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'''Kehadiran nyata Kristus dalam Ekaristi''' adalah istilah yang digunakan dalam [[teologi Kristen]] untuk mengungkapkan ajaran bahwa [[Yesus]] adalah ''benar-benar'' atau ''[[teori substansi|secara substansial]]'' hadir dalam Ekaristi atau [[Perjamuan Kudus]], bukan hanya secara simbolis atau metaforis.
 
Terdapat sejumlah pandangan berbeda dalam pemahaman tentang arti istilah "realitas" dalam konteks ini di antara kelompok Kristen kontemporer yang menerimanya, termasuk [[Gereja Katolik]], [[Gereja Ortodoks Timur]], [[Gereja Ortodoks Oriental]], [[Gereja dari Timur]], [[Lutheranisme]], [[Anglikanisme]], dan [[Metodisme]].<ref name="Losch2002"/><ref name="Neal2014"/> Perbedaan-perbedaan tersebut sehubungan dengan penafsiran-penafsiran harfiah ataupun figuratif dari [[Institusi (liturgi)|Kata-Kata Institusi]], serta pertanyaan-pertanyaan yang berkaitan dengan konsep [[Realisme Platonis|realisme]] dalam konteks [[aksiden (filsafat)|aksiden]] (''accidere'') dan [[teori substansi|substansi]] Platonis. Upaya-upaya untuk mencapai saling pengertian antara berbagai keyakinan menyebabkan diadakannya perundingan pada tahun 1980-an tentang ''[[{{ill|en|Baptisan, Ekaristi dan Pelayanan]]|Baptism, Eucharist and Ministry}}'' melalui [[Dewan Gereja-gereja se-Dunia]].
 
== Sejarah ==
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Pada abad ke-13, metafisika Aristotelian diterima dan suatu elaborasi filosofis yang sejalan dengan metafisika tersebut dikembangkan, yang rumusan klasiknya dapat ditemukan dalam ajaran Santo [[Thomas Aquinas]].<ref name="ODCC">{{en}} Oxford Dictionary of the Christian Church (Oxford University Press 2005 ISBN 978-0-19-280290-3), article ''Transubstantiation''</ref>
[[Skolastisisme]] membawa masuk teologi Kristen ke dalam istilah-istilah [[Aristotelianisme]]. Dengan demikian penting untuk dipahami bahwa istilah-istilah seperti ''nyata'' (''riil'') dan ''substansi'' dalam ''kehadiran nyata'' dan ''[[transubstansiasi]]'' harus dimengerti di dalam kerangka [[teori substansi]] Aristotelian, dan bukan dalam pengertian masa kini yang mengacu pada fisik atau materiil. Para filsuf abad pertengahan yang menggunakan konsep-konsep Aristotelian sering membuat perbedaan antara bentuk-bentuk (''morphē'') yang [[bentuk substansial|substansial]] dan [[aksiden (filsafat)|aksidental]] ("tampilan atributif"). Bagi Aristoteles, suatu "substansi" (''[[ousia]]'') adalah suatu objek atau benda (''thing'') yang individual, yang dapat memiliki bentuk-bentuk aksidental sebagai properti-properti non-esensial.
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During the later medieval period, the question was debated within the Western Church.
Following the [[Protestant Reformation]], it became a central topic of division between the various emerging confessions. The [[Lutheranism|Lutheran]] doctrine of the real presence, known as "the [[Sacramental union|Sacramental Union]]", was formulated in the [[Augsburg Confession]] of 1530.
Luther decidedly supported the doctrine, publishing ''[[The Sacrament of the Body and Blood of Christ—Against the Fanatics]]'' in 1526.
Thus, the main theological division in this question, turned out to be not between Catholicism and Protestantism, but within Protestantism, especially between [[Martin Luther|Luther]] and [[Zwingli]], who discussed the question at the [[Marburg Colloquy]] of 1529 but who failed to come to an agreement. Zwingli's view became associated with the term [[Memorialism]], suggesting an understanding of the Eucharist held purely "in memory of" Christ. While this accurately describes the position of the [[Anabaptists]] and derived traditions, it is not the position held by Zwingli himself, who affirmed that Christ is ''truly'' (in substance), though not ''naturally'' (physically) present in the sacrament.<ref>{{cite book |last=Riggs |first=John |year=2015 |title=The Lord's Supper in the Reformed Tradition |location=Louisville, KY |publisher=Westminster John Knox |page=74}}</ref>
 
Selama periode abad pertengahan berikutnya, isu tersebut diperdebatkan di dalam Gereja Barat. Dan, setelah [[Reformasi Protestan]], menjadi salah satu topik utama yang menyebabkan perpecahan di antara berbagai kelompok dalam Protestanisme. Doktrin [[Lutheran]] mengenai kehadiran nyata, yang dikenal dengan sebutan "[[persatuan sakramental]]", dirumuskan dalam [[Pengakuan Iman Augsburg]] tahun 1530. [[Martin Luther]] secara terbuka mendukung doktrin tersebut, menerbitkan ''{{ill|en|Sakramen dari Tubuh dan Darah Kristus—Melawan Kaum Fanatik|The Sacrament of the Body and Blood of Christ—Against the Fanatics}}'' pada tahun 1526. Dengan demikian, perpecahan teologis utama dalam isu ini beralih menjadi bukan antara Katolisisme dengan Protestanisme, tetapi di dalam Protestanisme sendiri, khususnya antara Luther dan [[Zwingli]], yang membahas isu ini di [[Musyawarah Marburg]] pada tahun 1529 namun gagal mencapai kesepakatan. Pandangan Zwingli kelak dikaitkan dengan istilah [[Memorialisme]], yang mengemukakan suatu pemahaman tentang Perjamuan Kudus yang diselenggarakan semata-mata sebagai "peringatan akan" Kristus. Hal ini secara akurat mendeskripsikan posisi kalangan [[Anabaptis]] dan tradisi-tradisi turunannya. Namun, John Riggs mengatakan bahwa ini bukan posisi yang dianut Zwingli; menurutnya, Zwingli menegaskan bahwa Kristus adalah ''benar-benar'' (secara substansi), kendati bukan secara fisik, hadir dalam [[sakramen]] tersebut.<ref>{{en}} {{cite book |last=Riggs |first=John |year=2015 |title=The Lord's Supper in the Reformed Tradition |location=Louisville, KY |publisher=Westminster John Knox |page=74}}</ref>
The [[Council of Trent]], held 1545&ndash;1563 in reaction to the Protestant Reformation and initiating the Catholic [[Counter-Reformation]], promulgated the view of the real presence in which the "change of the whole substance of the bread into the [[Body of Christ|body]], of the whole substance (''substantia'') of the wine into the [[Blood of Christ|blood [of Christ]]], only the appearances (''species'') remaining; which change the Catholic Church most fitly calls [[Transubstantiation]]."<ref>{{cite book|title=The Encyclopedia Americana |url=https://books.google.com/books?id=bXRUQjOff5QC&pg=PA659|year=1919|page=659}}</ref>
 
[[Konsili Trente]], yang diadakan tahun 1545&ndash;1563 sebagai reaksi terhadap Reformasi Protestan dan memprakarsai [[Kontra-Reformasi]] Katolik, menyatakan pandangan tentang kehadiran nyata sebagai "perubahan keseluruhan substansi roti menjadi [[Tubuh Kristus|tubuh]], keseluruhan substansi (''substantia'') anggur menjadi [[Darah Kristus|darah [Kristus]]], dan hanya penampilannya (''species'') saja yang tetap; suatu perubahan yang paling tepat Gereja Katolik sebut [[Transubstansiasi]]."<ref>{{en}} {{cite book|title=The Encyclopedia Americana |url=https://books.google.com/books?id=bXRUQjOff5QC&pg=PA659|year=1919|page=659}}</ref>
[[Eastern Orthodoxy]] did not become involved in the dispute prior to the 17th century.
It became virulent in 1629, when [[Cyril Lucaris]] denied the doctrine of transubstantiation, using the Greek translation ''[[metousiosis]]'' for the concept. To counter the teaching of Lucaris, Metropolitan [[Petro Mohyla]] of Kiev drew up in Latin an Orthodox Confession in defense of transubstantiation. This Confession was approved by all the Greek-speaking Patriarchs (those of [[Ecumenical Patriarch of Constantinople|Constantinople]], [[Greek Orthodox Patriarch of Alexandria|Alexandria]], [[Greek Orthodox Patriarch of Antioch|Antioch]], and [[Greek Orthodox Patriarch of Jerusalem|Jerusalem]]) in 1643, and again by the 1672 [[Synod of Jerusalem]] (also referred to as the Council of Bethlehem).
 
[[Gereja Ortodoks Timur]] baru terlibat dalam isu ini pada abad ke-17. Menghangatnya isu ini dimulai pada tahun 1629, ketika [[Cyril Lucaris]] menolak doktrin transubstansiasi, menggunakan istilah yang diterjemahkan ke dalam bahasa Yunani, ''[[metousiosis]]'', untuk konsep tersebut. Untuk melawan ajaran Lucaris, [[Uskup metropolit|Metropolit]] [[Peter Mogila]] dari Kiev menyusun sebuah Pengakuan Iman Ortodoks dalam bahasa Latin untuk membela transubstansiasi. Konfesi atau Pengakuan Iman tersebut disetujui oleh semua [[patriark]] berbahasa Yunani (yaitu dari [[Patriark Ekumenis Konstantinopel|Konstantinopel]], [[Daftar Patriark Ortodoks Yunani Aleksandria|Aleksandria]], [[Daftar Patriark Ortodoks Yunani Antiokhia|Antiokhia]], dan [[Patriark Ortodoks Yunani Yerusalem|Yerusalem]]) pada tahun 1643, dan ditegaskan kembali oleh [[Sinode Yerusalem (1672)|Sinode Yerusalem]] tahun 1672 (juga disebut sebagai Konsili Betlehem).
==Contemporary views==
 
== Pandangan kontemporer ==
===Catholic: Objective, substantial and entire===
[[File:Mass at Lourdes.jpg|thumb|left|Chalice displayed after consecration at Mass in Lourdes]]▼
{{main article|Eucharist in the Catholic Church}}
The Catholic Church understands the presence of Christ in the Eucharist as real, that is to say, objective and not dependent on faith.<ref>" The presence is real. That is to say, it is ontological and objective. Ontological, because it takes place in the order of being; objective, because it does not depend on the thoughts or feelings of the minister or the communicants. The body and blood of Christ are present in the sacrament by reason of the promise of Christ and the power of the Holy Spirit, which are attached to the proper performance of the rite by a duly ordained minister. In so teaching the Church rejects the view that faith is the instrument that brings about Christ’s presence in the sacrament. According to Catholic teaching, faith does not make Christ present, but gratefully acknowledges that presence and allows Holy Communion to bear fruit in holiness. To receive the sacrament without faith is unprofitable, even sinful, but the lack of faith does not render the presence unreal" ([https://adoremus.org/2005/04/15/Christs-Presence-in-the-Eucharist/ [[Avery Dulles]], "Christ’s Presence in the Eucharist: True, Real and Substantial"]).</ref>▼
 
===Katolik: Objektif, substansial, dan keseluruhan===
The Catholic Church understands the real, objective presence of Christ as coming about by a change of the substance of the bread and wine into the substance of the body and blood of Jesus Christ, with no change in the "appearances", the color, shape or [[accident (philosophy)|accidental]] properties of the bread and wine, including, for instance, their nutritional value, a change referred to as ''[[transubstantiation]]''.<ref>[http://www.vatican.va/archive/ENG0015/__P41.HTM ''Catechism of the Catholic Church'', 1375–1376]</ref>
▲[[File:Mass at Lourdes.jpg|thumb|left|ChalicePiala displayedyang afterdiangkat consecrationoleh atimam Masssetelah in[[konsekrasi]] dalam Misa di Lourdes.]]
{{main article|Sakramen Ekaristi (Gereja Katolik)}}
 
▲The[[Gereja CatholicKatolik]] Churchmemahami understandskehadiran theKristus presencedalam ofEkaristi Christsebagai insesuatu theyang Eucharistnyata asatau realriil, thatmaksudnya isobjektif todan say,tidak objectivebergantung andpada not[[Iman dependentdalam on faithKekristenan|iman]].<ref>{{en}} " The presence is real. That is to say, it is ontological and objective. Ontological, because it takes place in the order of being; objective, because it does not depend on the thoughts or feelings of the minister or the communicants. The body and blood of Christ are present in the sacrament by reason of the promise of Christ and the power of the Holy Spirit, which are attached to the proper performance of the rite by a duly ordained minister. In so teaching the Church rejects the view that faith is the instrument that brings about Christ’s presence in the sacrament. According to Catholic teaching, faith does not make Christ present, but gratefully acknowledges that presence and allows Holy Communion to bear fruit in holiness. To receive the sacrament without faith is unprofitable, even sinful, but the lack of faith does not render the presence unreal" ([https://adoremus.org/2005/04/15/Christs-Presence-in-the-Eucharist/ [[Avery Dulles]], "Christ’s Presence in the Eucharist: True, Real and Substantial"]).</ref>
Use of the term "transubstantiation" to describe the "way surpassing understanding" by which the signs of bread and wine become the body and blood of Christ<ref>[http://www.vatican.va/archive/ENG0015/__P3Z.HTM ''Catechism of the Catholic Church'', 1333]</ref> is not generally adopted by other churches,<ref name="Losch2002">{{cite book|last=Losch|first=Richard R.|title=A Guide to World Religions and Christian Traditions|date=1 May 2002|publisher=Wm. B. Eerdmans Publishing|isbn=9780802805218|page=90|quote=In the Roman Catholic Church the official explanation of how Christ is present is called transubstantiation. This is simply an explanation of ''how'', not a statement ''that'', he is present. Anglicans and Orthodox do not attempt to define how, but simply accept the mystery of his presence.}}</ref> although it is sometimes by the Orthodox,<ref>{{cite book |last=McGuckin |first=John Anthony |title=The Encyclopedia of Eastern Orthodox Christianity publisher=John Wiley and Sons |date=2010 |isbn=978-1-44439254-8 |url=https://books.google.com/books?id=JmFetR5Wqd8C&pg=PT73&dq=%22some+writers+use+the+Latin+term+transubstantiation%22&hl=en&sa=X&redir_esc=y#v=onepage&q=%22some%20writers%20use%20the%20Latin%20term%20transubstantiation%22&f=false}}</ref><ref>[http://www.pravoslavieto.com/docs/eng/Orthodox_Catechism_of_Philaret.htm#ii.xv.iii.i.p41 ''The Longer Catechism of The Orthodox, Catholic, Eastern Church'', 340]</ref> who likewise hold that the bread and wine undergo a real change.<ref>[http://www.suscopts.org/q&a/index.php?qid=1249&catid=606 Coptic Orthodox Diocese of the Southern United States, "Transubstantiation"]</ref>▼
 
Gereja Katolik memahami bahwa kehadiran Kristus yang nyata dan objektif terjadi karena perubahan substansi roti dan anggur menjadi substansi tubuh dan darah Yesus Kristus, tanpa perubahan "penampilan", warna, properti [[aksiden (filsafat)|aksidental]] atau bentuk dari roti dan anggur, termasuk pula, misalnya, nilai nutrisinya. Perubahan tersebut dinamakan ''[[transubstansiasi]]''.<ref>{{KGK|1375|end=1376|long=yes}}</ref>
One hymn of the Church, "[[Ave Verum Corpus]]", greets Christ in the Eucharist as follows (in translation from the original Latin): "Hail, true body, born of Mary Virgin, and which truly suffered and was immolated on the cross for mankind!"<ref>"Ave verum corpus natum /de Maria Virgine; /vere passum, immolatum /in cruce pro homine!" (late-fourteenth-century hymn)</ref>▼
 
▲UsePenggunaan of the termistilah "transubstantiationtransubstansiasi" tountuk describe themendeskripsikan "waycara surpassingyang understanding"jauh bymelampaui whichpengertian", theyang signsdengannya oftanda-tanda breadroti anddan wineanggur becomemenjadi thetubuh bodydan anddarah blood of ChristKristus,<ref>[http://www.vatican.va/archive/ENG0015/__P3Z.HTM ''Catechism of the Catholic Church'', {{KGK|1333]|long=yes}}</ref> is notumumnya generallytidak adopteddiadopsi byoleh othergereja churcheslain,<ref name="Losch2002">{{en}} {{cite book|last=Losch|first=Richard R.|title=A Guide to World Religions and Christian Traditions|date=1 May 2002|publisher=Wm. B. Eerdmans Publishing|isbn=9780802805218|page=90|quote=In the Roman Catholic Church the official explanation of how Christ is present is called transubstantiation. This is simply an explanation of ''how'', not a statement ''that'', he is present. Anglicans and Orthodox do not attempt to define how, but simply accept the mystery of his presence.}}</ref> althoughkendati itterkadang isdigunakan sometimesoleh bykalangan the OrthodoxOrtodoks,<ref>{{en}} {{cite book |last=McGuckin |first=John Anthony |title=The Encyclopedia of Eastern Orthodox Christianity publisher=John Wiley and Sons |date=2010 |isbn=978-1-44439254-8 |url=https://books.google.com/books?id=JmFetR5Wqd8C&pg=PT73&dq=%22some+writers+use+the+Latin+term+transubstantiation%22&hl=en&sa=X&redir_esc=y#v=onepage&q=%22some%20writers%20use%20the%20Latin%20term%20transubstantiation%22&f=false}}</ref><ref>[http://www.pravoslavieto.com/docs/eng/Orthodox_Catechism_of_Philaret.htm#ii.xv.iii.i.p41 ''The Longer Catechism of The Orthodox, Catholic, Eastern Church'', 340]</ref> who likewise hold that the bread and wine undergo a real change.<ref>[http://www.suscopts.org/q&a/index.php?qid=1249&catid=606 Coptic Orthodox Diocese of the Southern United States, "Transubstantiation"]</ref>{{en}}
The Catholic Church also holds that the presence of Christ in the Eucharist is entire: it does not see what is really in the Eucharist as a lifeless corpse and mere blood, but as the whole Christ, body and blood, soul and divinity; nor does it see the persisting outward appearances of bread and wine and their properties (such as weight and nutritional value) as a mere illusion, but objectively existing as before and unchanged.
[http://www.pravoslavieto.com/docs/eng/Orthodox_Catechism_of_Philaret.htm#ii.xv.iii.i.p41 ''The Longer Catechism of The Orthodox, Catholic, Eastern Church'', 340]</ref> yang juga berpandangan bahwa roti dan anggur mengalami suatu perubahan yang nyata.<ref>{{en}} [http://www.suscopts.org/q&a/index.php?qid=1249&catid=606 Coptic Orthodox Diocese of the Southern United States, "Transubstantiation"]</ref>
 
▲OneSalah hymnsatu ofhimne thedari ChurchGereja, "[[Ave verum corpus|Ave Verum Corpus]]", greetsmenyapa ChristKristus indalam theEkaristi Eucharistdengan as followsungkapan (indalam translationterjemahan frombebas thedari originalbahasa Latin aslinya): "HailSalam, truetubuh bodysejati, bornlahir ofdari MaryPerawan VirginMaria, andyang whichbenar-benar truly suffered andmenderita, wasdikurbankan immolateddi onkayu thesalib crossuntuk forumat mankind!manusia."<ref>"Ave verum corpus natum /de Maria Virgine; /vere passum, immolatum /in cruce pro homine!" (late-fourteenth-century hymn)</ref>
In the view of the Catholic Church, the presence of Christ in the Eucharist is of an order different from the presence of Christ in the other sacraments: in the other sacraments he is present by his power rather than by the ''reality'' of his body and blood, the basis of the expression "''real'' presence". Accordingly, it considers that those who hold that, in objective reality, the elements of the Eucharist remain unchanged believe not in the real presence of Christ in this particular sacrament, but in a presence that is merely personal to the communicant, whatever name (pneumatic, anamnetical, etc.) is used to describe it.
 
Gereja Katolik berpandangan bahwa kehadiran Kristus dalam Ekaristi terjadi secara keseluruhan: tidak melihat apa yang sebenarnya ada dalam Ekaristi sebagai suatu tubuh tak bernyawa dan sekadar darah, tetapi sebagai Kristus secara keseluruhan, yakni tubuh, darah, jiwa, dan keilahian-Nya; juga tidak melihat tetapnya penampilan luar roti dan anggur serta properti-propertinya (seperti berat dan nilai gizi) sebagai suatu ilusi belaka, tetapi ada secara objektif sebagaimana sebelumnya dan tak berubah.
===Orthodox: Definitive change===
[[File:Pokrov14.11.08.jpg|thumb|right|[[Eastern Orthodox]] [[Divine Liturgy]].]]▼
 
Dalam pandangan Gereja Katolik, kehadiran Kristus dalam Ekaristi adalah suatu tatanan yang berbeda dengan kehadiran Kristus dalam [[Sakramen (Katolik)|sakramen-sakramen lain]]: dalam sakramen lainnya Ia hadir dengan kuasa-Nya dan bukan dengan ''kenyataan'' tubuh dan darah-Nya, yang merupakan dasar dari ekspresi "kehadiran ''nyata''". Oleh karena itu, Gereja menganggap mereka yang berpendapat bahwa elemen-elemen dari Ekaristi dalam kenyataan objektifnya tetap tidak berubah bukan meyakini kehadiran nyata Kristus dalam sakramen khusus ini, tetapi meyakini suatu kehadiran yang sekadar bersifat pribadi pada diri penerima komuni, apapun nama yang digunakan untuk mendeskripsikannya (pneumatik, anamnetik, dll.).
The [[Eastern Orthodox Churches]] and the [[Oriental Orthodox Churches]], as well as the [[Church of the East]], believe that in the Eucharist the bread and wine are objectively changed and become in a real sense the [[Body of Christ|Body]] and [[Blood of Christ]].<ref>[http://assyrianchurch.org.au/about-us/the-sacraments/oblation/ [[Assyrian Church of the East]], "[[Holy Qurbana|Oblation]]"]</ref> The theologians Brad Harper and Paul Louis Metzger state that:
 
===Ortodoks: Perubahan definitif===
{{quote|While the Orthodox Church has often employed the term ''transubstantiation'', [[Kallistos Ware]] claims the term "enjoys no unique or decisive authority" in the Orthodox Church. Nor does its use in the Orthodox Church "commit theologians to the acceptance of Aristotelian philosophical concepts" (as it has in the Roman Catholic Church). Ware also notes that while the Orthodox have always "insisted on the ''reality'' of the change" from bread and wine into the body and the blood of Christ at the consecration of the elements, the Orthodox have "never attempted to explain the ''manner of the change''."<ref name="HarperMetzger2009">{{cite book|last1=Harper|first1=Brad|last2=Metzger|first2=Paul Louis|title=Exploring Ecclesiology|url=https://books.google.com/books?id=vw7MqyQYtLkC&pg=PA312|accessdate=4 March 2015|date=1 March 2009|publisher=Brazos Press|isbn=9781587431739|pages=312–}}</ref>}}▼
▲[[File:Pokrov14.11.08.jpg|thumb|right|[[EasternLiturgi OrthodoxIlahi]] [[DivineOrtodoks LiturgyTimur]].]]
 
[[Gereja Ortodoks Timur]] dan [[Gereja Ortodoks Oriental]], dan juga [[Gereja dari Timur]], meyakini bahwa roti dan anggur Ekaristi secara objektif berubah dan menjadi [[Tubuh Kristus|Tubuh]] dan [[Darah Kristus]] dalam pengertian yang sebenarnya.<ref>{{en}}
The [[Greek language|Greek]] term ''[[metousiosis]]'' ({{lang|grc|μετουσίωσις}}) is sometimes used by Eastern Orthodox Christians to describe the change since this term "is not bound up with the [[Scholasticism|scholastic]] theory of substance and accidents", but it does not have official status as "a dogma of the Orthodox Communion.<ref name="Moss2005">{{cite book|last=Moss|first=Claude B.|title=The Christian Faith: An Introduction to Dogmatic Theology|url=https://books.google.com/books?id=G1NLAwAAQBAJ&pg=PA363|accessdate=4 March 2015|date=11 April 2005|publisher=Wipf & Stock Publishers|isbn=9781597521390|pages=363|quote=The Greek term corresponding to transubstation is metousiosis, which, however is not bound up with the scholastic theory of substance and accidents. It was accepted by the Synod of Bethlehem, 1672, during the reaction against the Calvinizing movement of the Patriarch Cyril Lucaris, but it was never accepted formally by the Russian Church, and it is not a dogma of the Orthodox Communion.}}</ref><ref name="McGuckin2010">{{cite book|last=McGuckin|first=John Anthony|title=The Orthodox Church: An Introduction to its History, Doctrine, and Spiritual Culture|date=9 December 2010|publisher=John Wiley & Sons|isbn=9781444393835|page=360|quote=But it does not care to dwell much on the scholastic theories of 'transubstantiation'.}}</ref><ref>{{cite web|title=Orthodoxy and Roman Catholicism|last=Azkoul|first=Michael|year=1994|publisher=The Orthodox Christian Witness, Vol. XXVII (48), Vol. XXVIII (6) and (8)|accessdate=4 March 2015|quote=At the same time, the Latins interpret the Sacraments in a legal and philosophical way. Hence, in the Eucharist, using the right material things (bread and wine) and pronouncing the correct formula, changes their substance (transubstantiation) into the Body and Blood of Christ. The visible elements or this and all Sacraments are merely "signs" of the presence of God.The Orthodox call the Eucharist "the mystical Supper." What the priest and the faithful consume is mysteriously the Body and Blood of Christ. We receive Him under the forms of bread and wine, because it would be wholly repugnant to eat "real" human flesh and drink "real" human blood.}}</ref> Similarly, Oriental Orthodox Churches, such as the [[Coptic Orthodox Church|Coptic Church]], "are fearful of using philosophical terms concerning the real presence of Christ in the Eucharist, preferring uncritical appeals to biblical passages like 1 Cor. 10.16; 11.23-29 or the discourse in John 6.26-58."<ref name="Houlden2003">{{cite book|last=Houlden|first=James Leslie |title=Jesus in History, Thought, and Culture: An Encyclopedia|year=2003|publisher=[[ABC-CLIO]]|isbn=9781576078563|page=185|quote=The Copts are fearful of using philosophical terms concerning the real presence of Christ in the Eucharist, preferring uncritical appeals to biblical passages like 1 Cor. 10.16; 11.23-29 or the discourse in John 6.26-58.}}</ref>▼
[http://assyrianchurch.org.au/about-us/the-sacraments/oblation/ [[Gereja Asiria dari Timur|Assyrian Church of the East]], "[[Kurban Kudus|Oblation]]"]</ref> Para teolog seperti Brad Harper dan Paul Louis Metzger menyatakan bahwa:
 
▲{{quote|WhileKendati theGereja OrthodoxOrtodoks Churchsering hasmenggunakan often employed the termsebutan ''transubstantiationtransubstansiasi'', [[Kallistos Ware]] claimsmenyatakan the termsebutan "enjoystidak nomenyukai uniquekeyakinan oryang decisivekhas authorityataupun pasti" in thedalam OrthodoxGereja ChurchOrtodoks. NorPenggunaannya doesdalam itsGereja useOrtodoks injuga the Orthodox Churchtidak "commitmembuat theologianspara toteolog themenerima acceptancekonsep-konsep offilosofis Aristotelian philosophical concepts" (as it has insebagaimana thedalam RomanGereja CatholicKatolik ChurchRoma). Ware alsojuga notesmencatat thatbahwa whileOrtodoks the Orthodox have alwaysselalu "insistedbersikeras on thepada ''realitykenyataan'' of the changeperubahan" fromdari breadroti anddan wineanggur intomenjadi thetubuh bodydan anddarah theKristus bloodpada ofsaat Christ[[konsekrasi]] atelemen-elemen the consecration of the elementstersebut, the Orthodoxnamun haveOrtodoks "nevertidak attemptedpernah toberupaya explainuntuk themenjelaskan ''mannercara of the changeperubahannya''."<ref name="HarperMetzger2009">{{en}} {{cite book|last1=Harper|first1=Brad|last2=Metzger|first2=Paul Louis|title=Exploring Ecclesiology|url=https://books.google.com/books?id=vw7MqyQYtLkC&pg=PA312|accessdate=4 March 2015|date=1 March 2009|publisher=Brazos Press|isbn=9781587431739|pages=312–}}</ref>}}
The Eastern Orthodox Church, unlike some Western Christian denominations, teaches that the "change takes place anywhere between the Proskomedia (the Liturgy of Preparation)" and "the Epiklesis ('calling down'), or invocation of the Holy Spirit 'upon us and upon these gifts here set forth'". In light of this fact, it teaches that "the gifts should be treated with reverence throughout the entirety of the service. We don't know the exact time in which the change takes place, and this is left to mystery."<ref name=Martini>{{cite web|url=http://blogs.ancientfaith.com/orthodoxyandheterodoxy/2013/08/14/the-doctrine-of-transubstantiation-in-the-orthodox-church/|title=The Doctrine of Transubstantiation in the Orthodox Church|last=Martini|first=Gabe|date=14 August 2013|publisher=Orthodoxy and Heterodoxy|accessdate=3 March 2015|quote=In other words, Roman Catholics believe that transubstantiation is the 'change' that occurs in the 'whole substance' of the bread and wine set apart for the Eucharistic mystery. This is a change that takes place at the words of institution or consecration (i.e. 'This is My Body,' etc.). There's some Scholastic language here, of course, but that's the basic gist. In the Orthodox tradition, you will find it taught variously that this change takes place anywhere between the Proskomedia (the Liturgy of Preparation)—which is now a separate service prior to both Orthros and the Divine Liturgy on a typical Sunday, though traditionally it is done during Orthros—and the Epiklesis ('calling down'), or invocation of the Holy Spirit 'upon us and upon these gifts here set forth' (as in Chrysostom's liturgy). As such, the gifts should be treated with reverence throughout the entirety of the service. We don't know the exact time in which the change takes place, and this is left to mystery. As Orthodox Christians, we must be careful to balance and nuance our claims, especially with regards to the Latins or 'the West.' The last thing we want to do is oversimplify matters to the extent of seeming deceptive or—perhaps worse—misinformed. After all, this is typically what gets thrown our way from those unfamiliar with Orthodoxy (beyond literature), often justly putting us on the 'defensive' (an important distinction from 'triumphalism') in response to such misrepresentations.}}</ref>▼
 
▲TheIstilah [[Greekbahasa languageYunani|GreekYunani]] term ''[[metousiosis]]'' ({{lang|grc|μετουσίωσις}}) isterkadang sometimesdigunakan usedoleh bykalangan EasternKristen OrthodoxOrtodoks ChristiansTimur tountuk describemendeskripsikan theperubahan changetersebut sincekarena thisistilah termini "istidak notterikat bounddengan upteori withsubstansi thedan aksiden [[ScholasticismSkolastisisme|scholasticskolastik]] theory of substance and accidents", buttetapi itistilah does notini havetidak officialmemiliki status asresmi "asebagai suatu dogma ofdari thePersekutuan Orthodox CommunionOrtodoks.<ref name="Moss2005">{{en}} {{cite book|last=Moss|first=Claude B.|title=The Christian Faith: An Introduction to Dogmatic Theology|url=https://books.google.com/books?id=G1NLAwAAQBAJ&pg=PA363|accessdate=4 March 2015|date=11 April 2005|publisher=Wipf & Stock Publishers|isbn=9781597521390|pages=363|quote=The Greek term corresponding to transubstation is metousiosis, which, however is not bound up with the scholastic theory of substance and accidents. It was accepted by the Synod of Bethlehem, 1672, during the reaction against the Calvinizing movement of the Patriarch Cyril Lucaris, but it was never accepted formally by the Russian Church, and it is not a dogma of the Orthodox Communion.}}</ref><ref name="McGuckin2010">{{en}} {{cite book|last=McGuckin|first=John Anthony|title=The Orthodox Church: An Introduction to its History, Doctrine, and Spiritual Culture|date=9 December 2010|publisher=John Wiley & Sons|isbn=9781444393835|page=360|quote=But it does not care to dwell much on the scholastic theories of 'transubstantiation'.}}</ref><ref>{{en}} {{cite web|title=Orthodoxy and Roman Catholicism|last=Azkoul|first=Michael|year=1994|publisher=The Orthodox Christian Witness, Vol. XXVII (48), Vol. XXVIII (6) and (8)|accessdate=4 March 2015|quote=At the same time, the Latins interpret the Sacraments in a legal and philosophical way. Hence, in the Eucharist, using the right material things (bread and wine) and pronouncing the correct formula, changes their substance (transubstantiation) into the Body and Blood of Christ. The visible elements or this and all Sacraments are merely "signs" of the presence of God.The Orthodox call the Eucharist "the mystical Supper." What the priest and the faithful consume is mysteriously the Body and Blood of Christ. We receive Him under the forms of bread and wine, because it would be wholly repugnant to eat "real" human flesh and drink "real" human blood.}}</ref> Similarly, Oriental Orthodox Churches, such as the [[CopticGereja OrthodoxOrtodoks Church|Coptic ChurchKoptik]], juga "aretakut fearfulmenggunakan ofistilah-istilah usingfilosofis philosophicalperihal termskehadiran concerningnyata theKristus realdalam presenceEkaristi, oflebih Christmemilih inrujukan-rujukan thetanpa Eucharist,kritik preferringpada uncritical appeals to biblicalbagian-bagian passagesbiblika likeseperti 1 CorKor. 10.16; 11.23-29 oratau thediskursus discoursedalam in JohnYoh. 6.26-58."<ref name="Houlden2003">{{en}} {{cite book|last=Houlden|first=James Leslie |title=Jesus in History, Thought, and Culture: An Encyclopedia|year=2003|publisher=[[ABC-CLIO]]|isbn=9781576078563|page=185|quote=The Copts are fearful of using philosophical terms concerning the real presence of Christ in the Eucharist, preferring uncritical appeals to biblical passages like 1 Cor. 10.16; 11.23-29 or the discourse in John 6.26-58.}}</ref>
The words of the Ethiopic liturgy are representative of the faith of [[Oriental Orthodoxy]]: "I believe, I believe, I believe and profess to the last breath that this is the body and the blood of our Lord God and Saviour Jesus Christ, which he took from our Lady, the holy and immaculate Virgin Mary, the Mother of God."
 
▲TheGereja EasternKatolik OrthodoxRoma Church,meyakini unlikebahwa someperubahan Westernini Christian"terjadi denominationssaat kata-kata institusi atau konsekrasi", teachesnamun thatGereja theOrtodoks Timur mengajarkan bahwa "changeperubahan takesini placeterjadi anywheredimana betweensaja theantara Proskomedia (theLiturgi Liturgy of PreparationPersiapan)" anddan "the [[Epiklesis]] ('callingmemanggil downturun'), oratau invocationseruan ofkepada theRoh HolyKudus Spiritagar 'uponturun usatas andkita upondan theseatas giftspemberian-pemberian hereyang setditetapkan forthdi sini{{'"}}. InOleh lightkarena ofitu, this fact,Ortodoks itTimur teachesmengajarkan thatbahwa "thepemberian-pemberian giftsini shouldperlu bediperlakukan treateddengan withhormat reverencesepanjang throughoutseluruh the entirety of the serviceibadah. We don't know the exactKita timetidak intahu whichkapan thetepatnya changeperubahan takesitu placeterjadi, anddan thistetap isdibiarkan left to mysterymisteri."<ref name=Martini>{{en}} {{cite web|url=http://blogs.ancientfaith.com/orthodoxyandheterodoxy/2013/08/14/the-doctrine-of-transubstantiation-in-the-orthodox-church/|title=The Doctrine of Transubstantiation in the Orthodox Church|last=Martini|first=Gabe|date=14 August 2013|publisher=Orthodoxy and Heterodoxy|accessdate=3 March 2015|quote=In other words, Roman Catholics believe that transubstantiation is the 'change' that occurs in the 'whole substance' of the bread and wine set apart for the Eucharistic mystery. This is a change that takes place at the words of institution or consecration (i.e. 'This is My Body,' etc.). There's some Scholastic language here, of course, but that's the basic gist. In the Orthodox tradition, you will find it taught variously that this change takes place anywhere between the Proskomedia (the Liturgy of Preparation)—which is now a separate service prior to both Orthros and the Divine Liturgy on a typical Sunday, though traditionally it is done during Orthros—and the Epiklesis ('calling down'), or invocation of the Holy Spirit 'upon us and upon these gifts here set forth' (as in Chrysostom's liturgy). As such, the gifts should be treated with reverence throughout the entirety of the service. We don't know the exact time in which the change takes place, and this is left to mystery. As Orthodox Christians, we must be careful to balance and nuance our claims, especially with regards to the Latins or 'the West.' The last thing we want to do is oversimplify matters to the extent of seeming deceptive or—perhaps worse—misinformed. After all, this is typically what gets thrown our way from those unfamiliar with Orthodoxy (beyond literature), often justly putting us on the 'defensive' (an important distinction from 'triumphalism') in response to such misrepresentations.}}</ref>
The [[Eastern Orthodox Church]] [[Synod of Jerusalem]] declared: "We believe the Lord Jesus Christ to be present, not typically, nor figuratively, nor by superabundant grace, as in the other Mysteries, ... but truly and really, so that after the consecration of the bread and of the wine, the bread is transmuted, transubstantiated, converted and transformed into the true Body Itself of the Lord, Which was born in Bethlehem of the ever-Virgin Mary, was baptised in the Jordan, suffered, was buried, rose again, was received up, sitteth at the right hand of the God and Father, and is to come again in the clouds of Heaven; and the wine is converted and transubstantiated into the true Blood Itself of the Lord, Which, as He hung upon the Cross, was poured out for the life of the world."<ref>[http://catholicity.elcore.net/ConfessionOfDositheus.html Decree XVII] of the Synod of Bethlehem</ref>
 
Kata-kata dari liturgi Etiopia berikut merepresentasikan iman [[Gereja Ortodoks Oriental|Ortodoksi Oriental]]: "Aku percaya, aku percaya, aku percaya dan mengaku sampai hembusan napas terakhir bahwa ini adalah tubuh dan darah dari Tuhan Allah dan Juruselamat kita Yesus Kristus, yang diambil-Nya dari Bunda kita, Perawan Maria yang kudus dan tak bernoda, [[Bunda Allah]]."
 
[[Sinode Yerusalem (1672)|Sinode Yerusalem]] Ortodoks Timur menyatakan: "Kita percaya bahwa Tuhan Yesus Kristus hadir, tidak seperti biasanya, tidak secara figuratif, tidak juga dengan rahmat yang meluap-luap, seperti dalam [[Sakramen|Misteri-Misteri]] lainnya, ... tetapi secara sungguh-sungguh dan benar-benar, sehingga setelah konsekrasi roti dan anggur, roti ditransmutasikan, ditransubstansiasikan, diubah, dan ditransformasikan menjadi benar-benar Tubuh Itu Sendiri dari Tuhan, Yang lahir di Betlehem dari Maria yang Tetap Perawan, yang dibaptis di Sungai Yordan, menderita, dikuburkan, bangkit kembali, naik, duduk di sisi kanan Allah dan Bapa, serta akan datang kembali dalam awan-awan di langit. Dan anggur diubah serta ditransubstansiasikan menjadi benar-benar Darah Itu Sendiri dari Tuhan, Yang, ketika Dia tergantung di kayu Salib, dicurahkan untuk kehidupan dunia ini."<ref>{{en}} [http://catholicity.elcore.net/ConfessionOfDositheus.html Decree XVII] of the Synod of Bethlehem</ref>
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===Lutheran: Sacramental union===
[[File:Reaalipreesens.jpg|thumb|A note about the [[:en:real presence of Christ in the Eucharist|real presence]] in Mikael Agricola Church, Helsinki.]]
Diperoleh dari "https://id.wikipedia.org/wiki/Kehadiran_nyata_Kristus_dalam_Ekaristi"