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Journal articles on the topic 'Eucharistic prayer'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Kwiatkowski, Dariusz. "San Giuseppe il modello della partecipazione nell’Eucaristia." Poznańskie Studia Teologiczne, no. 34 (August 28, 2020): 165–80. http://dx.doi.org/10.14746/pst.2019.34.10.

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Pope John Paul II in the encyclical Ecclesia de Eucharistia called Mary a ‘Woman of the Eucharist’. He pointed out the attitudes that can be described as Eucharistic. This article, using the principle of analogy and maintaining an appropriate balance, shows St. Joseph as a model of the Eucharistic ap- proach of every Christian. The life of Saint Joseph was characterized by deep faith and love for God and man, the ability to hear and receive the word of God and the constant willingness to sacrifice his life in order to be able to fulfill the will of God. All these qualities are needed to participate in the Eucharist in a conscious and active way. These attitudes result from participation in the Eucharist and should shape the life of every Christian. In addition, it should be emphasized that the Church introduced the name of St. Joseph to the Eucharistic prayers and ordered it to be mentioned immediately after Mary. Placing the name of St. Joseph in the most important prayer of the Holy Mass, introduces him to the heart of the Eucharist.

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2

Munkholt, Maria. "En syrisk kilde til den ældste kristne nadverforståelse – en analyse af Addai og Maris Nadverbøn." Dansk Teologisk Tidsskrift 73, no. 2 (June 17, 2010): 105–23. http://dx.doi.org/10.7146/dtt.v73i2.106414.

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The Anaphora of Addai and Mari (A&M) is an ancient Syriac Eucharistic prayer. This article provides a Danish translation of the prayer and presents indications that A&M contains one of the oldest Eucharistic traditions that we know of. It is argued that A&M presents an understanding of the divine presence in the Eucharist that differs from traditional Western and Hellenistic views, and that A&M seems to be influenced by Jewish prayer forms. The article utilises A&M to discuss and broaden commonly held theories about the earliest understandingand development of the Eucharistic ritual.

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3

LEVESQUE, P. "Eucharistic Prayer Position." Questions Liturgiques/Studies in Liturgy 74, no. 1 (January 1, 1993): 30–42. http://dx.doi.org/10.2143/ql.74.1.2015070.

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4

Mieczkowski, Janusz. "Msza święta trydencka." Ruch Biblijny i Liturgiczny 61, no. 3 (September 30, 2008): 165. http://dx.doi.org/10.21906/rbl.358.

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After the Council of Trent the Holy Mass in the Catholic Church was celebrated in the uniform way. These are the most important features of this liturgy: emphasis on following all liturgical rules (instruction of the Missal) related to the place of holding the mass, garment, time, prayers, gestures, and the form of celebrating the holy Mass. The use of Latin was seen as the guarantee of the unity of Church and the purity of faith; one eucharistic prayer – the canon; saying some prayers quietly; directing the prayer to the east; singing the Gregorian chant; the perception of Eucharist as the Sacrifice of Christ; excluding the believers from the active participation in the Mass.

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5

Pondaag, Stenly Vianny. "Liturgi dan Keutuhan Ciptaan." Media (Jurnal Filsafat dan Teologi) 1, no. 1 (October 6, 2020): 85–108. http://dx.doi.org/10.53396/media.v1i1.3.

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The essay deals with the relationship between liturgy und integrity of creation. It aims at providing a liturgical and theological explanation to the question: whether the Christian liturgy can contribute to the global movement regarding the integrity of creation. This study analyses theologically some selected eucharistic prayer texts in which the praise of God the Creator and of his works of creation occur. This study shows us that the theme of creation was an integral part of ancient Christian eucharistic prayers, and it remains the important element of the eucharistic prayers in the new time. The introduction of the theme of creation into the new eucharistic prayers in Roman Missal 1970 was one of the visible fruits of the eucharistic prayer reform after the second Vatican council. On the one hand, it expresses the new awareness of the richness of ancient liturgical tradition. On the other hand, the motif of creation has a close relevance to the hope and concern of our times. It should offer us a theological and liturgical inspiration in developing an ethical awareness and human responsibility toward the integration of creation.

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6

Strout, Shawn. "The Offertory as Anamnesis toward Ethical Action: Common Worship as a Case Study." Studia Liturgica 49, no. 2 (September 2019): 195–205. http://dx.doi.org/10.1177/0039320719883819.

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Liturgical scholarship identifies the memorial section of the Eucharistic Prayer as the anamnesis. However, Eucharistic liturgies can contain multiple anamneses. For example, Alexander Schmemann speaks of the anamnetic quality of the Great Entrance in the Byzantine Rite in his book The Eucharist. In Anglican worship, the offertory rite is juxtaposed (à la Gordon Lathrop) with the prayers of penitence, prayers of intercession, and the peace. These juxtapositions produce the type of transformative opportunities Bruce Morrill discusses in his book Anamnesis as Dangerous Memory. In this paper, I examine the offertory rite as found in the Church of England’s Common Worship as an example of this juxtaposition. Using Schmemann, Lathrop and Morrill’s liturgical theology as foundational, I argue that the offertory rite in Anglican worship is anamnetic and can lead to a transformative encounter with Christ, leading to ethical action.

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7

Spinks, Bryan D. "The Eucharistic Prayer Today." Liturgy 16, no. 1 (June 2000): 34–41. http://dx.doi.org/10.1080/0458063x.2000.10392492.

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8

Belcher, Kimberly Hope. "Consecration and Sacrifice in Ambrose and the Roman Canon." Studia Liturgica 49, no. 2 (September 2019): 154–74. http://dx.doi.org/10.1177/0039320719865639.

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Ambrose’s interpretation of his eucharistic prayer played a foundational role in the developing theology of consecration in the West. Medieval commentators conflated Ambrose’s prayer and ritual context with the later Roman Canon and the mass. By reconsidering the relationship between the eucharistic portions of De sacramentiis and De mysteriis and the structural differences between Ambrose’s prayer and the earliest sacramentary versions of the Roman Canon, one can base a Western theology of the “sacrifice of praise and thanksgiving” on the Western eucharistic prayer family’s chiastic references to offering and acceptance. Ambrose’s witness overcomes ecumenical impasses on sacrifice, because the indigenous Western European theology of the Eucharistic Prayer includes the local community’s participation in Christ’s cosmic and ecclesial thanksgiving to God the Father; by this participation they bind themselves to do God’s work; what is sacrificed is the greed by which they formerly sought their own interests. To constrain Roman Catholic theologies of the Roman Canon with this theology is also to respect Luther’s testamentary theology of eucharistic liturgy and show a way for ecumenical convergence.

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9

O'Doherty, Richard. "The Eucharistic Prayer: An Examination of Recent Research." Scottish Journal of Theology 38, no. 1 (February 1985): 85–97. http://dx.doi.org/10.1017/s0036930600041624.

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This paper has many aims. It proposes, first of all, to cover some of the research that has gone into the Eucharistic Prayer, especially its genesis in Roman Catholic circles. It has been a topic of interest for most of this century, but particularly so in the last twenty years. It aims to discuss the spirituality of the Prayer and its relationship to practical piety and to show the relationship between the Liturgy of the Word, the Gospel tradition, and the Eucharistic Prayer as our response to the Word of God. Lastly, this paper aims to uncover something of the theological richness of this Prayer and at the same time to show its roots in the human condition. In covering this research the paper also aims at pinpointing its constituent elements. Liturgically speaking, the Eucharistic Prayer is central: it represents the Christian response to his God at his most central and sacred moment. It is a topic with a long history. It was discussed particularly at the Reformation and in the Reformed circles was one of the casualties of the older tradition. It is a topic, the study of which has produced some conclusions. There has been a rather widespread reform of the Eucharistic Prayer in many churches. This is especially clear in the renewal of the Roman Catholic tradition and in the proposals of the Anglican Series Three.

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10

Olver, Matthew S. C. "The Eucharistic Materials in Enriching Our Worship 1: A Consideration of its Trinitarian Theology." Anglican Theological Review 98, no. 4 (September 2016): 661–80. http://dx.doi.org/10.1177/000332861609800404.

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Enriching Our Worship 1 (1998) provides official supplemental liturgical texts for the Rite II services of Morning and Evening Prayer, the Litany, and the Holy Eucharist in the 1979 Book of Common Prayer. The materials can be used either as a substitution for as much or as little of the Prayer Book services as one desires, or as a complete rite. One of the guiding principles of Enriching Our Worship 1 is to use only non-gendered language for God. This essay considers the eucharistic portions of Enriching Our Worship 1 from the perspective of trinitarian theology and proceeds in three stages: I begin with an outline of the specific revisions of Enriching Our Worship 1 to the 1979 BCP Rite II for the Holy Eucharist; second, I ask what sort of trinitarian theology Enriching Our Worship 1 expresses; finally, I consider the principles that guide these revisions and offer a critical assessment of the sources used to buttress these principles.

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11

Spinks, Bryan D. "Trinitarian Theology and the Eucharistic Prayer." Studia Liturgica 26, no. 2 (September 1996): 209–24. http://dx.doi.org/10.1177/003932079602600208.

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12

Raharjo, Bernardus Teguh, and Firalen Vianney Ngantung. "Menghayati Kehadiran Riil Kristus, Tubuh dan Darah-Nya, dalam Perayaan Ekaristi." Media (Jurnal Filsafat dan Teologi) 1, no. 1 (October 5, 2020): 65–83. http://dx.doi.org/10.53396/media.v1i1.7.

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The essay deals with the theological discussion about the real presence of Christ in the eucharist celebration. According the Roman Catholic understanding, as the presiding priest pronounces the verba Domini (the word of the Lord) during the eucharistic prayer, the bread and wine are consecrated and changed substantially into the Body and Blood of Christ. Christ is present in reality with all His deity and humanity in consecrated bread and wine. In the Catholic dogmatic it is called a transubstantiation. The Church’s faith in the real presence of Jesus is celebrated in Eucharist. This celebration of faith based on the institution of Jesus Christ himself at the Last Supper. In the Eucharist, bread and wine are changed into the Body and Blood of Christ, trough the words of Christ (consecration) and the prayer to the Holy Spirit (epiclesis). Awareness and understanding of the real presence of Christ, God, in the Eucharist build a liturgical sense of the faithful to express the proper liturgical attitude.

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13

Nilsson, Nils-Henrik. "Eucharistic Prayer and Lutherans: A Swedish Perspective." Studia Liturgica 27, no. 2 (September 1997): 176–99. http://dx.doi.org/10.1177/003932079702700204.

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14

Powichrowski, Tomasz. "The Formal Structure of the Eucharistic Prayer." Rocznik Teologii Katolickiej 6 (2007): 129–48. http://dx.doi.org/10.15290/rtk.2007.06.12.

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15

Stevenson, Kenneth W. "Eucharistic Sacrifice — An Insoluble Liturgical Problem?" Scottish Journal of Theology 42, no. 4 (November 1989): 469–92. http://dx.doi.org/10.1017/s0036930600039958.

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It is a well-known fact that many a modern eucharistic prayer shows signs of handling the relationship between Supper and Calvary with due care, even with some creative ambiguity. For some, indeed, the very concept of offering is fraught with problems which can only be faced in liturgical formulae by having recourse to paradox. The bread and wine are on the table, but they are neither ‘offered’ sacrificially, nor are they ‘held back’ from the good purposes of God. The act of memorial is neither a re-enactment of Calvary nor is it an insignificant feature of the Church's life, as if all the eucharistic community did was to bask in the sunshine of Christ's single offering, and that is that. Yet many modern prayers are the direct result of creative movements such as liturgical research, patristic theology, and the rapprochment between the Churches that has been so much part of twentieth-century history.

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16

Dalwood, Charlotte. "A Body That Matters: Liturgy, Mediation, Performativity." Studia Liturgica 51, no. 1 (March 2021): 73–85. http://dx.doi.org/10.1177/0039320720978925.

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Taking the liturgy of The Episcopal Church as an extended case study, this article develops a poststructuralist eucharistic theology that bears upon the theorization of religious identity, Christian liturgy, and material religion. My point of departure is the question of whether a dinner-church Communion—that is, one in which an Episcopal priest consecrates items other than bread and wine—would qualify as an Anglican eucharistic celebration if that service was conducted using the 1979 Episcopal Book of Common Prayer. To this query I respond in the affirmative. In conversation with Birgit Meyer on religious media and Judith Butler on language and matter, I argue that it is in being interpreted as the body and blood of Christ that the eucharistic elements come to be materialized as such, with the Book of Common Prayer governing that interpretation for Anglicans and giving it force.

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17

Giraudo, Cesare. "«IN PERSONA CHRISTI» – «IN PERSONA ECCLESIÆ» FÓRMULAS EUCARÍSTICAS À LUZ DA «LEX ORANDI»." Perspectiva Teológica 42, no. 117 (September 13, 2010): 187. http://dx.doi.org/10.20911/21768757v42n117p187/2010.

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A sistemática escolástica viu a consagração como uma ação sagrada consistente em si, emoldurada por um complexo de orações. Para conferir um estatuto a estas duas porções, ela cunhou duas fórmulas distintas: na consagração o ministro age in persona Christi, nas orações age in persona Ecclesiæ. É correto continuar a contrapor as duas fórmulas e a supor tanto a fragmentação da oração eucarística quanto a fratura que daí resulta para a função ministerial? Uma resposta clara é oferecida pela mistagogia patrística, pois sempre enfatizando a eficácia absoluta das palavras consecratórias, os Padres se preocupavam em referi-las à epiclese e a toda a oração eucarística.ABSTRACT: The scholastic systematic viewed the consecration as a consistent sacred action in itself, framed by a complex of prayers. To give a status to these two parts, it coined two distinct formulas: during the consecration the Minister acts in persona Christi, during the prayers he acts in persona Ecclesiæ. Is it correct to continue to counteract the two formulas and to assume such a fragmentation of the Eucharistic prayer as well as the resulting fracture for the ministerial function? A clear answer is offered by patristic mystagogy, always emphasizing the absolute effectiveness of the consecratorial words, the priests were conscious to link them to the epiclesis and to all of the Eucharistic prayer.

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18

Woolfenden, G. W. "The Eucharistic Prayer of Addai and Mari.A. Gelston." Speculum 69, no. 3 (July 1994): 777–79. http://dx.doi.org/10.2307/3040880.

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19

Bonnell, William. "The Eucharistic Substance of George Herbert's "Prayer" (I)." George Herbert Journal 9, no. 2 (1986): 35–47. http://dx.doi.org/10.1353/ghj.1986.0016.

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20

Cocksworth, Christopher. "Book Review: The Sanctus in the Eucharistic Prayer." Theology 95, no. 764 (March 1992): 144. http://dx.doi.org/10.1177/0040571x9209500223.

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21

Stauffer, S. Anita. "Eucharistic Prayer: Baptized into the Communion of Saints." Liturgy 12, no. 2 (September 1994): 74–75. http://dx.doi.org/10.1080/0458063x.1994.10392289.

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22

Baldovin, John F. "Book Review: The Origins of the Eucharistic Prayer." Theological Studies 57, no. 3 (September 1996): 526–28. http://dx.doi.org/10.1177/004056399605700311.

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23

Taborda, Francisco. "Intervenção da assembléia nas orações eucarísticas. Uma contribuição à tradução da terceira edição típica do Missal Romano." Revista Eclesiástica Brasileira 66, no. 262 (April 12, 2019): 275. http://dx.doi.org/10.29386/reb.v66i262.1585.

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Por privilégio concedido à Igreja do Brasil, as orações eucarísticas do Missal Romano brasileiro apresentam numerosas intervenções da assembléia que interrompem o fluxo do discurso oracional. Concordando com o princípio pedagógico-pastoral que levou a adotar essas intervenções, o artigo se pergunta pela qualidade e quantidade das intervenções adotadas, tendo em vista sua finalidade. O texto de uma oração eucarística constitui uma unidade lógica; pergunta-se, pois, se as intervenções ajudam a captar esse fluxo teológico-literário próprio das anáforas. Depois de recordar brevemente a estrutura das orações eucarísticas romanas, o artigo analisa cada oração eucarística com suas intervenções. No final apresenta algumas sugestões conclusivas.Abstract: In view of a privilege granted to the Brazilian Catholic Church, the Eucharistic prayers of the Brazilian Roman Missal have been subjected to a number of interventions by the Assembly. These interventions obstruct the flow of the praying discourse. The present article, although agreeing with the pedagogical-pastoral principle that led to the adoption of these interventions, and having in mind their purpose, questions their actual quality and quantity. The text of a Eucharistic prayer is a logical unit; we ask, therefore, whether the interventions help to apprehend this theological-literary flow typical of the anaphoras. Having briefly examined the structure of the Roman Eucharistic prayers, the article then analyses each one of these prayers with its respective interventions. Finally the author offers some conclusive suggestions.

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Ukpong, Donatus Pius. "Liturgical Prayer of the Faithful: A Theological Adaptation from a Pentecostal Perspective." Pneuma 35, no. 3 (2013): 385–404. http://dx.doi.org/10.1163/15700747-12341349.

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Abstract The eucharistic celebration is the highest prayer of the church, where through Christ, with Christ, in Christ, in the unity of the Holy Spirit, all glory and honor is given to God. In this article I examine the modus of the prayer of the faithful at the Roman Catholic eucharistic celebration in Nigeria. Are individuals free to express themselves in worship? I study the church’s worship and prayer and offer proposals from the perspective of modern Pentecostalism, which, according to recent surveys and research, is seriously influencing Catholicism in many African countries. Furthermore, I articulate a model of adaptation that respects the church’s liturgy and, at the same time, permits the faithful to experience their freedom and the power of the Holy Spirit during liturgical celebrations. Finally, I contend that both intellectualism and emotionalism are valid dimensions of being human and, therefore, are pleasing and acceptable to God in the liturgy.

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25

Godin, Mark. "Anne McGowan, Eucharistic Epicleses, Ancient and Modern: Speaking of the Spirit in Eucharistic Prayer." Theology 118, no. 4 (June 24, 2015): 294–95. http://dx.doi.org/10.1177/0040571x15578832i.

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26

Cardita, Ângelo. "A EUCARISTIA E O CARÁCTER DIALÓGICO DA PALAVRA. PROPOSTA DE ABORDAGEM BAKHTINIANA." INTERAÇÕES - Cultura e Comunidade 10, no. 18 (December 31, 2015): 10. http://dx.doi.org/10.5752/p.1983-2478.2015v10n18p10.

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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p>O estudo propõe uma aproximação à religião como fenómeno linguístico “dialógico” e concentra-se no exemplo da Eucaristia, por meio de uma análise dialógica da Oração Eucarística. Em preâmbulo, começa-se por estabelecer o estado da questão religiosa e teológica no pensamento e metodologia bakhtinianos, para propor, de seguida, um esboço de análise dialógica da Oração Eucarística. Demonstra-se que Bakhtin considera a Eucaristia como a mediação simbólica que põe em comunicação o evento-existir pessoal de Cristo com o evento- existir pessoal de cada crente e, a partir da sua concepção dialógica do ato de palavra, avança-se com a possibilidade de reconhecer o poder da palavra divina no interior da palavra humana. PALAVRAS-CHAVE: Eucaristia. Oração. Análise dialógica. Bakhtin.</p></div></div><div class="layoutArea"><div class="column"><p><span>A</span><span>BSTRACT </span></p><p><span>The study proposesan approach to religion as"dialogic" linguistic phenomenon and focuses on the example of the Eucharist, through a dialogic analysis of the Eucharistic Prayer. In the preamble, it begins by establishing the state of the religious and theological question in the Bakhtinian thought and methodology, to propose, then, an out line of dialogic analysis of the Eucharistic Prayer. Subsequently, the study shows that Bakhtin considers the Eucharist as the symbolic mediation which en acts the communication between the personal event-existence of Christ with the personal event-existence of each believer; and, from its dialogic conception of the speech act,it advances the possibility to recognize the power of the divine word within the human word. </span></p><p><span>K</span><span>EYWORDS</span><span>: </span><span>Eucharist. Prayer. Dialogic analysis. Bakhtin. </span></p></div></div></div>

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27

황훈식. "The History of Eucharistic Prayer in the Ancient Church." Theology and Mission ll, no. 52 (May 2018): 51–80. http://dx.doi.org/10.35271/cticen.2018..52.51.

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28

McMichael, Ralph N. "Eucharistic Doctrine of the 1979 Book of Common Prayer." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 15, no. 3 (August 2006): 304–19. http://dx.doi.org/10.1177/106385120601500305.

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29

Bradshaw, Paul F. "The Sanctus in the Eucharistic Prayer. Bryan D. Spinks." Journal of Religion 73, no. 1 (January 1993): 88–89. http://dx.doi.org/10.1086/489061.

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30

Han, Chae Dong. "Protestant Sacrificial Euchology in the 1972 UM Eucharistic Prayer." Theology and Praxis 55 (July 30, 2017): 59–89. http://dx.doi.org/10.14387/jkspth.2017.55.59.

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31

Seraphim, Hans-Christian. "On the Act of Oblation in the Eucharistic Prayer." Studia Liturgica 37, no. 2 (September 2007): 234–48. http://dx.doi.org/10.1177/003932070703700206.

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Ray, Walter D. "The Barcelona Papyrus and the Early Egyptian Eucharistic Prayer." Studia Liturgica 41, no. 2 (September 2011): 211–29. http://dx.doi.org/10.1177/003932071104100205.

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Taborda, Francisco, Francisco Júnior de Oliveira Marques, and Misael Germano do Nascimento. "UMA ANÁFORA BRASILEIRA: A ORAÇÃO EUCARÍSTICA V." Perspectiva Teológica 38, no. 104 (May 14, 2010): 35. http://dx.doi.org/10.20911/21768757v38n104p35/2006.

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O artigo analisa a Oração Eucarística V do Missal Romano brasileiro, composta por ocasião do IX Congresso Eucarístico Nacional, realizado em Manaus, em 1975. Primeiramente apresenta o contexto da composição da anáfora brasileira, tanto o contexto nacional (projeto de “modernização” da Amazônia) como o contexto da Igreja no âmbito mundial (pós-Concílio). Seguem-se algumas observações sobre a composição da oração eucarística em estudo. A parte central do artigo é uma análise do texto segundo o método proposto por Cesare Giraudo, levando em consideração a gênese do texto, sua estrutura e sua teologia. Concluindo, fazem-se algumas observações críticas.ABSTRACT: The article analyzes the Eucharistic Prayer number five of the Brazilian Sacramentary, composed during the 9th National Eucharistic Congress in Manaus, in 1975. First, it presents the composition context of the Brazilian anaphora, in terms of national context (the project of Amazonia modernization) and world church context (post-Council). Then, it introduces some observations on the composition of the Eucharistic prayer in question. The article’s central part analyzes the text according to the method proposed by Cesare Giraudo, taking into consideration the genesis of the text, its structure, and theology. It concludes with some critical observations.

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Salm, Antoni. "„Nie dopuść, abyśmy ulegli pokusie” – od Pisma Świętego do codziennej liturgii i modlitwy." Ruch Biblijny i Liturgiczny 63, no. 1 (March 31, 2010): 73. http://dx.doi.org/10.21906/rbl.162.

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As the result of a biblical revival, the Polish text of the petition of the Lord’s Prayer in the Bible (Matt 6 : 13 and Luke 11 : 4) was changed from “Lead us not into temptation” to “Do not allow us to give into temptation”, which was also included in the Lectionary. This text is correct in respect to theology and language, and it is waiting for its place in the Eucharistic liturgy and daily prayer.

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Crișan, Alexandru-Marius. "A New Stone on an Ancient Foundation: Traditional Liturgical Aspects in Taizé Order of Prayer." Review of Ecumenical Studies Sibiu 11, no. 1 (April 1, 2019): 76–89. http://dx.doi.org/10.2478/ress-2019-0006.

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Abstract During the 20th Century, the Taizé Community created a unique liturgical tradition, combining Byzantine and Latin liturgical elements with Protestant background worship. The combination of these liturgical elements concurred with the rediscovery of the old Tradition of the Church and with the entrance of a considerable number of Catholic brothers into the Taizé community. The high point of this reconsidered Tradition is the introduction of the weekly Sunday Eucharist using the Taizé liturgical order. Nonetheless, the Community maintains a Eucharistic discipline and tries to avoid intercommunion. The combination of different traditional liturgical elements on a traditional Protestant base under the supervision of the community’s founder, Br. Roger, aroused great interest among both theologians and simple believers during the time.

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36

McKinnon, James W. "The fourth-century origin of the gradual." Early Music History 7 (October 1987): 91–106. http://dx.doi.org/10.1017/s0261127900000553.

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The conventional view on the origin of the gradual was stated succinctly by Peter Wagner: ‘The Responsorial solo in the mass is of apostolic origin…in imitation of the Jewish liturgy a solo from the psalmist was inserted between the readings.’ The precise form this view has taken more recently in the works of both musical and liturgical historians can be summarised as follows. The early Mass or Eucharist consisted of two major parts. The essential part, the Eucharist proper, had its origins in the Last Supper, a Jewish ceremonial meal, possibly the Passover Seder. This was preceded by a ‘service of the Word’, made up of four elements: scripture reading, discourse on the reading, congregational prayer and psalms sung in response to the readings. This pre-eucharistic service was plainly and simply an adoption en bloc of the ancient synagogue service.

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Moroney, Kevin J. "The Church of Ireland's Eucharistic Prayer 3: Revision and Analysis." Studia Liturgica 39, no. 2 (September 2009): 171–84. http://dx.doi.org/10.1177/003932070903900204.

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Schoot, Henk J. M. "Eucharistic Transformation. Thomas Aquinas’ Adoro Te Devote." Perichoresis 14, no. 2 (October 1, 2016): 67–79. http://dx.doi.org/10.1515/perc-2016-0011.

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Abstract Originally the Adoro te devote was not a liturgical hymn but a prayer, probably intended by Thomas Aquinas for personal use when attending mass. Quoting the at present most reliable version of the poem, the author studies Adoro te devote from the angle of transformation: poetic, Eucharistic and mystic or eschatological transformation. Structure and form are analysed, and a number of themes discussed: two alternative interpretations of adoration, several concepts of truth intended in the poem, the good thief and doubting Thomas as symbols of moral and spiritual imperfection, and (present and future) living in connection, in union with God.

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Alvarado, Johnathan E. "Pentecostal Epiclesis: A Model for Teaching and Learning." Pneuma 35, no. 2 (2013): 180–98. http://dx.doi.org/10.1163/15700747-12341313.

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Abstract The eucharistic practices of many mainline and historic Christian traditions have been co-opted into Pentecostalism’s theology and praxis. While this has been functional for the first one hundred years of Pentecostalism, a decidedly Pentecostal expression of epiclesis is still being developed and existing modes of eucharistic prayer are being understood. In this essay I examine epiclesis and note its natural intersection with Pentecostal theology as the inroad to an expanded theological dialogue. I define epiclesis historically and within a contemporary Pentecostal context. Finally, I argue that the mainline and historic churches could teach and learn from a cross-pollination of ideas with Pentecostal churches.

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Smyth, Matthieu, and Paul Bradshaw. "The Anaphora of the So-calledApostolic Traditionand the Roman Eucharistic Prayer." Usus Antiquior 1, no. 1 (January 2010): 5–25. http://dx.doi.org/10.1179/175789409x12519068629948.

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41

Petrović, Srećko. "Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον in Mt 6:11 as ‘Our Super-Substantial Bread’." Philotheos 19, no. 2 (2019): 184–203. http://dx.doi.org/10.5840/philotheos201919210.

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The ‘bread’ in Lord’s Prayer is today usually understood as ‘daily bread,’ as we can see in contemporary translations. However, in Orthodox Christian understanding ‘bread’ in Lord’s Prayer has a different meaning, spiritual or Eucharistic, and it is emphasized by Orthodox theologians and Orthodox interpreters of the Bible. A different understanding of Biblical text is not something new in Christian history: it is something that is present in Christianity since the times of early Church, and it is well attested through contributions of ancient Christian schools of Biblical exegesis, for instance Alexandrine and Antiochene school. A different understanding is the fruit of different contexts, different traditions and different readings of Biblical text. In this paper we will show the origins of Orthodox Christian reading of ‘bread petition’ in the Lord’s Prayer, and how Orthodox Christian understanding is influenced by ancient Christian reading of Biblical text.

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Farwell, James. "Salvation, theLifeof Jesus, and the Eucharistic Prayer: An Anglican Reflection and Proposal." Liturgy 31, no. 3 (April 21, 2016): 19–27. http://dx.doi.org/10.1080/0458063x.2016.1155902.

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43

Gelineau, Joseph. "New Models for the Eucharistic Prayer as Praise of All the Assembly." Studia Liturgica 27, no. 1 (March 1997): 79–87. http://dx.doi.org/10.1177/003932079702700104.

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44

Ysebaert, Joseph. "THE SO-CALLED COPTIC OINTMENT PRAYER OF DIDACHE 10,8 ONCE MORE." Vigiliae Christianae 56, no. 1 (2002): 1–10. http://dx.doi.org/10.1163/15700720252984800.

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AbstractIn the so-called Coptic ointment prayer of Didache 10,8 the Coptic equivalent stinoufi does not mean 'ointment' but 'good smell'. It corresponds to Greek ευωδια which in 2Cor 2,15 is used for the good smell of Jesus that Christians are to God. This gives a good sense in the context of Did 10,8. Moreover, the expression ευχαριστεω ϑεω υπερ means 'to give thanks to God for' something. In Did 10,8 this is wrongly understood as 'to bless' or 'to consecrate'. In this meaning ευχαριστεω has an accusative object and is only used for the consecrating of the Eucharistic bread and wine.

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Hilliard, Marie. "The Gift of the Apostolic Pardon." Ethics & Medics 45, no. 8 (2020): 3–6. http://dx.doi.org/10.5840/em20204584.

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Meeting the right of the faithful to receive the sacraments can be difficult, especially during the COVID-19 pandemic. The Church needs opportunities to minister to the faithful, especial when there is a danger of death. Remission of sins is of vital importance in these cases. To gain a plenary indulgence, three specific conditions must be met: sacramental confession, Eucharistic communion, and prayer according to the Holy Father’s intentions. A special kind of plenary indulgence, the apostolic pardon, is administered to someone who is in danger of death. It is advantageous because it can be done without making physical contact with the sick or impaired, but also because in times of great need, an apostolic pardon can be prayed for in absence of a priest. Family members and health care professionals can help a patient pray for the apostolic pardon even if he or she is not fully conscious.

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Galbreath, Paul. "Book Review: Lift Your Hearts on High: Eucharistic Prayer in the Reformed Tradition." Interpretation: A Journal of Bible and Theology 60, no. 3 (July 2006): 359–60. http://dx.doi.org/10.1177/002096430606000338.

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Douglas, Brian. "The 1662 Book of Common Prayer: Assessing its Eucharistic Theology 350 Years on." Pacifica: Australasian Theological Studies 25, no. 3 (October 2012): 273–87. http://dx.doi.org/10.1177/1030570x1202500304.

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Spreadbury, Jo. "The Gender of the Church: the Female Image of Ecclesia in the Middle Ages." Studies in Church History 34 (1998): 93–103. http://dx.doi.org/10.1017/s0424208400013590.

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In a famous eucharistic vision, recorded in the Scivias, Hildegard of Bingen saw what she calls the ‘image of a woman’ (‘muliebris imago’) approaching the Cross so that she was sprinkled by the blood from Christ’s side. In the Eibingen miniature which accompanies this vision, the woman is shown not only sprinkled with Christ’s blood but catching it in a chalice. Below the Cross an altar bearing a chalice is shown and the same woman stands beside it, her arms outstretched in prayer. Hildegard says in the text that the woman ‘frequently approached’ the altar and there ‘devotedly offers her dowry, which is the body and blood of the Son of God’. The illustration shows nothing of the vested priest who is described in the text approaching the altar after the woman to celebrate the divine mysteries; but it appears that the woman herself is celebrating the mysteries of Christ’s passion which are recalled in the Eucharist and pictured around the altar. The interpretation of this vision says that the woman is Ecclesia, the Church, the Bride of Christ.

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신형섭. "Educational Implications for the Building of Eucharistic Prayer as the Stories of Faith Formation." Journal of Christian Education in Korea ll, no. 45 (March 2016): 69–92. http://dx.doi.org/10.17968/jcek.2016..45.003.

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Schmidt-Lauber, Hans-Christoph. "The Ecumenical Contribution to the German Erneuerte Agende: The Case of the Eucharistic Prayer." Studia Liturgica 26, no. 2 (September 1996): 277–88. http://dx.doi.org/10.1177/003932079602600213.

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