Revisi per 12 September 2008 07.50 sunting Ridwanong (bicara \| kontrib) 2.632 suntingan Tidak ada ringkasan suntingan ← Revisi sebelumnya		Revisi per 12 September 2008 07.55 sunting balikkan Ridwanong (bicara \| kontrib) 2.632 suntingan →‎Teologi transubstansiasi Revisi selanjutnya →
Baris 5: Ketika berada di [[Perjamuan Terakhir]]-nya, [[Yesus]] berkata: "Inilah tubuh-Ku",<ref>{{bibleverse\|\|Matthew\|26:26}}, {{bibleverse\|\|Mark\|14:22}}, {{bibleverse\|\|Luke\|22:18\|\|}}, {{bibleverse\|1\|Corinthians\|11:24}}</ref> apa yang ia pegang di tangannya masih memiliki semua ''penampilan'' dari sepotong roti: "kecelakaan-kecelakaan" ini tidak berubah. Namun, [[Gereja Katolik Roma]] percaya bahwa, ketika Yesus menyatakan hal tersebut,<ref>[http://www.usccb.org/catechism/text/pt2sect2chpt1art3.htm ''Catechism of the Catholic Church'', 1376]</ref> ''kenyataan mendasar'' ("hakekat") dari roti tersebut telah dirubah menjadi bagian dari tubuhnya. Dengan kata lain, roti itu ''sesungguhnya adalah'' tubuh-Nya, di saat semua penampilannya yang dapat dicerna oleh indera manusia atau yang dapat ditemukan oleh penelitian ilmiah adalah masih sepotong roti seperti sebelumnya. Gereja percaya bahwa perubahan hakekat roti dan anggur terjadi pada saat konsekrasi Ekaristi.<ref>[http://www.usccb.org/catechism/text/pt2sect2chpt1art3.htm ''Catechism of the Catholic Church'', 1377]; [http://www.30giorni.it/us/articolo.asp?id=9352 Christ’s Presence in the Eucharist: True, Real and Substantial]</ref> Karena [[Kristus]] yang bangkit dari antara yang mati adalah hidup, Gereja percaya bahwa ketika roti berubah menjadi tubuh-Nya, bukan saja tubuh-Nya saja yang hadir, melainkan Kristus sendiri secara penuh juga hadir, yakni tubuh dan darah-Nya, jiwa dan keilahian-Nya. Hal yang sama juga berlaku bagi anggur yang berubah menjadi darah-Nya.<ref>[http://www.usccb.org/catechism/text/pt2sect2chpt1art3.htm ''Catechism of the Catholic Church'', 1413]</ref> Kepercayaan ini melingkupi hal yang lebih besar daripada doktrin transubstansiasi, yang secara langsung hanya membatasi diri pada perubahan roti dan anggur menjadi tubuh dan darah Kristus. <!-- Because [[Christ]], risen from the dead, is living, the Church holds that, when the bread is changed into his body, not only his Body is present, but Christ as a whole i.e. body and blood, soul and divinity. The same holds for the wine changed into his Blood.<ref>[http://www.usccb.org/catechism/text/pt2sect2chpt1art3.htm ''Catechism of the Catholic Church'', 1413]</ref> This belief goes beyond the doctrine of transubstantiation, which directly concerns only the transformation of the bread and wine into the body and blood of Christ. In accordance with this belief that Christ is really, truly and substantially present under the remaining appearances of bread and wine, and continues to be present as long as those appearances remain, the Catholic Church preserves the consecrated elements, generally in a [[church tabernacle]], for administering Holy Communion to the sick and dying, and also for the secondary, but still highly prized, purpose of [[Eucharistic adoration\|adoring Christ present in the Eucharist]]. Baris 17 ⟶ 19: As already stated, the Roman Catholic Church insists that the "accidents" that remain are real. In the sacrament these are the ''signs'' of the reality that they efficaciously signify.<ref>[http://www.usccb.org/catechism/text/pt2sect2chpt1art3.htm ''Catechism of the Catholic Church'', 1333-1336] is headed "The signs of bread and wine".</ref>And by definition [[sacrament]]s are "efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us."<ref>[http://www.usccb.org/catechism/text/pt2sect1chpt1art2.htm ''Catechism of the Catholic Church, 1131]</ref> --> ==Pranala luar== *[http://www.newadvent.org/cathen/05573a.htm#3 "Transubstantiation" in ''Catholic Encyclopedia'']

Transubstansiasi: Perbedaan antara revisi