Penatai bendar Kristus dalam Ekaristi

[[Fail:Blessed_Sacrament_Chapel_interior.jpg|thumb| Orang Katolik meri sembah ngagai Kristus, ti dipechaya sida amat bisi, dalam tubuh enggau darah, semengat enggau petara, dalam ruti sakramen ti realiti iya udah diubah nyadi tubuh iya.]]
'''Penatai Kristus ti bendar dalam Ekaristi''', iya nya ajar [[Kristian|pengarap Kristian]] ti madahka Jesus Kristus amat bisi dalam Ekaristi, ukai semina ngena chara simbolik tauka metafora,<ref name="Sproul2006">{{cite web|author1=[[R. C. Sproul]]|title=The Battle for the Table|url=https://www.ligonier.org/learn/articles/battle-table/|publisher=[[Ligonier Ministries]]|access-date=2 August 2020|language=en|date=1 November 2006|quote=It is important to note at this point that there is major agreement among Roman Catholics, Lutherans, Anglicans, the Reformed, that Christ is truly present in the Lord's Supper. They all go beyond the view of the Supper as a bare sign or memorial ... The debate among Catholics, Lutherans, and Reformed people is one that focuses on the mode of Christ's presence in the Lord's Supper. At the bottom, this debate is not so much sacramental as it is christological.{{sic}}}}</ref> tang ngena chara ti bendar, nyata sereta substansial.

Bisi sekeda [[denominasyen Kristian]] ti ngajar Kristus amat bisi dalam Ekaristi, nyengkaum [[Gerija Katolik|pengarap Katolik]], Ortodoks Timur, Ortodoks Oriental, Gerija Timur, Gerija Moravia, [[Lutheran]], [[Anglika]], [[Metodis]], Irvingia, enggau Tradisyen Reformed.<ref name="Atwood2010">{{Cite book |last=Atwood |first=Craig D. |title=Community of the Cross: Moravian Piety in Colonial Bethlehem |date=1 November 2010 |publisher=Penn State Press |isbn=9780271047508 |page=165 |quote=In the eighteenth century, the Moravians consistently promoted the Lutheran doctrine of the real presence, which they described as a 'sacramental presence'.}}</ref><ref name="Losch2002">{{Cite book |last=Losch |first=Richard R. |title=A Guide to World Religions and Christian Traditions |date=1 May 2002 |publisher=Wm. B. Eerdmans Publishing |isbn=9780802805218 |page=90 |quote=Anglicans and Orthodox do not attempt to define how [Christ is present], but simply accept the mystery of his presence.}}</ref><ref name="Neal2014">{{Cite book |last=Neal |first=Gregory S. |title=Sacramental Theology and the Christian Life |date=19 December 2014 |publisher=WestBow Press |isbn=9781490860077 |page=111 |quote=For Anglicans and Methodists the reality of the presence of Jesus as received through the sacramental elements is not in question. Real presence is simply accepted as being true, its mysterious nature being affirmed and even lauded in official statements like ''This Holy Mystery: A United Methodist Understanding of Holy Communion''.}}</ref><ref name="McKim1998">{{Cite book |last=McKim |first=Donald K. |title=Major Themes in the Reformed Tradition |date=1998 |publisher=Wipf and Stock Publishers |isbn=978-1-57910-104-6 |language=en |quote=The Westminster Confession emphatically declares that Christ is truly present in the elements and is truly received by those partaking, 'yet not carnally and corporally, but spiritually' (chap. 31, par. 7). The insistence is that while Christ's presence is not physical in nature it is no less a real and vital presence, as if it were a physical presence. ... Those of us in the Reformed tradition are under strong obligation to honour the notion of the real presence of Christ in the Lord's Supper.}}</ref><ref name="Johnson2015">{{Cite book |last=Johnson |first=Maxwell E. |title=The Church in Act: Lutheran Liturgical Theology in Ecumenical Conversation |date=2015 |publisher=Fortress Press |isbn=978-1-4514-9668-0 |language=en |quote=That is, as the practice of the ancient Assyrian Church of the East indicates clearly, not all churches who hold a high doctrine of Christ's real presence have reserved the Eucharist historically. Further, a lack of reserving the Eucharist in the Assyrian Church of the East has ''not'' been a factor in entering recently into a situation of shared Eucharist with the Chaldean Church.}}</ref><ref name="Garvie1920">{{Cite book |last=Garvie |first=Alfred Ernest |title=The Holy Catholic Church from the Congregational Point of View, namely, the One Church in the Many Churches |date=1920 |publisher=Faith Press |location=London}}</ref> Bida ajar Gerija-gerija tu keterubah iya bekaul enggau "chara penatai Kristus dalam Pengerami Makai Lemai Tuhan".<ref name="Sproul2006" />

Pengeransing meretika mayuh macham pengarap ari Gerija-gerija tu ngujungka dalam taun 1980-an bisi pengawa berunding pasal ''Baptisa, Ekaristi enggau Ministri'' ari Kaunsil Gerija Sedunya.<ref name="Kereszty2002">{{Cite book |last=Kereszty |first=Roch A. |title=Rediscovering the Eucharist: Ecumenical Conversations |date=2002 |publisher=Paulist Press |isbn=978-0-8091-4144-9 |page=253 |language=en |quote=Besides the documents produced by several joint commissions consisting of Catholic and Protestant theologians of different denominations, the most important ecumenical document was published by the Faith and Order Commission of the World Council of Churches: ''Baptism, Eucharist and Ministry''. Some form of the real presence of Christ in the eucharistic celebration has been commonly expressed in the joint text: "the eucharistic celebration is the sacrament of the body and blood of Christ, the sacrament of his real presence" (#13).}}</ref><ref name="Belcher2020">{{Cite book |last=Belcher |first=Kimberly Hope |title=Eucharist and Receptive Ecumenism: From Thanksgiving to Communion |date=15 October 2020 |publisher=Cambridge University Press |isbn=978-1-108-83956-3 |page=22 |language=en |quote=Bilateral eucharistic agreements leading up to Baptism, Eucharist and Ministry included enormous progress on the disputed territory of real presence, substantial progress in mutual understanding of positions on objective and subjective aspects of the Eucharist and technical terminology such as transubstantiation, and incipient progress in understanding the concept of sacrifice. The most important gains came from a shared study of history and a deepening of the understanding of the action of the whole eucharistic liturgy.}}</ref>

Penatai ti Bendar ditulak orang Kristian bukai ti meda Pengerami Makai Lemai Tuhan semina nyadika pengingat aja, nyengkaum mayuh raban Anabaptis,<ref name="Balmer2002">{{Cite book |last=Balmer |first=Randall Herbert |url=https://archive.org/details/protestantismame00balm_593 |title=Protestantism in America |last2=Winner |first2=Lauren F. |publisher=[[Columbia University Press]] |year=2002 |isbn=9780231111300 |location=[[New York City|New York]] |page=[https://archive.org/details/protestantismame00balm_593/page/n42 26] |url-access=limited}}</ref> Menyadi Plymouth,<ref name="Balmer2002" /> sekeda gerija Kristian ti ukai bedenominasyen,<ref name="University of Virginia Library">{{cite web|url=http://religiousmovements.lib.virginia.edu/nrms/restor1.html|title=University of Virginia Library|publisher=Religiousmovements.lib.virginia.edu|date=2006-09-07|access-date=2010-07-29|url-status=dead|archive-url=https://web.archive.org/web/20071030173358/http://religiousmovements.lib.virginia.edu/nrms/restor1.html|archive-date=2007-10-30}}</ref> pia mega sida ti ngelala diri enggau pengarap Kristian liberal, bagi ari Engkebut Pemulai<ref name="Balmer2002" /> enggau [[Saksi-saksi Jehovah]].<ref>''What Does The Bible Really Teach?'', [[Watch Tower Bible & Tract Society]], 2005, p. 207. </ref><ref>"Discerning What We Are—At Memorial Time", ''[[The Watchtower]]'', February 15, 1990, p. 16. </ref><ref>{{cite web|title=The Lord's Supper: Why Do Jehovah's Witnesses Observe the Lord's Supper Differently From the Way Other Religions Do?|publisher=Watchtower Bible & Tract Society|year=|url=https://www.jw.org/en/jehovahs-witnesses/faq/lords-supper/|date=2018}}</ref><ref>{{cite web|title=The Eucharist: The Facts Behind the Ritual|publisher=Watchtower Online Library|year=|url=https://wol.jw.org/en/wol/d/r1/lp-e/2008249|date=2018}}</ref>

== Sejarah ==
Penatai Kristus ti bendar dalam Ekaristi udah dipechaya kenyau ari kelia menya. Bala penulis Kristian keterubah ngumbai elemen Ekaristi nya tubuh enggau darah Jesus.<ref name="suffer1">{{cite web|url=http://www.earlychristianwritings.com/text/ignatius-smyrnaeans-roberts.html|title=CHURCH FATHERS: Ignatius to the Smyrnaeans|website=www.earlychristianwritings.com|access-date=2017-11-12}}</ref> 

Dokumen pandak ti dikelala enggau nama ''Ajar Bala Rasul'' tauka ''Didache'', ti engka nyadi dokumen Kristian ti pemadu tumu di luar [[Sempekat Baru]] ti bejaku pasal Ekaristi, madahka, "Anang ngasuh orang makai tauka ngirup ari Ekaristi nuan, enti sida enda dibaptisa dalam nama Tuhan; laban pasal tu mega udah disebut Tuhan, 'Anang meri utai ti kudus ngagai ukui'."<ref>{{cite web|url=http://www.earlychristianwritings.com/text/didache-roberts.html|title=The Didache|website=www.earlychristianwritings.com|access-date=2017-11-12}}</ref>
[[Fail:Eucharistic_bread.jpg|kiri|thumb| Siti lukis dinding abad ke-3 ba Catacomb of Callixtus, ti diinterpretasyenka arkeolog Joseph Wilpert ngayanka ba sepiak kiba Jesus ngemayuhka ruti enggau ikan, lambang pengawa nyerahka Ekaristi, lalu ba sepiak kanan ngayanka orang ke udah mati, ti nengah pengawa ngambi bagi dalam Ekaristi udah bulih pengelantang<ref>{{Cite web|title=CATHOLIC ENCYCLOPEDIA: Early Symbols of the Eucharist|url=http://www.newadvent.org/cathen/05590a.htm|access-date=2017-05-31}}</ref>]]
Ignatius ari Antiok, nulis dalam urung taun 106 AD ngagai orang Kristian Rome, madahka: "Aku deka ke ruti Allah Taala, ruti serega, ruti pengidup, iya nya isi Jesus Kristus, Anak Allah Taala, ti nyadi udah nya ari peturun [[David]] enggau [[Abraham]]; lalu aku deka ke ai irup Allah Taala, iya nya darah Iya, ke nyadi tanda penyayau ke meruan enggau pengidup belama iya."<ref>{{cite web|url=http://www.earlychristianwritings.com/text/ignatius-romans-roberts.html|title=Ignatius to the Romans|website=www.earlychristianwritings.com|access-date=2017-11-12}}</ref>

Nulis ngagai orang Kristian Smirna dalam taun ke sama, iya ngelalau sida ngambika "bediri jauh ari orang ti nyimpang ari pengarap ti baka nya", laban, entara kebuah bukai, "sida nagang diri ari Ekaristi enggau ari sampi, laban sida enda ngaku Ekaristi nya daging Juruselamat kitai Jesus Kristus, ti udah merinsa ketegal dosa kitai, lalu ari pemanah Apai, angkat idup baru." 

Dalam urung taun 150, Justin Martir, ngenang pasal Ekaristi, nulis dalam bup iya First Apology: "Ukai baka ruti enggau ai irup ke biasa kitai nerima utai tu; tang baka Jesus Kristus Juruselamat kitai, udah nyadi mensia ulih Jaku Allah Taala, bisi dagin enggau darah ke pengelepas kitai, baka nya mega kitai udah diajar pemakai ti diberi jaku sampi, lalu ari nya darah enggau isi kitai diberi pemakai nengah transmutasyen, nya isi enggau darah Jesus nya ti nyadi mensia."<ref>{{cite web|url=http://www.earlychristianwritings.com/text/justinmartyr-firstapology.html|title=Saint Justin Martyr: First Apology (Roberts-Donaldson)|website=www.earlychristianwritings.com|access-date=2017-11-12}}</ref>

Dalam urung taun 200 AD, Tertullian nulis: "Udah ngambi ruti nya lalu meri iya ngagai bala murid Iya, Iya ngaga ruti nya nyadi tubuh Iya empu, enggau nyebut, Tu tubuh Aku, iya nya, gamal tubuh Aku. Siti gamal, taja pia, enda ulih bisi, enti enda bisi dulu tubuh ti bendar. Enti tubuh ti puang nya, enda ulih nyadi gamal." taja pia, (baka ti tau disebut Marcion) Iya ngaga diri baka ke ruti nya tubuh Iya, laban Iya nadai pemendar pasal substansyen tubuh, nya nitihka Iya tentu meri ruti ke kitai."<ref>{{Cite web|url=http://www.newadvent.org/fathers/03124.htm|title=CHURCH FATHERS: Against Marcion, Book IV (Tertullian)|website=www.newadvent.org}}</ref>

Maya jeman tengah ke dudi, tanya tu dipejuraika dalam Gerija Barat. Berindik ari Reformasyen Protestan, iya nyadi topik sentral ti ngasuh bepechah entara mayuh macham pengarap ti benung mansang. Ajar [[Lutheran]] pasal penatai ti bendar, ti dikelala enggau nama "penyerakup sakramental", dirumuska dalam Aku Augsburg taun 1530. Luther bebendar nyukung ajar tu, lalu ngeluarka bup ''Sakramen Tubuh enggau Darah Kristus—Ngelaban Orang ke Fanatik'' dalam taun 1526. Madahka "ruti enggau tubuh nya dua iti utai ti bebida", iya madahka "ari dua bansa utai, siti penyerakup udah nyadi, ti deka dikumbai aku 'penyerakup sakramental'.<ref>''Weimar Ausgabe'' 26, 442.23; ''Luther's Works'' 37, 299–300. </ref>

Nya alai, batang penyarut teologi dalam tanya tu, nyata ukai entara pengarap Katolik enggau Protestan, tang dalam pengarap Protestan, kelebih agi entara [[Martin Luther|Luther]] enggau Zwingli, ti berandauka tanya nya ba Marburg Colloquy taun 1529 tang ti enda mujur datai ba sempekat. Penemu Zwingli nyadi dikaitka enggau leka jaku Memorialisme, ti nunjukka pemereti ati pasal Ekaristi ti diatur semina "kena ngingatka" Kristus. Taja pan tu nerangka enggau betul penuduk raban Anabaptis enggau tradisyen ti dipansutka, tang ukai penuduk ti dipegai Zwingli empu, ti ngesahka Kristus ''amat'' (dalam substansi), taja pan ukai ''sechara semula jadi'' (fizikal) bisi dalam sakramen.<ref>{{Cite book |last=Riggs |first=John |title=The Lord's Supper in the Reformed Tradition |publisher=Westminster John Knox Press |year=2015 |location=Louisville, Kentucky |page=74}}</ref> Tradisyen Reformasyen (Reformasyen Benua, Presbiterian, enggau Kongregasionalis, mega nyengkaum Baptis enggau Anglika) nerima penemu pasal penatai roh ti bendar baka ke diajar John Calvin enggau Heinrich Bullinger.<ref name="Seeberg1905">{{Cite book |last=Seeberg |first=Reinhold |title=History of doctrines in the middle and modern ages |date=1905 |publisher=Lutheran Publication Society |page=417 |language=en}}</ref>

Kaunsil Trent, ti diatur taun 1545–1563 nyadika reaksyen ngagai Reformasyen Protestant sereta ngepunka Reformasyen Balas Katolik, mantaika penemu pasal penatai Kristus dalam Ekaristi nya amat, bendar, sereta substansial, lalu madahka, "nengah pengawa nyerahka wain enggau ruti, pengubah nyadi ba selampur utai ke bisi dalam ruti nyadi tubuh Kristus Tuhan kitai, enggau semua utai ti bisi dalam wain nyadi utai ti dalam darah Iya; ti nukar pengarap nya, ulih Gerija Katolik ti kudus, engkeman sereta patut dikumbai Transubstantiasyen".<ref name="Trent">{{Citation|last=Trent|first=the Council of|title=Session XII. Decree touching the most holy Sacrament of the Eucharist|url=https://en.wikisource.org/wiki/Canons_and_Decrees_of_the_Council_of_Trent/Session_XIII/Sacrament_of_the_Eucharist|work=Canons and Decrees of the Council of Trent|access-date=2023-05-18}} </ref> Filosofi Skolastik, Aristotelian pasal zat enda disengkaum dalam ajar definitif Kaunsil, tang lebih agi penemu ti lebih amt pasal "zat" ti udah dulu ari [[Thomas Aquinas]].<ref name="Sophia">{{Cite journal|last=Davis|first=Charles|date=April 1, 1964|title=The theology of transubstantiation|journal=Sophia|volume=3|issue=1|pages=12–24|doi=10.1007/BF02785911|s2cid=170618935}}</ref>

Ortodoks Timur enda ngaul diri dalam laya nya sebedau abad ke-17. Iya nyadi balat ba taun 1629, lebuh Cyril Lucaris nyangkal ajar pasal transubstansiasyen, ngena salin jaku Gerika {{Lang|grc-Latn|[[metousiosis]]}} ungkup konsep ti bisi. Dikena ngelaban ajar Lucaris, Metropolitan Petro Mohyla ari Kiev ngaga dalam jaku Latin siti Aku Ortodoks kena ngetanka transubstansiasyen. Pengakuan tu dikemendarka semua Patriark ke bejaku Gerika (sida ke di Konstantinopel, Alexandria, Antiok, enggau Jerusalem) dalam taun 1643, lalu sekali agi ulih Sinode Jerusalem taun 1672 (ke mega disebut Kaunsil Betlehem).

== Penyanding ==
<references />
{{Reflist}}

== Laman web ke bukai ==
'''Anglika'''

* [https://web.archive.org/web/20030903181849/http://dublin.anglican.org/pr/2002/pr020811-realpresence.html ''Dekan Katedral Gerija Kristus nerangka pengarap Gerija Ireland ba ‘penatai ke bendar’.'']
* [https://web.archive.org/web/20051224232335/http://www.anglicanjournal.com/126/05/oped03.html ''Beruruska ‘teda’ eukaristik tau ngasuh ati balat ringat''] – ari Anglican Journal .

'''Ortodoks Timur'''

* [http://www.bringyou.to/apologetics/num31.htm Ortodoks enggau Transubstansiasi/Metousiosis] 
* [https://web.archive.org/web/20060629124157/http://www.tserkovnost.org/catechism_filaret/catechism_filaret-2.html Bagi Keterubah Katekismus Ortodoks, tanya 338–340]

'''Lutheran'''

* [https://web.archive.org/web/20090501102429/http://www.lcms.org/pages/internal.asp?NavID=2591 Pengerami Makai Lemai Tuhan] Gerija Lutheran Sinode Missouri
* [https://web.archive.org/web/20070712075229/http://www.elca.org/worship/worship/sacraments/umg.html Ngena Chara Pengasih: Penerang pasal Pengawa Ngena Jaku enggau Sakramen]
* [https://web.archive.org/web/20010610235444/http://members.aol.com/semperref/venerable.html ''Sakramen Alta''] ti dikarang Tom G. A. Hardt .
* [https://wayback.archive-it.org/all/20090927184947/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=58&cuItem_itemID=7498 WELS Tanya enggau Saut Topik: Penatai ti Nyata] Sinode Lutheran Injil Wisconsin
* [https://wayback.archive-it.org/all/20090927184709/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=58&cuItem_itemID=12174 WELS Tanya Saut Topik: Penatai ti Nyata – Komuni Kudus] Sinode Lutheran Injil Wisconsin
* [https://wayback.archive-it.org/all/20090927183952/https://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=813&cuItem_itemID=1376 WELS Topik Tanya enggau Saut: Matthew 26:26 – Tu/Tu ngarika?] Sinode Injil Lutheran Wisconsin

'''Katolik'''

* [http://www.newadvent.org/cathen/05573a.htm Penatai Kristus ti Bendar dalam Ekaristi] Artikel ari Ensiklopedia Katolik .
* [http://www.30giorni.it/us/articolo.asp?id=9352 Penatai Kristus dalam Ekaristi: Bendar, Nyata enggau Substansial] Archived  
* [http://www.therealpresence.org/ Gerempung Penatai ti Nyata]
* [http://www.therealpresence.org/eucharst/a.html Penatai Kristus ti Bendar dalam Ekaristi – Indeks Ekaristi]

'''Metodis Beserakup'''

* [https://web.archive.org/web/20041011005459/http://www.gbod.org/worship/thisholymystery/default.html "Misteri Kudus Tu":] Pemereti Ati Methodist Bersatu pasal Komuni Kudus (Rasmi)
* [http://www.gbod.org/worship/default.asp?act=reader&item_id=14578 "Komuni Kudus enggau Penatai ti Bendar"] ari Charles Duncan
* [http://www.revneal.org/Writings/holycommunion5.html "Komuni Kudus Nyadi Chara Pengasih"] Archived   dikarang Gregory S. Neal
* [http://www.revneal.org/Writings/typologyrp.htm "Tipologi enggau Penatai Jesus ti Bendar dalam Komuni Kudus"] Archived   dikarang Gregory S. Neal
{{Authority control}}
Penatai Kristus ti bendar dalam Ekaristi, iya nya ajar pengarap Kristian ti madahka Jesus Kristus amat bisi dalam Ekaristi, ukai semina ngena chara simbolik tauka metafora, tang ngena chara ti bendar, nyata sereta substansial.

Bisi sekeda denominasyen Kristian ti ngajar Kristus amat bisi dalam Ekaristi, nyengkaum pengarap Katolik, Ortodoks Timur, Ortodoks Oriental, Gerija Timur, Gerija Moravia, Lutheran, Anglika, Metodis, Irvingia, enggau Tradisyen Reformed. Bida ajar Gerija-gerija tu keterubah iya bekaul enggau "chara penatai Kristus dalam Pengerami Makai Lemai Tuhan".

Pengeransing meretika mayuh macham pengarap ari Gerija-gerija tu ngujungka dalam taun 1980-an bisi pengawa berunding pasal Baptisa, Ekaristi enggau Ministri ari Kaunsil Gerija Sedunya.

Penatai ti Bendar ditulak orang Kristian bukai ti meda Pengerami Makai Lemai Tuhan semina nyadika pengingat aja, nyengkaum mayuh raban Anabaptis, Menyadi Plymouth, sekeda gerija Kristian ti ukai bedenominasyen, pia mega sida ti ngelala diri enggau pengarap Kristian liberal, bagi ari Engkebut Pemulai enggau Saksi-saksi Jehovah.What Does The Bible Really Teach?, Watch Tower Bible & Tract Society, 2005, p. 207. "Discerning What We Are—At Memorial Time", The Watchtower, February 15, 1990, p. 16. 

 Sejarah 
Penatai Kristus ti bendar dalam Ekaristi udah dipechaya kenyau ari kelia menya. Bala penulis Kristian keterubah ngumbai elemen Ekaristi nya tubuh enggau darah Jesus. 

Dokumen pandak ti dikelala enggau nama Ajar Bala Rasul tauka Didache, ti engka nyadi dokumen Kristian ti pemadu tumu di luar Sempekat Baru ti bejaku pasal Ekaristi, madahka, "Anang ngasuh orang makai tauka ngirup ari Ekaristi nuan, enti sida enda dibaptisa dalam nama Tuhan; laban pasal tu mega udah disebut Tuhan, 'Anang meri utai ti kudus ngagai ukui'."
kiri|thumb| Siti lukis dinding abad ke-3 ba Catacomb of Callixtus, ti diinterpretasyenka arkeolog Joseph Wilpert ngayanka ba sepiak kiba Jesus ngemayuhka ruti enggau ikan, lambang pengawa nyerahka Ekaristi, lalu ba sepiak kanan ngayanka orang ke udah mati, ti nengah pengawa ngambi bagi dalam Ekaristi udah bulih pengelantang
Ignatius ari Antiok, nulis dalam urung taun 106 AD ngagai orang Kristian Rome, madahka: "Aku deka ke ruti Allah Taala, ruti serega, ruti pengidup, iya nya isi Jesus Kristus, Anak Allah Taala, ti nyadi udah nya ari peturun David enggau Abraham; lalu aku deka ke ai irup Allah Taala, iya nya darah Iya, ke nyadi tanda penyayau ke meruan enggau pengidup belama iya."

Nulis ngagai orang Kristian Smirna dalam taun ke sama, iya ngelalau sida ngambika "bediri jauh ari orang ti nyimpang ari pengarap ti baka nya", laban, entara kebuah bukai, "sida nagang diri ari Ekaristi enggau ari sampi, laban sida enda ngaku Ekaristi nya daging Juruselamat kitai Jesus Kristus, ti udah merinsa ketegal dosa kitai, lalu ari pemanah Apai, angkat idup baru." 

Dalam urung taun 150, Justin Martir, ngenang pasal Ekaristi, nulis dalam bup iya First Apology: "Ukai baka ruti enggau ai irup ke biasa kitai nerima utai tu; tang baka Jesus Kristus Juruselamat kitai, udah nyadi mensia ulih Jaku Allah Taala, bisi dagin enggau darah ke pengelepas kitai, baka nya mega kitai udah diajar pemakai ti diberi jaku sampi, lalu ari nya darah enggau isi kitai diberi pemakai nengah transmutasyen, nya isi enggau darah Jesus nya ti nyadi mensia."

Dalam urung taun 200 AD, Tertullian nulis: "Udah ngambi ruti nya lalu meri iya ngagai bala murid Iya, Iya ngaga ruti nya nyadi tubuh Iya empu, enggau nyebut, Tu tubuh Aku, iya nya, gamal tubuh Aku. Siti gamal, taja pia, enda ulih bisi, enti enda bisi dulu tubuh ti bendar. Enti tubuh ti puang nya, enda ulih nyadi gamal." taja pia, (baka ti tau disebut Marcion) Iya ngaga diri baka ke ruti nya tubuh Iya, laban Iya nadai pemendar pasal substansyen tubuh, nya nitihka Iya tentu meri ruti ke kitai."

Maya jeman tengah ke dudi, tanya tu dipejuraika dalam Gerija Barat. Berindik ari Reformasyen Protestan, iya nyadi topik sentral ti ngasuh bepechah entara mayuh macham pengarap ti benung mansang. Ajar Lutheran pasal penatai ti bendar, ti dikelala enggau nama "penyerakup sakramental", dirumuska dalam Aku Augsburg taun 1530. Luther bebendar nyukung ajar tu, lalu ngeluarka bup Sakramen Tubuh enggau Darah Kristus—Ngelaban Orang ke Fanatik dalam taun 1526. Madahka "ruti enggau tubuh nya dua iti utai ti bebida", iya madahka "ari dua bansa utai, siti penyerakup udah nyadi, ti deka dikumbai aku 'penyerakup sakramental'.Weimar Ausgabe 26, 442.23; Luther's Works 37, 299–300. 

Nya alai, batang penyarut teologi dalam tanya tu, nyata ukai entara pengarap Katolik enggau Protestan, tang dalam pengarap Protestan, kelebih agi entara Luther enggau Zwingli, ti berandauka tanya nya ba Marburg Colloquy taun 1529 tang ti enda mujur datai ba sempekat. Penemu Zwingli nyadi dikaitka enggau leka jaku Memorialisme, ti nunjukka pemereti ati pasal Ekaristi ti diatur semina "kena ngingatka" Kristus. Taja pan tu nerangka enggau betul penuduk raban Anabaptis enggau tradisyen ti dipansutka, tang ukai penuduk ti dipegai Zwingli empu, ti ngesahka Kristus amat (dalam substansi), taja pan ukai sechara semula jadi (fizikal) bisi dalam sakramen. Tradisyen Reformasyen (Reformasyen Benua, Presbiterian, enggau Kongregasionalis, mega nyengkaum Baptis enggau Anglika) nerima penemu pasal penatai roh ti bendar baka ke diajar John Calvin enggau Heinrich Bullinger.

Kaunsil Trent, ti diatur taun 1545–1563 nyadika reaksyen ngagai Reformasyen Protestant sereta ngepunka Reformasyen Balas Katolik, mantaika penemu pasal penatai Kristus dalam Ekaristi nya amat, bendar, sereta substansial, lalu madahka, "nengah pengawa nyerahka wain enggau ruti, pengubah nyadi ba selampur utai ke bisi dalam ruti nyadi tubuh Kristus Tuhan kitai, enggau semua utai ti bisi dalam wain nyadi utai ti dalam darah Iya; ti nukar pengarap nya, ulih Gerija Katolik ti kudus, engkeman sereta patut dikumbai Transubstantiasyen".  Filosofi Skolastik, Aristotelian pasal zat enda disengkaum dalam ajar definitif Kaunsil, tang lebih agi penemu ti lebih amt pasal "zat" ti udah dulu ari Thomas Aquinas.

Ortodoks Timur enda ngaul diri dalam laya nya sebedau abad ke-17. Iya nyadi balat ba taun 1629, lebuh Cyril Lucaris nyangkal ajar pasal transubstansiasyen, ngena salin jaku Gerika  ungkup konsep ti bisi. Dikena ngelaban ajar Lucaris, Metropolitan Petro Mohyla ari Kiev ngaga dalam jaku Latin siti Aku Ortodoks kena ngetanka transubstansiasyen. Pengakuan tu dikemendarka semua Patriark ke bejaku Gerika (sida ke di Konstantinopel, Alexandria, Antiok, enggau Jerusalem) dalam taun 1643, lalu sekali agi ulih Sinode Jerusalem taun 1672 (ke mega disebut Kaunsil Betlehem).

 Penyanding 

 Laman web ke bukai 
Anglika

 Dekan Katedral Gerija Kristus nerangka pengarap Gerija Ireland ba ‘penatai ke bendar’.
 Beruruska ‘teda’ eukaristik tau ngasuh ati balat ringat – ari Anglican Journal .

Ortodoks Timur

 Ortodoks enggau Transubstansiasi/Metousiosis 
 Bagi Keterubah Katekismus Ortodoks, tanya 338–340

Lutheran

 Pengerami Makai Lemai Tuhan Gerija Lutheran Sinode Missouri
 Ngena Chara Pengasih: Penerang pasal Pengawa Ngena Jaku enggau Sakramen
 Sakramen Alta ti dikarang Tom G. A. Hardt .
 WELS Tanya enggau Saut Topik: Penatai ti Nyata Sinode Lutheran Injil Wisconsin
 WELS Tanya Saut Topik: Penatai ti Nyata – Komuni Kudus Sinode Lutheran Injil Wisconsin
 WELS Topik Tanya enggau Saut: Matthew 26:26 – Tu/Tu ngarika? Sinode Injil Lutheran Wisconsin

Katolik

 Penatai Kristus ti Bendar dalam Ekaristi Artikel ari Ensiklopedia Katolik .
 Penatai Kristus dalam Ekaristi: Bendar, Nyata enggau Substansial Archived  
 Gerempung Penatai ti Nyata
 Penatai Kristus ti Bendar dalam Ekaristi – Indeks Ekaristi

Metodis Beserakup

 "Misteri Kudus Tu": Pemereti Ati Methodist Bersatu pasal Komuni Kudus (Rasmi)
 "Komuni Kudus enggau Penatai ti Bendar" ari Charles Duncan
 "Komuni Kudus Nyadi Chara Pengasih" Archived   dikarang Gregory S. Neal
 "Tipologi enggau Penatai Jesus ti Bendar dalam Komuni Kudus" Archived   dikarang Gregory S. Neal