EXAMPLE OF AN ECUMENICAL

BAPTISM LITURGY (1983)


Illustration of the Lima Document on Baptism, Eucharist and Ministry[1]

The baptismal liturgy takes place

between the Liturgy of the Word and the Eucharist.

The welcome
N. (names of the parents, or of the adult seeking baptism) as a Christian community we welcome you with great joy to celebrate the baptism that you request [for N., child's name], a baptism of water and the spirit, in which the covenant with God, Creator and Father, is renewed in forgiveness, in which Christ makes us pass through his death and resurrection to be born into new life, in which the Holy Spirit is given us, to bring us into the body of the Church.

The thanksgiving (offered near the water of baptism)
The Lord be with you.
‑ And also with you.
Lift up your hearts.
- We lift them up to the Lord.
Let us give thanks to the Lord our God.
- It is right to give him thanks and praise.
It is truly right and fitting to give you glory, to offer you our thanksgiving loving Father, all‑powerfull Creator: who give us water, water which gives life, cleanses and satisfies our thirst.
‑ Blessed be you, 0 Lord.
By your invisible power, 0 Lord, you perform wonders in your sacraments, and in the history of salvation you have used water, which you have created, to make known to us the grace of baptism.
- Blessed be you, 0 Lord.
At the beginning of the world your Spirit hovered over the waters, prepared your work of creation, and planted the seed of life.
- Blessed be you, 0 Lord.
By the waters of the Flood You declared the death of sin and the birth of a new life.
- Blessed be you, 0 Lord.

You brought the children of Abraham through the waters of the Red Sea, and people, freed from slavery, journeyed towards the Promised Land.
- Blessed be you, 0 Lord.

You beloved Son was baptized by John in the waters of Jordan, was anointed by the Spirit and appointed prophet, priest and king.
- Blessed be you, 0 Lord.

Lifted up from the earth on the cross, your Son was immersed in the baptism of suffering; he has cast fire upon the earth to set hearts aflame and draw all people to himself.
- Blessed be you, 0 Lord.

The risen Christ said to his disciples: “All authority in heaven and on earth has been given to me, the. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.”
- Blessed be you, 0 Lord.

And now, o Lord, look in love upon your Church, and by your Holy Spirit let the spring of baptism well up among us: may your servant, made in your image, God our Father, be cleansed of all that disfigures that likeness; may he/she be buried with Christ into death and be raised with him to life; may he/she receive the Holy Spirit so as to witness to the Gospel in the Church for the word.
- Blessed be you, 0 Lord.

The exhortation
(for the baptism of a child)
Dear parents and sponsors, the child which you present for baptism is now to be baptized: in his love, God will give him/her a new life; he/she will be born again of water and the Spirit. Be careful to help him/her grow in faith, that this life of new birth may not grow weak through sin or indifference, but that it may grow stronger in him/her day by day. As a sign that you are prepared for this responsibility, I invite you to recall your own baptism and to declare your faith in Jesus Christ, the faith of the universal Church into which every Christian is baptized.

O R

(for the baptism of an adult)
N., you are now to be baptized: in his love, God will give you a new life; you will be born again of water and the Spirit. Be careful to grow in faith, that this life of new birth in you may not grow weak through sin or indifference, but that it may grow stronger in you day by day. As a sign that you are ready to commit yourself in faith to the service of Christ and his Church, I invite you to fight against the power of evil, and to declare your faith in Jesus Christ, the faith of the universal Church into which every Christian is baptized.

The renunciation
(may be used at the baptism of an adult) So as to live in the liberty of the sons and daughters of God, to be a faithful follower of Jesus Christ and to produce the fruits of the Holy Spirit, do you renounce being ruled by the desires of this world, the snare of pride, the love of money, and the power of violence?
- I renounce them.

The declaration of faith
Do you believe in God, the Father almighty, creator of heaven and earth?
‑ I do so believe.
Do you believe in Jesus Christ, his only Son, our Lord; who was conceived by the power of the Holy Spirit, and born of the Virgin Mary; who suffered under Pontius Pilate, was crucified, died, and was buried, and descended to the dead; who rose again on the third day, ascended into heaven, and is seated at the right hand of the Father, and will come again to judge the living and the dead?
- I do so believe.
Do you believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and t everlasting?
‑ I do so believe.

O R

The Apostles' Creed.

At the baptism of a child, the parents and sponsors are asked: Do you wish N. to be baptized in the faith of the Church which we have just declared
‑ We do.
At the baptism of an adult, the candidate is asked: Do you wish to be baptized in the faith of the Church which we have just declared?
‑ I, do.

The baptism
N., I baptize you in the name of the Father and of the Son and of the Holy Spirit.

The laying on of hands or chrismation
Receive the seal of the gift of the Spirit: may it make you a faithful witness to Christ to the glory of God the Father. (silence)

Conclusion
For you, there is a new act of creation. You have put on Christ.

(The person baptized may receive a white garment.) You will be guided by the Spirit of light. (He/she may receive a candle lit from the pascal candle.) You are now part of the body of the Church. You are a member of the royal priesthood, the holy fellowship. (He/she may be given the sign of the cross in oil on the forehead.) You belong to the people chosen to proclaim the praise of him who has called you out of darkness into his marvellous light. Alleluia!

Max Thurian and Geoffrey Wainwright, Baptism and Eucharist Ecumenical Convergence in Celebration, WCC 1983, 94-96.

[1] Composed by Fr Max Thurian.

THE EUCHARIST

Liturgy of Lima

P = Presiding Minister
C = Congregation
O =Another Celebrant

Liturgy of entrance

1 ENTRANCE PSALM (with antiphon and Gloria Patri; or hymn)

2 GREETING
P: The grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with you all.

C: And also with you.

3 CONFESSION
C : Most merciful God, we confess that we are in bondage to sin and cannot free ourselves. We have sinned against you in thought, word and deed, by what we have done and by what we have left undone. We have not loved you with our whole heart, we have not loved our neighbours as ourselves. For the sake of your Son, Jesus Christ, have mercy on us. Forgive us, renew us, and lead us, so that we may delight in your will and walk in your ways, to the glory of your holy name. Amen.

4 ABSOLUTION
P: Almighty God gave Jesus Christ to die for us and for the sake of Christ forgives us all our sins. As a called and ordained minister of the Church and by the authority of Jesus Christ, I therefore declare to you the entire forgiveness of all your sins, in the name of the Father, and of the Son, and of the Holy Spirit.

C: Amen.

5 KYRIE LITANY
O: That we may be enabled to maintain the unity of the Spirit in the bond of peace and together confess that there is only one Body and one Spirit, only one Lord, one faith, one baptism, let us, pray to the Lord. (Eph. 4:3‑5)

C: Kyrie eleison.

O: That we may soon attain to visible communion in the Body of Chris breaking the bread and blessing the cup around the same table, let us pray to the Lord. (2Cor. 10: 16-17)

C: Kyrie eleison.

O: That reconciled to God through Christ may be enabled to recognize each others ministries and be
united in the ministry of reconciliation, let us pray to the Lord. (2Cor 5:18-20)

C: Kyrie eleison.

6 GLORIA
Glory to God in the Highest,
- And peace to God's people on earth.
Lord God, heavenly King, almighty God and Father,
‑ We worship you, we give you thanks.
We praise you for your glory,
‑ Lord Jesus Christ, only Son of the Father,
Lord God, Lamb of God,
‑ You take away the sin of the world, have mercy on us;
You take away the sin of the world: receive our prayer;
‑ You are seated at the right hand of the Father: have mercy on us.
For you alone are the Holy One,
- You alone are the Lord,
You alone are the Most High: Jesus Christ, with the Holy Spirit,
- In the glory of God the Father,
Amen,

Liturgy of the Word

7 COLLECT
P: Let us pray: Lord God, gracious and merciful, you anointed your beloved Son with the Holy Spirit at his baptism in the Jordan, and you consecrated him prophet, priest and king: pour out your Spirit on us again that we may be faithful to our baptismal calling, ardently desire the communion of Christ's body and blood, and serve the poor of your people and all who need our love, through Jesus Christ, your Son, our Lord, who lives and reigns with you, in the unity of the Holy Spirit, ever one God, world without end.

C: Amen.

8 FIRST LESSON (Old Testament, Acts or Revelation)

9 PSALM OF MEDITATION

10 EPISTLE

11 ALLELUIA

12 GOSPEL

13 HOMILY

14 SILENCE

15 NICENE‑CONSTANTINOPOLITAN CREED
We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen..

We believe in one Lord, Jesus Christ the only Son of God, eternally begotten of"the Father, Light from ‑Light~ true God from true ~God, begotten, *not made, of one Being with the Father; through him all things‑ were made. For us and for our salvation he came down from heaven; by the power of the Holy Spirit hi became, incarnate from the Virgin Mary and was made man. For our sake he was crucified under Pontius Pilate; he suffered death and was buried; on the third day he rose again in accordance with the Scriptures; he ascended into heaven. He is seated at the right hand of the Father, he will come again in glory to j judge the living and the dead, and his kingdom will have no end. We believe in the Holy Spirit, the Lord, toe giver of life, who proceeds from the Father; with the Father and the Son he is worshiped and glorified; he has spoken through the Prophets. We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead, and the life of the world to come. Amen

16 INTERCESSION
O: In faith let us pray to God our Father, his Son Jesus Christ and the Holy Spirit.

C: Kyrie eleison.

O: For the Church of God throughout all the world, let us invoke the Spirit.

C: Kyrie eleison.

O: For the leaders of the nations, that they may establish and defend justice and peace, let us pray for the wisdom of God.

C: Kyrie eleison.

O: For those who suffer oppression or violence, let us invoke the power of the Deliverer.

C: Kyrie eleison.

O: That the churches may discover again their visible unity in one baptism which incorporates them in Christ, let us pray for the love of Christ.

C: Kyrie eleison.

O: That the churches may attain communion in the eucharist around one table, let us pray for the strength of Christ.

C: Kyrie eleison.

O: That the churches may recognize each others ministries in the service of their one Lord, let let us pray for the peace of Christ.

C: Kyrie eleison.
(Spontaneous prayers of the congregation)
O: Into your hands, 0 Lord, we commend all for whom we pray, trusting in your mercy; through your Son, Jesus Christ, our Lord.
C: Amen.

Liturgy of the Eucharist

17 PREPARATION
O: Blessed are you, Lord God of the universe, you are the giver of this bread, fruit of the earth and of human labour; let it become the bread of Life.

C: Blessed be God, now and forever!

O: Blessed are you, Lord God of the universe, you are the giver of this wine, fruit of the vine and of human labour, let it become the wine of the eternal Kingdom.

C: Blessed be God, now and forever!

O: As the grain once scattered in the fields and the grapes once dispersed on the hillside are now reunited on this table in bread and wine, so, Lord, may your whole Church soon be gathered together from the corners of the earth into your Kingdom.

C: Maranatha! Come Lord Jesus!

18 DIALOGUE
P: The Lord be with you.
C: And also with you.
P: Lift up your hearts.
C: We lift them to the Lord.
P: Let us give thanks to the Lord our God.
C: It is right to give him thanks and praise.

19 PREFACE
P: Truly it is right and good to glorify you, at all times and in all places, to offer you our thanksgiving 0 Lord, Holy Father, Almighty and Everlasting God. Through your living Word you created all things, and pronounced them good. You made human beings in your own image, to share your life and reflect your glory. When the time had fully come, you gave Christ to us as the Way, the Truth and the Life. He accepted baptism and consecration as your Servant to announce the good news to the poor. At the last supper Christ bequeathed to us the eucharist, that we should celebrate the memorial of the cross and resurrection, and receive his presence as food. To all the redeemed Christ gave the royal priesthood and in loving his brothers and sisters, chooses those who share in the ministry, that they may feed the Church with your Word and enable it to live by your Sacraments. Wherefore, Lord, with the angels and all the saints, we proclaim and sing your glory:

20 SANCTUS
C: Holy, Holy, Holy....

21 EPICLESIS I
P: 0 God, Lord of the universe, you are holy and your glory is beyond measure. Upon your eucharist send the light-giving Spirit, who spoke by Moses and the Prophets, who overshadowed the Virgin Mary with grace, who descended upon Jesus in the river Jordan and upon the Apostles on the day of Pentecost. May the outpouring of this Spirit of Fire transfigure this thanksgiving meal that this bread and wine may become for us the body and blood of Christ.

C. Veni Creator Spiritus!

22 INSTITUTION
P. May this Creator Spirit accomplish the words of your beloved Son, who, in the night in which he was betrayed, took bread, and when he had given thanks to you, broke it an gave it to his disciples, saying: Take, eat: this is my body, which is given for you. Do this for the remembrance of me. After supper he took the cup and when he had given thanks, he gave it to them and said: Drink this, all of you: this is my blood of the new covenant, which is shed for you and for many of the forgiveness of sins. Do this for the remembrance of me. Great is the mystery of faith.

C. Your death, Lord Jesus, we proclaim! Your resurrection we celebrate! Your coming in glory we await!

23 ANAMNESIS
P: Wherefore, Lord, we celebrate today the memorial of our redemption: we recall the birth and life of your Son among us, his baptism by John, his last meal with the apostles, his death and descent to the abode of the dead; we proclaim Christ's resurrection and ascension in glory, where as our Great High Priest he ever intercedes for all people; and we look for his coming at the last. United in Christ's priesthood, we present to you this memorial: Remember the sacrifice of your Son and grant to people everywhere the benefits of Christ's redemptive work.

C: Maranatha, the Lord comes!

24 EPICLESIS II
P: Behold, Lord, this eucharist which you yourself gave to the Church and graciously receive it, as you accept the 0ffering of your Son whereby we are reinstated in your Covenant. As we partake of Christ's body and blood, fill us with the Holy Spirit that we may be one single body and one single spirit in Christ, a living sacrifice to the praise of your glory.

C: Veni Creator Spiritus!

25 COMMEMORATIONS '
0: Remember, Lord, your one, holy, catholic and apostolic Church, redeemed by the blood of Christ. Reveal its unity, guard its faith, and preserve it in peace. Remember, Lord, all the servants of your Church, bishops, presbyters, deacons, and all to whom you have given special gifts of ministry. (Remember especially ….)
Remember also all our sisters and brothers who have died in the peace of Christ, and those whose faith is known to you alone: guide them to the joyful feast prepared for all peoples in your presence, with the blessed Virgin Mary, with the patriarchs and prophets, the apostles and martyrs ... and all the saints for whom your friendship was life. With all these we sing your praise and await the happiness of your Kingdom where with the whole creation, finally delivered from sin and death, we shall be enabled to glorify you through Christ our Lord.

C: Maranatha, the Lord comes!

26 CONCLUSION
P: Through Christ, with Christ, in Christ, all honour and glory is yours, Almighty God and Father, in the unity of the Holy Spirit, now and forever.

C: Amen.

27 THE LORD'S PRAYER
0: United by one baptism in the same Holy Spirit and the same Body of Christ, we pray as, God's sons and daughters:

C: Our Father, ....

28 THE PEACE
0: Lord Jesus Christ, you told your apostles: Peace I leave with you, my
peace I give to you. Look not on our sins but on the faith of your Church. In
order that your will be done, grant us always this peace and guide us towards
the perfect unity of your Kingdom for ever.

C: Amen.

P: The peace of the Lord be with you always.
C: And also with you.
O: Let us give one another a sign of reconciliation and peace.

29 THE BREAKING OF THE BREAD
P: The bread which we break is the communion of the Body of Christ, the cup of blessing for which we give thanks is the communion in the Blood of Christ.

30 LAMB OF GOD
C: Lamb of God, you take away the sins of the world, have mercy on us.
Lamb of God, you take away the sins of the world, have mercy on us.
Lamb of God, you take away the sins of the world, grant us peace.

31 COMMUNION

32 THANKSGIVING PRAYER
In peace let us pray to the Lord: 0 Lord our God, we give you thanks for uniting us by baptism in the Body of Christ and for filling us with joy in the eucharist. Lead us towards the full visible unity of your Church and help us to treasure all the signs of reconciliation you have granted us. Now that we have tasted of the banquet you have prepared for us in the world to come, may we all one day share together the inheritance of the saints in the life of your heavenly city, through Jesus Christ, your Son, our Lord, who lives and reigns with you in the unity of the Holy Spirit, ever one God, world without end.

C: Amen.

33 FINAL HYMN

34 WORD OF MISSION

35 BLESSING
P: The Lord bless you and keep you. The Lord make his face to shine on you and be gracious to you. The Lord look upon you with favour and give youI peace. Almighty God, Father, Son, and Holy Spirit, bless you now and forever.

C: Amen.


Max Thurian and Geoffrey Wainwright (editors), Baptism and Eucharist Ecumenical Convergence in Celebration, WCC 1983, 249-255.

PERJAMUAN KUDUS DI GEREJA KRISTEN INDONESIA

DAN MAKNANYA DALAM SEJARAH LITURGI

Oleh: Rasid Rachman

I. MAKNA PERJAMUAN KUDUS MENURUT SEJARAH
Perjamuan kudus merupakan salah satu unsur penting dalam kehidupan bergereja yang dirayakan. Ia memiliki sejarah panjang hingga mencapai pemahaman dan prakteknya dewasa ini. Berdasarkan sejarah liturgi, perjamuan kudus atau ekaristi (eucharistia = pengucapan syukur) dipahami sebagai berikut:
Pertama, tanda kebersamaan.[1] Ini merupakan inti dari perjamuan kudus yang ditampakkan melalui praktek ibadah gereja abad-abad pertama. Ibadah perjamuan tidak dilakukan secara individu, melainkan bersama dan dalam komunitas. Penampakkannya diawali dengan pengucapan syukur yang berupa persembahan in natura berupa: roti, anggur, dan air. Sejak semula hingga kini, persembahan dan perjamuan merupakan satu kesatuan. Umat sendiri memberikan persembahan dengan mengantarnya ke altar untuk kemudian dibagikan di antara mereka dalam makan bersama yang disebut komuni (communio = kebersamaan).
Para Diakon mengatur pembagian makanan tersebut secara adil melalui pemecahan roti dan penuangan anggur (fractio). Pemecahan roti dilakukan agar ada pemerataan di antara umat sebagai kesatuan tubuh Kristus. Perjamuan itu mereka lakukan dalam rangka mengenangkan atau anamnesis peristiwa Kristus, terutama yang digambarkan pada perjamuan malam terakhir bersama para murid-Nya.[2] Pengenangan dimaksudkan agar peristiwa Kristus tersebut senantiasa hadir di tengah mereka. Itulah sebabnya, selama pemecahan roti dan penuangan air anggur, umat menyanyikan Anakdomba Allah (Agnus Dei). Ini menandakan bahwa ada hubungan antara pemecahan roti dan persembahan diri Sang Anakdomba yang Kudus itu.
Dalam praktek masa kini yang berdasarkan pengertian tersebut, umat mempersembahkan roti dan anggur dan membawanya bersama kantong kolekte ke meja perjamuan. Persembahan-persembahan itu diterima oleh Pendeta atau Penatua dan diletakkan di meja perjamuan atau altar (altare=meja). Setelah pengucapan beberapa formula liturgis dan menyanyikan Sanctus (kudus, kudus, kudus) untuk menandakan kekudusan dari perjamuan ini, kemudian roti dan anggur dibagikan secara merata di antara umat. Puncak perayaan perjamuan adalah makan bersama yang disebut komuni. Komuni adalah simbol kebersamaan, sehingga ada saling perhatian dan pengertian di antara umat (bnd 1Kor 11).
Walaupun perjamuan kudus bukan sekadar perjamuan biasa, tetapi perjamuan kudus pun tidak bersifat magis atau takhyul. Perjamuan kudus tak dianggap sebagai momok yang menakutkan. Semua orang beriman dapat mengambil bagian, tetapi tidak sembarangan orang mengikutinya. Berdasarkan ukuran moral, sebuah naskah Gereja abad pertama: Didakhe 14, menuliskan bahwa persembahan mereka harus murni atau sejati. Sebelum berpartisipasi dalam perjamuan, hendaknya umat mengaku dosa dan berdamai dengan saudara-saudaranya.[3] Keadaan ini masih berlaku hingga sekitar abad ke-2.
Pada abad ke-6 hingga kini unsur Doa Bapa Kami dimasukkan dalam liturgi perjamuan sebelum komuni. Maksudnya agar kalimat: “Ampunilah kami seperti kami pun mengampuni,” semakin ditonjolkan sebagai perdamaian dalam perjamuan. Di beberapa Gereja, setelah Doa Bapa Kami, umat saling bersalaman dan mengucapkan “damai Kristus besertamu” sebagai wujud simbolis dari perdamaian dalam komuni. Di antara berbagai uraian teologi, rupanya segi kesatuan atau kebersamaan cukup menonjol dalam perjamuan kudus.Kedua, perjamuan bersifat pengakuan iman. Pada pertengahan abad ke-2, perjamuan kudus juga dihubungkan dengan baptisan,[4] sebagai tanda pengakuan dosa dan pengakuan iman. Hanya mereka yang telah dibaptis yang diperbolehkan ambil bagian dalam ekaristi. Ada pergeseran bahwa kebersamaan mereka lebih bersifat eksklusif, yakni di dalam persekutuan lembaga gereja. Hanya mereka yang telah dibaptislah yang dapat berpartisipasi dalam perjamuan kudus. Mereka yang belum mengaku “Yesus adalah Tuhan” (Kurios Iesou) atau yang murtad termasuk para bidaah, tidak diperkenankan ambil bagian dalam ekaristi. Sikap moral saja dinilai tidak cukup sebelum ada sikap kebersamaan di dalam ajaran baku dari gereja yang esa waktu itu. Sikap ini dilakukan di dalam pengakuan iman dengan baptisan. Sejak itu, hal ini diberlakukan hingga kini.
Prasyarat: hanya yang telah dibaptislah yang boleh ikut perjamuan kudus, menandakan bahwa perjamuan tidak dapat sembarangan diterimakan kepada siapa saja atau dirayakan oleh siapa saja. Namun, perjamuan kudus bukan berarti hanya bagi mereka yang baik, tetapi juga kepada yang lemah. Ekaristi tetap merupakan ritus yang sakral sebab menandakan kehadiran Allah di dalamnya. Hal kesakralan ekaristi dikemukakan oleh kedua Reformator: Martin Luther (1483-1546) dan Johannes Calvin (1509-1564).
Luther berpendapat bahwa perjamuan merupakan perayaan umat. Roti dan anggur adalah untuk umat yang diberikan oleh Kristus. Puncak ekaristi: komuni, adalah tanda penyelamatan yang sempurna oleh Allah dan peluang yang sempurna bagi orang percaya untuk menanggapinya dengan iman. Ketika Yesus berkata: Inilah darah-Ku, darah perjanjian yang ditumpahkan bagi banyak orang untuk pengampunan dosa” (Mat 26:28), itu merupakan tanda akan pengampunan yang telah terjadi melalui peristiwa Kristus.[5] Dengan demikian, diperlukan iman untuk mengikuti ekaristi sebab perjamuan yang diterimakan kepada umat berhubungan dengan pengampunan dosa. Inilah yang mendorong kita untuk mengikuti sakramen ini: untuk memperoleh harta yang di dalam dan melaluinya kita menerima pengampunan dosa.[6]
Calvin berpendapat bahwa roti dan anggur dalam ekaristi merupakan simbol tubuh Kristus yang dengannya kita memperoleh kekuatan rohani.[7] Perjamuan merupakan tanda Allah memelihara anak-anak-Nya dalam persekutuan Gereja.Di dalam baptisan kita dilahirkan kembali oleh Allah, kita dimasukkannya ke dalam persekutuan Gereja-Nya dan diangkatnya menjadi anak-anak-Nya. Dan Ia melaksanakan tugas seorang kepala keluarga yang ingat akan nasib anak-anaknya dengan senantiasa menyediakan makanan bagi kita supaya kita terpelihara dan selamat di dalam kehidupan yang dimaksudkan-Nya bagi kita waktu kita dilahirkan-Nya dengan Firman-Nya.[8]
Dengan dasar “diangkat menjadi anak-Nya dan pemeliharaan Allah” itulah, baptisan menjadi prasyarat seseorang untuk mengikuti perjamuan kudus.

II. PERSIAPAN PERJAMUAN KUDUS
Agar perjamuan kudus tidak menjadi sia-sia atau mendatangkan keburukkan (bnd 1Kor 11:17) karena diikuti asal-asalan, maka dilakukanlah persiapan sebelumnya. Persiapan bertujuan untuk pemeriksaan diri (censura morum = sensus moral) setiap pribadi umat dan persekutuan Gereja, tetapi bukan penghakiman pribadi. Persiapan perjamuan kudus menekankan kembali akan undangan Tuhan untuk mengenangkan-Nya (1Kor 11:24) dan memberitakan-Nya (1Kor 11:26). Tujuan persiapan perjamuan kudus, pertama-tama bukan menyeleksi siapa yang boleh ikut dan siapa yang dilarang. Larangan mengikuti perjamuan atas diri seseorang, bukan hanya menimbulkan rasa malu tetapi juga sakit hati. Akibatnya adalah perpecahan dalam tubuh Jemaat, namun keburukan toh terus berlangsung.
Undangan Tuhan untuk ikut makan dan minum semeja dengan-Nya bersifat kudus. Ini mengingatkan Gereja bahwa penyelenggara perjamuan adalah Tuhan sendiri, bukan Gereja. Undangan itu datang dari Tuhan, bukan dari Gereja. Karena undangan-Nya itu, umat dan Gereja mempersiapkan diri sebaiknya. Yang kurang, ditambahi. Yang buruk, diperbaiki. Yang bercela, dinasihati agar pantas menerima undangan Tuhan tersebut. Hal “seleksi” mengikuti perjamuan kudus muncul dalam sejarah yang akan diuraikan pada bagian berikut.

Catatan-catatan
[1] R.J. Halliburton, The Patristic Theology of the Eucharist, The Study of Liturgy, h 202-203 menguraikan ajaran beberapa naskah dan Bapa gereja perihal kebersamaan dalam perjamuan. Antara lain:.Ignatius, Didakhe, Augustinus. Juga dikemukakan bahwa perpecahan dan pembatasan untuk berpartisipasi dalam perjamuan baru muncul setelah terjadi pemisahan ajaran Kristen ke dalam sekte-sekte.
[2] Oleh sebab itu, saat ini fractio (pemecahan roti) selalu diiringi dengan nyanyian Agnus Dei (Anakdomba Allah) untuk menggambarkan bahwa ada hubungan kesatuan antara pembagian roti, pemerataan, dan kebersatuan dengan kurban Kristus Sang Anakdomba. Joseph Martos, Doors to the Sacred, h 239-240. Saya juga berterimakasih kepada Pdt. Dede S. Muljana yang memberikan buku John H. Westerhoff III & William H. Willimon, Liturgy and Learning through the Life Cycle, h 31.
[3] K.W. Noakes, Eucharist: from the Apostolic Fathers to Irenaeus, The Study of Liturgy, h 170-171.
[4] Ibid., h 171 menurut Justinus (± 100 – ± 165) dalam I Apologia 65 dan 67.
[5] Martos, h 280-281.
[6] Martin Luther, Katekismus Besar. Penerjemah: Anwar Tjen, h 211-212.
[7] Martos, h 282.
[8] Yohanes Calvin, Institutio: Pengajaran, Agama Kristen. Penerjermah: Winarsih Arifin, Van den End, J.S. Aritonang. h 242.