The Last Supper appears in all three Synoptic Gospels: Matthew, Mark, and Luke. It also is found in the First Epistle to the Corinthians, which suggests how early Christians celebrated what Paul the Apostle called the Lord's Supper. Although the Gospel of John does not reference the Last Supper explicitly, some argue that it contains theological allusions to the early Christian celebration of the Eucharist, especially in the chapter 6 Bread of Life Discourse but also in other passages.
Biblical basis
Eucharist
Eucharist | Biblical basis
The Last Supper appears in all three Synoptic Gospels: Matthew, Mark, and Luke. The Last Supper appears in all three Synoptic Gospels: Matthew, Mark, and Luke. It also is found in the First Epistle to the Corinthians, which suggests how early Christians celebrated what Paul the Apostle called the Lord's Supper The Gospel of John does not reference the Last Supper explicitly, some argue that it contains theological allusions to the early Christian celebration of the Eucharist, especially in the chapter 6 Bread of Life Discourse but also in other passages. The Last Supper appears in all three Synoptic Gospels: Matthew, Mark, and Luke.
how late can i buy beer in oregon
user
2:30 a.m
assistant
how does people consume it?
user
In 2007, Oregon's 2.6 million adults on average drank 32 gallons of beer each, versus 4 gallons of wine and 2 gallons of spirits.
assistant
what are some other drinks that they consume?
user
Beer, wine, liquor, whiskey, vodka, tequila, Jack Daniel etc
assistant
what is the second one mentioned?
user
It  is an alcoholic drink typically made from fermented grape juice.
assistant
what is the historical account behind it?
user
The earliest known traces of wine are from ancient China ( BC), Georgia ( BC), Iran (Persia) ( BC), and Sicily ( BC).
assistant
what are some different types?
user
Red wine, White wine, Rose wine, Fruit wine, Mead (honey wine) etc
assistant
what is the first one like?
user
Its production process involves extraction of color and flavor components from the grape skin.
assistant
where is it produced?
user
They grow almost exclusively between 30 and 50 degrees latitude north and south of the equator.
assistant
how does europe classify this drink in general?
user
France has various appellation systems based on the concept of "terroir", with classifications ranging from "Vin de Table" ("table wine") at the bottom, through "Vin de Pays" and "Appellation d'Origine Vin Délimité de Qualité Supérieure" (AOVDQS), up to "Appellation d'Origine Contrôlée", Portugal and Germany created a similar system while Spain, Greece and Italy are based on a dual system.
assistant
what are its culinary usage?
user
Sweet dessert wines, stocks, braising, wine sauce etc
assistant
how is it related to christian religion?
user
It is used in a sacred rite called the Eucharist.
assistant
what is this aforesaid rite?
user
It is a Christian rite that is considered a sacrament in most churches, and as an ordinance in others.
assistant
what is its biblical base?
user
Sacred Tradition and Sacred Scripture make up a single sacred deposit of the Word of God' ("Dei Verbum," 10) in which, as in a mirror, the pilgrim Church contemplates God, the source of all her riches."
Eucharist in the Catholic Church | New Testament foundations
The so-called 'Black Rubric' in the 1552 Prayer Book which allowed kneeling for communion but denied the real and essential presence of Christ in the elements was omitted in the 1559 edition at the Queen's insistence. It was re-instated in the 1662 Book modified to deny any corporeal presence to suggest Christ was present in his Natural Body.
Eucharist | Anglican
According to this, in the Eucharist the outward and visible sign is "bread and wine" and the "thing signified", the "body and blood of Christ", which are truly taken and received by the faithful in the Lord's supper. Sacraments have both "form" and "matter". "Form" is the verbal and physical liturgical action, while the "matter" refers to material objects used (bread and wine). In an Anglican Eucharist the form is contained in the rite and its rubrics, as articulated in the authorised prayer books of the ecclesiastical province. Central to the rite is the eucharistic prayer or "Great Thanksgiving". For the vast majority of Anglicans, the Eucharist (also called "Holy Communion", "Mass", the Divine Liturgy, the "Lord's Supper," or The Great Thanksgiving), is the central act of gathered worship, the appointed means by which Christ can become present to his church.
Anglican eucharistic theology | Sacramental theology
Law preserved the letter and the spirit of Scripture. And here Law ends "An Appeal to All Who Doubt or Disbelieve the Truth of the Gospel".
An Appeal to All that Doubt | The Atonement (Redemption) and the <a href="Eucharist">Eucharist</a> (The Holy Sacrament of the Lord’s or Last Supper)
Hebrews 8:1-5 -
Heavenly sanctuary | Biblical basis
The Biblical basis for the use of sacramentals is that Jesus used a form of sacramentals himself; for example, when Christ healed a blind man, he made a mud paste that He put over the eyes of the man, before telling him to wash in the Pool of Siloam.
Sacramental | Biblical basis
The "Eucharist" (Holy Communion, Mass, or the Lord's Supper), is the means by which Christ becomes present to the Christian community gathered in his name. It is the central act of gathered worship, renewing the Body of Christ as the Church through the reception of the Body of Christ as the Blessed Sacrament, his spiritual body and blood. The matter consists of bread and wine. Traditionally in the Western Church the form was located in the words "This is my body/blood" or at least in the repetition of the Institution Narrative as a whole, that is there was a moment of consecration.
Anglican sacraments | Eucharist
The manuscript base for the Old Testament was the Biblia Hebraica Stuttgartensia Masoretic Hebrew Text. Other ancient texts consulted were the Dead Sea Scrolls, the Samaritan Pentateuch, the Aquila, Symmachus and Theodotion, the Latin Vulgate, the Syriac Peshitta, the Aramaic Targum, and for the Psalms the Juxta Hebraica of Jerome. The manuscript base for the New Testament was the Koine Greek language editions of the United Bible Societies and of Nestle-Aland. The deuterocanonical books are not included in the translation.
New International Version | Textual basis
His presence is objective and does not depend on its existence from the faith of the recipient. The liturgy petitions that elements 'be' rather than 'become' the Body and Blood of Christ leaving aside any theory of a change in the natural elements: bread and wine are the outer reality and the Presence is the inner not visible but perceived by faith. In 1789 the Protestant Episcopal Church of the USA restored explicit language that the Eucharist is an oblation (sacrifice) to God. Subsequent revisions of the Prayer Book by member churches of the Anglican Communion have done likewise (the Church of England did so in the 1928 Prayer Book).
Eucharist | Anglican
Some or all of the following elements may be altered, transposed, or absent depending on the rite used by the province or national church. In modern liturgies whichever source (1549 or 1552) they follow for the sacrament, the Liturgy of the Word has, with variations, a fairly standard pattern: The theology of these rites has been considerably modified in the last 200 years, with the reintroduction of oblationary language as pertaining to an objective, material sacrifice offered to God in union with Christ. The Prayer Books of 1552, 1559, 1604 and 1662 placed sacrificial language in a post-communion prayer in order to detach it from the context of the eucharistic prayer.
Anglican eucharistic theology | Shape of the rite
Bas-de-page scenes can be described as those having unframed imagery near the foot or bottom of the illuminated manuscript pages, typically in the Gothic style. It is possible that this imagery is relevant and reflecting the text on the same page, but it is also possible it is irrelevant. An example of this is seen in the gallery image titled: "Initial H: Moses Striking Water from the Rock and Israelites Drawing Water."
Abbey Bible | Bas-de-page scenes
The Eucharist (; also known as Holy Communion and the Lord's Supper among other names) is a Christian rite that is considered a sacrament in most churches, and as an ordinance in others. According to the New Testament, the rite was instituted by Jesus Christ during the Last Supper; giving his disciples bread and wine during a Passover meal, Jesus commanded his disciples to "do this in memory of me" while referring to the bread as "my body" and the cup of wine as "the new covenant in my blood". Through the eucharistic celebration Christians remember both Christ's sacrifice of himself on the cross and his commission of the apostles at the Last Supper.
Eucharist | Introduction
The rubrics of a given prayer book outline the parameters of acceptable practice with regard to ritual, vestments, ornaments and method and means of distribution of the sacrament. The communal piety of a given parish or diocese will determine the expression of these rubrics and the implicit eucharist theology. Until the latter part of the 19th century, the so-called "Ornaments Rubric" of the 1662 Prayer Book was interpreted to inhibit much of the ceremonial contemporary Anglicans take for granted. Priests were directed to stand at the north side or north end of the altar and candles on the altar were considered forbidden, as was the wearing of a chasuble or maniple.
Anglican eucharistic theology | Customary of the rite
Suspension is the view that Jesus did not intend partaking of the bread and wine to be a perpetual ordinance, or that he did not intend it to be taken as a religious rite or ceremony (also known as "adeipnonism," meaning "no supper" or "no meal"). This is the view of Quakers and the Salvation Army, as well as the hyperdispensationalist positions of E. W. Bullinger, Cornelius R. Stam, and others.
Eucharistic theology | Suspension
The ESV Study Bible explains the use of this particular preposition in its note on John 11:25, "The preposition translated “in” (Gk. eis) is striking, for eis ordinarily means “into,” giving the sense that genuine faith in Christ in a sense brings people “into” Christ, so that they rest in and become united with Christ. (This same expression is found in 3:16, 18, 36; 6:35; 7:38; 12:44, 46; 14:12; 1 John 5:10.)"
Union with Christ | Basis
The theological basis for the adoration was prepared in the 11th century by Pope Gregory VII, who was instrumental in affirming the tenet that Christ is present in the Blessed Host. In 1079, Gregory required of Berengar of Tours a confession of belief:I believe in my heart and openly profess that the bread and wine that are placed on the altar are, through the mystery of the sacred prayer and the words of the Redeemer, substantially changed into the true and proper and lifegiving flesh and blood of Jesus Christ our Lord, and that after the consecration they are the true body of Christ This profession of faith began a "Eucharistic Renaissance" in the churches of Europe.
Eucharistic adoration | Middle Ages
The classic Anglican aphorism with regard to this debate is found in a poem by John Donne (sometimes attributed to Elizabeth I): An imprecisely defined view known as receptionism common among 16th and 17th-century Anglican theologians is that, although in the Eucharist the bread and wine remain unchanged, the faithful communicant receives together with them the body and blood of Christ. An Anglican response concerning the Eucharistic Sacrifice ("Sacrifice of the Mass") was set forth in the response "Saepius officio" of the Archbishops of Canterbury and York to Pope Leo XIII's Papal Encyclical "Apostolicae curae".
Eucharistic theology | Anglican Church
Researchers emphasize that the manuscript is a collection of diverse prayers of different origins: some of them are scribed to the pre-Cyrillo-Methodian Salzburg mission, and for others it's being claimed that they represent Eastern-rite missal fragments. We don't know much of its language: nasal vowels are well-preserved, there is no notation of palatalism in syllabic sonorants "r" and "l", strong yers are sometimes preserved, and sometimes vocalized ("ъ" > "o", "ь" > "e"), weak yers are sometimes omitted, Jagić's rule is confirmed etc.
Euchologium Sinaiticum | Context
The CSB Translation and Review Team used the latest available Greek, Hebrew, and Aramaic texts. The Biblia Hebraica Stuttgartensia 5th Edition (BHS5) was used for the Old Testament and the Novum Testamentum Graece 28th Edition (NA28) and United Bible Societies 5th Edition (UBS5) was used for the New Testament (the HCSB used BHS4 and NA27/UBS4).
Christian Standard Bible | Textual basis
It is also becoming common to receive the elements by intinction (receiving a piece of consecrated bread or wafer, dipping it in the blessed wine, and consuming it) Wine and grape juice are both used, depending on the congregation.
Eucharist | Reformed (Continental Reformed, Presbyterian and Congregationalist)
Professing Christians are represented by the wedding guests, and the judgment is represented by the King's inspection of the guests (verses 10, 11). In order to pass the judgment, believers must be wearing the robe of Christ's righteousness, represented by the wedding garments (verses 11, 12).
Investigative judgment | Biblical basis
But no one eats that flesh unless first he adores it; and thus it is discovered how such a footstool of the Lord's feet is adored; and not only do we not sin by adoring, we do sin by not adoring" (Jurgens §1479a). At the Roman Council VI, 1079, Berengarius affirmed: "I, Berengarius, in my heart believe and with my lips confess that through the mystery of the sacred prayer and the words of our Redeemer the bread and wine which are placed on the altar are substantially changed into the true and proper and living flesh and blood of Jesus Christ, our Lord..." (Denziger [Dz] §355).
Eucharist in the Catholic Church | Over the centuries
Irenaeus, c. 180: "When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made, from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him?...and having received the Word of God, becomes the Eucharist, which is the body and blood of Christ" (Against Heresies, 5:2)
Eucharist in the Catholic Church | Irenaeus of Lyons
Anglicans adhere to a range of views although the teaching in the Articles of Religion holds that the body of Christ is received by the faithful only in a heavenly and spiritual manner. Some Christians do not believe in the concept of the real presence, believing that the Eucharist is only a ceremonial remembrance or memorial of the death of Christ. The "Baptism, Eucharist and Ministry" document of the World Council of Churches, attempting to present the common understanding of the Eucharist on the part of the generality of Christians, describes it as "essentially the sacrament of the gift which God makes to us in Christ through the power of the Holy Spirit", "Thanksgiving to the Father", "Anamnesis or Memorial of Christ", "the sacrament of the unique sacrifice of Christ, who ever lives to make intercession for us", "the sacrament of the body and blood of Christ, the sacrament of his real presence", "Invocation of the Spirit", "Communion of the Faithful", and "Meal of the Kingdom".
Eucharist | Eucharistic theology
There is one altar, as there is one bishop, together with the presbytery and deacons, my fellow-servants; that whatsoever you do, you may do according unto God" (Letter to the Philadelphians, 4). The dating of the "Didache" is contentious, dates from the middle of the first century to the early third century have been suggested, but it may well be from the same period as 1 Clement and Ignatius. It states that the unbaptized left the assembly before the Eucharist proper began "Let none eat or drink of your Eucharist but such as have been baptized into the name of the Lord, for of a truth the Lord hath said concerning this, Give not that which is holy unto dogs." A composite of several documents, it includes ritual prayers and a mention of what it calls the εὐχαριστία (Thanksgiving or Eucharist).
Origin of the Eucharist | Early Christianity
When referring to the Western Christian uses, the term ""Eucharistic Prayer"" is more used than ""anaphora"", and sometime it refers only to the portion of the anaphora starting after the Sanctus because the Preface in the Latin rites is variable and follows the liturgical year.
Anaphora (liturgy) | Eucharistic Prayer in Western Christianity
Apart from the tabernacle (containing the reserved sacrament) the altar is often adorned with six candles. Incense and sanctus bells are often used during the liturgy and the eucharist itself is often supplemented by a number of prayers from earlier liturgies prayed by the priest, sacred ministers, and servers and sometimes the people as well. Anglo-Catholic eucharistic theology places an emphasis on frequent communion, ideally daily. The unconsumed elements are typically reserved in a tabernacle or aumbry safe, either attached to a fixed altar or placed behind or to one side of a free-standing altar. Reserved sacrament is often used when visiting the sick or housebound, as well as in ministry to the dying.
Anglican eucharistic theology | Anglo-Catholic
A rubric following the Order of Holy Communion in the 1662 Book of Common Prayer instructs that any remaining bread and wine should be consumed as soon as the service concludes: In American Prayer Books (until 1979), the rubric read thus: Article XXVIII of the Articles of Religion states that, "The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped." Edgar Gibson, the Bishop of Gloucester explains this article, writing that "The statement in the Article is worded with the utmost care, and with studied moderation. It cannot be said that any one of the practices is condemned or prohibited by it.
Anglican eucharistic theology | Reservation, consumption, disposal
The flesh and blood does not refer to the “outward, visible, mortal flesh and blood of Christ, but a heavenly, immortal flesh and blood which “came down from heaven” and which has the nature, qualities and life of heaven in it, the “flesh and blood of eternal life” which brings heaven and immortality again into us. Law warns: "Woe be to those who come to it with the mouths of beasts, and the minds of serpents! Who with impertinent hearts, devoted to the lusts of the flesh, the lusts of the eyes, and the pride of life, for worldly ends, outward appearances, and secular conformity, boldly meddle with those mysteries that are only to be approached by those that are of a pure heart and who worship God in spirit and in truth." This is according to Law the plain and full truth of the “most mysterious part” of the Holy Sacrament, disentangled by him from the tedious strife of words and that “thickness of darkness” which so many learned contenders on all sides brought into it.
An Appeal to All that Doubt | The Atonement (Redemption) and the <a href="Eucharist">Eucharist</a> (The Holy Sacrament of the Lord’s or Last Supper)
Early Anglicanism officially rejected Eucharistic adoration. "Article XXVIII – Of the Lord's Supper" in Anglicanism's 39 Articles rejects transubstantiation, declaring that "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 Article also states that "The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshiped." Furthermore, the Black Rubric (in both its 1552 and 1662 versions) explains that "the Sacramental Bread and Wine remain still in their very natural substances, and therefore may not be adored; for that were Idolatry, to be abhorred of all faithful Christians".
Eucharistic adoration | Anglicans
The rite was available in both modern and traditional language as was that in Order 2. The shape of Order 1 is as follows
Anglican eucharistic theology | Common Worship
From the 1840s the Tractarians re-introduced the Real Presence to suggest a corporeal presence which could be done since the language of the BCP Rite referred to the Body and Blood of Christ without details as well as referring to these as spiritual food at other places in the text. Both are found in the Roman and other Rites, but in the former a definite interpretation is applied. Receptionism and Virtualism assert the Real Presence. The former places emphasis on the recipient, and the latter states the Presence is confected by the power of the Holy Spirit but not in Christ's natural body.
Eucharist | Anglican
Many Christian denominations classify the Eucharist as a sacrament. Some Protestants (though not all) prefer to instead call it an "ordinance", viewing it not as a specific channel of divine grace but as an expression of faith and of obedience to Christ.
Eucharist | Ritual and liturgy
In the Catholic Church the Eucharist is considered as a sacrament, according to the Church the Eucharist is "the source and summit of the Christian life." "The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch."
Eucharist | Catholic Church
The single New Testament use is preserved "Belial" in Latin and Syriac.
Belial | Christianity
For the majority of Anglicans this event constitutes the renewal of the Body of Christ as the Church through the reception of the Body of Christ as the Blessed Sacrament, his spiritual body and blood. In this sacrament, Christ is both encountered and incorporated (they "partake" of him). As such, the eucharistic action looks backward as a memorial of Christ's sacrifice, forward as a foretaste of the heavenly banquet and to the present as an incarnation of Christ in the lives of the community and of individual believers.
Anglican eucharistic theology | Sacramental theology
Towards the western end of the nave stands the font, or water basin at which the rite of Baptism is performed. It is placed towards the door because the Baptism signifies entry into the community of the church. Standing to the front of the nave is a lectern from which the Holy Scripture is read. In many churches this takes the form of an eagle which supports the book on its outstretched wings and is the symbol of John the Evangelist. The third significant furnishing of the nave is the pulpit or rostrum from which the sermon is preached and the biblical readings are expounded.
Architecture of cathedrals and great churches | Font, lectern and pulpit
Early Christian writers referred to the Eucharistic elements as Jesus's body and the blood. The short document known as the "Teachings of the Apostles" or "Didache", which may be the earliest Christian document outside of the New Testament to speak of the Eucharist, says, "Let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, 'Give not that which is holy to the dogs'." Ignatius of Antioch, writing in about AD 106 to the Roman Christians, says: "I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink of God, namely His blood, which is incorruptible love and eternal life." Writing to the Christians of Smyrna in the same year, he warned them to "stand aloof from such heretics", because, among other reasons, "they abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again."
Transubstantiation | Patristic period
The Greek noun (), meaning "thanksgiving", appears fifteen times in the New Testament but is not used as an official name for the rite; however, the related verb is found in New Testament accounts of the Last Supper, including the earliest such account: The term (thanksgiving) is that by which the rite is referred to in the Didache (a late 1st or early 2nd century document), and by Ignatius of Antioch (who died between 98 and 117) and Justin Martyr (writing between 147 and 167). Today, "the Eucharist" is the name still used by Eastern Orthodox, Oriental Orthodox, Catholics, Anglicans, Presbyterians, and Lutherans.
Eucharist | Eucharist
The "Didache" includes two primitive and unusual prayers for the Eucharist ("thanksgiving"), which is the central act of Christian worship. It is the earliest text to refer to this rite as the Eucharist. Chapter 9 begins: Now concerning the Eucharist, give thanks this way. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever... And concerning the broken bread: We thank Thee, our Father, for the life and knowledge which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever.
Didache | Eucharist
Farel Reformed Theological Seminary has an explicitly biblical and confessional Reformed theological basis. It seeks to be faithful to the message of the Bible and the Reformed Confessions of the 16th and 17th centuries (principally, the Heidelberg Catechism and the Westminster Confession).
Farel Reformed Theological Seminary | Doctrinal Basis
The belief of this comes from several places in the Bible. One passage says Christians interpret this as referring to the later coming of Jesus. The Epistle to the Philippians in the Christian New Testament reads:
Humiliation of Christ | Biblical basis
The historical roots of Catholic eucharistic theology begin with the same sources as do other Christian churches who express their faith in the "bread of life" found in the words of Jesus in Scripture. These include the Hebrew and Christian scriptures, the Church Fathers, and later Christian writers. While the word "Eucharist" (from the Greek) refers to Christ's prolongation of the Jewish Passover or "thanksgiving" meal, the gift of Communion, whereby, as Paul says, he fashions us into one body in him, came to signify God's greatest gift, for which Christians are most thankful.
Eucharist in the Catholic Church | History
In the former interpretation, those who receive the form or sign of the body and blood (bread and wine) in faith, receive also the spiritual body and blood of Christ. Those who receive the form or sign without faith, or for those who are wicked, Christ is not present spiritually and they consume only the physical signs of this holy presence, which further adds to their wickedness – in accordance with Article XXIX. In the latter interpretation, there exists the corporeal presence of Christ in the Eucharist, although the precise manner of how that presence is made manifest is a mystery of faith.
Anglican eucharistic theology | Introduction
Eucharist, also called Communion, or the Lord's Supper, and other names, is a Christian sacrament or ordinance, generally considered to be a re-enactment of the Last Supper, the final meal that Jesus Christ shared with his disciples before his arrest and eventual crucifixion. The consecration of bread and a cup within the rite recalls the moment at the Last Supper when Jesus gave his disciples bread, saying, "This is my body", and wine, saying, "This is my blood". There are different interpretations of the significance of the Eucharist, but "there is more of a consensus among Christians about the meaning of the Eucharist than would appear from the confessional debates over the sacramental presence, the effects of the Eucharist, and the proper auspices under which it may be celebrated." The phrase "the Eucharist" may refer not only to the rite but also to the consecrated bread (leavened or unleavened) and wine (or, in some Protestant denominations, unfermented grape juice) used in the rite, and, in this sense, communicants may speak of "receiving the Eucharist", as well as "celebrating the Eucharist".
Christian theology | Eucharist
The panel to the left shows John the Baptist with a banner. The panel furthest to the right shows an angel holding the Veil of Veronica. The motif originated in the legend of Saint Veronica, who dried the sweat of Jesus' brow at the crucifixion with her veil, and the image of His face was miraculously impressed upon it. Below the image to the right is written "C.Anset" (possibly 'the face of Christ').
Enebakk Church | Pulpit
Some scholars note a similarity between the idea of feeding on the life-force of a mystical entity characteristic of the central rites of Graeco-Roman and Near-Eastern mystery religions, and claim that this is the context in which the acts and ordinances of Jesus and his apostles came to be memorialized. The Christian authorities made no reference whatever to the purported mystical benefits of flesh-eating and blood-drinking. They taught that the Christian "unbloody mysteries" (cf. Basil the Great, John Chrysostom, Council of Trent, Theses of Bonn) convey actual divine benefits. Christianity and the Eucharistic rite began within Judaism: the first Christians were all Jews.
Eucharist in the Catholic Church | Alleged origins in mystery religions
The Last Supper appears in all three Synoptic Gospels: Matthew, Mark, and Luke. It also is found in the First Epistle to the Corinthians, which suggests how early Christians celebrated what Paul the Apostle called the Lord's Supper. Although the Gospel of John does not reference the Last Supper explicitly, some argue that it contains theological allusions to the early Christian celebration of the Eucharist, especially in the chapter 6 Bread of Life Discourse but also in other passages.
Eucharist | Biblical basis
The Eucharist is at the center of Orthodox Christianity. In practice, it is the partaking of the Body and Blood of Jesus Christ in the midst of the Divine Liturgy with the rest of the church. The bread and wine are believed to be transubstantiated as the genuine Body and Blood of the Christ Jesus through the operation of the Holy Spirit. Communion is given only to baptized Orthodox Christians who have prepared by fasting, prayer and confession. The wine is administered with a spoon directly into the recipient's mouth from the chalice. From baptism young infants and children are carried to the chalice to receive holy communion.
Byzantine Rite | Holy Communion (Eucharist)
these changes in the article on Samuel Seabury). An epiclesis was also restored. The insertion of these ten words in effect undid Cranmer's theology that the sacrifice of praise and thanksgiving was restricted to words and sentiments in prayer.
Anglican eucharistic theology | Shape of the rite
It is in this sense that the term was originally used in connection with the common meal of the early Christian community, at which the 'blessing' or 'thanksgiving' had special reference to Jesus Christ." One formulation had it that "(t)he eucharistia was the berakhah without the chaburah supper, and the agape is the chaburah meal without the berakhah.
Origin of the Eucharist | Pre-Pauline confluence of Greek and Jewish traditions and "agapē"
Some Eastern rites have yet more names for Eucharist. Holy Qurbana is common in Syriac Christianity and "Badarak" in the Armenian Rite; in the Alexandrian Rite, the term "Prosfora" is common in Coptic Christianity and "Keddase" in Ethiopian and Eritrean Christianity.
Eucharist | Other Eastern Rites
The missal and the breviary even suggest prayers for the priest before and after the Eucharistic celebration. There is no reason to believe that this is no longer needed. Indeed in our noisy world of today, such moments of reflective and loving prayers would seem indicated more than even before.
Thanksgiving after Communion | Basis of the practice
For, the sacrifices of the Old Law contained only in figure that true sacrifice of Christ's Passion, according to : 'For the law having a shadow of the good things to come, not the very image of the things (III 75 1). "[S]ince Christ's true body is in this sacrament, and since it does not begin to be there by local motion, nor is it contained therein as in a place, as is evident from what was stated above (III 75 1 ad 2), it must be said then that it begins to be there by conversion of the substance of bread into itself" (III 75 4).
Eucharist in the Catholic Church | The "Summa Theologiae" by Thomas Aquinas
Reformed Baptists, in agreement with Presbyterians and other Reformed Churches, hold to the doctrine of Pneumatic presence. The doctrine is articulated in the 1689 Baptist Confession of Faith and the Catechism. It holds that the Lord's Supper to be a means of "spiritual nourishment and growth", stating: Independent Baptists hold to the . The American Baptist Churches USA, a mainline Baptist denomination, believes that "The bread and cup that symbolize the broken body and shed blood offered by Christ remind us today of God's great love for us".
Eucharistic theology | Baptist Churches
The first point of the Basis on Union affirmed that the "Supreme Standard" of the united church would be the "Word of God contained in the Scriptures of the Old and New Testaments," while the second point affirmed that its "Subordinate Standard" would be the Westminster Confession of Faith, read in the light of a declaratory statement. This in turn consisted of six points.
Basis of Union (Presbyterian Church of Australia) | Contents
However, the modern trend is to understand the thanksgiving expressed in the whole Eucharistic Prayer as effecting the consecration. In 1995, the International Anglican Liturgical Consultation involving liturgists from over half the provinces of the Anglican Communion unanimously agreed that: The fundamental character of the eucharistic prayer is thanksgiving, and the whole eucharistic prayer should be seen as consecratory. The elements of memorial and invocation are caught up within the movement of thanksgiving. In this sacrament, Christ is both encountered and incorporated. As such, the Eucharistic action looks backward as a memorial of Christ's sacrifice, forward as a foretaste of the heavenly banquet, and to the present as an Incarnation of Christ in the lives of the community and of individual believers.
Anglican sacraments | Eucharist
Catholic doctrine holds that at the moment of consecration the elements of bread and wine are changed (substantially) into the Body, Blood, Soul and Divinity of Christ while the appearances (the "species") of the elements remain. In the doctrine of Real Presence, at the point of consecration, the act that takes place is a double miracle: 1) that Christ is present in a physical form and 2) that the bread and wine have truly, substantially become Jesus' Body and Blood. Because Roman Catholics believe that Christ is truly present (Body, Blood, Soul and Divinity) in the Eucharist, the reserved sacrament serves as a focal point of adoration.
Eucharistic adoration | Roman Catholics
This understanding is often called "receptionism". Some argue that this view can be seen as being suggested—though not clearly—by the "invocation" of the Anglican Rite as found in the American Book of Common Prayer, 1928 and earlier and in Rite I of the American BCP of 1979 as well as in other Anglican formularies: which is unchanged from the BCP of 1552 (Second Prayer-Book of Edward VI) save for modern syntax and spelling: and the inclusion of some additional words from the BCP of 1549 (First Prayer-Book of Edward VI):
Eucharistic theology | Pneumatic presence
No readings from the Book of Revelation, however, are included in the standard lectionary of the Eastern Orthodox churches. Central to the Christian liturgy is the celebration of the Eucharist or "Holy Communion". The Words of Institution that begin this rite are drawn directly from 1 Corinthians 11:23–26. In addition, the communal recitation of the Lord's Prayer (in the form found in the Gospel of Matthew 6:9–13) is also a standard feature of Christian worship.
New Testament | In the liturgy
They teach that Christ is genuinely there in the elements of the Lord's Supper to be received by them, and not just in their memories, so that it is both a memorial and a presence of Christ.
Eucharistic theology | Presbyterian Church
The Bible is a canonical collection of texts considered sacred in Judaism or Christianity. Different religious groups include different books within their canons, in different orders, and sometimes divide or combine books, or incorporate additional material into canonical books. Christian Bibles range from the sixty-six books of the Protestant canon to the eighty-one books of the Ethiopian Orthodox Church canon.
List of major biblical figures | Introduction
The New Exodus, in which the twelve tribes of Israel would be redeemed along with the nations, was a major theme of the Old Testament prophets. In Isaiah 40-55 and the New Testament (1 Peter 1:18-19), the New Exodus is closely associated with redemption from sin. As given in the Gospels of Mark and Matthew, the words Jesus spoke over the cup begin, "this is my blood of the covenant" (Mk 14:24). This phrase echoes the establishment of the Mosaic covenant in Ex 24:8, referring to the blood that is used to seal a covenant poured out to initiate the covenant (cf.
Eucharist in the Catholic Church | Old Testament Foundations of the Eucharist
In both situations, it will usually cover the entire width of the altar. A "Jacobean frontal" will cover the entire altar, reaching down to the floor on all four sides. The Anglican Canons of 1603 order that the Lord's Table should be "covered, in time of Divine Service, with a carpet of silk or other decent stuff, thought meet by the Ordinary of the place" (can. 82). Covers for lecterns and pulpits are generally similar to a frontlet, normally covering the "desk" of the lectern or pulpit and handing down about a foot or longer in front (visible from the congregation).
Antependium | Western Christianity
Christian documents show that this doctrine of how we regard the host was maintained. From Origen, c. 244: "[W]hen you have received the Body of the Lord, you reverently exercise every care lest a particle of it fall..." (Jurgens §490). From St. Ephraim, ante 373: "Do not now regard as bread that which I have given you; but take, eat this Bread, and do not scatter the crumbs; for what I have called My Body, that it is indeed" (Jurgens §707). From St. Augustine, c. 412: "He walked here in the same flesh, and gave us the same flesh to be eaten unto salvation.
Eucharist in the Catholic Church | Over the centuries
As a collective "todah" of Israel under the Mosaic covenant, it was the highest instance of "todah" sacrifice in the Hebrew Scripture. Likewise, the very term "Eucharist" (from the Greek "eucharistia") reflects the centrality of thanksgiving. Christ's words of institution emphasize the essential "todah" elements of thanksgiving and remembrance, whose object in this case is his "body which is given for you" (Lk 22:19). As suggested by Jesus' use of Psalm 22 (Mk 15:34), a classic "todah" psalm, Christ's Passion, death, and resurrection exemplify the characteristic "todah" movement from lament to praise. Just as Passover recalled and made present the Exodus from bondage in Egypt, the New Passover recalls and makes present the New Exodus from bondage to sin.
Eucharist in the Catholic Church | Old Testament Foundations of the Eucharist
The distribution of the Eucharist ends with a blessing with the Paten.
Alexandrian Rite | After the Anaphora
Receiving the Eucharist is a central part of the religious life of Catholic and Orthodox Christians. Most Protestant traditions apart from Anglicanism and Lutheranism do not share the belief in the real presence but otherwise are varied, for example, they may believe that in the bread and wine, Christ is present only spiritually, not in the sense of a change in substance (Methodism) or that the bread and wine of communion are a merely symbolic reminder (Baptist). In medieval Irish Catholic texts, there is mention of the early church in Ireland supposedly containing the practice of burying sacrificial victims underneath churches in order to consecrate them.
Human sacrifice | Christianity
Quakers' Eucharistic theology is Memorialism: "The bread and wine remind us of Jesus' body and blood." However, they also hold to "suspension": they do not practice Holy Communion in their worship, believing it was not meant to be a perpetually mandated ritual. Nonetheless, Quakers understand all of life as being sacramental: "We believe in the baptism of the Holy Spirit and in communion with that Spirit. If the believer experiences such spiritual baptism and communion, then no rite or ritual is necessary. ... The Quaker ideal is to make every meal at every table a Lord's Supper."
Eucharistic theology | Quakers
According to this theology, sacrifice replaced the insufficient animal sacrifice of the Old Covenant; Christ the "Lamb of God" replaced the lambs' sacrifice of the ancient "Korban Todah" (the Rite of Thanksgiving), chief of which is the Passover in the Mosaic law. In the Roman Catholic Church, the Eastern Orthodox Churches, the Lutheran Churches, and the Methodist Churches, the Eucharist or Mass, as well as the Divine Liturgy of the Eastern Catholic Churches and Eastern Orthodox Church, is seen as a sacrifice. Among the Anglicans the words of the liturgy make explicit that the Eucharist is a sacrifice of praise and thanksgiving and is a material offering to God in union with Christ using such words, as "with these thy holy gifts which we now offer unto Thee" (1789 BCP) or "presenting to you from the gifts you have given us we offer you these gifts" (Prayer D BCP 1976) as clearly evidenced in the revised Books of Common Prayer from 1789 in which the theology of Eucharist was moved closer to the Catholic position.
Sacrifice | Christianity
Most Christians, even those who deny that there is any real change in the elements used, recognize a special presence of Christ in this rite. But Christians differ about exactly how, where and how long Christ is present in it. Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, and the Church of the East teach that the reality (the "substance") of the elements of bread and wine is wholly changed into the body and blood of Jesus Christ, while the appearances (the "species") remain. Transubstantiation (""change of the substance"") is the term used by Catholics to denote "what" is changed, not to explain "how" the change occurs, since the Catholic Church teaches that "the signs of bread and wine become, "in a way surpassing understanding", the Body and Blood of Christ".
Eucharist | Eucharistic theology
By contrast, the term is rejected or interpreted in light of "remembrance" stated in the New Testament by General Baptists, Anabaptists, the Plymouth Brethren, some non-denominational Churches, as well as those identifying with liberal Christianity, and segments of the Restoration Movement, such as Jehovah's Witnesses.
Real presence of Christ in the Eucharist | Introduction
The New Testament is commonly cited in favour of this teaching:
Co-Redemptrix | Scriptural basis
The substance (fundamental reality) of the bread and wine is changed in a way beyond human comprehension into that of the Body, Blood, Soul, and Divinity of Christ, but the accidents (physical traits, including chemical properties) of the bread and wine remain. This view is taught by the Roman Catholic Church, including its Eastern Rites.
Eucharistic theology | Transubstantiation
He emphasizes that this manner of interpretation, “practiced from antiquity within the Church’s Tradition...recognizes the historical value of the biblical tradition". It "seeks to discover the living meaning of the Sacred Scriptures for the lives of believers today while not ignoring the human mediation of the inspired text and its literary genres". Verbum Domini #44.
Biblical hermeneutics | Roman Catholic
The Orthodox use various terms such as transelementation, but no explanation is official as they prefer to leave it a mystery. Lutherans and Reformed Christians believe Christ to be present and may both use the term "sacramental union" to describe this. However, Lutherans believe that the whole Christ, including his body and blood, are truly present in the supper, whereas the Reformed generally describe a "spiritual presence," as Jesus' body (and thereby his blood) are present in heaven and cannot be present on Earth as well. Lutherans specify that Christ is "in, with and under" the forms of bread and wine.
Eucharist | Eucharistic theology
In the Reformed tradition (which includes the Continental Reformed Churches, the Presbyterian Churches, and the Congregationalist Churches), the Eucharist is variously administered. The Calvinist view of the Sacrament sees a real presence of Christ in the supper which differs both from the objective ontological presence of the Catholic view, and from the real absence of Christ and the mental recollection of the memorialism of the Zwinglians and their successors. The bread and wine become the means by which the believer has real communion with Christ in his death and Christ's body and blood are present to the faith of the believer as really as the bread and wine are present to their senses but this presence is "spiritual", that is the work of the Holy Spirit.
Eucharist | Reformed (Continental Reformed, Presbyterian and Congregationalist)
The elements of the Eucharist, sacramental bread (leavened or unleavened) and sacramental wine (or grape juice), are consecrated on an altar (or a communion table) and consumed thereafter. Communicants, those who consume the elements, may speak of "receiving the Eucharist" as well as "celebrating the Eucharist". Christians generally recognize a special presence of Christ in this rite, though they differ about exactly how, where, and when Christ is present. While all agree that there is no perceptible change in the elements (e.g. color, taste, feel, and smell), Catholics believe that their substances actually become the body, blood, soul and divinity of Christ (transubstantiation) while the appearances or "species" of the elements remain.
Eucharist | Introduction
The sacrament is often reserved in an aumbry or consumed. Broad-church Anglicans may not reverence the sacrament, as such, but will frequently bow when passing the altar.
Anglican eucharistic theology | Broad church / Central churchmanship
A prime example of these modifications can be found in the American Book of Common Prayer introduced by the first American Episcopal bishop Samuel Seabury and adopted by the General Convention of the Protestant Episcopal Church in 1789. He insisted on the adoption of a full eucharistic prayer of the non-Juror Scottish Episcopal Church Rite to replace the truncated version of the earlier English rites beginning in 1552. The adopted prayer included the words, "with these thy holy gifts, which we now offer unto thee", which were inserted after the words from the 1549 Rite "we, thy humble servants, do celebrate and make before thy Divine Majesty, and before the words "the memorial thy Son hath commanded us to make" BCP (cf.
Anglican eucharistic theology | Shape of the rite
It is one of few copies of the whole New Testament and the Book of Psalms. It contains also liturgical books with hagiographies: synaxaria and Menologion. The biblical text is written on 444 parchment leaves () in one column per page with 23 lines per page in large uncial letters. The initial letters in red. The text is divided according to the ("chapters"), whose numbers are given at the margin, but there is no ("titles of chapters") at the top of the pages. The text of the Gospels is not divided according to the Ammonian Sections, with references to the Eusebian Canons.
Minuscule 18 | Description
This concept is foundational to Christian theology and the primary mechanism by which the metaphysics of Christianity establish a separation between theological principles of the earlier Judaism and other Abrahamic religions, in addition to Pauline directives not to practice the mitzvot and an establishment of Jesus Christ as divine. It only appears in John 14:6, likely the latest of the gospels, and consistent with the debates about the divinity of the Christian messiah and the split that was occurring in the earliest churches between orthodoxy and Arianism. It asserts that the Christian religion is the only path or method by which one receives forgiveness of sins, consistent with the Christian belief in original sin, and therefore eternal life of the soul following the death of the corporal body.
Via et veritas et vita | Christian theology
It contains the Epistula ad Carpianum, the Eusebian tables, tables of the ("tables of contents") before each Gospel, lectionary markings at the margin for liturgical use, synaxaria, and pictures (later hand). It has the famous Jerusalem Colophon ("from the ancient manuscripts of Jerusalem").
Minuscule 215 | Description
Unlike the above Christian theologies, the Protestant tradition generally rejects "sacerdotalism". Those churches argue that the New Testament presents only one atoning sacrifice, the Body of Christ offered once for all on the cross by Christ himself, who is both the sinless offering and the sinless priest. The Eucharistic sacrifices of prayer, praise, and thanksgiving are offered by all believers as spiritual priests. The Body of Christ - in what is often called the Eucharist, Holy Communion, Holy Supper, or Lord's Supper - is not offered by the ministry to God as a means of sheltering the communicants from the divine wrath, but it is offered by God through the ministry as representatives of the congregation, to individuals, as an assurance of his gracious will to forgive them their sins.
Sacerdotalism | Christian disagreement with Sacerdotalism
Individual Biblical books and passages, along with statements of Apostles and ministers of the New Apostolic Church, must have grounding in the Holy Scriptures. The doctrine and its proclamation must not contradict the fundamental statements of the gospel. The church regards the basis of this faith as being found in the Bible, including the Apocrypha. In 2005, a District Apostles Meeting declared that "the Apocrypha are just as binding for the faith and doctrine of the New Apostolic Church as the other writings of the Old Testament" (see official statement here).
New Apostolic Church | Bible
In Christian theology the union of Christ is built on the "a priori" assumption of Adam's union with humanity (Romans 5:12-21). Also according to the Apostle Paul, Christ's death and resurrection is a prerequisite for believers to be identified with Christ (Romans 6:8-10). In other words, the vicarious death of Jesus is the basis for incorporation into Christ. The New Testament teaches that union with Christ is precipitated by faith and baptism, i.e. we believe and are baptized "into" Christ (John 3:16, Romans 6:3). Both the apostle John and Paul employ the Greek preposition "eis" rather than "en" in these passages to convey the notion of union with Christ.
Union with Christ | Basis
In this third chapter Law shows the reader all the objections which “Deists, Arians and Socinians have brought against the first articles of Christian faith”, but he will also explain his own view of the suffering of Christ. It is not by an “arbitrary discretionary pleasure of God” who would accept the sufferings of an innocent person as a “sufficient amends or satisfaction for the sins of criminals”. God is reconciled to us, so Law argues, through Jesus Christ in sofar as we are newly born, newly created in Jesus Christ. He saved us not by “giving the merit of his innocent sufferings as a full payment for our [sins]” but by enabling us to come out of our “guilt and iniquities” by having his nature reborn into us.
An Appeal to All that Doubt | The Atonement (Redemption) and the <a href="Eucharist">Eucharist</a> (The Holy Sacrament of the Lord’s or Last Supper)
The Presbyterian Church quotes the words of John Calvin "a testimony of divine grace toward us, confirmed by an outward sign, with mutual attestation of our piety toward [God]". According to them, a sacrament is a testimony of God's favor toward the church, confirmed by an outward sign, with a mutual testifying of man's godliness toward God. It is a primal physical act in the Church that signifies a spiritual relationship between personal beings. And this is what the Eucharist is in Presbyterian understanding. According to Presbyterian Eucharistic theology, there is no actual "transubstantiation" in the bread and wine, but that Jesus is spiritually present in the elements of the Eucharist, authentically present in the non-atom-based substance, with which they believe that he is con-substantial with God in the Trinity.
Eucharistic theology | Presbyterian Church
Belshazzar – based on the biblical character, but allegorical for humanity Daniel – Biblical historic character, allegoric personification of Wisdom and God's Judgement Idolatry – second wife of Belshazzar
Autos sacramentales | Characters
In the 1552 edition of the Book of Common Prayer, the Black Rubric was written as follows (italics added for emphasis): The 1662 version was slightly altered as follows (italics added for emphasis): Whereas it is ordained in this Office for the Administration of the Lord's Supper, that the Communicants should receive the same kneeling; (which order is well meant, for a signification of our humble and grateful acknowledgment of the benefits of Christ therein given to all worthy Receivers, and for the avoiding of such profanation and disorder in the holy Communion, as might otherwise ensue;) yet, lest the same kneeling should by any persons, either out of ignorance and infirmity, or out of malice and obstinacy, be misconstrued and depraved: It is hereby declared, That thereby no adoration is intended, or ought to be done, either unto the Sacramental Bread or Wine there bodily received, or unto any "Corporal Presence" of Christ's natural Flesh and Blood.
Black Rubric | Text
As for penance, its essence consists in the words of promise (absolution) received by faith. Only these three can be regarded as sacraments because of their divine institution and the divine promises of salvation connected with them; but strictly speaking, only Baptism and the Eucharist are sacraments, since only they have "divinely instituted visible sign[s]": water in Baptism and bread and wine in the Eucharist. Luther claimed that Confirmation, Matrimony, Holy Orders, and Extreme Unction are not sacraments.
On the Babylonian Captivity of the Church | Content
Anglican eucharistic theology is diverse in practice, reflecting the comprehensiveness of Anglicanism. Its sources include prayer book rubrics, writings on sacramental theology by Anglican divines, and the regulations and orientations of ecclesiastical provinces. The principal source material is the Book of Common Prayer (abbr: BCP), specifically its eucharistic prayers and Article XXVIII of the Thirty-Nine Articles. Article XXVIII comprises the foundational Anglican doctrinal statement about the Eucharist, although its interpretation varies among churches of the Anglican Communion and in different traditions of churchmanship such as Anglo-Catholicism and Evangelical Anglicanism. Anglican eucharistic theologies universally affirm the real presence of Christ in the Eucharist, though Evangelical Anglicans believe that this is a pneumatic presence, while those of an Anglo-Catholic churchmanship believe this is a corporeal presence.
Anglican eucharistic theology | Introduction
The codex contains the text of the Catholic epistles and 1 Corinthians 13:6 to Hebrews 13:25 of the Pauline epistles on 129 parchment leaves (). It is written in one column of 38-39 lines per page. It contains the Euthalian Apparatus, subscriptions at the end of each book, , and four prolegomena to the Hebrews. The biblical text is surrounded by a catena of Oecumenius. Leaves 3-182 form another manuscript which is now bound in the same codex. These leaves have a duplicate portion (1 Cor 13:6-15:38) and some contradictory readings. Now they are classified as Minuscule 441.
Minuscule 442 | Description
As one bishop and professor of philosophy has put it, "In the final analysis, the question of salvation is always an inquiry into the balancing of human free will with God's mercy and forgiveness." The Bible itself has, as referred to before, a variety of verses on the subject that appear to be contradictory if not given additional reader interpretation. Influential theologians Emil Brunner and J.A.T. Robinson argue that these verses can be put into two distinct categories: damnation for some or eventual reconciliation for all. The traditional view held by Christian organized religion comes from a variety of Biblical citations.
History of Christian universalism | Biblical background
The theology is as follows: the bread and wine are transformed into the Flesh and Blood of Jesus; they are the pure sacrifice spoken of by Malachi (1:11) and the eucharistic prayer itself is both a thanksgiving for creation and redemption and an "anamnesis" (Greek: memorial) of the passion (and possibly the incarnation). Information from the intervening period is scanty. Both the author of 1 Clement (about 96) and Ignatius of Antioch (about 108) are concerned that due order be maintained; "Give heed to keep one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup unto union with His blood.
Origin of the Eucharist | Early Christianity
As mentioned above, the liturgy for the Eucharist is important in Anglican eucharistic theology because of the principle of "lex orandi, lex credendi". The liturgy is defined in the authorised prayer books of the various national churches and ecclesiastical provinces of the communion. The eucharistic rites follow one or other of two main sources, either the First English Prayer Book of 1549 or the Second of 1552 which, with minor modifications, became the 1662 Book BCP which is still today the official and legal reference-point for the Church of England. The author of both rites was Thomas Cranmer, who maintained that there was no theological difference between the two, but was forced to make its reformed theology more obvious when conservative clergy hostile to the English Reformation took advantage of loopholes in the 1549 prayer book to make the new liturgy as much like the old Latin Mass as possible, including elevating the Eucharist.
Anglican eucharistic theology | Shape of the rite
The historical position of the Church of England is found in the "Thirty-Nine Articles" of 1571, which state "the Bread which we break is a partaking of the Body of Christ"; and likewise that "the Cup of Blessing is a partaking of the Blood of Christ" (Articles of Religion, Article XXVIII: Of the Lord's Supper) and that "Transubstantiation is repugnant to Holy Writ". However, the Articles also state that adoration, or worship "per se," of the consecrated elements was not commanded by Christ. It also stated that those who receive unworthily do not actually receive Christ but rather their own condemnation.
Eucharistic theology | Anglican Church
In the Catholic Church and Eastern Orthodoxy, sacred tradition, but not "ecclesial traditions", is considered official doctrine and of equal authoritative weight to the Bible. Among conservative Protestants, the Bible itself is the only final authority (see "sola scriptura" and "prima scriptura"), but tradition still plays an important supporting role. All three groups generally accept the traditional developments on the doctrine of the Trinity, for instance, and set bounds of orthodoxy and heresy based on that tradition. They also have developed creedal and confessional statements which summarize and develop their understanding of biblical teaching.
Christian tradition | Branches
Christians generally recognize a special presence of Christ in the Eucharist, although they differ about exactly how, where, and when Christ is present. While all agree that there is no perceptible change in the elements, some believe that they actually become the body and blood of Christ, others believe the true body and blood of Christ are really present in, with, and under the bread and wine which remain physically unchanged, others believe in a real but purely spiritual presence of Christ in the Eucharist, and still others take the act to be only a symbolic reenactment of the Last Supper.
Divine presence | Christianity
When the sacrament is present, Anglo-Catholics will often genuflect when passing in front of it. When absent they will bow to the altar. Often an aumbry is dignified in the same way. Many Anglo-Catholics practice eucharistic adoration and Benediction of the Blessed Sacrament, either informally or through a corporate liturgical rite.
Anglican eucharistic theology | Anglo-Catholic