Евхаристия

Для евхаристических литургитов см. Христианскую литургию . Для других видов использования см. Евхаристию (устранение неоднозначности) .

«Вечеря Господа» перенаправляет здесь. Для других видов использования см. Ужинал Господа (неоднозначности) .

Евхаристия chereg ( / ˈ juː k ər ɪ s t / yoo -ist от koinē : εὐχαριστία , романизированный evchristía , lit.   ; : -kər ​ ​ ​ ​ ​ ​ ​Христианский , обряд который считается таинством в большинстве церквей, и в качестве постановления в других. Христиане считают, что обряд был учрежден Иисусом на последнем ужине , за ночь до его распятия , давая своим ученикам хлеб и вино. Отрывки в Новом Завете утверждают, что он повелел им «сделать это в память обо мне», называя хлеб как «мое тело» и чашку вина как «Кровь моего завета, который изливается для многих». Согласно синоптическим Евангелиям, это было при пасхальной трапезе.

The elements of the Eucharist, bread, either leavened or unleavened, and wine (non-alcoholic grape juice in some Protestant traditions), are consecrated on an altar or a communion table and consumed thereafter. The consecrated elements are the end product of the Eucharistic Prayer. Христиане обычно признают особое присутствие Христа в этом обряде, хотя они различаются в том, как, где и когда Христос присутствует.

The Catholic Church states that the Eucharist is the body and blood of Christ under the species of bread and wine. It maintains that by the consecration, the substances of the bread and wine actually become the substances of the body and blood of Jesus Christ (transubstantiation) while the appearances of the bread and wine remain unaltered (e.g. colour, taste, feel, and smell). The Eastern Orthodox and Oriental Orthodox churches agree that an objective change occurs of the bread and wine into the body and blood of Christ. Lutherans believe the true body and blood of Christ are really present "in, with, and under" the forms of the bread and wine, known as the sacramental union. Reformed Christians believe in a real spiritual presence of Christ in the Eucharist. Anglican eucharistic theologies universally affirm the real presence of Christ in the Eucharist, though Evangelical Anglicans believe that this is a spiritual presence, while Anglo-Catholics hold to a corporeal presence. As a result of these different understandings, "the Eucharist has been a central issue in the discussions and deliberations of the ecumenical movement."

Terminology

The Eucharist has been a key theme in the depictions of the Last Supper in Christian art, as in this 16th-century Juan de Juanes painting, after Leonardo da Vinci's Last Supper.

Eucharist

The New Testament was originally written in the Greek language and the Greek noun εὐχαριστία (eucharistia), meaning "thanksgiving", appears a few times in it, while the related Greek verb εὐχαριστήσας is found several times in New Testament accounts of the Last Supper, including the earliest such account:

For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks (εὐχαριστήσας), he broke it, and said, "This is my body which is for you. Do this in remembrance of me".

— 1 Corinthians 11:23–24

The term eucharistia (thanksgiving) is that by which the rite is referred to in the Didache (a late 1st or early 2nd century document), by Ignatius of Antioch (who died between 98 and 117) and by Justin Martyr (First Apology written between 155 and 157). Today, "the Eucharist" is the name still used by Eastern Orthodox, Oriental Orthodox, Catholics, Anglicans, Presbyterians, and Lutherans. Other Protestant denominations rarely use this term, preferring "Communion", "the Lord's Supper", "Remembrance", or "the Breaking of Bread". Latter-day Saints call it "the Sacrament".

Lord's Supper

In the First Epistle to the Corinthians Paul uses the term "Lord's Supper", in Greek Κυριακὸν δεῖπνον (Kyriakon deipnon), in the early 50s of the 1st century:

When you come together, it is not the Lord's Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk.

— 1 Corinthians 11:20–21

So Paul's use of the term "Lord's Supper" in reference to the Corinthian banquet is powerful and interesting; but to be an actual name for the Christian meal, rather than a meaningful phrase connected with an ephemeral rhetorical contrast, it would have to have some history, previous or subsequent. Nevertheless, given its existence in the biblical text, "Lord's Supper" came into use after the Protestant Reformation and remains the predominant term among Evangelicals, such as Baptists and Pentecostals. They also refer to the observance as an ordinance rather than a sacrament.

A Kremikovtsi Monastery fresco (15th century) depicting the Last Supper celebrated by Jesus and his disciples. The early Christians too would have celebrated this meal to commemorate Jesus' death and subsequent resurrection.

Eucharistic window (1898–1900) by Józef Mehoffer

Communion

Use of the term Communion (or Holy Communion) to refer to the Eucharistic rite began by some groups originating in the Protestant Reformation. Others, such as the Catholic Church, do not formally use this term for the rite, but instead mean by it the act of partaking of the consecrated elements; they speak of receiving Holy Communion at Mass or outside of it, they also use the term First Communion when one receives the Eucharist for the first time. The term Communion is derived from Latin communio ("sharing in common"), translated from the Greek κοινωνία (koinōnía) in 1 Corinthians 10:16:

The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

— 1 Corinthians 10:16

Other terms

Breaking of bread

The phrase κλάσις τοῦ ἄρτου (klasis tou artou, 'breaking of the bread'; in later liturgical Greek also ἀρτοκλασία artoklasia) appears in various related forms five times in the New Testament in contexts which, according to some, may refer to the celebration of the Eucharist, in either closer or symbolically more distant reference to the Last Supper. This term is used by the Plymouth Brethren.

Sacrament or Blessed Sacrament

The "Blessed Sacrament", the "Sacrament of the Altar", and other variations, are common terms used by Catholics, Lutherans and some Anglicans (Anglo-Catholics) for the consecrated elements, particularly when reserved in a tabernacle. In the Church of Jesus Christ of Latter-day Saints the term "The Sacrament" is used of the rite.

Mass

Main articles: Mass (liturgy) and Mass in the Catholic Church

The term "Mass" is used in the Catholic Church, the Lutheran churches (especially the Churches of Sweden, Norway and Finland), and by some Anglicans. It derives from the Latin word missa, a dismissal: "Ite missa est", or "go, it is sent", the very last phrase of the service. That Latin word has come to imply "mission" as well because the congregation is sent out to serve Christ.

At least in the Catholic Church, the Mass is a long rite in two parts: the Liturgy of the Word and the Liturgy of the Eucharist. The former consists of readings from the Bible and a homily, or sermon, given by a priest or deacon. The latter, which follows seamlessly, includes the "Offering" of the bread and wine at the altar, their consecration by the priest through prayer, and their reception by the congregation in Holy Communion. Among the many other terms used in the Catholic Church are "Holy Mass", "the Memorial of the Passion, Death and Resurrection of the Lord", the "Holy Sacrifice of the Mass", and the "Holy Mysteries".

Divine Liturgy and Divine Service

The term Divine Liturgy (Greek: Θεία Λειτουργία) is used in Byzantine Rite traditions, whether in the Eastern Orthodox Church or among the Eastern Catholic Churches. These also speak of "the Divine Mysteries", especially in reference to the consecrated elements, which they also call "the Holy Gifts".

The term Divine Service (German: Gottesdienst) has often been used to refer to Christian worship more generally and is still used in Lutheran churches, in addition to the terms "Eucharist", "Mass" and "Holy Communion". Historically this refers (like the term "worship" itself) to service of God, although more recently it has been associated with the idea that God is serving the congregants in the liturgy.

Other Eastern rites

Some Eastern rites have yet more names for the Eucharist. Holy Qurbana is common in Syriac Christianity and Badarak in the Armenian Rite; in the Alexandrian Rite, the term prosphora (from the Greek προσφορά) is common in Coptic Christianity and Keddase in Ethiopian and Eritrean Christianity.

History

Further information: Origin of the Eucharist

Christ with the Eucharist, Vicente Juan Masip, 16th century.

Biblical basis

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.

Gospels

In the synoptic Gospels, Mark 14:22–25, Matthew 26:26–29 and Luke 22:13–20 depict Jesus as presiding over the Last Supper prior to his crucifixion. The versions in Matthew and Mark are almost identical, but the Gospel of Luke presents a textual difference, in that a few manuscripts omit the second half of verse 19 and all of verse 20 ("given for you […] poured out for you"), which are found in the vast majority of ancient witnesses to the text. If the shorter text is the original one, then Luke's account is independent of both that of Paul and that of Matthew/Mark. If the majority longer text comes from the author of the third gospel, then this version is very similar to that of Paul in 1 Corinthians, being somewhat fuller in its description of the early part of the Supper, particularly in making specific mention of a cup being blessed before the bread was broken.

In the one prayer given to posterity by Jesus, the Lord's Prayer, the word epiousion—which is otherwise unknown in Classical Greek literature—was interpreted by some early Christian writers as meaning "super-substantial", and hence a possible reference to the Eucharist as the Bread of Life.

In the Gospel of John, however, the account of the Last Supper does not mention Jesus taking bread and "the cup" and speaking of them as his body and blood; instead, it recounts other events: his humble act of washing the disciples' feet, the prophecy of the betrayal, which set in motion the events that would lead to the cross, and his long discourse in response to some questions posed by his followers, in which he went on to speak of the importance of the unity of the disciples with him, with each other, and with God. Some would find in this unity and in the washing of the feet the deeper meaning of the Communion bread in the other three Gospels. In John 6:26–65, a long discourse is attributed to Jesus that deals with the subject of the living bread; John 6:51–59 also contains echoes of Eucharistic language.

First Epistle to the Corinthians

1 Corinthians 11:23–25 gives the earliest recorded description of Jesus' Last Supper: "The Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it and said, 'This is my body, which is for you. Do this in remembrance of me.'" The Greek word used in the passage for 'remembrance' is ἀνάμνησιν (anamnesis), which itself has a much richer theological history than the English word "remember".

Early Christian painting of an Agape feast.

The expression "The Lord's Supper", derived from Paul's usage in 1 Corinthians 11:17–34, may have originally referred to the Agape feast (or love feast), the shared communal meal with which the Eucharist was originally associated. The Agape feast is mentioned in Jude 12 but "The Lord's Supper" is now commonly used in reference to a celebration involving no food other than the sacramental bread and wine.

Early Christian sources

The Didache (Greek: Διδαχή, "teaching") is an Early Church treatise that includes instructions for baptism and the Eucharist. Most scholars date it to the late 1st century, and distinguish in it two separate Eucharistic traditions, the earlier tradition in chapter 10 and the later one preceding it in chapter 9. The Eucharist is mentioned again in chapter 14.

Ignatius of Antioch (born c. 35 or 50, died between 98 and 117), one of the Apostolic Fathers, mentions the Eucharist as "the flesh of our Saviour Jesus Christ":

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. [...] Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it.

— Smyrnaeans, 7–8

Take heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to [show forth ] the unity of His blood; one altar; as there is one bishop, along with the presbytery and deacons, my fellow-servants: that so, whatsoever you do, you may do it according to [the will of] God.

— Philadephians, 4

Justin Martyr (born c. 100, died c. 165) mentions in this regard:

And this food is called among us Εὐχαριστία [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.

Paschasius Radbertus (785–865) was a Carolingian theologian, and the abbot of Corbie, whose best-known and influential work is an exposition on the nature of the Eucharist written around 831, entitled De Corpore et Sanguine Domini. In it, Paschasius agrees with St Ambrose in affirming that the Eucharist contains the true, historical body of Jesus Christ. According to Paschasius, God is truth itself, and therefore, his words and actions must be true. Christ's proclamation at the Last Supper that the bread and wine were his body and blood must be taken literally, since God is truth. He thus believes that the transubstantiation of the bread and wine offered in the Eucharist really occurs. Only if the Eucharist is the actual body and blood of Christ can a Christian know it is salvific.

Jews and the Eucharist

The concept of the Jews both destroying and partaking in some perverted version of the Eucharist has been a vessel to promote anti-Judaism and anti-Jewish ideology and violence. In medieval times, Jews were often depicted stabbing or in some other way physically harming communion wafers. These characterizations drew parallels to the idea that the Jews killed Christ; murdering this transubstantiation or "host" was thought of as a repetition of the event. Jewish people's eagerness to destroy hosts were also a variation of blood libel charges, with Jews being accused of murdering bodies of Christ, whether they be communion wafers or Christian children. The blood libel charges and the concept of Eucharist are also related in the belief that blood is efficacious, meaning it has some sort of divine power.

Eucharistic theology

Main article: Eucharistic theology

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. However, 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". The Orthodox use various terms such as transelementation, but no explanation is official as they prefer to leave it a mystery.

Lutherans believe Christ to be "truly and substantially present" with the bread and wine that are seen in the Eucharist, in a manner referred to as the sacramental union. They attribute the real presence of Jesus' living body to his word spoken in the Eucharist, and not to the faith of those receiving it. They also believe that "forgiveness of sins, life, and salvation" are given through the words of Christ in the Eucharist to those who believe his words ("given and shed for you").

Reformed Christians also believe Christ to be present in the Eucharist, but describe this presence as a spiritual presence, not a physical one. Anglicans adhere to a range of views depending on churchmanship although the teaching in the Anglican Thirty-Nine Articles holds that the body of Christ is received by the faithful only in a heavenly and spiritual manner, a doctrine also taught in the Methodist Articles of Religion.

Christians adhering to the theology of Memorialism, such as the Anabaptist Churches, 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".

Ritual and liturgy

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.

Catholic Church

Main article: Eucharist in the Catholic Church

At a Solemn Tridentine Mass, the Host is displayed to the people before Communion.

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." ("Pasch" is a word that sometimes means Easter, sometimes Passover.)

As a sacrifice

Main article: Eucharist in the Catholic Church § Eucharist in the Mass

In the Eucharist the same sacrifice that Jesus made only once on the cross is believed to be made present at every Mass. According to Compendium of the Catechism of the Catholic Church, "The Eucharist is the very sacrifice of the Body and Blood of the Lord Jesus which he instituted to perpetuate the sacrifice of the cross throughout the ages until his return in glory."

"When the Church celebrates the Eucharist, she commemorates Christ's Passover, and it is made present the sacrifice Christ offered once for all on the cross remains ever present. [...] The Eucharist is thus a sacrifice because it re-presents (makes present) the same and only sacrifice offered once for all on the cross"

The sacrifice of Christ and the sacrifice of the Eucharist are considered as one single sacrifice: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different." In the holy sacrifice of the Mass, "it is Christ himself, the eternal high priest of the New Covenant who, acting through the ministry of the priests, offers the Eucharistic sacrifice. And it is the same Christ, really present under the species of bread and wine, who is the offering of the Eucharistic sacrifice."

As a real presence

Main article: Real presence of Christ in the Eucharist

Eucharistic celebration at the Sanctuary of Our Lady of Fátima.

According to the Catholic Church Jesus Christ is present in the Eucharist in a true, real and substantial way, with his body, blood, soul and divinity. By the consecration, the substances of the bread and wine actually become the substances of the body and blood of Christ (transubstantiation) while the appearances or "species" of the bread and wine remain unaltered (e.g. colour, taste, feel, and smell). This change is brought about in the eucharistic prayer through the efficacy of the word of Christ and by the action of the Holy Spirit. The Eucharistic presence of Christ begins at the moment of the consecration and endures as long as the Eucharistic species subsist, that is, until the Eucharist is digested, physically destroyed, or decays by some natural process (at which point, theologian Thomas Aquinas argued, the substance of the bread and wine cannot return).

The Fourth Council of the Lateran in 1215 spoke of the bread and wine as "transubstantiated" into the body and blood of Christ: "His body and blood are truly contained in the sacrament of the altar under the forms of bread and wine, the bread and wine having been transubstantiated, by God's power, into his body and blood". In 1551, the Council of Trent definitively declared: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation."

The church holds that the body and blood of Jesus can no longer be truly separated. Where one is, the other must be. Therefore, although the priest (or extraordinary minister of Holy Communion) says "The Body of Christ" when administering the Host and "The Blood of Christ" when presenting the chalice, the communicant who receives either one receives Christ, whole and entire. "Christ is present whole and entire in each of the species and whole and entire in each of their parts, in such a way that the breaking of the bread does not divide Christ."

Pope Benedict XVI celebrates a Mass.

The Catholic Church sees as the main basis for this belief the words of Jesus himself at his Last Supper: the synoptic Gospels and Paul's recount that Jesus at the time of taking the bread and the cup said: "This is my body […] this is my blood." The Catholic understanding of these words, from the Patristic authors onward, has emphasized their roots in the covenantal history of the Old Testament. The interpretation of Christ's words against this Old Testament background coheres with and supports belief in the Real presence of Christ in the Eucharist.

Reception and devotions

According to the Catholic Church doctrine receiving the Eucharist in a state of mortal sin is a sacrilege and only those who are in a state of grace, that is, without any mortal sin, can receive it. Based on 1 Corinthians 11:27–29, it affirms the following: "Anyone who is aware of having committed a mortal sin must not receive Holy Communion, even if he experiences deep contrition, without having first received sacramental absolution, unless he has a grave reason for receiving Communion and there is no possibility of going to confession."

Since the Eucharist is the body and blood of Christ, "the worship due to the sacrament of the Eucharist, whether during the celebration of the Mass or outside it, is the worship of latria, that is, the adoration given to God alone."" The Blessed Sacrament can be exposed (displayed) on an altar in a monstrance. Rites involving the exposure of the Blessed Sacrament include Benediction and eucharistic adoration. According to Catholic theology, the host, after the Rite of Consecration, is no longer bread, but is the Body, Blood, Soul, and Divinity of Christ. Catholics believe that Jesus is the sacrificial Lamb of God prefigured in the Old Testament Passover. The flesh of that Passover sacrificial lamb was to be consumed by the family members. Any left overs were to be burned before daybreak so that none of the Passover Lamb's flesh remained. It is to be noted that only by marking the doorposts and lintel of one's home with the Blood of the Lamb were the members of the household saved from death. The consumption of the Lamb was not to save them but rather to give them energy for the journey of escape (Exodus = escape from slavery in Egypt) as was also true for the unleavened bread (Exodus 12:3–13) As the Passover was the Old Covenant, so the Eucharist became the New Covenant. (Matthew 26:26–28, Mark 14:22–24, Luke 22: 19–20, and John 6:48–58)

Eastern Orthodoxy

Eucharistic elements prepared for the Divine Liturgy

Main article: Divine Liturgy

Within Eastern Christianity, the Eucharistic service is called the "Divine Liturgy" (Byzantine Rite) or similar names in other rites. It comprises two main divisions: the first is the "Liturgy of the Catechumens" which consists of introductory litanies, antiphons and scripture readings, culminating in a reading from one of the Gospels and, often, a homily; the second is the "Liturgy of the Faithful" in which the Eucharist is offered, consecrated, and received as Holy Communion. Within the latter, the actual Eucharistic prayer is called the anaphora, (literally "offering" or "carrying up", from the Greek ἀνα- + φέρω). In the Rite of Constantinople, two different anaphoras are currently used: one is attributed to John Chrysostom, the other to Basil the Great. In the Oriental Orthodox Church, a variety of anaphoras are used, but all are similar in structure to those of the Constantinopolitan Rite, in which the Anaphora of Saint John Chrysostom is used most days of the year; Saint Basil's is offered on the Sundays of Great Lent, the eves of Christmas and Theophany, Holy Thursday, Holy Saturday, and upon his feast day (1 January). At the conclusion of the Anaphora the bread and wine are held to be the body and blood of Christ. Unlike the Latin Church, the Byzantine Rite uses leavened bread, with the leaven symbolizing the presence of the Holy Spirit. The Greek Orthodox Church utilizes leavened bread in their celebration.

In Eastern theology, one idea of consecration as a process has been suggested. This understands the change in the elements to be accomplished at the epiclesis ("invocation") by which the Holy Spirit is invoked and the consecration of the bread and wine as the genuine body and blood of Christ is specifically requested, but since the anaphora as a whole is considered a unitary (albeit lengthy) prayer, no one moment within it can readily be singled out.

Protestantism

Anabaptists

Anabaptist denominations, such as the Mennonites and German Baptist Brethren Churches like the Church of the Brethren churches and congregations have the Agape feast, footwashing, as well as the serving of the bread and wine in the celebration of the Lovefeast. In the more modern groups, Communion is only the serving of the Lord's Supper. In the communion meal, the members of the Mennonite churches renew their covenant with God and with each other.

Moravian/Hussite

The Moravian Church adheres to a view known as the "sacramental presence", teaching that in the sacrament of Holy Communion:

Christ gives his body and blood according to his promise to all who partake of the elements. When we eat and drink the bread and the wine of the Supper with expectant faith, we thereby have communion with the body and blood of our Lord and receive the forgiveness of sins, life, and salvation. In this sense, the bread and wine are rightly said to be Christ's body and blood which he gives to his disciples.

Nicolaus Zinzendorf, a bishop of the Moravian Church, stated that Holy Communion is the "most intimate of all connection with the person of the Saviour." The Order of Service for the observance of the Lord's Supper includes a salutation, hymns, the right hand of fellowship, prayer, consecration of the elements, distribution of the elements, partaking of the elements, and a benediction. Moravian Christians traditionally practice footwashing before partaking in the Lord's Supper, although in certain Moravian congregations, this rite is observed chiefly on Maundy Thursday.

Anglican

Main article: Eucharist in Anglicanism

Illuminated title of "The Holy Communion" from the 1845 illustrated Book of Common Prayer.

Anglican theology on the matter of the Eucharist is nuanced. The Eucharist is neither wholly a matter of transubstantiation nor simply devotional and memorialist in orientation. The Anglican churches do not adhere to the belief that the Lord's Supper is merely a devotional reflection on Christ's death. For some Anglicans, Christ is spiritually present in the fullness of his person in the Eucharist.

The Church of England itself has repeatedly refused to make official any definition of "the presence of Christ". Church authorities prefer to leave it a mystery while proclaiming the consecrated bread and wine to be "spiritual food" of "Christ's Most Precious Body and Blood"; the bread and wine are an "outward sign of an inner grace". The words of administration at communion allow for real presence or for a real but spiritual presence (Calvinist receptionism and virtualism). This concept was congenial to most Anglicans well into the 19th century. From the 1840s, the Tractarians reintroduced the idea of "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 Latin and other rites, but in the former, a definite interpretation as corporeal is applied.

Both 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. 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 invisible except as perceived in faith.

In 1789, the Episcopal Church in the United States restored explicit language that the Eucharist is an oblation (sacrifice) to God. Subsequent revisions of the Book of Common Prayer by member churches of the Anglican Communion have done likewise (the Church of England did so in the proposed 1928 prayer book).

The so-called "Black Rubric" in the 1552 prayer book, which allowed kneeling when receiving Holy Communion was omitted in the 1559 edition at Queen Elizabeth I's insistence. It was reinstated in the 1662 prayer book, modified to deny any corporal presence of Christ's natural flesh and blood, which are in Heaven and not here.

Baptists

The serving of elements individually, to be taken in unison, is common among Baptists.

The bread and "fruit of the vine" indicated in Matthew, Mark and Luke as the elements of the Lord's Supper are interpreted by many Baptists as unleavened bread (although leavened bread is often used) and, in line with the historical stance of some Baptist groups (since the mid-19th century) against partaking of alcoholic beverages, grape juice, which they commonly refer to simply as "the Cup". The unleavened bread also underscores the symbolic belief attributed to Christ's breaking the bread and saying that it was his body. A soda cracker is often used.

Some Baptists consider the Communion to be primarily an act of remembrance of Christ's atonement, and a time of renewal of personal commitment (memorialism) such as Free Will Baptists, while others, such as Particular Baptists affirm the Reformed doctrine of a pneumatic presence, which is expressed in the Second London Baptist Confession, specifically in Chapter 30, Articles 3 and 7. This view is prevalent among Southern Baptists, those in the Founders movement (a Calvinistic movement among some Independent Baptists),and several individuals in other Baptist associations.

Communion practices and frequency vary among congregations. A typical practice is to have small cups of juice and plates of broken bread distributed to the seated congregation. In other congregations, communicants may proceed to the altar to receive the elements, then return to their seats. A widely accepted practice is for all to receive and hold the elements until everyone is served, then consume the bread and cup in unison. Usually, music is performed and Scripture such as the precise verses of Jesus speaking at the Last Supper is read during the receiving of the elements.

Some Baptist churches are closed-Communionists (even requiring full membership in the local church congregation before partaking), with others being partially or fully open-Communionists. It is rare to find a Baptist church where the Lord's Supper is observed every Sunday; most observe monthly or quarterly, with some holding Communion only during a designated Communion service or following a worship service. Adults and children in attendance who have not made a profession of faith in Christ are expected to not participate.

Lutheran

Main article: Eucharist in Lutheranism

See also: Divine Service (Lutheran)

Table set for the Eucharist in an ELCA service

Lutherans believe that the body and blood of Christ are "truly and substantially present in, with, and under the forms" of the consecrated bread and wine (the elements), so that communicants eat and drink the body and blood of Christ himself as well as the bread and wine in the Eucharistic sacrament. The Lutheran doctrine of the Real Presence is more accurately and formally known as the "sacramental union". Others have erroneously called this consubstantiation, a Lollardist doctrine, though this term is specifically rejected by Lutheran churches and theologians since it creates confusion about the actual doctrine and subjects the doctrine to the control of a non-biblical philosophical concept in the same manner as, in their view, does the term "transubstantiation".

While an official movement exists in Lutheran congregations to celebrate Eucharist weekly, using formal rites very similar to the Catholic and "high" Anglican services, it was historically common for congregations to celebrate monthly or even quarterly. Even in congregations where Eucharist is offered weekly, there is not a requirement that every church service be a Eucharistic service, nor that all members of a congregation must receive it weekly.

Open Brethren and Exclusive Brethren

Among Open assemblies, also termed Plymouth Brethren, the Eucharist is more commonly called the Breaking of Bread or the Lord's Supper. They believe it is only a symbolic reenactment of the Last Supper and a memorial, and is central to the worship of both individual and assembly. In principle, the service is open to all baptized Christians, but an individual's eligibility to participate depends on the views of each particular assembly. The service takes the form of non-liturgical, open worship with all male participants allowed to pray audibly and select hymns or readings. The breaking of bread itself typically consists of one leavened loaf, which is prayed over and broken by a participant in the meeting and then shared around. The wine is poured from a single container into one or several vessels, and these are again shared around.

The Exclusive Brethren follow a similar practice to the Open Brethren. They also call the Eucharist the Breaking of Bread or the Lord's Supper.

Reformed (Continental Reformed, Presbyterian and Congregationalist)

Main article: Lord's Supper in Reformed 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.

Many Presbyterian churches historically used communion tokens to provide entrance to the Lord's Supper.

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. There is no standard frequency; John Calvin desired weekly communion, but the city council only approved monthly, and monthly celebration has become the most common practice in Reformed churches today.

Many, on the other hand, follow John Knox in celebration of the Lord's supper on a quarterly basis, to give proper time for reflection and inward consideration of one's own state and sin. Recently, Presbyterian and Reformed Churches have been considering whether to restore more frequent communion, including weekly communion in more churches, considering that infrequent communion was derived from a memorialist view of the Lord's Supper, rather than Calvin's view of the sacrament as a means of grace. Some churches use bread without any raising agent (whether yeast or another leaven.) in view of the use of unleavened bread at Jewish Passover meals, while others use any bread available.

The Presbyterian Church (USA), for instance, prescribes "bread common to the culture". Harking back to the regulative principle of worship, the Reformed tradition had long eschewed coming forward to receive communion, preferring to have the elements distributed throughout the congregation by the presbyters (elders) more in the style of a shared meal. Over the last half a century it is much more common in Presbyterian churches to have Holy Communion monthly or on a weekly 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. Most Reformed churches practice "open communion", i.e., all believers who are united to a church of like faith and practice, and who are not living in sin, would be allowed to join in the Sacrament.

Methodist

A United Methodist minister consecrating the elements

The British Catechism for the use of the people called Methodists states that, "[in the Eucharist] Jesus Christ is present with his worshipping people and gives himself to them as their Lord and Saviour". Methodist theology of this sacrament is reflected in one of the fathers of the movement, Charles Wesley, who wrote a Eucharistic hymn with the following stanza:

We need not now go up to Heaven,
To bring the long sought Saviour down;
Thou art to all already given,
Thou dost e'en now Thy banquet crown:
To every faithful soul appear,
And show Thy real presence here!

Reflecting Wesleyan covenant theology, Methodists also believe that the Lord's Supper is a sign and seal of the covenant of grace.

In many Methodist denominations, non-alcoholic wine (grape juice) is used, so as to include those who do not take alcohol for any reason, as well as a commitment to the Church's historical support of temperance. Variations of the Eucharistic Prayer are provided for various occasions, including communion of the sick and brief forms for occasions that call for greater brevity. Though the ritual is standardized, there is great variation amongst Methodist churches, from typically high-church to low-church, in the enactment and style of celebration. Methodist clergy are not required to be vested when celebrating the Eucharist.

John Wesley, a founder of Methodism, said that it was the duty of Christians to receive the sacrament as often as possible. Methodists in the United States are encouraged to celebrate the Eucharist every Sunday, though it is typically celebrated on the first Sunday of each month, while a few go as long as celebrating quarterly (a tradition dating back to the days of circuit riders that served multiple churches). Communicants may receive standing, kneeling, or while seated. Gaining more wide acceptance is the practice of receiving by intinction (receiving a piece of consecrated bread or wafer, dipping it in the blessed wine, and consuming it). The most common alternative to intinction is for the communicants to receive the consecrated juice using small, individual, specially made glass or plastic cups known as communion cups. The United Methodist Church practices open communion (which it describes as an "open table"), inviting "all who intend a Christian life, together with their children" to receive the eucharistic elements. The Doctrines and Discipline of the Methodist Church specifies, on days during which Holy Communion is celebrated, that "Upon entering the church let the communicants bow in prayer and in the spirit of prayer and meditation approach the Blessed Sacrament."

Nondenominational Christians

Communion elements: matzo is sometimes used for bread, emphasising the "re-creation" of the Last Supper.

Many non-denominational Christians, including the Churches of Christ, receive communion every Sunday. Others, including Evangelical churches such as the Church of God and Calvary Chapel, typically receive communion on a monthly or periodic basis. Many non-denominational Christians hold to the Biblical autonomy of local churches and have no universal requirement among congregations.

Some Churches of Christ, among others, use grape juice and unleavened wafers or unleavened bread and practice open communion.

Syriac Christianity

Edessan Rite (Church of the East)

Main article: Holy Qurbana

Holy Qurbana or Qurbana Qaddisha, the "Holy Offering" or "Holy Sacrifice", refers to the Eucharist as celebrated according to the East Syriac Christianity. The main Anaphora of the East Syrian tradition is the Holy Qurbana of Addai and Mari.

Syro-Antiochene Rite (West Syriac)

Main article: Holy Qurobo

Holy Qurobo or Qurobo Qadisho refers to the Eucharist as celebrated in the West Syrian traditions of Syriac Christianity, while that of the West Syrian tradition is the Liturgy of Saint James.

Both are extremely old, going back at least to the third century, and are the oldest extant liturgies continually in use.

Restorationism

Irvingian

In the Irvingian Churches, Holy Communion, along with Holy Baptism and Holy Sealing, is one of the three sacraments. It is the focus of the Divine Service in the liturgies of Irvingism.

Edward Irving, who founded the Irvingian Churches, such as the New Apostolic Church, taught the real presence of Christ in the Eucharist, emphasizing "the humiliated humanity of Christ in the Lord's Supper." Additionally, the Irvingian Churches affirm the "real presence of the sacrifice of Jesus Christ in Holy Communion":

Jesus Christ is in the midst of the congregation as the crucified, risen, and returning Lord. Thus His once-brought sacrifice is also present in that its effect grants the individual access to salvation. In this way, the celebration of Holy Communion causes the partakers to repeatedly envision the sacrificial death of the Lord, which enables them to proclaim it with conviction (1 Corinthians 11: 26).

In the Irvingian tradition of Restorationist Christianity, consubstantiation is taught as the explanation of how the real presence is effected in the liturgy.

Seventh-day Adventists

В церкви адвентистов седьмого дня служба святого причастия обычно отмечается один раз в квартал. Служба включает в себя постановление о вымывании ног и ужине Господа. Необычный хлеб и неферментированный (безалкогольный) виноградный сок используется. Практикуется открытое причастие : все, кто совершил свою жизнь Спасителю, могут принять участие. Служба причастия должна проводиться рукоположенным пастором, министром или старейшиной церкви.

Свидетели Иеговы

Основная статья: Мемориал смерти Иисуса

Свидетели Иеговы отмечают смерть Иисуса ежегодно вечером, которая соответствует Пасхе, Низан 14 , согласно древнему еврейскому календарю . Как правило, они называют соблюдение «вечерним ужином Господа» или «Мемориалом смерти Христа». Они верят, что это событие является единственным ежегодным религиозным соблюдением, командовавшим для христиан в Библии.

Из тех, кто посещает мемориал, небольшое меньшинство по всему миру участвует в вине и вынужденном хлебе. Свидетели Иеговы считают, что только 144 000 человек попадут на небеса, чтобы служить недостижими и корелерами с Христом Королем в Божьем Царстве . Они называются «помазанным» классом. Они считают, что крещенные « другие овцы » также получают выгоду от жертвы выкупа, и являются уважительными наблюдателями и зрителями ужина Господа, но они надеются получить вечную жизнь в раю, восстановленную на земле.

Мемориал, проведенный после солнца, включает в себя проповедь о значении и важности празднования и сбора, и включает в себя циркуляцию недобросовестного красного вина и непрерывного хлеба (Matzo). Свидетели Иеговы считают, что хлеб представляет собой идеальное тело Иисуса, которое он дал от имени человечества, и что вино представляет его идеальную кровь, которую он пролил, чтобы искупить падшего человека от наследственного греха и смерти. Вино и хлеб (иногда называемые «эмблемами») рассматриваются как символические и памятные; Свидетели не верят в трансстанции или концентрацию .

Святые последних дней

Основная статья: Причастие (Церковь СПД)

В церкви Иисуса Христа Святых последних дней , «Святое причастие Вечеря Господней», Более простое упоминалось как Таинство, управляется каждое воскресенье (кроме Генеральной конференции или другого специального воскресного собрания) в каждом Святом приходе или филиале Святого прихода или филиале Последнего Всемирного происхождения в начале заседания Таинства . Причастие, которое состоит из обычного хлеба и воды (а не вина или виноградного сока), готовится владельцами священства до начала встречи. В начале таинства священники говорят конкретные молитвы, чтобы благословить хлеб и воду. Причастие передается в ряду в конгрегацию держателями священства (обычно дьяконы ).

Молитва, произнесенная для хлеба, и вода найдена в Книге Мормона и доктрина и заветы. Молитва содержит вышеупомянутые предметы первой необходимости, данные Иисусом: «Всегда помни его, и сохраняют Его заповеди […], что у них всегда может быть его дух, чтобы быть с ними». (Морони, 4: 3.)

Неопределяющие конфессии

Армия спасения

В то время как Армия спасения не отвергает евхаристические практики других церквей или отрицает, что их члены действительно получают благодать через это причастие, она не практикует таинства причастия или крещения . Это связано с тем, что они считают, что они ненужны для жизни христианской жизни, и, по мнению основателей Армии Спасения Уильяма и Кэтрин Бут, причастие стало слишком много стресса на внешний ритуал и слишком мало при внутреннем духовном обращении.

Квакеры

Подчеркивая внутренний духовный опыт своих приверженцев по поводу любого внешнего ритуала, квакеры (члены религиозного общества друзей), как правило, не крестятся и не наблюдают причастие.

Христианские ученые

Несмотря на раннюю церковь Христа, ученый наблюдала причастие, основатель Мэри Бейкер Эдди в конечном итоге обескуражила физический ритуал, поскольку она считала, что он отвлекался от истинной духовной природы Таинства. Таким образом, христианские ученые не наблюдают физического причастия с хлебом и вином, а духовное причастие в двух специальных воскресных службах каждый год, «объединяясь с Христом в тихой молитве и на колене».

Шейкеры

Объединенное общество верующих (широко известное как шейкеры ) не принимают причастие, вместо этого рассматривая каждую еду как евхаристический праздник.

Практика и таможня

Открытое и закрытое причастие

Основные статьи: открытое причастие , закрытое причастие и полное причастие

В Латинской церкви католической церкви управление Евхаристией для детей требует, чтобы они обладали достаточными знаниями и тщательной подготовкой, чтобы получить тело Христа с верой и преданностью.

Христианские конфессии различаются по их пониманию того, могут ли они праздновать Евхаристию с теми, с кем они не в полном общении . Апологет Джастин Мученик ( ок. 150 ) написал о Евхаристии, - никому не разрешается принять участие, кроме как человек, который верит, что мы учим, и правда, и который был промыт стиркой, которая предназначена для прощения за грехи и до регенерация, и кто так живет, как Христос, предписал ". Это было продолжено в практике увольнения катехуменов (тех, кто все еще проходил обучение и еще не крещен) перед сакраментальной частью литургии, обычай, который оставил следы в выражении « масса катехуменов » и в византийского обряда воспомоде Дьякон или священник, «Двери! Двери!», Незадолго до чтения вероисповедания.

Церкви, такие как католические и восточные православные церкви, практикуют закрытое причастие при нормальных обстоятельствах. Тем не менее, католическая церковь позволяет управлять евхаристией по их спонтанной просьбе, чтобы должным образом утилизировать членов восточных церквей ( , восточный ортодоксальный и церковный Восточный православный Судьи будут в таковой и том же положении, что и эти церкви; И в серьезных и неотложных потребностях, таких как опасность смерти, это позволяет Евхаристии управляться также лицам, которые не принадлежат к этим церквям, но которые разделяют веру католической церкви в реальности Евхаристии и не имеют доступа к министру их собственного сообщества. Некоторые протестантские общины исключают не членов из причастия.

Евангельская лютеранская церковь в Америке (ELCA) практикует причастие, при условии, что те, кто получает, крещены, Но лютеранский церковный синод и висконсинский евангельский лютеранский синод (WELS) Практика закрыла причастие, исключая не члены и требуя, чтобы коммуникации были даны катехизические инструкции. Евангельская лютеранская церковь в Канаде , евангельская церковь в Германии , Церковь Швеции и многие другие лютеранские церкви за пределами США, также практикуют открытое общение.

Некоторые используют термин «близкое причастие» для ограничения для членов той же деноминации и «закрытого причастия» для ограничения только членов местной общины.

Большинство протестантских включая Конгрегационалистские церкви общин , , Церковь Назаряна , Собрание Бога , методистов , большинство пресвитерианцев и баптистов , англиканцев и церквей Христа и других не деноминационных церквей, практикуют различные формы открытого общения . Некоторые церкви не ограничивают его только членами собрания, а любым присутствующим людей (независимо от христианской принадлежности), которые считают себя христианскими. Другие требуют, чтобы коммуникатор был крещенным человеком, или членом церкви этой конфессии или деноминации «подобной верой и практики». Некоторые прогрессивные христианские общины предлагают причастие любому человеку, который хочет ознаменовать жизнь и учения Христа, независимо от религиозной принадлежности.

Большинство Святых Церквей Святых Церквей практикуют закрытое причастие; Одним из заметных исключений является сообщество Христа , вторая по величине деноминация в этом движении. В то время как Церковь Иисуса Христа Святых последних дней (крупнейшие из деноминаций СПД) технически практикуют закрытое причастие, их официальное направление для местных церковных лидеров (в Справочнике 2, раздел 20.4.1, последний пункт) заключается в следующем: » Хотя таинство предназначено для членов церкви, епископство не должно объявлять, что оно будет передано только членам, и ничего не должно быть сделано, чтобы не допустить, чтобы не члены не участвовали в этом ».

В ортодоксальной сирийской церкви Маланкара Евхаристия дается только тем, кто готовится получить живительное тело и кровь. Поэтому, чтобы достойно получить, верующие быстро быстро за ночь до литургии, примерно с 18:00 или заключение вечерней молитвы и остаются поститься, пока они не получат Священную Курбану на следующее утро. Кроме того, члены, которые планируют получить Святое Причастие, должны следовать строгому руководству предписанных молитв из Шехимо или Книги общих молитв на неделю.

Подготовка

Основная статья: Евхаристическая дисциплина

Католик

Католическая церковь требует, чтобы ее члены получали причастие покаяния или примирения, прежде чем принимать причастие, если они знают о том, что они совершили смертный грех и подготовиться к посту, молитве и другим делам благочестия.

Восточный ортодоксальный

Традиционно, Восточная Православная Церковь потребовала, чтобы ее члены наблюдали за всеми назначенными церковью постов (большую часть недель, это будет как минимум в среду и пятницу) в течение недели до принятия причастия и поститься от всей еды и воды с полуночи накануне вечером. Кроме того, православные христиане должны были сделать недавнее признание своему священнику (частота, варьируясь от своего конкретного священника), И они должны быть в мире со всеми остальными, что означает, что они не приносят обиды или гнева против кого -либо. Кроме того, ожидается, что один из них будет посещать Vessers или на ночное бдение , если предложено, в ночь перед получением причастия. Кроме того, были составлены различные молитвы перед общими, которые требуют многие (но не все) православные церкви или, по крайней мере, настоятельно призывают членов в частном порядке, прежде чем приходить в Евхаристию. Тем не менее, все это обычно варьируется от священника к священнику и юрисдикции к юрисдикции, но воздержание от еды и воды в течение нескольких часов заранее является довольно универсальным правилом.

Протестантские признания

Многие протестантские общины, как правило, оставляют период времени для самопроверка и частного, молчаливого признания незадолго до того, как участвовать в ужине Господа.

Обожание

Поклонники встают на колени и поклоняются на улице во время шествия Евхаристии, Лондон, Англия.

Дополнительная информация: евхаристическое обожание

Евхаристия показана в чудовище , окруженном свечами

Евхаристическое обожание-это практика в латинской церкви , англо-католической и некоторых лютеранских традиций, в которых благословенное причастие подвергается воздействию и обожается верующим. Когда эта экспозиция и обожание постоянны (двадцать четыре часа в сутки), это называется «постоянное обожание». В приходе это обычно делается добровольными прихожанами; В монастыре или монастыре это делается резидентскими монахами или монахинями . В экспозиции Благословенного Причастия Евхаристия демонстрируется в чудовище , обычно расположенном на алтаре, иногда со светом, сфокусированным на нем, или со свечами, перевозившими его.

Проблемы со здоровьем

Глютен

Основная статья: целиакия § Христианские церкви и Евхаристия

Глютен расстройствами в пшеничном хлебе опасен для людей с целиакией и другими , связанными с глютеном , такими как неязкая чувствительность к глютене и аллергия на пшеницу . Для католической церкви этот вопрос был рассмотрен в письме 24 июля 2003 года об собрании для доктрины веры , которая суммировала и разъяснила более ранние заявления. Католическая церковь считает, что дело для Евхаристии должна быть пшеничным хлебом и ферментированным вином из винограда: он утверждает, что, если глютен был полностью удален, результат не является настоящим пшеничным хлебом. Для целиакии, но не обычно, это позволяет хлеб с низким содержанием глютена. Это также позволяет получать священное причастие только под формой хлеба или вина, за исключением священника, который празднует мессу без других священников или в качестве главного знаменита. Многие протестантские церкви предлагают коммуникации без глютена альтернативы пшеницу, обычно в виде рисовой или другой безглютеновой пластины.

Алкоголь

Смотрите также: христианские взгляды на алкоголь

Католическая церковь считает, что виноградный сок, который не начался даже минимально для брожения, не может быть принят как вино, которое он считает необходимым для празднования Евхаристии. Для безалкогольных, но, как правило, не позволяет использовать Mustum (виноградный сок, в котором ферментация началась, но была приостановлена ​​без изменения природы сока), и он утверждает, что », поскольку Христос присутствует при каждом из Виды, причастие только под видом хлеба позволяет получать все плоды евхаристической благодати.

Как уже указывалось, единственное исключение в случае священника, празднующего мессу без других священников или в качестве главного празднования. Вода, которая в римском обряде предназначена для смешивания с вином, должна быть лишь относительно небольшим количеством. Практика коптской церкви заключается в том, что смесь должна быть двумя частями вина к одной части воды.

Некоторые протестантские церкви допускают причастие в безалкогольной форме, нормативно или в качестве пастырского исключения. С момента изобретения необходимой технологии, виноградный сок, который был пастеризован , чтобы остановить процесс ферментации, сок естественным образом подвергается и де-алкоголизированному вину, из которого обычно удаляется большая часть алкоголя (от 0,5% до 2%), обычно используется большую часть алкоголя (от 0,5% до 2%), и больше редко воды может быть предложена. Эксклюзивное использование неферментированного виноградного сока распространено в баптистских церквях, Объединенной методистской церкви , адвентистах седьмого дня , христианских церквях/церквях Христа , Церкви Христа , Церкви Божьей (Андерсон, Индиана) , некоторые лютеране , собрания Бога , пятидесятники , Евангелисты , христианский миссионерский альянс и другие американские независимые протестантские церкви.

Передача болезней

См. Также: Влияние пандемии коронавируса коронавируса 2019–20

Католические коммуникации в Бразилии получают причастие в своих руках.

Риск передачи инфекционных заболеваний, связанный с использованием общей чашки причастия, но она низкая. Никаких случаев передачи инфекционного заболевания, связанного с общим чашкой причастия, никогда не был задокументирован. Экспериментальные исследования показали, что инфекционные заболевания могут быть переданы. Наиболее вероятными заболеваниями, которые должны быть переданы, будут распространенные вирусные заболевания, такие как простуда . Исследование 681 человека показало, что привлечение причастия ежедневно от обычной чашки не увеличило риск инфекции, помимо риска тех, кто вообще не посещал услуги.

В эпидемиях гриппа некоторые церкви приостанавливают причастие в причастии, опасаясь распространения болезни. Это в полной мере согласуется с верой в католическую церковь, что причастие только в форме хлеба позволяет получать все плоды евхаристической благодати. Тем не менее, та же мера также была принята церквями, которые обычно настаивают на важности получения причастия в обеих формах. Это было сделано в 2009 году Англии .

Некоторые боятся заражения за обработкой, связанной с распространением хозяев к коммуникациям, даже если они находятся на руке, а не на языке. Соответственно, некоторые церкви используют механические дозаторы пластин или «пакеты с подушками» (пластики причастия с вином внутри них). Хотя эти методы распределения причастия обычно не принимаются в католических приходах, один приход предоставляет механический диспенсер, чтобы позволить тем, кто намеревается общаться, поместить в миску, не касаясь их вручную, хозяев для использования на праздновании.

Смотрите также

Евхаристическая богословия

• Евхаристическая богословия
• Евхаристическое чудо
• Настоящее присутствие Христа в Евхаристии

Литургическое богослужение

• Евхаристические молитвы
• Священная Курбана
• Святой Куробо
• Армянский обряд
• Божественная литургия
• Масса
• Канон массы

Евхаристическая практика

• Закрытое причастие
• Причастие в обоих видах
• Первое причастие
• Фракция (религия)
• Заинтересованность
• Открытое причастие
• Сакраментальное вино
• День благодарения после причастия

Взгляды на разные церкви

• Евхаристия в англиканстве
• Евхаристия в католической церкви
• Причастие (Святые последних дней)
• Сакраментальный союз (лютеранский)
• Транссубстанция (католицизм)

Сакраментальное богословие

• Крещение
• Сопутствование
• причастие

История

• Происхождение Евхаристии ( Тайная вечеря )
• Марбургский коллокви (1529)
• Sacramentians ( период протестантского реформирования , около 16 века)
• Поклонение Причастию Мартина Лютера (1523)
• Исповедь в отношении Вечеря Христа Мартина Лютера (1528)
• Убиквитаристы (1530 и 1540)
• Админинг (Англиканты 16-го и 17-го века)
• Год Евхаристии (2004–2005)
• Осквернение хозяина

Мандеизм

• Гладить
• Фатира
• Молоток

Другие

• Агапе праздник
• Католическое социальное обучение
• Католическое богословие тела
• Перихоры

Дальнейшее чтение

• Аквинский, Томас (1571). Почтенный алтарь Сакраменто (на латыни). Рим: Библиотека Ватикана. стр. 4 , 324 - через archive.org . (Английский перевод Ha Rawes (1871). Хлеб жизни: или Святой Томас Аквинский на очаровательном таинстве алтаря .
• Bellarmine, Robert (1902). «Благословенная Евхаристия». Полем Проповеди из латинян . Братья Бензигер.
• Берингтон, Джозеф (1830). «Евхаристия». Полем Вера католиков: подтверждена Писанием и подтверждена отцами пяти первых веков церкви, том 1 . Джос. Букер.
• Буйер, Луи. Евхаристия: богословие и духовность евхаристической молитвы , пер. Чарльз Андерхилл Куинн. Нотр -Дам, Индиана: Университет Нотр -Дам Пресс, 1968. NB .: Несмотря на то, что может предложить подзаголовок, в книге обсуждается христианская Евхаристия в дальнейших аспектах, чем в одиночку «канон массы». ISBN   0268004986
• Chemnitz, Мартин Господа Ужин JAO Цены, транс. Св. Луи: Конкорд, ISBN   057003275X
• Церковь, католик . «Каноны и указы Совета Трента» переведены HJ Schroeder, опубликованные Tan Books and Publishers, Inc., Rockford, IL
• Совет Трента (1829). «Часть 2: Святая Евхаристия» . Катехизис Совета Трента . Перевод Джеймса Донована. Братья Лукас.
• Дикс, Грегори . Форма литургии . Лондон: Continuum International, 2005. ISBN   0826479421
• Кабрера де Армида, Консепсьон . Я есть: Евхаристические медитации на Евангелии , Alba House Publishing 2001 ISBN   0818908904
• Элерт, Вернер. Евхаристия и церковная общение в первые четыре столетия . NE NAGEL, транс. Сент -Луис: издательство Concordia, 1966. ISBN   0570042704
• Фелтон, Гейл. Эта святая загадка . Нэшвилл: Ресурсы ученичества, 2005. ISBN   088177457X
• Отец Габриэль. Божественная близость . Лондон, Великобритания: Baronius Press Ltd., 2013 Перепечатка изд. ISBN   978-1905574438
• Грама, JH Close Carminion и баптисты
• Хан, Скотт . Вечеря Агнца: Месса как небеса на земле . Дартон, Лонгман, Тодд. 1999. ISBN   0232525005
• Хенке, Фредерик Гудрич. Исследование в области психологии ритуализма . Университет Чикагской Прессы, 1910
• Юргенс, Уильям А. Вера ранних отцов . Collegeville, MN: Литургическая пресса, 1970. ISBN   0814604323
• Колб, Роберт и Тимоти Дж. Венгерт, ред. Книга Конкорда : признания евангельской лютеранской церкви . Миннеаполис: Fortress Press, 2000. ISBN   0800627407
• Владимир, Христология и Причастие. Латинович , ISBN   978-3402133583
• Латинович, Владимир, Том. Христология и Причастие , ISBN   978-3402247518
• Латинович, Владимир, Том. Христология и Причастие , ISBN   978-3402249482
• Лефевр, Гаспар. Святой Эндрю ежедневный миссал . Перепечатка Грейт -Фолс, MT: St. Bonaventure Publications, Inc., 1999
• Löhr, Hermut, ed., Ужин лорда (темы 3), Тюбинген: UTB / Mohr Siebeck 2012. ISBN   978-3825234997
• Мэйси, Гэри. Мудрость банкета: короткая история богословских ужина . (2005, ISBN   1878009508 )
• Магни, Ja Этнологический фон Евхаристии . Университет Кларка. Американский журнал религиозной психологии и образования , IV (№ 1–2), март 1910.
• Массиллон, Жан-Батист (1879). «Проповедь xxxii. - в распоряжении для причастия» . Проповедь Джона-Баптиста Массиллона . Томас Тег и сын.
• Макбрайд, Альфред, О. Прам. Празднование мессы . Наш воскресный посетитель, 1999.
• Нил, Грегори. Благодать по благодати: сакраментальное богословие и христианская жизнь. 2014. ISBN   1490860061
• Невин, Джон Уильямсон . Мистическое присутствие: оправдание реформированной или кальвинистской доктрины Святой Евхаристии . 1846; WIPF & Stock Reprint, 2000. ISBN   1579103480 .
• Оден, Томас c . Корректирующая любовь: сила причастия дисциплины . Сент -Луис: издательство Concordia, 1995. ISBN   0570048036
• Piolants, Антонио, изд. Евхастиастия: Тайна алтаря в мысли и жизни церкви . Рим: Desclée, 1957.
• Распергер (Распергеро), Кристофер (Кристофер, Кристоф, Кристофер, Кристоф) Двести интерпретации слов: это мое тело , Ингольштадт, 1577 Стандартный текст . (Стандартное название: Несколько из этих и очень ярких слов Христа: это мое тело; интерпретации ; немецкое название: Zweihundert auslegungen der Worte das Ist Mein Leib .)
• Сассе, Германн . Это мое тело: споры Лютера за настоящее присутствие в Таинстве Алтаря . Юджин, Орегон: WIPF & Stock, 2001. ISBN   1579107664
• Шмеманн, Александр . Евхаристия . Семинарная пресса Святого Владимира, 1997. ISBN   0881410187
• Шотландия, NAD Eucharistic Assebration в первых четырех веках и его последствия для литургической реформы , последовательно, Latimer Research , 31. Oxford, Eng.: Latimer House, 1989. ISBN   094630730x
• Стоффер, Дейл Р. Вечеря Господа: Перспективы церкви верующих
• Стоуки, Л.Х. Евхаристия: Праздник Христа с церковью . Нэшвилл: Абингдон, 1993. ISBN   0687120179
• ТИСОТ, Дж. Внутренняя жизнь . 1916, с. 347–49.
• Райт, Н. Т. Еда, которую Иисус дал нам
• Ярнольд, gd хлеб, который мы ломаем . Лондон: издательство Оксфордского университета, 1960. 119 с.

Внешние ссылки

• Обычный из массы, римский обряд в соответствии с нынешним изданием римского миссала
• Причастие Евхаристии - катехизис католической церкви
• Краткая экспозиция божественной службы