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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: Persatuan sakramental ===
[[FileBerkas:Reaalipreesens.jpg|thumb|Sebuah catatan tentang [[kehadiran nyata Kristus dalam Ekaristi|kehadiran nyata]] di Gereja Mikael Agricola, Helsinki.]]
{{main article|Ekaristi dalam Lutheranisme}}
{{see also|Sakramen dari Tubuh dan Darah Kristus—Melawan Kaum Fanatik}}
 
Jemaat [[Lutheran]] percaya akan kehadiran nyata tubuh dan darah Kristus dalam Perjamuan Kudus atau 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> Tubuh dan darah Kristus dipandang "benar-benar dan secara substansial hadir di dalam, dengan dan di bawah bentuk"<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> roti dan anggur yang telah dikonsekrasi (elemen-elemennya). Karenanya para penerima komuni makan dan minum tubuh dan darah kudus dari Kristus sendiri maupun roti dan anggur tersebut (lih. [[Pengakuan Iman Augsburg]], Artikel 10) di dalam [[Sakramen Lutheran|Sakramen]] 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>
Doktrin Lutheran tentang kehadiran nyata secara lebih tepat dan formal disebut "[[persatuan sakramental]]."<ref>{{en}}
[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> Doktrin tersebut secara tidak akurat disebut "[[konsubstansiasi]]", istilah yang secara khusus ditolak oleh kebanyakan teolog dan kalangan 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> karena mengakibatkan kebingungan seputar doktrin yang sebenarnya, dan merujuk pada konsep filosofis yang menurut mereka tidak alkitabiah seperti halnya istilah "[[transubstansi]]".<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>
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.
 
=== Anglikan ===
{{main article|Teologi Ekaristi Anglikan}}
[[FileBerkas:altar.stmaryredcliffe.arp.jpg|thumb|right|250px|Altar dalam suatu gereja Anglikan.]]
 
Kalangan [[Anglikanisme|Anglikan]] lebih memilih pandangan tentang kehadiran objektif yang mempertahankan suatu perubahan definitif, namun bagaimana perubahan itu terjadi dibiarkan tetap menjadi misteri.<ref name="Losch2002"/><ref name=Martini/> Demikian pula kalangan [[Metodisme|Metodis]] mendalilkan kehadiran ''par excellence'' sebagai suatu "Misteri Kudus".<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> Kalangan Anglikan secara umum dan resmi meyakini kehadiran nyata Kristus dalam Ekaristi, tetapi bentuk spesifik keyakinan tersebut bervariasi dari kehadiran jasmani (kehadiran objektif yang nyata), yang terkadang dibarengi dengan [[adorasi Ekaristi]] (terutama kalangan [[Anglo-Katolik]] [[gereja tinggi]]),<ref name="Lears1981"/><ref name="HerbertStowe1932"/> hingga keyakinan akan [[Teologi Ekaristi#Kehadiran pneumatik|kehadiran pneumatik]] (terutama kalangan Anglikan Reformed [[gereja rendah]]).<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>
{{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|mistisismemistisismenya]]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.
 
Selama [[Gerakan Oxford]] pada abad ke-19, kaum Traktarian mengajukan keyakinan akan kehadiran objektif Kristus yang nyata dalam Ekaristi, namun mempertahankan pandangan bahwa detail tentang bagaimana Ia hadir tetap merupakan rahasia atau [[misteri iman]],<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> suatu pandangan yang juga dianut oleh Gereja Ortodoks dan Metodis.<ref name="Losch2002"/><ref name="Neal2014"/> Memang pada kenyataannya, salah satu komunitas devosional tertua [[Anglo-Katolik]], yaitu [[Persaudaraan Sakramen Mahakudus]], didirikan secara khusus untuk memajukan keyakinan akan kehadiran objektif Kristus yang nyata dalam Ekaristi.<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>
Para teolog Anglikan dan Katolik Roma yang berpartisipasi dalam [[Komisi Internasional Anglikan–Katolik Roma]] pertama (ARCIC I) menyatakan bahwa mereka telah "mencapai kesepakatan substansial mengenai doktrin Ekaristi".<ref>{{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> Klaim tersebut diterima oleh [[Konferensi Lambeth]] tahun 1988 yang diselenggarakan para uskup Anglikan (Resolusi 8), tetapi dipertanyakan secara tegas dalam ''Tanggapan Resmi Katolik Roma terhadap Laporan Akhir ARCIC I'' tahun 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>
 
=== Metodis: Kehadiran nyata sebagai "Misteri Kudus" ===
Para pengikut [[John Wesley]] umumnya menegaskan bahwa sakramen Perjamuan Kudus adalah suatu [[sarana rahmat|Sarana Rahmat]] instrumental yang melaluinya kehadiran nyata Kristus dikomunikasikan kepada umat beriman,<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> tetapi membiarkan detailnya tetap menjadi suatu misteri.<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> Secara khusus, jemaat Metodis menolak ajaran Katolik mengenai [[transubstansiasi]] (''lihat "Artikel XVIII" dalam [[Artikel Agama (Metodis)|Artikel Agama]], [[Sarana rahmat|Sarana Rahmat]]''). Pada tahun 2004, [[Gereja Metodis Bersatu]] menegaskan pandangannya tentang sakramen ini dan keyakinannya akan kehadiran nyata dalam sebuah dokumen resmi berjudul ''[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]''. Catatan khusus di sini adalah pengakuan tegas gereja tersebut akan [[anamnesis]] sebagai lebih dari sekadar suatu peringatan tetapi, lebih tepatnya, suatu ''penghadiran kembali'' Yesus Kristus dan Kasih-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.
 
[[ImageBerkas:Methodistcommunion6.jpg|thumb|right|Pelayan Metodis Bersatu melakukan konsekrasi elemen-elemen Perjamuan Kudus.]]
 
Penegasan atas kehadiran nyata ini dapat terlihat dengan jelas pada bahasa yang digunakan dalam Liturgi Ekaristi Metodis Bersatu<ref>{{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> di mana, ketika [[epiklesis]] dalam Doa Syukur Agung, pelayan yang memimpin perayaan berdoa atas elemen-elemen perjamuan:
: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.
 
Hal tersebut mencerminkan sejauh mana pandangan kebanyakan kalangan Metodis dalam mendefinisikan kehadiran nyata.
 
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: