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[[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>
<!--▼
===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.]]▼
{{main article|Eucharist in the Lutheran Church}}
{{see also|The Sacrament of the Body and Blood of Christ—Against the Fanatics}}
Lutherans believe in the real presence of the body and blood of Christ in the Eucharist,<ref name=WELSparticipation>{{cite web |url=https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=814&cuItem_itemID=1045 |archive-url=http://wayback.archive-it.org/all/20080102081951/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=814&cuItem_itemID=1045 |dead-url=yes |archive-date=2 January 2008 |work=WELS Topical Q&A |title= 1 Corinthians 10:16 – Meaning of "Participation |publisher=[[Wisconsin Evangelical Lutheran Synod]] |accessdate=4 February 2015 }}</ref><ref name=WELSQA>{{cite web |url=https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=258&cuItem_itemID=8633 |archive-url=http://wayback.archive-it.org/all/20080102005853/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=258&cuItem_itemID=8633 |dead-url=yes |archive-date=2 January 2008 |work=WELS Topical Q&A |title= Beliefs of other Church |publisher=[[Wisconsin Evangelical Lutheran Synod]] |quote=As [[Confessional Lutheran]]s we believe in baptismal regeneration, the real presence of Christ's body and blood in the Lord's Supper, and infant baptism. |accessdate=4 February 2015}}</ref> that the body and blood of Christ are "truly and substantially present in, with and under the forms"<ref name=WLS-Real>{{cite web|url=http://www.wlsessays.net/files/BrugReal.pdf |title=The Real Presence of Christ's Body and Blood in The Lord's Supper: Contemporary Issues Concerning the Sacramental Union |last=Brug |first=John F. |publisher=[[Wisconsin Lutheran Seminary]] |quote=Lutherans have always emphasized that Christ's true body and blood are really present 'in, with, and under' the bread and wine and that Christ's true body and blood are received by all who receive the elements, either to their blessing or to their condemnation…Lutherans emphasize that although the presence of Christ in the Sacrament is a supernatural presence, which is beyond our understanding and explanations, it is a real, substantial presence. Jesus simply says, 'This is my body. This is my blood,' and Lutherans confess this when they say, 'The bread and wine we receive are Christ's body and blood.' They also combine the words 'in and under' from the [[Large Catechism|Catechism]] and the word 'with' from the [[Formula of Concord]] into the expression 'Christ's body and blood are received in, with, and under the bread and wine.' |accessdate=9 February 2015 |deadurl=yes |archiveurl=https://web.archive.org/web/20150204101123/http://www.wlsessays.net/files/BrugReal.pdf |archivedate=4 February 2015 |df=dmy }}</ref><ref>Jensen, R.M. (ed.), Vrudny, K. J. (ed.), [https://books.google.com/books?id=if4hQec2ClEC&pg=PA85 ''Visual Theology: Forming and Transforming the Community Through the Arts''], p85</ref> of the consecrated bread and wine (the elements), so that communicants orally eat and drink the holy body and blood of Christ Himself as well as the bread and wine (cf. [[Augsburg Confession]], Article 10) in this [[Lutheran sacraments|Sacrament]].<ref>[http://bookofconcord.org/augsburgconfession.php#article10 Article X: Of the Lord's Supper], ''[[Augsburg Confession]]''</ref><ref>[http://bookofconcord.org/defense_8_holysupper.php Article X: Of the Holy Supper], ''[[Apology of the Augsburg Confession|The Defense of the Augsburg Confession]]'', 1531</ref> ▼
The Lutheran doctrine of the real presence is more accurately and formally known as "the [[Sacramental union|Sacramental Union]]." <ref>[http://bookofconcord.org/fc-ep.php#part7.6 VII. The Lord's Supper: Affirmative Theses], ''Epitome of the [[Formula of Concord]]'', 1577, stating that: "We believe, teach, and confess that the body and blood of Christ are received with the bread and wine, not only spiritually by faith, but also orally; yet not in a Capernaitic, but in a supernatural, heavenly mode, because of the sacramental union..."</ref> It has been inaccurately called "[[consubstantiation]]", a term which is specifically rejected by most Lutheran churches and theologians <ref name=WELSconsubs>{{cite web |url=https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=58&cuItem_itemID=11345 |archive-url=http://wayback.archive-it.org/all/20080102105710/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=58&cuItem_itemID=11345 |dead-url=yes |archive-date=2 January 2008 |work=WELS Topical Q&A |title= Real Presence Communion – Consubstantiation? |publisher=[[Wisconsin Evangelical Lutheran Synod]] |quote=Although some Lutherans have used the term 'consbstantiation' [''sic''] and it might possibly be understood correctly (e.g., the bread & wine, body & blood coexist with each other in the Lord's Supper), most Lutherans reject the term because of the false connotation it contains...either that the body and blood, bread and wine come together to form one substance in the Lord's Supper or that the body and blood are present in a natural manner like the bread and the wine. Lutherans believe that the bread and the wine are present in a natural manner in the Lord's Supper and Christ's true body and blood are present in an illocal, supernatural manner. |accessdate=4 February 2015 }}</ref> since it creates confusion about the actual doctrine, and it subjects the doctrine to the control of an abiblical philosophical concept in the same manner as, in their view, does the term "[[transubstantiation]]." <ref>Schuetze, A.W., ''Basic Doctrines of the Bible'', Chapter 12, Article 3</ref><ref name=WELS-Transubs>{{cite web |url=https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=58&cuItem_itemID=2250 |archive-url=http://wayback.archive-it.org/all/20080102105240/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=58&cuItem_itemID=2250 |dead-url=yes |archive-date=2 January 2008 |work=WELS Topical Q&A |title= Real Presence: What is really the difference between "transubstantiation" and "consubstantiation"? |publisher=[[Wisconsin Evangelical Lutheran Synod]] |quote=We reject transubstantiation because the Bible teaches that the bread and the wine are still present in the Lord's Supper ([https://www.biblegateway.com/passage/?search=1co10%3A16&version=NIV 1 Corinthians 10:16], [https://www.biblegateway.com/passage/?search=1co11%3A27-28&version=NIV 1 Corinthians 11:27–28]). We do not worship the elements because Jesus commands us to eat and to drink the bread and the wine. He does not command us to worship them. |accessdate=4 February 2015 }}</ref><ref name=WELS-WNT>{{cite web |url=https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=58&cuItem_itemID=1325 |archive-url=http://wayback.archive-it.org/all/20080102105243/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=58&cuItem_itemID=1325 |dead-url=yes |archive-date=2 January 2008 |work=WELS Topical Q&A |title= Real Presence: Why not Transubstantiation? |publisher=[[Wisconsin Evangelical Lutheran Synod]] |accessdate=4 February 2015 }}</ref>▼
 
▲===Lutheran: SacramentalPersatuan unionsakramental===
For Lutherans, there is no Sacrament unless the elements are used according to Christ's institution (consecration, distribution, and reception). This was first articulated in the [[Wittenberg Concord]] of 1536 in the formula: ''Nihil habet rationem sacramenti extra usum a Christo institutum'' ("Nothing has the character of a sacrament apart from the use instituted by Christ"). Some Lutherans use this formula as their rationale for opposing in the church the [[Reserved sacrament|reservation]] of the consecrated elements, private masses, the practice of [[Blessed Sacrament|Corpus Christi]], and the belief that the ''reliquæ'' (what remains of the consecrated elements after all have communed in the worship service) are still sacramentally united to the Body and Blood of Christ. This interpretation is not universal among Lutherans. The consecrated elements are treated with reverence; and, in some Lutheran churches, are reserved as in [[Eastern Orthodox Church|Orthodox]], [[Roman Catholic Church|Catholic]], and [[Anglican]] practice. The external [[Eucharistic adoration]] is usually not practiced by most Lutherans except for [[bowing]], [[genuflect]]ing, and kneeling to receive the Eucharist from the [[Words of Institution]] and elevation to reception of the holy meal. The ''reliquæ'' traditionally are consumed by the celebrant after the people have communed, except that a small amount may be reserved for delivery to those too ill or infirm to attend the service. In this case, the consecrated elements are to be delivered quickly, preserving the connection between the communion of the ill person and that of the congregation gathered in public [[Divine Service (Lutheran)|Divine Service]].
▲[[File:Reaalipreesens.jpg|thumb|ASebuah notecatatan about thetentang [[:en:realkehadiran presencenyata ofKristus Christdalam in the EucharistEkaristi|realkehadiran presencenyata]] indi Gereja Mikael Agricola Church, Helsinki.]]
{{main article|Ekaristi dalam Lutheranisme}}
{{see also|Sakramen dari Tubuh dan Darah Kristus—Melawan Kaum Fanatik}}
 
▲LutheransJemaat believe[[Lutheran]] inpercaya theakan realkehadiran presencenyata oftubuh thedan bodydarah andKristus blooddalam ofPerjamuan ChristKudus inatau the Eucharist,Ekaristi.<ref name=WELSparticipation>{{en}} {{cite web |url=https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=814&cuItem_itemID=1045 |archive-url=http://wayback.archive-it.org/all/20080102081951/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=814&cuItem_itemID=1045 |dead-url=yes |archive-date=2 January 2008 |work=WELS Topical Q&A |title= 1 Corinthians 10:16 – Meaning of "Participation |publisher=[[Wisconsin Evangelical Lutheran Synod]] |accessdate=4 February 2015 }}</ref><ref name=WELSQA>{{en}} {{cite web |url=https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=258&cuItem_itemID=8633 |archive-url=http://wayback.archive-it.org/all/20080102005853/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=258&cuItem_itemID=8633 |dead-url=yes |archive-date=2 January 2008 |work=WELS Topical Q&A |title= Beliefs of other Church |publisher=[[Wisconsin Evangelical Lutheran Synod]] |quote=As [[Confessional Lutheran]]s we believe in baptismal regeneration, the real presence of Christ's body and blood in the Lord's Supper, and infant baptism. |accessdate=4 February 2015}}</ref> thatTubuh thedan bodydarah andKristus blooddipandang of"benar-benar Christdan aresecara "trulysubstansial andhadir substantiallydi present indalam, withdengan anddan underdi thebawah formsbentuk"<ref name=WLS-Real>{{en}} {{cite web|url=http://www.wlsessays.net/files/BrugReal.pdf |title=The Real Presence of Christ's Body and Blood in The Lord's Supper: Contemporary Issues Concerning the Sacramental Union |last=Brug |first=John F. |publisher=[[Wisconsin Lutheran Seminary]] |quote=Lutherans have always emphasized that Christ's true body and blood are really present 'in, with, and under' the bread and wine and that Christ's true body and blood are received by all who receive the elements, either to their blessing or to their condemnation…Lutherans emphasize that although the presence of Christ in the Sacrament is a supernatural presence, which is beyond our understanding and explanations, it is a real, substantial presence. Jesus simply says, 'This is my body. This is my blood,' and Lutherans confess this when they say, 'The bread and wine we receive are Christ's body and blood.' They also combine the words 'in and under' from the [[Large Catechism|Catechism]] and the word 'with' from the [[Formula of Concord]] into the expression 'Christ's body and blood are received in, with, and under the bread and wine.' |accessdate=9 February 2015 |deadurl=yes |archiveurl=https://web.archive.org/web/20150204101123/http://www.wlsessays.net/files/BrugReal.pdf |archivedate=4 February 2015 |df=dmy }}</ref><ref>{{en}} Jensen, R.M. (ed.), Vrudny, K. J. (ed.), [https://books.google.com/books?id=if4hQec2ClEC&pg=PA85 ''Visual Theology: Forming and Transforming the Community Through the Arts''], p85</ref> ofroti thedan consecratedanggur breadyang andtelah winedikonsekrasi (the elementselemen-elemennya),. soKarenanya thatpara communicantspenerima orallykomuni eatmakan anddan drinkminum thetubuh holydan bodydarah andkudus blooddari ofKristus Christsendiri Himselfmaupun asroti welldan asanggur the bread and winetersebut (cflih. [[Pengakuan Iman Augsburg Confession]], ArticleArtikel 10) indi thisdalam [[Sakramen Lutheran sacraments|SacramentSakramen]] ini.<ref>{{en}} [http://bookofconcord.org/augsburgconfession.php#article10 Article X: Of the Lord's Supper], ''[[Augsburg Confession]]''</ref><ref>{{en}} [http://bookofconcord.org/defense_8_holysupper.php Article X: Of the Holy Supper], ''[[Apology of the Augsburg Confession|The Defense of the Augsburg Confession]]'', 1531</ref>
Lutherans use the terms "in, with and under the forms of [[consecrated]] bread and wine" and "Sacramental Union" to distinguish their understanding of the Eucharist from those of the Reformed and other traditions.
Doktrin Lutheran tentang kehadiran nyata secara lebih tepat dan formal disebut "[[persatuan sakramental]]."<ref>{{en}}
▲The Lutheran doctrine of the real presence is more accurately and formally known as "the [[Sacramental union|Sacramental Union]]." <ref> [http://bookofconcord.org/fc-ep.php#part7.6 VII. The Lord's Supper: Affirmative Theses], ''Epitome of the [[Formula of Concord]]'', 1577, stating that: "We believe, teach, and confess that the body and blood of Christ are received with the bread and wine, not only spiritually by faith, but also orally; yet not in a Capernaitic, but in a supernatural, heavenly mode, because of the sacramental union..."</ref> ItDoktrin hastersebut beensecara inaccuratelytidak calledakurat disebut "[[consubstantiationkonsubstansiasi]]", aistilah termyang whichsecara iskhusus specificallyditolak rejectedoleh bykebanyakan mostteolog Lutherandan churches and theologianskalangan Lutheran<ref name=WELSconsubs>{{en}} {{cite web |url=https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=58&cuItem_itemID=11345 |archive-url=http://wayback.archive-it.org/all/20080102105710/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=58&cuItem_itemID=11345 |dead-url=yes |archive-date=2 January 2008 |work=WELS Topical Q&A |title= Real Presence Communion – Consubstantiation? |publisher=[[Wisconsin Evangelical Lutheran Synod]] |quote=Although some Lutherans have used the term 'consbstantiation' [''sic''] and it might possibly be understood correctly (e.g., the bread & wine, body & blood coexist with each other in the Lord's Supper), most Lutherans reject the term because of the false connotation it contains...either that the body and blood, bread and wine come together to form one substance in the Lord's Supper or that the body and blood are present in a natural manner like the bread and the wine. Lutherans believe that the bread and the wine are present in a natural manner in the Lord's Supper and Christ's true body and blood are present in an illocal, supernatural manner. |accessdate=4 February 2015 }}</ref> sincekarena itmengakibatkan createskebingungan confusionseputar aboutdoktrin theyang actual doctrinesebenarnya, anddan itmerujuk subjectspada thekonsep doctrinefilosofis toyang themenurut controlmereka oftidak analkitabiah abiblicalseperti philosophicalhalnya concept in the same manner as, in their view, does the termistilah "[[transubstantiationtransubstansi]]"." <ref>{{en}} Schuetze, A.W., ''Basic Doctrines of the Bible'', Chapter 12, Article 3</ref><ref name=WELS-Transubs>{{en}} {{cite web |url=https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=58&cuItem_itemID=2250 |archive-url=http://wayback.archive-it.org/all/20080102105240/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=58&cuItem_itemID=2250 |dead-url=yes |archive-date=2 January 2008 |work=WELS Topical Q&A |title= Real Presence: What is really the difference between "transubstantiation" and "consubstantiation"? |publisher=[[Wisconsin Evangelical Lutheran Synod]] |quote=We reject transubstantiation because the Bible teaches that the bread and the wine are still present in the Lord's Supper ([https://www.biblegateway.com/passage/?search=1co10%3A16&version=NIV 1 Corinthians 10:16], [https://www.biblegateway.com/passage/?search=1co11%3A27-28&version=NIV 1 Corinthians 11:27–28]). We do not worship the elements because Jesus commands us to eat and to drink the bread and the wine. He does not command us to worship them. |accessdate=4 February 2015 }}</ref><ref name=WELS-WNT>{{en}} {{cite web |url=https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=58&cuItem_itemID=1325 |archive-url=http://wayback.archive-it.org/all/20080102105243/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=58&cuItem_itemID=1325 |dead-url=yes |archive-date=2 January 2008 |work=WELS Topical Q&A |title= Real Presence: Why not Transubstantiation? |publisher=[[Wisconsin Evangelical Lutheran Synod]] |accessdate=4 February 2015 }}</ref>
 
Bagi jemaat Lutheran, adalah bukan sakramen apabila tidak menggunakan elemen-elemennya sesuai dengan institusi Kristus (konsekrasi, distribusi, dan penerimaan). Hal ini dinyatakan pertama kali dalam [[Konkord Wittenberg]] tahun 1536 dalam rumusan: ''Nihil habet rationem sacramenti extra usum a Christo institutum'' ("Tidak ada yang memiliki karakter suatu sakramen di luar penggunaan yang diinstitusikan oleh Kristus"). Beberapa kalangan Lutheran menggunakan rumusan ini sebagai alasan mereka menentang praktik penyimpanan elemen-elemen yang telah dikonsekrasi, misa pribadi, praktik [[Sakramen Mahakudus|Corpus Christi]], dan keyakinan bahwa ''reliquæ'' (apa yang tersisa dari elemen-elemen yang telah dikonsekrasi setelah penerimaan komuni oleh jemaat) masih dipersatukan secara sakramental dengan Tubuh dan Darah Kristus. Penafsiran demikian tidak berlaku umum di antara kalangan Lutheran. Elemen-elemen yang telah dikonsekrasi diperlakukan dengan penuh hormat; dan dalam beberapa kalangan Lutheran juga dilakukan penyimpanan sebagaimana dalam praktik [[Gereja Katolik|Katolik]], [[Gereja Ortodoks|Ortodoks]], dan [[Anglikan]]. [[Adorasi Ekaristi]] eksternal umumnya tidak dipraktikkan oleh kebanyakan kalangan Lutheran, kecuali membungkuk, bertekuk lutut, dan berlutut untuk menerima Ekaristi sejak [[Institusi (liturgi)|Kata-Kata Institusi]] serta berdiri kembali untuk penerimaan makanan kudus tersebut. ''Reliquæ'' secara tradisional dikonsumsi oleh selebran (pelayan yang memimpin ibadah) setelah jemaat menerima komuni atau roti perjamuan, kendati ada sejumlah kecil yang mungkin disimpan untuk diantar ke mereka yang terlalu lemah atau sakit untuk menghadiri ibadah. Dalam hal ini, elemen-elemen yang telah dikonsekrasi harus segera diantarkan, untuk menjaga keterkaitan antara penerimaan komuni orang sakit tersebut dengan jemaat yang berhimpun dalam [[Ibadah Ilahi (Lutheran)|Ibadah Ilahi]] atau kebaktian publik.
===Anglican===▼
{{main article|Anglican Eucharistic theology}}▼
[[File:altar.stmaryredcliffe.arp.jpg|thumb|right|250px|An altar in an Anglican church]]▼
[[Anglicanism|Anglican]]s prefer a view of objective presence that maintains a definitive change, but allows how that change occurs to remain a mystery.<ref name="Losch2002"/><ref name=Martini/> Likewise, [[Methodism|Methodist]]s postulate a ''par excellence'' presence as being a "Holy Mystery".<ref name="Neal2014">{{cite book|last=Neal|first=Gregory S.|title=Sacramental Theology and the Christian Life|date=19 December 2014|publisher=WestBow Press|isbn=9781490860077|page=111|quote=For Anglicans and Methodists the reality of the presence of Jesus as received through the sacramental elements is not in question. Real presence is simply accepted as being true, its mysterious nature being affirmed and even lauded in official statements like ''This Holy Mystery: A United Methodist Understanding of Holy Communion.}}</ref> Anglicans generally and officially believe in the real presence of Christ in the Eucharist, but the specific form of that belief range from a [[Anglican eucharistic theology#Real objective presence|corporeal presence]] (real objective presence), sometimes even with [[Eucharistic adoration]] (mainly [[high church]] [[Anglo-Catholicism|Anglo-Catholics]]),<ref name="Lears1981"/><ref name="HerbertStowe1932"/> to belief in a [[Eucharistic theology#Pneumatic presence|pneumatic presence]] (mainly [[low church]] Reformed Anglicans).<ref>{{cite book|last1=Farris|first1=Joshua R. |last2=Hamilton|first2=S. Mark |last3=Spiegel|first3=James S. |title=Idealism and Christian Theology: Idealism and Christianity, Volume 1|url=https://books.google.com/books?id=qWQ8CwAAQBAJ&pg=PT184&lpg=PT184&dq=pneumatic+presence+Reformed+Anglican&source=bl&ots=UUFlLUEkEX&sig=Dqkmplaxfqw_Ne5uWlJtMjb9EHc&hl=en&sa=X&ved=0ahUKEwiGrOKxpqTRAhUs6oMKHV0_DUgQ6AEINTAE#v=onepage&q=pneumatic%20presence%20Reformed%20Anglican&f=false|date=25 February 2016|publisher=[[Bloomsbury Publishing]]|language=English|isbn=1628924039|quote=Advocates of the ''pneumatic presence'' might point to the efficacy of the Holy Spirit as somehow applying the virtues or power of the body of Christ to the faithful. Some within this camp might emphasize an instrumental manner by which the Holy Spirit uses the elements as a means of communicating the efficacy of the body of Christ. This view might be best associated with John Calvin. Others within this camp focus on a parallelism by which as the mouth feeds on the consecrated elements so does the heart feed on the body of Christ. This seems to be the emphasis of the Anglican divine Thomas Cranmer.}}</ref>▼
 
Jemaat Lutheran menggunakan ungkapan "di dalam, dengan, dan di bawah bentuk roti dan anggur yang di[[konsekrasi]]" serta "Persatuan Sakramental" untuk membedakan pemahaman mereka tentang Ekaristi dengan jemaat Calvinis dan tradisi lainnya.
In [[Anglican Communion|Anglican]] theology, a sacrament is an outward and visible sign of an inward and spiritual grace. In the Eucharist, the outward and visible sign is that of bread and wine, while the inward and spiritual grace is that of the Body and Blood of Christ. The classic Anglican aphorism with regard to the debate on the Eucharist is the poem by [[John Donne]] (1572–1631): "He was the Word that spake it; He took the bread and brake it; And what that Word did make it; I do believe and take it" (''Divine Poems. On the Sacrament'').<ref>[http://www.classicsnetwork.com/quotes/authors/Donne Quotes – John Donne, ''Classics Network''. Accessed 2010-01-25.]</ref>
 
▲===AnglicanAnglikan===
▲{{main article|AnglicanTeologi EucharisticEkaristi theologyAnglikan}}
▲[[File:altar.stmaryredcliffe.arp.jpg|thumb|right|250px|AnAltar altardalam insuatu angereja Anglican churchAnglikan.]]
 
▲Kalangan [[AnglicanismAnglikanisme|AnglicanAnglikan]]s preferlebih amemilih viewpandangan oftentang objectivekehadiran presenceobjektif thatyang maintainsmempertahankan asuatu definitiveperubahan changedefinitif, but allowsnamun howbagaimana thatperubahan changeitu occursterjadi todibiarkan remaintetap amenjadi mysterymisteri.<ref name="Losch2002"/><ref name=Martini/> Likewise,Demikian pula kalangan [[MethodismMetodisme|MethodistMetodis]]s postulatemendalilkan akehadiran ''par excellence'' presencesebagai as being asuatu "HolyMisteri MysteryKudus".<ref name="Neal2014">{{en}} {{cite book|last=Neal|first=Gregory S.|title=Sacramental Theology and the Christian Life|date=19 December 2014|publisher=WestBow Press|isbn=9781490860077|page=111|quote=For Anglicans and Methodists the reality of the presence of Jesus as received through the sacramental elements is not in question. Real presence is simply accepted as being true, its mysterious nature being affirmed and even lauded in official statements like ''This Holy Mystery: A United Methodist Understanding of Holy Communion.}}</ref> AnglicansKalangan generallyAnglikan andsecara officiallyumum believedan inresmi themeyakini realkehadiran presencenyata ofKristus Christdalam in the EucharistEkaristi, buttetapi thebentuk specificspesifik formkeyakinan oftersebut thatbervariasi beliefdari rangekehadiran fromjasmani a(kehadiran [[Anglicanobjektif eucharisticyang theology#Real objective presence|corporeal presence]] (real objective presencenyata), sometimesyang eventerkadang dibarengi withdengan [[Eucharisticadorasi adorationEkaristi]] (mainlyterutama kalangan [[high churchAnglo-Katolik]] [[Anglo-Catholicism|Anglo-Catholicsgereja tinggi]]),<ref name="Lears1981"/><ref name="HerbertStowe1932"/> tohingga beliefkeyakinan in aakan [[EucharisticTeologi theologyEkaristi#PneumaticKehadiran presencepneumatik|pneumatickehadiran presencepneumatik]] (mainlyterutama kalangan Anglikan Reformed [[lowgereja churchrendah]] Reformed Anglicans).<ref>{{en}} {{cite book|last1=Farris|first1=Joshua R. |last2=Hamilton|first2=S. Mark |last3=Spiegel|first3=James S. |title=Idealism and Christian Theology: Idealism and Christianity, Volume 1|url=https://books.google.com/books?id=qWQ8CwAAQBAJ&pg=PT184&lpg=PT184&dq=pneumatic+presence+Reformed+Anglican&source=bl&ots=UUFlLUEkEX&sig=Dqkmplaxfqw_Ne5uWlJtMjb9EHc&hl=en&sa=X&ved=0ahUKEwiGrOKxpqTRAhUs6oMKHV0_DUgQ6AEINTAE#v=onepage&q=pneumatic%20presence%20Reformed%20Anglican&f=false|date=25 February 2016|publisher=[[Bloomsbury Publishing]]|language=English|isbn=1628924039|quote=Advocates of the ''pneumatic presence'' might point to the efficacy of the Holy Spirit as somehow applying the virtues or power of the body of Christ to the faithful. Some within this camp might emphasize an instrumental manner by which the Holy Spirit uses the elements as a means of communicating the efficacy of the body of Christ. This view might be best associated with John Calvin. Others within this camp focus on a parallelism by which as the mouth feeds on the consecrated elements so does the heart feed on the body of Christ. This seems to be the emphasis of the Anglican divine Thomas Cranmer.}}</ref>
 
Dalam teologi Anglikan, sakramen adalah tanda eksternal dan terlihat dari rahmat internal dan spiritual. Dalam Ekaristi, tanda eksternal dan yang terlihat adalah dari roti dan angur, sementara rahmat internal dan spiritual adalah dari Tubuh dan Darah Kristus. Aforisme klasik Anglikan sehubungan dengan perdebatan tentang Ekaristi adalah puisi karya [[John Donne]] (1572–1631): "Ia adalah Firman yang mengucapkannya; Ia mengambil roti dan memecah-mecahkannya; Dan apa yang Firman lakukan; Aku percaya dan mengambilnya" (''Divine Poems. On the Sacrament'').<ref>{{en}}
[http://www.classicsnetwork.com/quotes/authors/Donne Quotes – John Donne, ''Classics Network''. Accessed 2010-01-25.]</ref>
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During the [[English Reformation]], the new doctrine of the [[Church of England]] had a strong influence from continental Reformed theologians whom Cranmer had invited to England to aid with the reforms. Among these were [[Martin Bucer]], [[Peter Martyr Vermigli]], [[Bernardino Ochino]], [[Paul Fagius]], and [[Jan Łaski]]. [[John Calvin]] was also urged to come to England by Cranmer, but declined, saying that he was too involved in the Swiss reforms. Consequently, early on, the Church of England has a strong Reformed, if not particularly Calvinistic influence. The view of the real presence, as described in the ''[[Thirty-Nine Articles]]'' therefore bears much resemblance to the pneumatic views of Bucer, Martyr, and Calvin.
 
Baris 110 ⟶ 114:
 
However, most Methodists will not attempt to go beyond this degree of specificity. For Methodist Christians, the affirmation of real presence, as in the above references, is sufficient to know and partake of the sacrament in a worthy manner.
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===Reformed and Presbyterian: Spiritual presence===
{{main|Lord's Supper in Reformed theology}}
Diperoleh dari "https://id.wikipedia.org/wiki/Kehadiran_nyata_Kristus_dalam_Ekaristi"