Martin Luther and the Eucharist

1983 ◽  
Vol 36 (4) ◽  
pp. 447-461 ◽  
Author(s):  
John Stephenson
Keyword(s):  
Jesus Christ ◽  
Martin Luther ◽  
The Body ◽  
Body Of Christ ◽  
Son Of God ◽  
The Real ◽  
Real Presence ◽  
The Reformation ◽  
Bodily Presence ◽  
The Church

Several years before the mode of Christ's eucharistic presence became a controverted issue which would presently provoke a lasting schism among the Churches of the Reformation, Luther could unaffectedly propound the traditional dogma of the bodily presence of Christ in the Sacrament of the Altar as a necessary consequence of the evangelical quest for the sensus grammaticus of the words of institution. The same exegetical method which led to his reappropriation of the doctrine of the justification of the sinner ‘by grace, for Christ's sake, through faith’ obliged him to confess that ‘the bread is the body of Christ’. Already here, in the mordantly anti-Roman treatise On the Babylonian Captivity of the Church, Luther has laid his finger on the model in terms of which he will understand the real presence to the end of his days: the consecrated host is the body of Christ, just as the assumed humanity of jesus Christ is the Son of God. The displacement of the scholastic theory of transubstantiation by the model of the incarnate person illustrates the Reformer's allegiance to the Chalcedonian Definition: ‘Luther is really replacing Aristotelian categories by those derived from Chalcedonian christology, to which he remained faithful: “unconfusedly, unchangeably, indivisibly, inseparably”.’ While the doctrine of the real presence moved from the periphery to the centre of Luther's theology and piety as the 1520s wore on, his conception of the modality of the eucharistic presence remained constant throughout.

The body of Christ—An Intersubjective Interpretation

Horizons ◽  
2004 ◽  
Vol 31 (1) ◽  
pp. 7-21 ◽  
Author(s):  
Joseph A. Bracken
Keyword(s):  
Human Nature ◽  
The Body ◽  
Karl Rahner ◽  
Body Of Christ ◽  
Christian Belief ◽  
Good Sense ◽  
The Real ◽  
Real Presence ◽  
Process Oriented ◽  
The Church

ABSTRACTIn this essay the author rethinks the provocative remarks of Karl Rahner about the overall symbolic character of reality in his essay “The Theology of Symbol.” While conceding the inevitable differences in perspective between a Thomistic metaphysics of Being and process-relational philosophy, the author explains how Rahner's “theses” on symbolism likewise make good sense within the context of his own process-oriented metaphysics of intersubjectivity as developed in previous publications. Then he applies this Rahnerian/neo-Whiteheadian scheme to the analysis and explanation of Christian belief in the Incarnation of the Divine Word in the human nature of Jesus, the Real Presence of the risen Christ in the Eucharist, and the Church as the Mystical Body of Christ.

Aristotle and the Sacrament of the Altar: A Crisis in Medieval Aristotelianism

1991 ◽  
Vol 17 ◽  
pp. 195-249 ◽  
Author(s):  
Marilyn McCord Adams
Keyword(s):  
Human Nature ◽  
Eleventh Century ◽  
Thomas Aquinas ◽  
The Body ◽  
Body Of Christ ◽  
The Real ◽  
Real Presence ◽  
The Church ◽  
The Way

In the Anglican theological circles in which I move, the doctrine of transubstantiation is apt to be declared guilty by association with its Aristotelian underpinnings, most notably its ‘out-moded’ substanceaccident ontology. These negative assessments, based as they usually are on cursory acquaintance with the theory’s most enthusiastic medieval exponent, Thomas Aquinas, abstract from historical complications. For eleventh-century theologians had already debated the manner of Christ’s presence in the Eucharist: whether it was merely symbolic (as Berengar of Tours was accused of holding) and/or spiritual (as some passages of St. Augustine would suggest); or whether the Body and Blood of Christ were really present in the Eucharist under the forms of bread and wine? Once the Church pronounced in favor of ‘the real presence,’ several competing theories were advanced to explain it: (i) ‘impanation,’ according to which the Body of Christ assumed the substance of the bread, the way the Divine Word assumes Christ’s human nature; (ii) ‘annihilation,’ according to which the substance of the bread is annihilated; (iii) ‘consubstantiation,’ which stipulates that the substance of the bread remains and the Body of Christ coexists with it; and (iv) ‘transubstantiation,’ which says the bread is neither annihilated nor remains, but is converted into the Body of Christ.

scholarly journals Exegesis Integrative Review of Salvation Because The Love Of God Is The Basic of The Church As The Unity of The Body of Christ (Ephesians 2:11-22)

2020 ◽  
Vol 3 (1) ◽  
pp. 20-29
Author(s):  
Tonny Andrian
Keyword(s):  
Jesus Christ ◽  
Church History ◽  
The Body ◽  
Body Of Christ ◽  
Shed Blood ◽  
Major Subject ◽  
The World ◽  
The Subject ◽  
The Temple ◽  
The Church

The subject of the unity of the church has appeared several times during the period of church history as a major subject. Even in the 20th century, differences of opinion on the subject of unity led to divisions. This point cannot be ignored. That is why the researcher conducted an integrated exegessa study on the meaning of the Church as the unity of the body of Christ Ephesians 2: 11-22. Ephesians 2: 11-22 is not a separate passage, but integrative, with other passages in the book of Ephesians. (this would be integrative both with Ephesians 2: 1-10 and Ephesians 4: 1-6) The conjunction "therefore" in Ephesians 2.11, describes the preceding verses that speak of grace. The suffering of Jesus Christ and His sacrifice on the cross, and His shed blood, are manifestations of grace that saves sinners. A demonstration of grace, which is free gift. It is the grace that saves people from sin. Thus Ephesians 2: 11-22 must be seen as a context that comes from grace. The saving or salvation based on the grace of God, as a building body of Christ, which is a union, which was previously "distant", ie those who are without Christ, not belonging to the citizens of Israel, become one body of Christ as intended by God. Ephesians 2: 11-22 explains that the unification of the body of Christ is a reflection of the journey of a Christian individual who has been saved by the grace of Christ God, is united or united with other Christian individuals to move towards the unity of building the body of Christ, as the Temple of God. the church as the unified Body of Christ, is built on the teachings of the Apostles and Prophets. Thus, the church, which has a government, a doctrine that may not be the same as one another, but the church is a unity in the bonds of the Spirit of peace, one faith, one Baptism, one god, one GOD the FATHER of all God, as salt and The light of the world, brings transformation and restoration for the world, through the carrying out of the task of the grace of Christ, namely the preaching of the gospel of the kingdom of heaven, so that all knees will kneel and all tongues confess that Jesus Christ is Lord to the glory of the heavenly Father.

Martin Luther

2017 ◽  
Author(s):  
Robert Kolb
Keyword(s):  
Jesus Christ ◽  
Martin Luther ◽  
The Body ◽  
Theology Of The Cross ◽  
Church Community ◽  
Relationship With God ◽  
External Sign ◽  
The Cross ◽  
The Church

This chapter examines Martin Luther’s theology of the sacraments. Luther maintained that sacraments were a form of the Word instituted by Christ that conveyed the forgiveness of sins, and were connected with an external sign—and as such were a powerful way for believers, many of whom were illiterate, to experience firsthand and personally the grace of God. He identified Baptism and Eucharist as sacraments, and occasionally Confession (Penance) as well, though not as a separate sacrament but as an extension of the sacrament of Baptism. Baptism marked not only the establishment of one’s relationship with God, but also identification as part of the church community, and was therefore a sign of oneness in God. Regarding Eucharist, Luther rejected transubstantiation and the idea of Christ being “re-sacrificed” at the Mass, and yet he took Christ’s words of institution literally in identifying the bread and wine as the Body and Blood of Christ, and thus, “food of the soul.” As connected to Luther’s “theology of the cross,” by which believers are utterly dependent upon the grace of God in Jesus Christ, sacraments are a means by which believers can receive and be nourished by that grace.

scholarly journals Menghayati Kehadiran Riil Kristus, Tubuh dan Darah-Nya, dalam Perayaan Ekaristi

2020 ◽  
Vol 1 (1) ◽  
pp. 65-83
Author(s):  
Bernardus Teguh Raharjo ◽  
Firalen Vianney Ngantung
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Roman Catholic ◽  
The Body ◽  
The Real ◽  
Faith Based ◽  
Last Supper ◽  
Real Presence ◽  
The Holy Spirit ◽  
Eucharistic Prayer

The essay deals with the theological discussion about the real presence of Christ in the eucharist celebration. According the Roman Catholic understanding, as the presiding priest pronounces the verba Domini (the word of the Lord) during the eucharistic prayer, the bread and wine are consecrated and changed substantially into the Body and Blood of Christ. Christ is present in reality with all His deity and humanity in consecrated bread and wine. In the Catholic dogmatic it is called a transubstantiation. The Church’s faith in the real presence of Jesus is celebrated in Eucharist. This celebration of faith based on the institution of Jesus Christ himself at the Last Supper. In the Eucharist, bread and wine are changed into the Body and Blood of Christ, trough the words of Christ (consecration) and the prayer to the Holy Spirit (epiclesis). Awareness and understanding of the real presence of Christ, God, in the Eucharist build a liturgical sense of the faithful to express the proper liturgical attitude.

scholarly journals "Saam een liggaam" (1 Kor 10:17)-Deelname van kinders aan die nagmaal

2001 ◽  
Vol 57 (1/2) ◽  
Author(s):  
Johan Buitendag
Keyword(s):  
Current Practice ◽  
The Body ◽  
Body Of Christ ◽  
Holy Communion ◽  
Child Participation ◽  
The Real ◽  
Fourth Lateran Council ◽  
The Church ◽  
As If

"We are one body" (1 Cor 10:17) - Child participation in Holy Communion. The conclusion of the article is that Holy Communion should include infants. When the broader framework of theologizing happens to be the covellant, this possibility becomes an imperative. Children - together with others - were the outcasts of society. But Jesus reached out to these marginalized people and repaired their status. The author points out that the current practice of excluding children from the Table of our Lord dates back to the Fourth Lateran Council in 1115. This implied that little children, who have not attained the use of reason, are not of necessity obliged to be included in the sacramental communion.  It seems as if Calvin accepted this practice of the church rather uncrincally. The most common argument used to exclude children from Holy Communion, namely that of testing oneself to discern the body of Christ, is based on a misunderstanding of the body of Christ. In this context of Corinthians, the expression is not meant to be the mystical body of Christ, but the real body as expressed by and in the congregation's gathering. And this body should not be torn apart.

scholarly journals Reality of presence in virtually mediated sacramentality: Has sacramental theology sustained us?

2022 ◽  
pp. 000332862110603
Author(s):  
Lizette Larson-Miller
Keyword(s):  
The Body ◽  
Theological Reflection ◽  
Body Of Christ ◽  
Sacramental Theology ◽  
Eucharistic Theology ◽  
On Demand ◽  
Global Pandemic ◽  
Real Presence ◽  
The One ◽  
The Church

The global pandemic has impacted the liturgical life of the church by forcing worshiping communities to turn to online liturgies in lieu of gathering together as the body of Christ in one place and time. But the ongoing theological reflection has been particularly concerned with sacramental liturgy online. How can incarnate matter-filled ecclesial sacraments be celebrated without being “in-person”? This article suggests that the ritual and sacramental effects of the pandemic brought an already-existing lack of catechesis on sacramental theology to the surface by exploring two connected conversations: on the one hand, eucharistic theology and the meaning of “real presence” in a time of Internet religion, and on the other hand, the effects of the insidious inculturation of consumerism and commodification highlighted in the “liturgy on demand” world of online ritual and ritual online.

Philosophy and the Good Life: Hume's Defence of Probable Reasoning

Dialogue ◽  
1996 ◽  
Vol 35 (3) ◽  
pp. 485-504
Author(s):  
David Owen
Keyword(s):  
Good Life ◽  
The Body ◽  
Body Of Christ ◽  
The Good Life ◽  
The Real ◽  
Real Presence ◽  
Probable Reasoning

At the beginning of his section “Of Miracles,” Hume mentions an argument of Dr. Tillotson. The doctrine of “the real presence” seems contradicted by our senses. We see a piece of bread, but are asked to believe it consists in the substance of the body of Christ.

scholarly journals THE THEOLOGICAL DILEMMA VIZ-A-VIS THE MORAL OPTIONS FOR RELEVANT AND PRACTICAL MINISTRY TODAY: LESSONS FOR THE ZIMBABWE COUNCIL OF CHURCHES

2015 ◽  
Vol 41 (1) ◽  
pp. 67-85 ◽  
Author(s):  
Sifiso Mpofu
Keyword(s):  
Jesus Christ ◽  
Church And State ◽  
The Body ◽  
Body Of Christ ◽  
New Paradigm ◽  
Christian Church ◽  
Practical Ministry ◽  
Christian Leaders ◽  
The Church

There are many misconceptions about the role of the church in society. This is because the church is neither a political institution nor a social organisation but a mystery of grace. The church can best be defined or understood in terms of its mission or its work. This article will explore the mission and work of the Christian church; specifically the church in Zimbabwe. One cannot talk about the Christian church without reflecting on Jesus Christ’s mission. The church is the body of Christ, the true representative of the broken body of Jesus Christ. Paradoxically, while church leaders say that they are concerned about the poor, the downtrodden, the oppressed, they seem not to fight against harmful socio- economic and political structures that dehumanise many of God’s creation. The church, as God’s compass to direct humanity for the total good of all creation, should always advocate in favour of peace and social justice. Christian leaders have a moral and social responsibility in their proclamation of the gospel of Jesus Christ in an environment which is characterised by despondency, uncertainty and fear. This paper identifies moments of prophetic resistance to social evil. It is to be noted that such a prophetic dimension is an enduring reality of the life of an authentic church, despite the complex (and at times compromising) relationship between church and state. This paper proposes possibilities for a new paradigm shift in Christian ministry with a view to toward a rebirth of a socially conscious church within the established platform of Christian ministry.

scholarly journals The Theology of Hiddenness: J. L. Schellenberg, Divine Hiddenness, and the Role of Theology

2021 ◽  
Vol 69 (3) ◽  
pp. 105-122
Author(s):  
Marek Dobrzeniecki ◽  
Derek King
Keyword(s):  
The Body ◽  
Original Sin ◽  
Christian Theology ◽  
Body Of Christ ◽  
Son Of God ◽  
Divine Hiddenness ◽  
Doctrine Of The Church ◽  
Hiddenness Of God ◽  
The Church

The paper explores Pascal’s idea according to which the teachings of the Church assume the hiddenness of God, and, hence, there is nothing surprising in the fact of the occurrence of nonresistant nonbelief. In order to show it the paper invokes the doctrines of the Incarnation, the Church as the Body of Christ, and the Original Sin. The first one indicates that there could be greater than nonbelief obstacle in forming interpersonal bonds with God, namely the ontological chasm between him and human persons. The assumption of the human nature by the Son of God could be seen as a cure for this problem. The doctrine of the Church shows it as an end in itself, and in order for the Church to have meaning and to exist there has to be nonbelief in the world. Finally, the dogma of the Original Sin shows that there is no category of purely nonresistant nonbelief. The paper also addresses Schellenberg’s “accommodationist strategy” from the perspective of the Christian theology and in the last part it investigates what should be the influence of the fact of the hiddenness on theology’s take on the divine revelation.

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