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Baris 31:
[[Gereja Katolik]] memahami kehadiran Kristus dalam Ekaristi sebagai sesuatu yang nyata atau riil, maksudnya objektif dan tidak bergantung pada [[Iman dalam Kekristenan|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>
 
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]]'', sebagaimana tertulis dalam ''[[Katekismus Gereja Katolik]]''.<ref>{{KGK|1375|end=1376|long=yes}}</ref>
 
Penggunaan istilah "transubstansiasi" untuk mendeskripsikan "cara yang jauh melampaui pengertian", yang dengannya tanda-tanda roti dan anggur menjadi tubuh dan darah Kristus,<ref>{{KGK|1333|long=yes}}</ref> umumnya tidak diadopsi oleh gereja lain,<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> kendati terkadang digunakan oleh kalangan Ortodoks,<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>{{en}}
Baris 79:
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.
 
Selama [[Reformasi Inggris]], doktrin baru [[Gereja Inggris]] sempat mendapat suatu pengaruh yang kuat dari teolog-teolog Reformed Eropa yang pernah diundang oleh Cranmer ke Inggris untuk membantu reformasi tersebut. Di antara mereka terdapat [[Martin Bucer]], [[Peter Martyr Vermigli]], [[Bernardino Ochino]], [[Paul Fagius]], dan [[Jan Łaski]]. [[Yohanes Calvin]] juga didesak untuk datang ke Inggris oleh Cranmer, namun menolaknya dengan alasan bahwa ia juga terlibat dalam reformasi Swiss. Konsekuensinya, Gereja Inggris sejak awal memiliki pengaruh Reformed yang kuat, kendati bukan pengaruh Calvinistik secara khusus. Pandangan mengenai kehadiran nyata sebagaimana dideskripsikan dalam ''[[39 Artikel Gereja Anglikan|39 Artikel]]'' karenanya sangat mirip dengan pandangan pneumatik dari Bucer, Martyr, dan Calvin.
The Anglican ''Thirty-Nine Articles'' of Religion contends that:
{{quote|Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions. The body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner. And the means whereby the body of Christ is received and eaten in the Supper is Faith" (Article XXVIII).}}
For many Anglicans, whose mysticism is intensely incarnational, it is extremely important that God has used the mundane and temporal as a means of giving people the transcendent and eternal. Some have extended this view to include the idea of a presence that is in the realm of spirit and eternity, and not to be about corporeal-fleshiness.
 
''39 Artikel'' Agama Anglikan menyatakan bahwa:
During the [[Oxford Movement]] of the 19th century, [[Tractarians]] advanced a belief in the real objective presence of Christ in the Eucharist, but maintained that the details of how He is present remain [[mystery of faith]],<ref name="HerbertStowe1932">{{cite web|last1=Herbert Stowe|first1=Walter|title=Anglo-Catholicism: What It Is Not and What It Is|url=http://anglicanhistory.org/usa/whstowe/what1932.html|publisher=Church Literature Association|year=1932|quote=How the bread and wine of the Eucharist become the Body and Blood of Christ after a special, sacramental and heavenly manner and still remain bread and wine, and how our Lord is really present (real as being the presence of a reality), is a mystery which no human mind can satisfactorily explain. It is a mystery of the same order as how the divine Logos could take upon himself human nature and become man without ceasing to be divine. It is a mystery of the Faith, and we were never promised that all the mysteries would be solved in this life. The plain man (and some not so plain) is wisest in sticking to the oft-quoted lines ascribed to Queen Elizabeth, but probably written by John Donne: "Christ was the Word that spake it; He took the bread and brake it; And what the Word did make it, That I believe and take it." The mysteries of the Eucharist are three: The mystery of identification, the mystery of conversion, the mystery of presence. The first and primary mystery is that of identification; the other two are inferences from it. The ancient Fathers were free from Eucharistic controversy because they took their stand on the first and primary mystery—that of identification—and accepted our Lord's words, " This is my Body," " This is my Blood," as the pledge of the blessings which this Sacrament conveys. We have since the early Middle Ages lost their peace because we have insisted on trying to explain unexplainable mysteries. But let it be repeated, Anglo-Catholics are not committed to the doctrine of Transubstantiation; they are committed to the doctrine of the Real Presence.}}</ref><ref name="Lears1981">{{cite book|last=Lears|first=T. J. Jackson|title=Antimodernism and the Transformation of American Culture, 1880-1920|year=1981|publisher=University of Chicago Press|isbn=9780226469706|page=202|quote=Many folk tale enthusiasts remained vicarious participants in a vague supernaturalism; Anglo-Catholics wanted not Wonderland but heaven, and they sought it through their sacraments, especially the Eucharist. Though they stopped short of transubstantiation, Anglo-Catholics insisted that the consecrated bread and wine contained the "Real Objective Presence" of God.}}</ref> a view also held by the Orthodox Church and Methodist Church.<ref name="Losch2002"/><ref name="Neal2014"/> Indeed, one of the oldest [[Anglo-catholicism|Anglo-Catholic]] devotional societies, the [[Confraternity of the Blessed Sacrament]], was founded largely to promote belief in the real objective presence of Christ in the Eucharist.<ref>{{cite book|editor=B. Talbot Rogers|title=The Works of the Rt. Rev. Charles C. Grafton|volume=7|year=1914|publisher=[[Longman]]|pages=296–300|quote=Instances of this service, and also of carrying the Blessed Sacrament in procession, are brought up to arouse the prejudice of party spirit that is opposed to belief in the Real Objective Presence. It is, therefore, my judgment, poor as it may be, that it would be wise to cease these two forms of devotion. We cannot claim for Benediction that it was a pre-Reformation service, to which we have inherited a right, and there is no legal ground on which to stand in favor of its introduction.|work=Addresses to the Confraternity of the Blessed Sacrament}}</ref>▼
{{quote|Transubstansiasi (atau perubahan substansi roti dan anggur) dalam Perjamuan Tuhan tidak dapat dibuktikan oleh Kitab Suci, tetapi tidak sesuai dengan kata-kata sederhana Kitab Suci, menggantikan hakikat dari suatu Sakramen, dan telah memberikan kesempatan pada banyak takhayul. Tubuh Kristus diberikan, diambil, dan dimakan dalam Perjamuan hanya dengan suatu cara ilahiah dan rohani. Dan sarana yang melaluinya tubuh Kristus diterima dan dimakan dalam Perjamuan adalah Iman. (Artikel XXVIII).}}
 
Bagi banyak kalangan Anglikan, yang [[mistisisme Kristen|mistisisme]]nya sangat kuat, terdapat penekanan yang sangat penting bahwa Allah menggunakan hal duniawi dan temporal sebagai suatu sarana untuk memberikan manusia hal yang transenden dan abadi. Beberapa kalangan memperluas pandangan tersebut dengan mencakupkan gagasan tentang suatu kehadiran yang ada dalam dunia roh dan keabadian, dan bukan mengenai kedagingan-jasmani.
From some Anglican perspectives, the real presence of Christ in the Holy Eucharist does not imply that Jesus Christ is present materially or locally. This is in accord with some interpretations of Roman Catholic doctrine, as expressed, for instance by St. Thomas Aquinas, who, while saying that ''the whole Christ'' is present in the sacrament, also said that this presence was not "as in a place".<ref>[http://www.ccel.org/a/aquinas/summa/TP/TP076.html#TPQ76OUTP1 http://www.ccel.org/a/aquinas/summa/TP/TP076.html#TPQ76OUTP1] ''Summa Theologica'', III, 76</ref> ''Real'' does not mean material: the lack of the latter does not imply the absence of the former. The Eucharist is not intrinsic to Christ as a body part is to a body, but extrinsic as his instrument to convey Divine Grace. Some Anglicans see this understanding as compatible with different theories of Christ's presence—transubstantiation, consubstantation, or virtualism—without getting involved in the mechanics of "change" or trying to explain a mystery of God's own doing.
 
▲During theSelama [[Gerakan Oxford Movement]] ofpada theabad 19th centuryke-19, [[Tractarians]]kaum advancedTraktarian amengajukan beliefkeyakinan inakan thekehadiran realobjektif objectiveKristus presenceyang ofnyata Christdalam inEkaristi, thenamun Eucharist,mempertahankan butpandangan maintainedbahwa thatdetail thetentang detailsbagaimana ofIa howhadir Hetetap ismerupakan presentrahasia remainatau [[mystery ofmisteri faithiman]],<ref name="HerbertStowe1932">{{en}} {{cite web|last1=Herbert Stowe|first1=Walter|title=Anglo-Catholicism: What It Is Not and What It Is|url=http://anglicanhistory.org/usa/whstowe/what1932.html|publisher=Church Literature Association|year=1932|quote=How the bread and wine of the Eucharist become the Body and Blood of Christ after a special, sacramental and heavenly manner and still remain bread and wine, and how our Lord is really present (real as being the presence of a reality), is a mystery which no human mind can satisfactorily explain. It is a mystery of the same order as how the divine Logos could take upon himself human nature and become man without ceasing to be divine. It is a mystery of the Faith, and we were never promised that all the mysteries would be solved in this life. The plain man (and some not so plain) is wisest in sticking to the oft-quoted lines ascribed to Queen Elizabeth, but probably written by John Donne: "Christ was the Word that spake it; He took the bread and brake it; And what the Word did make it, That I believe and take it." The mysteries of the Eucharist are three: The mystery of identification, the mystery of conversion, the mystery of presence. The first and primary mystery is that of identification; the other two are inferences from it. The ancient Fathers were free from Eucharistic controversy because they took their stand on the first and primary mystery—that of identification—and accepted our Lord's words, " This is my Body," " This is my Blood," as the pledge of the blessings which this Sacrament conveys. We have since the early Middle Ages lost their peace because we have insisted on trying to explain unexplainable mysteries. But let it be repeated, Anglo-Catholics are not committed to the doctrine of Transubstantiation; they are committed to the doctrine of the Real Presence.}}</ref><ref name="Lears1981">{{en}} {{cite book|last=Lears|first=T. J. Jackson|title=Antimodernism and the Transformation of American Culture, 1880-1920|year=1981|publisher=University of Chicago Press|isbn=9780226469706|page=202|quote=Many folk tale enthusiasts remained vicarious participants in a vague supernaturalism; Anglo-Catholics wanted not Wonderland but heaven, and they sought it through their sacraments, especially the Eucharist. Though they stopped short of transubstantiation, Anglo-Catholics insisted that the consecrated bread and wine contained the "Real Objective Presence" of God.}}</ref> asuatu viewpandangan alsoyang heldjuga bydianut theoleh OrthodoxGereja ChurchOrtodoks anddan Methodist ChurchMetodis.<ref name="Losch2002"/><ref name="Neal2014"/> IndeedMemang pada kenyataannya, onesalah ofsatu thekomunitas devosional oldesttertua [[Anglo-catholicism|Anglo-CatholicKatolik]] devotional societies, theyaitu [[ConfraternityPersaudaraan ofSakramen the Blessed SacramentMahakudus]], wasdidirikan foundedsecara largelykhusus tountuk promotememajukan beliefkeyakinan inakan thekehadiran realobjektif objectiveKristus presenceyang ofnyata Christdalam in the EucharistEkaristi.<ref>{{en}} {{cite book|editor=B. Talbot Rogers|title=The Works of the Rt. Rev. Charles C. Grafton|volume=7|year=1914|publisher=[[Longman]]|pages=296–300|quote=Instances of this service, and also of carrying the Blessed Sacrament in procession, are brought up to arouse the prejudice of party spirit that is opposed to belief in the Real Objective Presence. It is, therefore, my judgment, poor as it may be, that it would be wise to cease these two forms of devotion. We cannot claim for Benediction that it was a pre-Reformation service, to which we have inherited a right, and there is no legal ground on which to stand in favor of its introduction.|work=Addresses to the Confraternity of the Blessed Sacrament}}</ref>
Anglican and Roman Catholic theologians participating in the first [[Anglican—Roman Catholic International Commission]] (ARCIC I) declared that they had "reached substantial agreement on the doctrine of the Eucharist".<ref>See [http://www.prounione.urbe.it/dia-int/arcic/doc/e_arcic_eucharist.html Windsor Statement on Eucharistic Doctrine from the Anglican-Roman Catholic International Commission] and [http://www.prounione.urbe.it/dia-int/arcic/doc/e_arcic_elucid_euch.html Elucidation of the ARCIC Windsor Statement]. Accessed 15 October 2007.</ref> This claim was accepted by the 1988 [[Lambeth Conferences|Lambeth Conference]] of Anglican Bishops (Resolution 8), but firmly questioned in the ''Official Roman Catholic Response to the Final Report of ARCIC I'' of 1991.<ref>Hill, Christopher and Yarnold, Edward (eds), ''Anglicans and Roman Catholics: The Search for Unity'', London SPCK/CTS, 1994, pp.18–28; pp.153–155 and pp.156–166</ref>▼
 
Dari beberapa perspektif Anglikan, kehadiran nyata Kristus dalam Ekaristi Kudus tidak berarti bahwa Yesus Kristus hadir secara materiil atau dalam tempat tertentu. Mereka menganggap hal ini selaras dengan beberapa interpretasi atas ajaran Katolik Roma, seperti yang misalnya diungkapkan oleh St. [[Thomas Aquinas]], yang mengatakan bahwa ''Kristus secara keseluruhan'' hadir dalam sakramen tersebut, namun dikatakan juga bahwa kehadiran ini tidak "seperti dalam suatu tempat".<ref>{{en}}
===Methodist: Real presence as a "Holy Mystery"===
[http://www.ccel.org/a/aquinas/summa/TP/TP076.html#TPQ76OUTP1 ''Summa Theologica'', III, 76]</ref> ''Nyata'' tidak berarti materiil: ketiadaan wujud setelahnya tidak berarti ketidakhadiran yang sebelumnya tidak ada. Menurut mereka, Ekaristi adalah bukan kehadiran Kristus secara intrinsik seperti bagian tubuh dari suatu tubuh, namun adalah kehadiran secara ekstrinsik sebagai instrumen-Nya untuk menyampaikan [[Rahmat ilahi|Rahmat Ilahi]]. Beberapa kalangan Anglikan melihat pemahaman ini sesuai dengan teori-teori yang berbeda tentang kehadiran Kristus—transubstansiasi, konsubstansiasi, atau virtualisme—tanpa terlibat dalam mekanisme "perubahan" atau juga berupaya untuk menjelaskan misteri dari tindakan Allah sendiri.
 
▲AnglicanPara andteolog RomanAnglikan Catholicdan theologiansKatolik participatingRoma inyang theberpartisipasi firstdalam [[Anglican—RomanKomisi CatholicInternasional InternationalAnglikan–Katolik CommissionRoma]] pertama (ARCIC I) declaredmenyatakan thatbahwa theymereka hadtelah "reachedmencapai substantialkesepakatan agreementsubstansial onmengenai the doctrine of thedoktrin EucharistEkaristi".<ref>See{{en}} [http://www.prounione.urbe.it/dia-int/arcic/doc/e_arcic_eucharist.html Windsor Statement on Eucharistic Doctrine from the Anglican-Roman Catholic International Commission] and [http://www.prounione.urbe.it/dia-int/arcic/doc/e_arcic_elucid_euch.html Elucidation of the ARCIC Windsor Statement]. Accessed 15 October 2007.</ref> ThisKlaim claimtersebut wasditerima accepted by the 1988oleh [[LambethKonferensi Conferences|Lambeth Conference]] oftahun Anglican1988 yang diselenggarakan para uskup BishopsAnglikan (ResolutionResolusi 8), buttetapi firmlydipertanyakan questionedsecara integas thedalam ''OfficialTanggapan RomanResmi CatholicKatolik ResponseRoma toterhadap theLaporan Final Report ofAkhir ARCIC I'' oftahun 1991.<ref>{{en}} Hill, Christopher and Yarnold, Edward (eds), ''Anglicans and Roman Catholics: The Search for Unity'', London SPCK/CTS, 1994, pp.18–28; pp.153–155 and pp.156–166</ref>
The followers of [[John Wesley]] have typically affirmed that the sacrament of Holy Communion is an instrumental [[Means of Grace]] through which the real presence of Christ is communicated to the believer,<ref name="UMC – This Holy Mystery 1">{{cite web|url=http://www.gbod.org/worship/thisholymystery/theologyofsacraments.html |title=This Holy Mystery: Part One |publisher=The United Methodist Church GBOD |accessdate=10 July 2007 |deadurl=yes |archiveurl=https://web.archive.org/web/20070807115823/http://www.gbod.org:80/worship/thisholymystery/theologyofsacraments.html |archivedate=7 August 2007 |df=dmy }}</ref> but have otherwise allowed the details to remain a mystery.<ref name="UMC – This Holy Mystery 2">{{cite web|url=http://www.gbod.org/worship/thisholymystery/parttwo.html |title=This Holy Mystery: Part Two |publisher=The United Methodist Church GBOD |accessdate=10 July 2007 |deadurl=yes |archiveurl=https://web.archive.org/web/20090707030906/http://www.gbod.org:80/worship/thisholymystery/parttwo.html |archivedate=7 July 2009 |df=dmy }}</ref> In particular, Methodists reject the Roman Catholic doctrine of [[transubstantiation]] (''see "Article XVIII" of the [[Articles of Religion (Methodist)|Articles of Religion]], [[Means of Grace]]''). In 2004, the [[United Methodist]] Church affirmed its view of the sacrament and its belief in the real presence in an official document entitled ''[http://www.gbod.org/site/apps/nlnet/content3.aspx?c=nhLRJ2PMKsG&b=5703123&ct=7786907 This Holy Mystery: A United Methodist Understanding of Holy Communion]''. Of particular note here is the church's unequivocal recognition of the [[Anamnesis (Christianity)|anamnesis]] as more than just a memorial but, rather, a ''re-presentation'' of Christ Jesus and His Love.▼
 
===Metodis: Kehadiran nyata sebagai "Misteri Kudus"===
:Holy Communion is remembrance, commemoration, and memorial, but this remembrance is much more than simply intellectual recalling. "Do this in remembrance of me" (Luke 22:19; 1 Corinthians 11:24–25) is ''anamnesis'' (the biblical Greek word). This dynamic action becomes re-presentation of past gracious acts of God in the present, so powerfully as to make them truly present now. Christ is risen and is alive here and now, not just remembered for what was done in the past.
▲ThePara followers ofpengikut [[John Wesley]] haveumumnya typicallymenegaskan affirmedbahwa thatsakramen thePerjamuan sacramentKudus ofadalah Holy Communion is an instrumentalsuatu [[Meanssarana ofrahmat|Sarana GraceRahmat]] throughinstrumental whichyang themelaluinya realkehadiran presencenyata of Christ isKristus communicateddikomunikasikan tokepada theumat believerberiman,<ref name="UMC – This Holy Mystery 1">{{en}} {{cite web|url=http://www.gbod.org/worship/thisholymystery/theologyofsacraments.html |title=This Holy Mystery: Part One |publisher=The United Methodist Church GBOD |accessdate=10 July 2007 |deadurl=yes |archiveurl=https://web.archive.org/web/20070807115823/http://www.gbod.org:80/worship/thisholymystery/theologyofsacraments.html |archivedate=7 August 2007 |df=dmy }}</ref> buttetapi havemembiarkan otherwisedetailnya allowedtetap themenjadi detailssuatu to remain a mysterymisteri.<ref name="UMC – This Holy Mystery 2">{{en}} {{cite web|url=http://www.gbod.org/worship/thisholymystery/parttwo.html |title=This Holy Mystery: Part Two |publisher=The United Methodist Church GBOD |accessdate=10 July 2007 |deadurl=yes |archiveurl=https://web.archive.org/web/20090707030906/http://www.gbod.org:80/worship/thisholymystery/parttwo.html |archivedate=7 July 2009 |df=dmy }}</ref> InSecara particularkhusus, Methodistsjemaat rejectMetodis themenolak Romanajaran CatholicKatolik doctrine ofmengenai [[transubstantiationtransubstansiasi]] (''seelihat "ArticleArtikel XVIII" of thedalam [[ArticlesArtikel of ReligionAgama (MethodistMetodis)|Articles ofArtikel ReligionAgama]], [[MeansSarana ofrahmat|Sarana GraceRahmat]]''). InPada tahun 2004, the [[UnitedGereja MethodistMetodis Bersatu]] Church affirmed its view ofmenegaskan thepandangannya sacramenttentang andsakramen itsini beliefdan inkeyakinannya theakan realkehadiran presencenyata indalam ansebuah officialdokumen documentresmi entitledberjudul ''[http://www.gbod.org/site/apps/nlnet/content3.aspx?c=nhLRJ2PMKsG&b=5703123&ct=7786907 This Holy Mystery: A United Methodist Understanding of Holy Communion]''. OfCatatan particularkhusus notedi heresini isadalah thepengakuan church'stegas unequivocalgereja recognitiontersebut of theakan [[Anamnesis (Christianity)|anamnesis]] assebagai morelebih thandari justsekadar asuatu memorialperingatan buttetapi, ratherlebih tepatnya, asuatu ''re-presentationpenghadiran kembali'' ofYesus ChristKristus Jesusdan and His LoveKasih-Nya.
 
:Komuni Kudus adalah peringatan, perayaan, dan pengenangan, tetapi peringatan ini lebih dari sekadar mengingat-ingat kembali secara intelektual. "Perbuatlah ini menjadi peringatan akan Aku" (Lukas 22:19, 1 Korintus 11:24–25) adalah ''anamnesis'' (kata Yunani biblika). Tindakan dinamis ini menjadi penghadiran kembali tindakan-tindakan Allah yang berbelas kasih pada masa lampau ke dalam masa kini, sedemikian kuat untuk menjadikannya benar-benar hadir saat ini. Kristus telah bangkit dan hidup di sini dan saat ini, tidak semata-mata dikenang atas apa yang terjadi pada masa lampau.
[[Image:Methodistcommunion6.jpg|thumb|right|A United Methodist minister consecrates the elements]]▼
 
▲[[Image:Methodistcommunion6.jpg|thumb|right|APelayan UnitedMetodis MethodistBersatu ministermelakukan consecrateskonsekrasi theelemen-elemen elementsPerjamuan Kudus.]]
This affirmation of real presence can be seen clearly illustrated in the language of the United Methodist Eucharistic Liturgy<ref>for example, {{cite web |url= http://www.revneal.org/communionlit1.html |title=United Methodist Communon Liturgy: Word and Table 1|first= |last= |work=revneal.org |year=2010 |accessdate=23 September 2011}}</ref> where, in the [[epiclesis]] of the Great Thanksgiving, the celebrating minister prays over the elements:▼
 
▲ThisPenegasan affirmationatas ofkehadiran realnyata presenceini candapat beterlihat seendengan clearlyjelas illustratedpada inbahasa theyang languagedigunakan ofdalam theLiturgi UnitedEkaristi MethodistMetodis Eucharistic LiturgyBersatu<ref>for example,{{en}} {{cite web |url= http://www.revneal.org/communionlit1.html |title=United Methodist Communon Liturgy: Word and Table 1|first= |last= |work=revneal.org |year=2010 |accessdate=23 September 2011}}</ref> wheredi mana, in theketika [[epiclesisepiklesis]] ofdalam theDoa GreatSyukur ThanksgivingAgung, thepelayan yang celebratingmemimpin ministerperayaan praysberdoa overatas theelemen-elemen elementsperjamuan:
:Pour out your Holy Spirit on us gathered here, and on these gifts of bread and wine. Make them be for us the body and blood of Christ, that we may be for the world the body of Christ, redeemed by his blood.
 
:Curahkan Roh Kudus-Mu atas diri kami yang berhimpun di sini, dan atas persembahan roti dan anggur ini. Jadikanlah bagi kami tubuh dan darah Kristus, sehingga bagi dunia ini kami dapat menjadi tubuh Kristus, ditebus oleh darah-Nya.
This reflects the extent to which most Methodists are willing to go in defining real presence.
 
Hal tersebut mencerminkan sejauh mana pandangan kebanyakan kalangan Metodis dalam mendefinisikan kehadiran nyata.
Methodists assert that Jesus is truly present, and that the means of His presence is a "Holy Mystery". A celebrating minister will pray for the Holy Spirit to make the elements "be for us the body and blood of Christ", and the congregation can even sing, as in the third stanza of [[Charles Wesley|Charles Wesley's]] hymn ''[[wikisource:Come, Sinners, to the Gospel Feast (version 2)|Come Sinners to the Gospel Feast]]'':
 
Jemaat Metodis menegaskan bahwa Yesus benar-benar hadir, dan bahwa sarana kehadiran-Nya merupakan suatu "Misteri Kudus". Pelayan yang memimpin perayaan akan berdoa agar [[Roh Kudus (Kekristenan)|Roh Kudus]] menjadikan elemen-elemen perjamuan "bagi kami tubuh dan darah Kristus", dan bahkan jemaat yang hadir dapat menyanyikan, misalnya, stanza ketiga dari himne [[Charles Wesley]] yang berjudul ''[[wikisource:Come, Sinners, to the Gospel Feast (version 2)|Come Sinners to the Gospel Feast]]''. Terjemahan bebas stanza tersebut:
:Come and partake the gospel feast,
:be saved from sin, in Jesus rest;
:O taste the goodness of our God,
:and eat his flesh and drink his blood.
 
:Datanglah dan ambil bagian dalam perayaan kabar baik,
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.
:diselamatkanlah dari dosa, dalam peraduan Yesus;
:Rasakanlah kebaikan Allah kita,
:dan makanlah daging-Nya dan minumlah darah-Nya.
 
Bagaimanapun, sebagian besar kalangan Metodis tidak berupaya untuk mendefinisikan lebih dari tingkat kekhususan ini. Bagi jemaat Kristen Metodis, penegasan akan kehadiran nyata sebagaimana dijelaskan oleh referensi-referensi di atas adalah cukup untuk mengenal dan ambil bagian dalam sakramen tersebut dengan cara yang layak.
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===Reformed and Presbyterian: Spiritual presence===
Diperoleh dari "https://id.wikipedia.org/wiki/Kehadiran_nyata_Kristus_dalam_Ekaristi"