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see Lord's SupperLord's Supper,
Protestant rite commemorating the Last Supper. In the Reformation the leaders generally rejected the traditional belief in the sacrament as a sacrifice and as an invisible miracle of the actual changing of the bread and wine into the body and blood of Christ
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Indeed, the centered African idea of human consubstantiation in Divine Ka (Azibo, 1996b) would have been unfathomable "in the unpromising soil of the clear-eyed, fatalistic Greek imagination" (Griffith, 2008, 95).
Popular conceptions of the presence of Christ in the Lord's Supper in seventeenth-century Dutch Reformed culture, having rejected transubstantiation and consubstantiation interpretations, proposed a presence that sought to confess simultaneously the full humanity of Christ's residing in the heavens and the believers' participation in the actual presence of Christ.
In the doctrine of consubstantiation the substances of bread and wine do not simply disappear when the body and blood are invoked by the words of the priest.
One who translates by the letter thus partakes in a type of consubstantiation, rather than participating in transubstantiation.
The consubstantiation that cross-cuts the categories of human and non-human is also evident in Hula rikwana (myths, legends).
By association, the doctrine of sacred kingship experiences turbulence similar to that of transubstantiation as Martin Luther and Ulrich Zwingly favour, respectively, 'consubstantiation' and 'a purely spiritual and symbolic presence in the sacrament' (p.
In Burkeian terms, the WRC's attempt to infuse the white ribbon with meanings that are proactive for men and not threatening for women rhetorically narrows the gap of estrangement between women and men: in short, achieving what Burke calls "consubstantiation," by which he means closeness or merging with others (1969: 21).
upon the goods, estates, liberties and lives of the godly." (19) When he turned to the sixteenth century, D'Ewes opined that Luther, although "learned and pious," had admitted when he was dying that he had erred in maintaining two doctrines, "those two monsters of Consubstantiation and Ubiquity," for fear that the people were not yet ready for the full truth about the Mass.
Under [section] 544(b)(1), the relevant theological principle is transubstantiation, where the more Protestant [section] 548(a) operates on a theory of consubstantiation.
But since their calculation would be identical in any application, this would seem equivalent to a professional theologian explaining the difference between transubstantiation and consubstantiation. Game theorists need to be homiletically persuaded that recognizing Cournot's originality subtracts nothing from Nash's brilliance (and originality) and that scientific discovery is not a zero-sum game.
Though basic, this social form of "consubstantiation" explains how simply viewing the other aids the dominant public in realizing that another group's identity is not commensurate with the dominant public's false image.
Cosin's contemporary, William Forbes, denied the heretical status of transubstantiation and consubstantiation. Perhaps most disturbing about such "popish" flirtations were the implicit suggestion that the Tridentine canons on the Eucharist or even the Roman Missal itself could be interpreted in a manner harmonious with English doctrine, and that Roman divines such as Maldonatus or Sancta Clara were willing to offer such interpretations.