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75-554: Peter of Bruys (also known as Pierre De Bruys or Peter de Bruis ; fl. 1117 – c.1131) was a medieval French religious teacher. He was called a heresiarch (leader of a heretical movement) by the Roman Catholic Church because he opposed infant baptism , the erecting of churches and the veneration of crosses, the doctrine of transubstantiation and prayers for the dead. An angry Roman Catholic mob murdered him in or around 1131. Information on Peter of Bruys

150-518: A bishop of the Moravian Church , stated that Holy Communion is the "most intimate of all connection with the person of the Saviour". 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

225-543: A philosophical elaboration in line with that metaphysics was developed, which found classic formulation in the teaching of Saint Thomas Aquinas. It was only then that Scholasticism cast Christian theology in the terms of Aristotelianism . The metaphysical aspects of the real presence of Christ in the Eucharist were firstly described since the time of the Latin juvenile treatise titled De venerabili sacramento altaris (On

300-445: A term which is specifically rejected by most Lutheran churches and theologians since it creates confusion about the actual doctrine, and it subjects the doctrine to the control of an abiblical philosophical concept in the same manner as, in their view, does the term "transubstantiation". For Lutherans, there is no Sacrament unless the elements are used according to Christ's institution (consecration, distribution, and reception). This

375-604: A young girl who claimed to be miraculously inspired by the Virgin Mary was reputed to have converted a great number of the disciples of Henry of Lausanne. The sects both disappear from the historical record after that reference. There is no evidence that Peter Waldo or any other later religious figures were directly influenced by Peter of Bruys. His low view of the Old Testament and the New Testament epistles

450-529: Is a partaking of the body of Christ, likewise the cup of blessing is a partaking of the blood of Christ. 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 the Sacrament and hath given occasion to many superstitions. The Body of Christ is given, taken and eaten in

525-670: Is derived from two extant sources, the treatise of Peter the Venerable against his followers and a passage written by Peter Abelard . Sources suggest that Peter was born at Bruis , in southeastern France. The history of his early life is unknown, but he was a Roman Catholic priest who had been deprived of his office by the Church hierarchy for teaching unorthodox doctrine. He began his preaching in Dauphiné and Provence , probably between 1117 and 1120. The local bishops , who oversaw

600-552: Is gathered with the vessel of faith". "The flesh and blood of Christ are no less truly given to the unworthy than to God's elect believers", Calvin said; but those who partake by faith receive benefit from Christ, and the unbelieving are condemned by partaking. By faith (not a mere mental apprehension), and in the Holy Spirit, the partaker beholds God incarnate, and in the same sense touches him with hands, so that by eating and drinking of bread and wine Christ's presence penetrates to

675-435: Is my body, that is, the figure of my body. A figure, however, there could not have been, unless there were first a veritable body. An empty thing, or phantom, is incapable of a figure. If, however, (as Marcion might say) He pretended the bread was his body, because He lacked the truth of bodily substance, it follows that He must have given bread for us." The Apostolic Constitutions (compiled c.  380 ) says: "Let

750-425: Is no longer place for merits, only for retribution. Nor can a dead man hope to gain from anybody that which he did not obtain while alive in the world. Therefore those things are pointless that are done by the living for the dead, because they are mortal and have passed by death beyond the way for all flesh, into the state of the future world, and took with them all their merit, to which nothing can be added." As Peter

825-430: Is not what nature made, but what the blessing consecrated, and the power of blessing is greater than that of nature, because by blessing nature itself is changed. ... For that sacrament which you receive is made what it is by the word of Christ. But if the word of Elijah had such power as to bring down fire from heaven, shall not the word of Christ have power to change the nature of the elements? ... Why do you seek

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900-468: Is the belief in the Real Presence (pneumatic) in the sacrament and that it is a Holy Mystery. Reformed theology has traditionally taught that Jesus' body is seated in heaven at the right hand of God; therefore his body is not physically present in the elements, nor do the elements turn into his body in a physical or any objective sense. However, Reformed theology has also historically taught that when

975-455: Is usually not practiced by most Lutherans except for bowing , genuflecting , and kneeling to receive the Eucharist from the Words of Institution and elevation to reception of the holy meal. The reliquæ traditionally are consumed by the celebrant after the people have communed, except that a small amount may be reserved for delivery to those too ill or infirm to attend the service. In this case,

1050-456: The Ambrosian theology of the identity of the sacramental and historical body of the Lord. The dispute ended with Radbertus's letter to Frudiger, in which he stressed further the identity of the sacramental and historical body of Christ, but met the opposing view to the extent of emphasizing the spiritual nature of the sacramental body. Friedrich Kempf comments: "Since Paschasius had identified

1125-689: The Old Testament and rejected the authority of the Church Fathers and that of the Roman Catholic Church itself. Petrobrusians also opposed clerical celibacy , infant baptism , prayers for the dead and organ music. In the preface to his treatise that attacked Peter of Bruys, Peter the Venerable summed up the five teachings that he saw as the errors of the Petrobrusians. Also known as Peter of Montboissier, he

1200-615: The Plymouth Brethren , some non-denominational Christian churches , as well as those identifying with liberal Christianity , segments of the Restoration Movement , and Jehovah's Witnesses . The Real Presence of Christ in the Eucharist has been believed since very ancient times. Early Christian writers referred to the Eucharistic elements as Jesus's body and the blood. The short document known as

1275-573: 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

1350-533: The dioceses of Embrun , Die, and Gap , suppressed his teachings within their jurisdictions. In spite of the official repression, Peter's teachings gained adherents at Narbonne , Toulouse and in Gascony . Peter admitted the doctrinal authority of the Gospels in their literal interpretation but considered the other New Testament writings to be valueless, as he doubted their apostolic origin. He questioned

1425-557: The reality of the change" from bread and wine into the body and the blood of Christ at the consecration of the elements, the Orthodox have "never attempted to explain the manner of the change ." —Brad Harper and Paul Louis Metzger The Greek term metousiosis ( μετουσίωσις ) is sometimes used by Eastern Orthodox Christians to describe the change since this term "is not bound up with the scholastic theory of substance and accidents", but it does not have official status as "a dogma of

1500-604: The Body and Blood of Christ—Against the Fanatics in 1526. Saying that "bread and body are two distinct substances", he declared that "out of two kinds of objects a union has taken place, which I shall call a 'sacramental union ' ". Thus, the main theological division in this question, turned out to be not between Catholicism and Protestantism, but within Protestantism, especially between Luther and Zwingli , who discussed

1575-408: The Church, " Ave Verum Corpus ", greets Christ in the Eucharist as follows (in translation from the original Latin): "Hail, true body, born of Mary Virgin, and which truly suffered and was immolated on the cross for mankind!" The Catholic Church also holds that the presence of Christ in the Eucharist is entire: it does not see what is really in the Eucharist as a lifeless corpse and mere blood, but as

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1650-705: The Congregationalist belief regarding the pneumatic presence in The Holy Catholic Church from the Congregational Point of View : He is really present at the Lord's Supper without any such limitation to the element unless we are prepared to maintain that the material is more real than the spiritual. It is the whole Christ who presents Himself to faith, so that the believer has communion with Him. The 1689 Baptist Confession of Faith , in which Reformed Baptists believe, affirms

1725-719: The Eucharist is the Christian doctrine that Jesus Christ is present in the Eucharist , not merely symbolically or metaphorically , but in a true, real and substantial way. There are a number of Christian denominations that teach that Christ is truly present in the Eucharist, including Catholicism , Eastern Orthodoxy , Oriental Orthodoxy , the Church of the East , the Moravian Church , Lutheranism , Anglicanism , Methodism , and Reformed Christianity . The differences in

1800-530: 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." In about 150, Justin Martyr , referring to the Eucharist, wrote in his First Apology : "Not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Savior, having been made flesh by

1875-482: The Eucharist as substantial, that is, involving the underlying substance, not the appearances of bread and wine. These maintain all their physical properties as before: unlike what happens when the appearance of something or somebody is altered but the basic reality remains the same, it is the teaching of the Catholic Church that in the Eucharist the appearance is quite unchanged, but the basic reality has become

1950-472: The Eucharistic and the historical body of the Lord without more precisely explaining the Eucharistic species, his teaching could and probably did promote a grossly materialistic 'Capharnaitic' interpretation". The question of the nature of the Eucharist became virulent for a second time in the Western Church in the 11th century, when Berengar of Tours denied that any material change in the elements

2025-654: The Holy Communion is received, not only the Spirit, but also the true body and blood of Jesus Christ are received through the Spirit, but these are only received by those partakers who eat worthily (i.e., repentantly) with faith. The Holy Spirit unites the Christian with Jesus though they are separated by a great distance. See, e.g., Westminster Confession of Faith, ch. 29 ; Belgic Confession, Article 35 . The Congregationalist theologian Alfred Ernest Garvie explicated

2100-640: The Lord Jesus Christ to be present, not typically, nor figuratively, nor by superabundant grace, as in the other Mysteries, ... but truly and really, so that after the consecration of the bread and of the wine, the bread is transmuted, transubstantiated, converted and transformed into the true Body Itself of the Lord, Which was born in Bethlehem of the ever-Virgin Mary, was baptised in the Jordan, suffered,

2175-487: The Lord says, 'He who will believe and be baptized will be saved, but he who will not believe will be condemned.'" That idea ran counter to the medieval Church's teaching, particularly in the Latin West, following the theology of Augustine , in which the baptism of infants and children played an essential role in their salvation from the ancestral guilt of original sin . The second error charged (with some exaggeration)

2250-527: The Orthodox Communion." Similarly, Coptic Orthodox Christians , a denomination of Oriental Orthodox Christianity, "are fearful of using philosophical terms concerning the real presence of Christ in the Eucharist, preferring uncritical appeals to biblical passages like 1 Cor. 10.16; 11.23–29 or the discourse in John 6.26–58." While the Roman Catholic Church believes that the change "takes place at

2325-634: The Petrobrusian sects began to die out in 1145, the year St Bernard of Clairvaux began preaching for a return to Roman orthodoxy in southern France. In a letter to the people of Toulouse, written at the end of 1146, Bernard calls upon them to extirpate the last remnants of the heresy. As late as 1151, however, some Henricians still remained active in Languedoc. In that year, the Benedictine monk and English chronicler Matthew Paris related that

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2400-637: 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

2475-613: The Supper, only after an Heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper is Faith. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up or worshipped. The Council of Trent , held 1545–1563 in reaction to the Protestant Reformation and initiating the Catholic Counter-Reformation , promulgated

2550-505: The Venerable recorded, crosses were singled out for special iconoclasm . Peter of Bruys felt that crosses should not deserve veneration. Crosses became for the Petrobrusians objects of desecration and were destroyed in bonfires. In or around the year 1131, Peter was publicly burning crosses to barbecue meat on Good Friday, in St Gilles , near Nîmes . The local populace, angered by Peter's sacrileges and offensive provocations, cast him into

2625-402: The Venerable was that the Petrobrusians "command the sacred crosses to be broken in pieces and burned, because that form or instrument by which Christ was so dreadfully tortured, so cruelly slain, is not worthy of any adoration, or veneration or supplication, but for the avenging of his torments and death it should be treated with unseemly dishonor, cut in pieces with swords, burnt in fire." That

2700-462: 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." In about AD 200, Tertullian wrote: "Having taken the bread and given it to his disciples, He made it his own body, by saying, This

2775-481: The belief that the reliquæ (what remains of the consecrated elements after all have communed in the worship service) are still sacramentally united to the Body and Blood of Christ. This interpretation is not universal among Lutherans. The consecrated elements are treated with reverence; and, in some Lutheran churches, are reserved as in Orthodox , Catholic , and Anglican practice. The external Eucharistic adoration

2850-416: The bishop give the oblation, saying, The body of Christ ; and let him that receiveth say, Amen. And let the deacon take the cup; and when he gives it, say, The blood of Christ , the cup of life; and let him that drinketh say, Amen." Ambrose of Milan (died 397) wrote: Perhaps you will say, "I see something else, how is it that you assert that I receive the Body of Christ?" ... Let us prove that this

2925-561: 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 orally eat and drink the holy body and blood of Christ Himself as well as the bread and wine (cf. Augsburg Confession , Article 10) in this Sacrament . The Lutheran doctrine of the real presence is more accurately and formally known as "the Sacramental Union ." It has been inaccurately called " consubstantiation ",

3000-477: The body and blood of Christ hidden under the veil of the signs, the faithful receive the body of Christ not in veritate , but in figura, in mysterio, in virtute (figure, mystery, power). Ratramnus opposed Capharnaitic tendencies but in no way betrayed a symbolist understanding such as that of 11th-century Berengarius. Radbertus, on the other hand, developed the realism of the Gallican and Roman liturgy and

3075-414: The body and blood of Christ. The change from bread and wine to a presence of Christ that is true, real, and substantial is called transubstantiation . The Catholic Church does not consider the term "transubstantiation" an explanation of the change: it declares that the change by which the signs of bread and wine become the body and blood of Christ occurs "in a way surpassing understanding". One hymn of

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3150-401: The body and blood of the Lord, daily and constantly offered in the church through the sacrament, but declare that it is nothing at all, and ought not to be offered to God. They say, 'Oh, people, do not believe the bishops, priests, or clergy who seduce you; who, as in many things, so in the office of the altar, deceive you when they falsely profess to make the body of Christ and give it to you for

3225-414: The body of Christ in mystery or in truth and whether the body is the same that was born of Mary and suffered on the cross. Ratramnus understood "in truth" to mean simply "what is perceptible to the senses", "plain unvarnished reality" ( rei manifestae demonstratio ), and declared that the consecration leaves the bread and wine unchanged in their outward appearance and thus, insofar as these are signs of

3300-462: The bread consecrated in the Eucharist actually "becomes" (in Latin, fit ) the Body of Christ: "The faithful know what I'm talking about; they know Christ in the breaking of bread. It isn't every loaf of bread, you see, but the one receiving Christ's blessing, that becomes the body of Christ." In the 9th century, Charles the Bald posed two unclearly formulated questions: whether the faithful receive

3375-568: The change that occurs in the elements during the Divine Liturgy: While the Orthodox Church has often employed the term transubstantiation , Kallistos Ware claims the term "enjoys no unique or decisive authority" in the Orthodox Church. Nor does its use in the Orthodox Church "commit theologians to the acceptance of Aristotelian philosophical concepts". ...Ware also notes that while the Orthodox have always "insisted on

3450-480: The consecrated elements are to be delivered quickly, preserving the connection between the communion of the ill person and that of the congregation gathered in public Divine Service . Lutherans use the terms "in, with and under the forms of consecrated bread and wine" and "Sacramental Union" to distinguish their understanding of the Eucharist from those of the Reformed and other traditions. Nicolaus Zinzendorf ,

3525-426: The consecration it has another name, after it is called Blood. And you say, Amen, that is, It is true. Let the heart within confess what the mouth utters, let the soul feel what the voice speaks. Other fourth-century Christian writers say that in the Eucharist there occurs a "change", "transelementation", "transformation", "transposing", "alteration" of the bread into the body of Christ. Augustine declares that

3600-581: The exact time in which the change takes place, and this is left to mystery." The words of the Coptic liturgy are representative of the faith of Oriental Orthodoxy : "I believe, I believe, I believe and profess to the last breath that this is the body and the blood of our Lord God and Saviour Jesus Christ, which he took from our Lady, the holy and immaculate Virgin Mary, the Mother of God." The Eastern Orthodox Church 's Synod of Jerusalem declared: "We believe

3675-538: The flames of his own bonfire. Henry of Lausanne , a former Cluniac monk, adopted the Petrobrusians' teachings about 1135 and spread them in a modified form after Peter's death. His teachings continued to be frequently condemned by the Roman Catholic Church, meriting mention at the Second Lateran Council in 1139. Henry of Lausanne's followers became known as Henricians. Both the Henrician and

3750-446: The heart of the believer more nearly than food swallowed with the mouth can enter in. This view holds that the elements may be disposed of without ceremony, as they are not changed in an objective physical sense and, as such, the meal directs attention toward Christ's "bodily" resurrection and return. Actual practices of disposing of leftover elements vary widely. The Reformed doctrine of Holy Communion (The Lord's Supper, The Eucharist)

3825-438: The necessary, orthodox Catholic explanation of the Eucharist. The fifth error was that "they deride sacrifices, prayers, alms, and other good works by the faithful living for the faithful dead, and say that these things cannot aid any of the dead even in the least... The good deeds of the living cannot profit the dead, because transferred from this life their merits cannot be increased or diminished, because beyond this life, there

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3900-513: The order of nature in the Body of Christ, seeing that the Lord Jesus Himself was born of a Virgin, not according to nature? It is the true Flesh of Christ which was crucified and buried, this is then truly the Sacrament of His Body. The Lord Jesus Himself proclaims: "This Is My Body." Before the blessing of the heavenly words another nature is spoken of, after the consecration the Body is signified . He Himself speaks of His Blood. Before

3975-635: The other sacraments he is present by his power rather than by the reality of his body and blood, the basis of the description of his presence as "real". The Eastern Orthodox Churches and the Oriental Orthodox Churches , as well as the Churches of the East , believe that in the Eucharist the bread and wine are objectively changed and become in a real sense the Body and Blood of Christ . Orthodoxy rejects philosophical explanations of

4050-420: The presence as merely that of a sign or figure. By stating that his presence in the Eucharist is real, it defines it as objective and independent of the thoughts and feelings of the participants, whether they have faith or not: lack of faith may make reception of the sacrament fruitless for holiness, but it does not make his presence unreal. In the third place, the Catholic Church describes the presence of Christ in

4125-590: The question at the Marburg Colloquy of 1529 but who failed to come to an agreement. Zwingli's view became associated with the term Memorialism , suggesting an understanding of the Eucharist held purely "in memory of" Christ. While this accurately describes the position of the Anabaptists and derived traditions, it is not the position held by Zwingli himself, who affirmed that Christ is truly (in substance), though not naturally (physically) present in

4200-463: The reality of Christ's body and blood do not come corporally (physically) to the elements, but that "the Spirit truly unites things separated in space" (Calvin). This view is known as the real spiritual presence, spiritual presence, or pneumatic presence of Christ in the Lord's Supper. Following a phrase of Saint Augustine , the Calvinist view is that "no one bears away from this Sacrament more than

4275-661: The reverend sacrament of the altar). During the later medieval period, the question was debated within the Western Church. Following the Protestant Reformation , it became a central topic of division amongst the various emerging confessions. The Lutheran doctrine of the real presence, known as the " sacramental union ", was formulated in the Augsburg Confession of 1530. Luther decidedly supported this doctrine, publishing The Sacrament of

4350-489: The sacrament. The position of the Church of England on this matter (the real presence) is clear and highlighted in the Thirty-nine Articles of Religion : The supper of the Lord is not only a sign of the love that Christians ought to have among themselves; but rather is a Sacrament of our redemption by Christ's death: insomuch that to those who rightly and with faith, receive the same, the bread that we break

4425-512: The salvation of your souls.'" The term, transubstantiation, used to describe the transformation of the consecrated bread and wine into the body and blood of Christ, was first used by Hildebert de Lavardin in about 1079. The theory had long been widely accepted as orthodox doctrine at the time of the attacks by Peter of Bruys. Less than two centuries later, in 1215, the Fourth Lateran Council officially declared transubstantiation

4500-606: The teachings of these Churches primarily concern "the mode of Christ's presence in the Lord's Supper". Efforts at mutual understanding of the range of beliefs by these Churches led in the 1980s to consultations on Baptism, Eucharist and Ministry by the World Council of Churches . The Real Presence is rejected or interpreted in light of "remembrance" (per certain translations of the New Testament) by other Christians, including General Baptists , Anabaptists ,

4575-495: The term is employed in reference to the peak of activity for a person or movement. More specifically, it often is used in genealogy and historical writing when a person's birth or death dates are unknown, but some other evidence exists that indicates when they were alive. For example, if there are wills attested by John Jones in 1204 and 1229, as well as a record of his marriage in 1197, a record concerning him might be written as "John Jones (fl. 1197–1229)", even though Jones

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4650-507: The view of the presence of Christ in the Eucharist as true, real, and substantial, and declared that, "by the consecration of the bread and of the wine, a conversion is made of the whole substance of the bread into the substance ( substantia ) of the body of Christ our Lord, and of the whole substance of the wine into the substance of his blood; which conversion is, by the holy Catholic Church, suitably and properly called Transubstantiation". The Scholastic , Aristotelian philosophy of substance

4725-410: The whole Christ, body and blood, soul and divinity; nor does it see the persisting outward appearances of bread and wine and their properties (such as weight and nutritional value) as a mere illusion, but objectively existing as before and unchanged. In the view of the Catholic Church, the presence of Christ in the Eucharist is of an order different from the presence of Christ in the other sacraments: in

4800-573: 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. Those in the Reformed tradition (inclusive of Continental Reformed , Presbyterian , Congregationalist , Reformed Anglican / Reformed Episcopal and Reformed Baptist churches), particularly those following John Calvin , hold that

4875-663: The words of institution or consecration", the Eastern Orthodox Church teaches that the "change takes place anywhere between the Proskomedia (the Liturgy of Preparation)" and "the Epiklesis ('calling down'), or invocation of the Holy Spirit 'upon us and upon these gifts here set forth ' ". Therefore, it teaches that "the gifts should be treated with reverence throughout the entirety of the service. We don't know

4950-410: Was an abbot and an important religious writer who became a popular figure in the church, an internationally-known scholar and an associate of many national and religious leaders of his day. The first "error" was their denial "that children, before the age of understanding, can be saved by the baptism... According to the Petrobrusians, not another's, but one's own faith, together with baptism, saves, as

5025-553: Was approved by all the Greek-speaking Patriarchs (those of Constantinople , Alexandria , Antioch , and Jerusalem ) in 1643, and again by the 1672 Synod of Jerusalem (also referred to as the Council of Bethlehem). The Catholic Church declares that the presence of Christ in the Eucharist is true, real, and substantial. By saying Christ is truly present in the Eucharist, it excludes any understanding of

5100-557: Was born before 1197 and died possibly after 1229. The term is often used in art history when dating the career of an artist. In this context, it denotes the period of the individual's known artistic activity, which would generally be after they had received their training and, for example, had begun signing work or being mentioned in contracts. In some cases, it can be replaced by the words "active between [date] and [date] ", depending on context and if space or style permits. Real Presence The real presence of Christ in

5175-500: Was buried, rose again, was received up, sitteth at the right hand of the God and Father, and is to come again in the clouds of Heaven; and the wine is converted and transubstantiated into the true Blood Itself of the Lord, Which, as He hung upon the Cross, was poured out for the life of the world." Lutherans believe in the real presence of the body and blood of Christ in the Eucharist, that

5250-472: Was first articulated in the Wittenberg Concord of 1536 in the formula: Nihil habet rationem sacramenti extra usum a Christo institutum ("Nothing has the character of a sacrament apart from the use instituted by Christ"). Some Lutherans use this formula as their rationale for opposing in the church the reservation of the consecrated elements, private Masses, the practice of Corpus Christi , and

5325-411: Was needed to explain the Eucharistic presence. This caused a controversy which led to the explicit clarification of the Catholic doctrine of the Eucharist. In 1215, the Fourth Lateran Council used the word transubstantiated in its profession of faith, when speaking of the change that takes place in the Eucharist. It was only later in the 13th century that Aristotelian metaphysics was accepted and

5400-597: Was not included in the Council's definitive teaching, but rather the more general idea of "substance" that had predated Thomas Aquinas . Eastern Orthodoxy did not become involved in the dispute prior to the 17th century. It became virulent in 1629, when Cyril Lucaris denied the doctrine of transubstantiation, using the Greek translation metousiosis for the concept. To counter the teaching of Lucaris, Metropolitan Petro Mohyla of Kiev drew up in Latin an Orthodox Confession in defense of transubstantiation. This Confession

5475-509: Was not shared by later Protestant figures such as Martin Luther or John Smyth . However, Peter is considered a forerunner of the Protestant Reformation by some evangelical Protestants and Anabaptists. Floruit Latin : flōruit is the third-person singular perfect active indicative of the Latin verb flōreō , flōrēre "to bloom, flower, or flourish", from the noun flōs , flōris , "flower". Broadly,

5550-467: Was seen as an iconoclastic heresy and as acts of sacrilege by the medieval Church and still is by Catholics today. The fourth error, according to Peter the Venerable, was that the Petrobrusians denied sacramental grace, rejecting the rite of Communion entirely, let alone the doctrine of the Real Presence or the nascent Scholastic account of transubstantiation : "They deny, not only the truth of

5625-565: Was that the Petrobrusians said, "Edifices for temples and churches should not be erected... The Petrobrusians are quoted as saying, 'It is unnecessary to build temples, since the church of God does not consist in a multitude of stones joined together, but in the unity of the believers assembled.'" On the other hand, the medieval Church taught that cathedrals and churches were created to glorify God and believed it to be appropriate that those buildings should be as grand and beautiful as wealth and skill could make them. The third error enumerated by Peter

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