page_title: Real presence of Christ in the Eucharist
section_title: Lutheran: Sacramental union
hierarchical_section_title: Real presence of Christ in the Eucharist / Views / Lutheran: Sacramental union
caption_attribution_description: English: A note about the real presence in Mikael Agricola Church, Helsinki. Original caption&#58; "Christ is present here. This box is used for storing blessed sacrificial breads. According to the belief of the Church, Christ is really present (Real presence) in the blessed bread and in wine. Please do not put anything on the box that does not belong there. Thank you." — Text of the note (translation) Suomi: reaalipreesenksesta Helsingin Mikael Agricolan kirkossa. Original caption&#58; "Kristus on täällä läsnä. Tässsä rasiassa säilytetään siunattuja ehtoollisleipiä. Kirkon uskon mukaan Kristus on todella läsnä (reaalipreesens) siunatussa leivässä ja viinissä. Ethän aseta rasian päälle mitään sinne kuulumatonta. Kiitos." — Lapun teksti
context_page_description: The real presence of Christ in the Eucharist is a term used in Christian theology to express the doctrine that Jesus is present in the Eucharist, not merely symbolically or metaphorically.
  There are a number of different views in the understanding of the meaning of the term "real presence" among Christian confessions which accept it, including Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, the Church of the East, the Moravian Church, Lutheranism, Anglicanism, Methodism and Reformed Christianity. These differences 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.
  By contrast, the term is rejected or interpreted in light of "remembrance" stated in the New Testament by General Baptists, Anabaptists, the Plymouth Brethren, some non-denominational Churches, as well as those identifying with liberal Christianity, and segments of the Restoration Movement, such as Jehovah's Witnesses.
context_section_description: 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.
caption: A notice about the real presence of Christ in the Eucharist in Mikael Agricola Church, Helsinki.[35]
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