followed by any action) at this point. Most Protestant Churches, including some Reformed, Evangelical, Methodism, and liberal Lutheran (such as the Evangelical Lutheran Church in America) practice what is called open communion. Many (but not all) open-communion Churches adhere to a symbolic or spiritual understanding of the Eucharist, so that they have no fear of sacrilege against the literal body and blood of Christ, if someone receives inappropriately. Believing that the benefits of communion are a matter of the individual’s faith, they are unwilling to judge who may or may not be "worthy" to partake, and distribute the elements to all who present themselves, even if known not to be members. However, groups such as the Mennonites or Landmark Baptist Churches, which do not teach the Real Presence, practice closed communion as a symbol of exclusive membership and loyalty to the distinctive doctrines of their fellowship. In Methodism, the Real Presence of Christ in the sacrament is affirmed, but left as a mystery, typically unexplained. Methodists hold, however, that the grace of God communicated through the Eucharist is powerful and sustaining as well as (potentially) converting; thus the sacrament is viewed as an ''evangelical'' sacrament. Because of this, they practise the "open table", in the hope that the communicant will meet Christ. The Churches of the Anglican Communion have mostly abandoned their former practice of closed communion. The rubrics of the Book of Common Prayer state that no one may take communion until confirmation (sacrament), but present general practice admits all baptised Christians to communion. ==Resources== *Martin Chemnitz. ''The Lord's Supper.'' J. A. O. Preus, trans. St. Louis: Concordia, 1979. ISBN 0-570-03275-X *Elert, Werner. ''Eucharist and Church Fellowship in the First Four Centuries.'' N. E. Nagel, trans. St. Louis: Concordia Publishing House, 1966. ISBN 0-570-04270-4 *Felton, Gayle. ''This Holy Mystery''. Nashville: Discipleship Resources, 2005. ISBN 088177457X *Father Gabriel. ''Divine Intimacy.'' Rockford, IL: Tan Books and Publishers, Inc., 1996 reprint ed. ISBN 0895555042 *Jurgens, William A. ''The Faith of the Early Fathers''. Collegeville, MN: The Liturgical Press, 1970. ISBN 0814604323 *Kolb, Robert and Timothy J. Wengert, eds. ''The Book of Concord: The Confessions of the Evangelical Lutheran Church.'' Minneapolis: Fortress Press, 2000. (ISBN 0800627407) *Lefebvre, Gaspar. ''The Saint Andrew Daily Missal''. Reprint. Great Falls, MT: St. Bonaventure Publications, Inc., 1999. *McBride, Alfred, O.Praem. ''Celebrating the Mass.'' Our Sunday Visitor, 1999. *Oden, Thomas C. ''Corrective Love: The Power of Communion Discipline.'' St. Louis: Concordia Publishing House, 1995. ISBN 0-570-04803-6 *Schmemann, Alexander. ''The Eucharist''. St Vladimir's Seminary Press, 1997. ISBN 0881410187 *Stookey, L.H. ''Eucharist: Christ's Feast with the Church''. Nashville: Abingdon, 1993 ISBN 0687120179 *Tissot, The Very Rev. J. ''The Interior Life''. 1916, pp. 347-9. ==See also== *Eucharistic theologies contrasted *Open communion ==External Links== *[http://www.cyberhymnal.org/htm/d/t/dtrememe.htm Do This; Remember Me!], a 21st century hymn text telling the Upper Room story *[http://gbgm-umc.org/Umhistory/Wesley/sermons/serm-101.stm The Duty of Constant Communion] by John Wesley *[http://www.gbod.org/worship/thisholymystery/default.html This Holy Mystery: A United Methodist Understanding of Holy Communion] *[http://www.geocities.com/pastorkeith/do_this.html Do This!: The Eucharist as a Key to Pastoral Care & Church Renewal] *[http://www.newadvent.org/cathen/05584a.htm Eucharist] in [http://www.newadvent.org/cathen/ Catholic Encyclopedia] *[http://www.sacred-texts.com/chr/lmass/ord.htm The Ordinary of the Sacred Liturgy according to the Roman Rite, Missal of 1962] *[http://www.fordham.edu/halsall/basis/latinmass2.html The Ordinary...according to the Roman Rite, Missal of 1962] alternate source. *[http://www.catholic.com/library/Real_Presence.asp Church Fathers], citations concerning the Holy Eucharist. *[http://www.oca.org/pages/orth_chri/Orthodox-Faith/Worship/Holy-Eucharist.html Holy Eucharist] from ''The Orthodox Faith'' by Fr Thomas Hopko, online essay from the website of the [http://www.oca.org Orthodox Church in America]. *[http://www.sspeterpaul.org/priest.html The Priest's Service Book] Orthodox Divine Liturgy. *[http://www.emersoncentral.com/lordsupper.htm The Lord's Supper] - by Ralph Waldo Emerson, rejecting the Lord's supper as a perpetual rite. Sacraments Christian liturgy, rites, and worship services Catholic Eucharistic Theology Methodism
Eucharist
I have put the Catholic and Eastern Orthodox view first of all in order to make the first paragraph easier to understand. Also transubstantiation and consubstantiation are now at the end of the intro. Anyway, I think the article could do with a little polishing (only as regards to style, structure, etc...). Hope the above helps. User:Pfortuny 20:07, 8 Dec 2003 (UTC) == Eucharist and POV == :Regretfully I have now no time enough contribute to the page, but from NPOV I recommend to add "and Eastern Orthodox" to the introduction of the article. The mass consist in two parts in the Eastern Orthodox: anamnesis("Take and eat, this is my body...") and eucharist. Now the article gives an impression this is only a Cathoric concept. I guess also Coptic Orthodox and others share this concept, including Protestant denominations, but I'm unfamiliar with them. User:KIZU 21:47, 9 May 2004 (UTC) Unfortunately, this article is strongly POV from a Roman Catholic Scholastic understanding of the Eucharist, with other traditions (Orthodox and Protestant) lumped together under "Divergent theological stances." To say that the Orthodox really do "consecrate" even if they call it something else and that the Protestants' teaching is colored by their lack of apostolic succession, as if that were the only factor in theological difference, is extremely patronizing.User:JHCC 20:15, 27 May 2004 (UTC) :Agreed, but the article is titled "Eucharist" and some Protestants wouldn't even know what "Eucharist" is. (I'm Baptist BTW.) There is also a separate article on the Lord's Supper. Any suggestions for reorganizing these articles? User:Samw 01:21, 28 May 2004 (UTC) :That section was written by me. The difference between Catholic and Eastern Orthodox is only a theological difference. They have the same faith in the salvific bread and cup. With Protestants the theological diversity becomes more significant. This article touches upon Scholasticism rather briefly; there is a profound historical thread that is far more important. Scholasticism is just a refinement of the understanding that preceded it by centuries. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 04:28, 28 May 2004 (UTC) === JHCC/TRC === ::I've added a link to Lord's Supper; thanks for the heads up, Samw. ::Trc, first of all, you've done a great job putting in all that material; thank you. I've also added a short bit on the Words of Institution; feel free to put in chapter & verse links. ::The problem with the article is that it reads more like a Roman Catholic theological manual than an encyclopedia article. There's a lot of work to be done sorting out what belongs specifically to the Roman Catholic tradition, what to the Orthodox, what to the Anglican, etc, as well as showing what is common to all the traditions. For starters, I'd suggest adding "Roman" to "Catholic", just for clarity (Orthodox also consider their church Catholic). It should be possible to make this a really great article that fairly describles all relevant traditions without making it seem like ONLY the Roman Catholic POV (or the Orthodox or the various Protestant, for that matter) is the only legitimate framework for understanding the Eucharist. ::I'm going to make a couple of changes in the "Divergent theological stances" section (not least being a name change), just to show what I mean. User:JHCC 14:30, 28 May 2004 (UTC) ::Thank you. It is important to make a historical presentation of this term. Note that the majority of the history of Eucharist pre-dates the East-West Schism. Also, "Roman" Catholic is inaccurate, as it obscures all the other Catholic Churches, and as the Orthodox Churches are of course called Orthodox by proper name. Don't mix proper name with theological intent. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 14:43, 28 May 2004 (UTC) :::I did make the change to "Roman Catholic", since this is the commonly accepted term for both the Church and its theology. It seems to me that keeping simply "Catholic" does more to obscure than to clarify (which is, after all, our goal!), but I'm wide open to suggestions. :::EXCELLENT point on pre-Schism theology. Perhaps we could have one section on "Early Christian Eucharistic Theology" and then show developments in theological exposition on a chronological "branching tree" model. For example, the development of Protestant theologies is closely related to the degree of reform proposed. Martin Luther, an earlier figure in the Reformation, had a much less radical approach to reform than, say, John Calvin, and this is reflected in the Eucharistic theologies of the Lutherans and the Presbyterians respectively. Also, there is much that can be done with the historical study of the Anglican/Episcopal tradition, as there was much debate within that tradition of the nature of the Eucharist. ( ''User:JHCC 15:30, 28 May 2004 (UTC)'' ) :::There is a section about earlier theology. This Protestant content would be good, and could go into your new section. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 15:44, 28 May 2004 (UTC) :::I'm also going to try to find some good (non-polemical) external links for an Orthodox viewpoint. User:JHCC 15:30, 28 May 2004 (UTC) ::Your edit of 'divergent theologies' inadvertently made it look like Catholic worship is not a union of earthly with heavenly liturgy, and that the Holy Ghost is not relevant to what happens at consecration. These are points the 'two' traditions have in common, because they ante-date the Schism by a millenium. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 15:12, 28 May 2004 (UTC) :::Good point, perhaps this could be fixed by putting it into the proposed "Pre-Schism" section. User:JHCC 15:30, 28 May 2004 (UTC) In thinking about this over the weekend, I've had the following thoughts, and I'd like some discussion before I start cutting. It seems that this is turning into an article about Transubstantiation, which already has a very good article of its own. Also, all the source material (while very good for providing a historical justification for the doctrine of Transubstantiation) tends to overwhelm, without, IMHO, providing clear information to someone coming to this with no theological or historical background. I'm wondering, is there a way to simplify? Can we have this article focus on the visible aspects of the Eucharist (comparing Catholic/Orthodox/Protestant practices) with links to separate theology pages? Perhaps a one or two sentence summary of each theology in its respective section would help as well. A descriptive approach could also make NPOV easier. User:JHCC 14:09, 1 Jun 2004 (UTC) : Dear JHCC: You may be correct in thinking it possible to improve the presentation of this term ("eucharist") to encyclopedia users. I would say that two of my prime objectives are (1) to ensure a presentation of the historical use of the term, and (2) to avoid inadvertent suggestions that the Catholic Church is spiritually dead and purely legalistic. I am enthusiastic about a more complete exposition of modern theologies as well. I will watch your work with interest. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 16:31, 1 Jun 2004 (UTC) ===Big edit by JHCC=== ::Well, I did it. A LOT of material has been cut to make this more user-friendly. I've tried to make this as descriptive and NPOV as possible, but I may have missed a few spots. Is there anything that anyone can add to the "Catholic Eucharistic Theology" section to cover reservation, adoration, etc? ::I'm sorry if my edits step on anyone's toes, but the devotional material, while very interesting and (hopefully) of spiritual benefit, really did get in the way of the rest of the article. User:JHCC 18:31, 2 Jun 2004 (UTC) Trc, could we please discuss this before you simply revert the article to the way it was? User:JHCC 19:15, 2 Jun 2004 (UTC) I've moved the deleted sections to pages of their own, with links from this. Best of both worlds. User:JHCC 19:44, 2 Jun 2004 (UTC) :Hm, interesting. Please tell me one thing: Have you deleted anything, in the move from page to page? Do I have to check for every clause? There's no easy compare feature to use, to see what changes you may have made. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 19:55, 2 Jun 2004 (UTC) (''That was kind of you, to go and add in those little wiki links. But everything else, is it all there, somewhere? User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 20:01, 2 Jun 2004 (UTC) '') ::Any deletions are purely accidental (but not essential!); I copied the entire sections straight over without making any changes. We lost the wikification that you'd done to popes & councils, but I've tried to fix that. Sorry if I missed anything. User:JHCC ::You'll notice that some of the moved material remains in the "Catholic Eucharistic Theology" section. User:JHCC 20:07, 2 Jun 2004 (UTC) ::Dear JHCC: You've worked pretty hard on this, and in theory I don't object to the outcome. The Eucharist is the most important thing on earth, and I thought it might deserve a contiguous treatment, but as long as critical content is available in a way that does not appear to minimize or dismiss it, it is acceptable. So I accept your changes, under the condition that this is not simply a prelude to eventual elimination of the necessary content, or its dilution by other means. I want a clear accounting of the historical meaning of "Eucharist". I will now proceed to work with you on your edits, making a few helpful changes here and there; don't panic if you see me edit Eucharist, it won't be a revert unless a larger strategy becomes apparent down the road. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 20:13, 2 Jun 2004 (UTC) :::Thank you. I do not intend to eliminate the content, although I do think that the new pages could use some editing and NPOV work. It's especially important for those of us with strong beliefs to be especially careful when we describe (as opposed to advocate) them. Remember, Wikipedia is not our own personal soapbox(es); it's a neutral knowledge base and resource. User:JHCC 20:39, 2 Jun 2004 (UTC) :::I don't think your admonition is warranted. I presented a valuable historical background for the signification of the term "Eucharist". As for your edits, they blur distinctions that betray a lack of key knowledge here and there, and on another entry, Closed communion, you deleted a fact that turned out to be true. I had to restore it. So please be careful about issuing warnings regarding the nature and purpose of Wikipedia. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 20:59, 2 Jun 2004 (UTC) ::::Regarding the Closed Communion edit, it was correct: see my note on the Talk page for that article. As far as my edits on this page are concerned, I'm doing my level best to make this article as clear and informative as possible without favoring any particular viewpoint. In your commendable enthusiasm, you present Catholic material as the norm, without qualification. So, for example, your sentence in the intro "To varying degrees, according to different branches of theology, it represents the sacrifice of Jesus on Calvary, for which Christians are thankful", while perfectly true, is strongly Catholic POV. An Orthodox, asked for a one-sentence explanation of the eucharist, might say "It represents the fulfillment of the Divine Economy, of the Incarnation, the Resurrection (of which the Crucifixion is an essential part), and the restoration of fallen humanity." ::::What you describe as my "blurring of distinctions" is an attempt to be as neutral as possible, to account for the (unfortunately) great variety in Eucharistic theologies and practices. The only time that we can say "The Eucharist is thus" is when that view is common to all traditions. Otherwise, we have to qualify. ::::This is not to say that your material is bad or does not necessarily belong in this article. It is to say that it should not be presented as the norm. If you are going to have a description of the vestments and objects of the Mass, for example, specify that this is the Catholic form, otherwise it gives the impression that this is true for other forms as well. The words "In the Catholic practice,..." or "In Orthodox theology,..." or "In the Anglican form,..." will serve us well. ::::I admire your commitment to making this article as thorough as possible. Between your enthusiasm and knowledge and my editorial pickiness (along with anyone else's contributions, of course), we're going to going to make a great article. User:JHCC 14:03, 3 Jun 2004 (UTC) ::::I have no problem at all discovering that I have a lacuna here or there. I would be all too pleased to have the introduction more completely emphasize the "fulfillment of the Divine Economy", an idea found in the recent Catechism of the Catholic Church and eminently apostolic. What I would propose is: Try to focus on contextualizing, rather than on omitting. As for catholicism being the norm, in terms of the history of the Eucharist, the norm is pre-Schism with a bit of disagreement over ''how'' to describe it. The historical presentation was intended to show common points. Later theologies are of course divergent, and gladly so. Anyway, I am never opposed to facts. What I am opposed to is the wholesale elimination of facts. Facts are good. Context is good. Truth is good. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 14:15, 3 Jun 2004 (UTC) Trc, thanks for organizing this discussion page. I have added a section at the beginning of "Eucharistic Theology" to cover common ground between traditions (the Calvary reference is moved to here). More work to be done, perhaps contrasting views of sacrifice? There's good material over in "Sin" and "Salvation"; perhaps we could flesh out (pardon the pun) the Catholic/Orthodox/Anglican sections with some of this material. User:JHCC 17:04, 3 Jun 2004 (UTC) ==Names== There seems to be an obvious omission in the names, i.e. "Mass". In fact it's so obvious that I feel I may have missed something. Is there a technical reason to exclude "Mass" from the list of names? User:DJ Clayworth 18:21, 5 Feb 2004 (UTC) :I distinguished Mass from Eucharist in the names section. User:Samw 03:10, 24 Apr 2004 (UTC) My Greek language phrasebook gives ευχαριστο for "thanks," is there some connection? --User:Calieber 14:53, Apr 22, 2004 (UTC) :Yes. I referenced Webster's explanation under the names section. Feel free to elaborate. User:Samw 03:10, 24 Apr 2004 (UTC) ::Afaik, Eucharist (Eucaristía in Spain) is meant to mean "thanksgiving" -the act of giving thanks-, but my greek is nothing to call home about. User:Pfortuny 07:45, 10 May 2004 (UTC) ==Articles== I'm going revert the "derive from Articles" back to "codify in Articles"; Protestants maintain that they derive their theology from Scripture and codify it in Articles. Saying that they derive it from Articles would be like saying that Catholics derive their theology from canon law. Sorry, that last was from me. User:JHCC 13:53, 2 Jun 2004 (UTC) :Oh, I see what you mean. I emphasized "derive from" because the different groups have differing sub-sets of the original articles, but "codify in" works equally well; my term emphasizes the historical progression of the use made of the articles, but "codify in" refers perhaps to the actual articles. User:Trc | http://en.wikipedia.org/w/wiki.phtml?title=User_talk:Trc&action=edit§ion=new msg 14:15, 2 Jun 2004 (UTC) ::Bingo. User:JHCC 14:27, 2 Jun 2004 (UTC) ::There is a Wikipedia article "Articles of Faith" that contains only the Mormon "Articles". Is anyone up to adding Anglican, Methodist, etc? User:JHCC 14:30, 2 Jun 2004 (UTC) == Lutherans == An anonymous edit has corrected the views of Lutherans to include belief in the Real Presence. Is that all Lutherans, or just one synod? Luther himself held Real Presence at the moment of communion, but not afterwards -- any experts there? I'm afraid that my sources on this might be biased. User:Mpolo 07:11, Oct 14, 2004 (UTC) == Anglicans and Lutherans == I don't think Anglicans and Lutherans necessarily believe the same thing. Anyway, most Anglicans I know DO believe that the bread and wine become the body and blood of Christ. They call it the Real Presence rather than strictly defining it in terms of accidents and substance and so on. But the bread and wine really are transformed. I don't think this article makes this clear. == Re: Anglicans and Lutherans == Many of the Englsih Anglicans do not believe in the Real Presce, however those who do are known as Anglo-Catholics, as far as I know they either believe in consubstantiation, or that the bread just becomes blessed bread.
See other meanings of words starting from letter:
E
EA | EB | EC | ED | EF | EG | EH | EI | EJ | EK | EL | EM | EN | EO | EP | ER | ES | ET | EU | EW | EX | EY | EZ |Words begining with Eucharist:
Eucharist
Eucharist
Eucharistic
Eucharistic_devotions
Eucharistic_theologies_contrasted
Eucharistic_theologies_contrasted
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