Eucharistic theology

[10] Eastern Orthodox Christians generally prefer not to be tied down by the specifics of the defined doctrine of transubstantiation, though there is agreement with the definition's conclusion about the real presence of Christ in the Eucharist.

The terminology of transubstantiation was adopted within the Eastern Orthodox Church by the Synod of Jerusalem (1672), although it is not recognized as having the authority of an Ecumenical Council and has been criticized for a perceived tendency toward Latinization.

[24] Some full preterists, holding that Jesus returned in AD 70, believe on the basis of 1 Corinthians 11:26 that it is no longer required to partake of the Lord's Supper.

[25] Eastern and Western eucharistic traditions generally agree with St. Augustine of Hippo in teaching that the efficacy of the sacraments as a means of divine grace does not depend on the worthiness of the priest or minister administering them.

[26] In traditional Christianity, the efficacy and validity of the sacrament does, however, depend on properly ordained bishops and priests with a lineage from the Apostles, a doctrine called "apostolic succession".

The empirical appearances continue to exist unchanged, but the reality believed to be changed by the power of the Holy Spirit, who has been called down upon the bread and wine.

The first appearance of the term in a papal document was in the letter of Pope Innocent III Cum Marthae circa to John of Canterbury on 29 November 1202,[30] then briefly in the decree Firmiter credimus of the Fourth Lateran Council (1215)[31] and afterward in the book "Iamdudum" sent to the Armenians in the year 1341.

Eastern Orthodox Christians affirm the real presence in the Sacred Mysteries (consecrated bread and wine), which they believe to be the actual body and blood of Jesus, transformed through the operation of the Holy Spirit.

The Anaphora ends with an epiclesis ("calling down from on high") during which the priest invokes the Holy Spirit to come and "change" the Gifts (elements of bread and wine) into the actual body and blood of Jesus.

Communion is given only to baptized, chrismated Orthodox Christians who have prepared by fasting, prayer, and confession (different rules apply for children, elderly, sick, pregnant, etc.

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.

[60] Many Moravian theologians though, believe that the Lutheran doctrine of the sacramental union properly defines the way that Christ is present in Holy Communion, and have historically promulgated that view.

[64] 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 Jesus.

Transubstantiation, or the change of the substance of bread and wine in the Supper of our 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.

Christ is present through the community gathered in Jesus' name (Matthew 18:20), through the Word proclaimed and enacted, and through the elements of bread and wine shared (1 Corinthians 11:23–26.

[76]Methodists have typically affirmed that the sacrament of Holy Communion is an instrumental Means of Grace through which the real presence of Jesus is communicated to the believer,[80] but have otherwise allowed the details to remain a mystery.

[81] In 2004, the United Methodist Church reaffirmed its view of the sacrament and its belief in the Real Presence in an official document entitled This Holy Mystery.

Christ is risen and is alive here and now, not just remembered for what was done in the past.Methodists, in affirming the Real Presence, assert that Jesus is really present, and that the way he is present is a "Holy Mystery"; a common Methodist hymn sung during the celebration of the Lord's Supper is Come Sinners to the Gospel Feast, written by Methodist Charles Wesley, which includes the following stanza: Come and partake the gospel feast, Be saved from sin, in Jesus rest; O taste the goodness of our God, and eat his flesh and drink his blood.

Drink this in remembrance that Christ’s blood was shed for thee, and be thankful.This affirmation of Real Presence is further illustrated in the language of the United Methodist Eucharistic Liturgy[88] where, in the epiclesis of the Great Thanksgiving, the celebrating minister prays over the elements: Pour out your Holy Spirit on us gathered here, and on these gifts of bread and wine.

[89] The Sacrament of the Sacred Moment states that "Salvationists have proved that the deep experience of communion with Jesus can be understood and practised without the use of the elements familiar to the various symbolic rites used in most churches".

According to John Calvin, The sum is, that the flesh and blood of Christ feed our souls just as bread and wine maintain and support our corporeal life.

[91]Following a phrase of Augustine, the Calvinist view is that "no one bears away from this Sacrament more than is gathered with the vessel of faith", and that "The flesh and blood of Christ are no less truly given to the unworthy than to God's elect believers".

For the reprobate, although they receive the flesh and blood of Jesus, as the elect do, the Lord's Supper is ineffectual, being no different from ordinary bread and wine.

Leftover elements may be disposed of without ceremony (or reused in later services); they are unchanged, and as such the meal directs attention toward Jesus' bodily resurrection and return.

[94] 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]".

Some believe that they need to restore the Biblical pattern of the Lord's Supper on each Sunday to provide a disciplined reminder of a divine act that will help centralize and "re-focus" the rhythm of people's daily lives.

The Consensus Tigurinus[102] lays out an explanation of the doctrine of the Sacraments in general, and specifically, that of Holy Communion, as the view embraced by John Calvin and leaders of the Church of Zurich who followed Zwingli.

The Plymouth Brethren hold the Lord's Supper, or the Breaking of Bread, instituted in the upper room on Christ's betrayal night, to be the weekly remembrance feast enjoined on all true Christians.

The Witnesses commemorate Jesus' death as a ransom or propitiatory sacrifice by observing a Memorial annually on the evening that corresponds to the Passover,[107] Nisan 14, according to the Jewish calendar.

They believe that the baptized "other sheep" of Jesus' flock, or the "great crowd", also benefit from the ransom sacrifice, and are respectful observers and viewers of the Lord's Supper remembrance at these special meetings of Jehovah's witnesses.