Евхаристиядағы Исаның нақты қатысуы

Doctrine that Jesus is present in the Eucharist, not merely symbolically or metaphorically

The real presence of Christ in 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 the teachings of these Churches primarily concern "the mode of Christ's presence in the Lord's Supper". 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, the Plymouth Brethren, as well as those identifying with liberal Christianity, segments of the Restoration Movement,

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 the change that occurs in the elements during the Divine Liturgy:

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 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 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 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 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, 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 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", 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 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 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 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, 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, 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:|author=Lydia Veliko, Jeffrey Gross|title=Growing Consensus II: Church Dialogues in the United States, 1992–2004|source=page 90

Many Christian churches holding to a doctrine of the real presence of Christ in the Eucharist (for example, Catholic, Eastern Orthodox, Lutheran, Moravian, Anglican, Methodist, Oriental Orthodox, Reformed, and Irvingian) reserve to ordained clergy the function of consecrating the Eucharist, but not necessarily that of distributing the elements to communicants. Others do not speak of ordination but still reserve these functions to leaders who are given titles such as pastor, elder and deacon.