Rozprawy doktorskie na temat „Eucharist”
Kliknij ten link, aby zobaczyć inne rodzaje publikacji na ten temat: Eucharist.
Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych
Sprawdź 50 najlepszych rozpraw doktorskich naukowych na temat „Eucharist”.
Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.
Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.
Przeglądaj rozprawy doktorskie z różnych dziedzin i twórz odpowiednie bibliografie.
1
Shim, Kioh. "John Wesley's Eucharist and the online Eucharist". Thesis, University of Birmingham, 2013. http://etheses.bham.ac.uk//id/eprint/4398/.
Pełny tekst źródłaStreszczenie:
Since the late 20th century information technology has changed the lives of individuals and relationships at local, nation and even global levels. In particular the internet is used by many religious groups for theological and spiritual purposes. Some parts of Christianity have confronted the issue of how to deal with the use of internet. As a result, an internet church has emerged, offering Eucharistic services online across the globe. Even though the numbers of internet churches/Eucharistic groups have sharply increased in the last two decades, the attitude of the established churches does not appear to have taken account of this change yet. To achieve this it is necessary for such initiatives to be guided by certain theological norms or church regulations. This may relate to the definition of church, Eucharistic theology, or how to deal with emerging cultures. However, no public theological agreement about the development of a cyberspace Eucharist ecumenically, or even within single denominations such as the Methodist church, has yet been achieved. This thesis sets out to explore the possibility of developing of an internet Eucharist within the context of John Wesley’s Eucharistic theology, practice and fervor for communion. Wesley’s Eucharistic theology and practice were not simply his own idea or preference. Rather he derived them from various resources from the early Christian to the period of his own life. He also understood the Eucharist in relation to his own engagement with the changing society of his own time. In this context he developed his Methodist Societies as Eucharistic communities within the understanding of the means of grace: instituted and prudential. This study will not only give justification for the online Eucharist, but will also try to investigate how Wesley’s theology and practice can inform the practice and theology of the online Eucharist.
2
Paterson, Torquil John Macleod. "The Eucharist and history". Thesis, Rhodes University, 1990. http://hdl.handle.net/10962/d1018262.
Pełny tekst źródłaStreszczenie:
The thesis delineates an existential view of history, in which the eternal is defined as the ground of authentic human life which underlies true historical action. The historical is the manifestation of the eternal in the unique moment, and redefines the ahistorical conditions of human life. The ahistorical is the social and ideological conditioning of all human knowledge, usually presented in terms of various kinds of myth and ritual . The ahistorical contains both good and bad elements, but always has the tendency to become oppressive and is therefore constantly in conflict with the historical. The life of Jesus is described as the perfect expression of the eternal in true historical action, by which he came into conflict with the ahistorical of his society, as expressed in his death. By his resurrection, his life breaks the limitations of time and becomes transformative enabling all subsequent historical action. The eucharist is described as engaging with each of these dimensions of our existence. By being itself a ritual action containing a myth, the eucharist has an ahistorical form and therefore easily engages with the ahistorical dimensions of society. However, without a constant dialogue with the historical, the eucharist, as an ahistorical medium, can become allied to the dominant forces of society and become a means of oppression. The eucharist has at its centre the remembrance of the historical action of Jesus. True historical action in the present will result from a proper hermeneutic of the gospels. The eucharistic anamnesis must be regarded as part of the wider search for a relevant contemporary christology. The eucharist remembers the Last Supper, which is a parable of the whole life of Jesus and a prelude to his death and is a sacrifice in that it has a sacrificial form, and leads to our historical action, which will usually take the form of a conflict with the ahistorical and have sacrificial dimensions. The eternal only becomes present in our historical action, but the eucharist, by uniting us with the transforming power of the death and resurrection of Jesus, is a powerful aid to such action. The eucharist also provides the opportunity for resonances between Jesus and the ground of our being, thus enabling deep shifts of attitude and consciousness. Three fundamental prerequisites for human life are isolated and related to the eucharist: belonging, nurturing and giving. In order for the eucharist to ennable historical action is must hold these dimensions in tension. In its actual form it does this through the balance between the Words of Institution and the Epiclesis, which, in turn, provide the christological ground of the eucharist and relate this to the present through a particular pneumatology. The real presence is described by the thesis in a way which connects the eucharistic presence with the historical Jesus and leads to our historical action. Finally, some consequences of the thesis for Eucharistic practice are suggested. The relationship between the ahistorical form of the eucharist and the anamnesis is important. In this way the eucharist objectifies the ahistorical, reflects on this in terms of the historical action of Jesus, and reforms the ahistorical by modelling a response. This should lead to a more authentic expression of the eternal in the contemporary world
3
Turnbloom, David. "Celebrating the Eucharist as Subjects of Charity: Retrieving a Thomistic Grammar of the Eucharist". Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104540.
Pełny tekst źródłaStreszczenie:
Thesis advisor: John F. BaldovinThis dissertation argues that the eucharistic theology found in Thomas Aquinas's Summa Theologiae is not a Christocentric, static, hierarchical economy of grace production. Rather, it is a deeply Trinitarian, dynamic, communal drama of graced participation. Based on Aquinas's insistence that grace is a participation in the Divine Nature that is signified by the sacraments, I turn to the Secunda Pars in order to explicate the relationship between grace and human action that is presupposed in the sacramentology of the Tertia Pars. Insofar as the res tantum of the Eucharist is the unity of the mystical body of Christ, special attention is given to the relationship between grace, theological virtue, and moral virtue. Through close examination of the process through which charity is said to increase in the subject, the unity of the mystical body is seen, not as a mystical state, but as a graced action that is simultaneously God's action (insofar as grace formally moves us through charity) and the Church's action (insofar as the moral virtues dispose us to receive the presence of God as the extrinsic principle of our actions). The unity of the mystical body of Christ is, then, rightly called the grace of the Eucharist because the spiritual life affected by the Eucharist is the active presence of charity in the Church. The result of the Eucharist is the Church's participation in the Divine Nature. This project aims at providing a grammar that allows for fruitful dialogue in modern sacramental theology. Within Catholic Eucharistic theology, the scholastic language of metaphysics is regularly given place of privilege to such an extent as to view other grammars of the Eucharist with suspicion. This dissertation provides a Thomistic grammar of the Eucharist that largely avoids the traditional scholastic grammars. It is the hope that such retrieval is a catalyst for constructive dialogue between modern grammars (of all denominations) and traditional scholastic grammars
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
4
Massaro, Thomas 1961. "The Eucharist and Social Justice:". The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103710.
Pełny tekst źródła
5
Colloton, Paul H. "Language for leadership at the Eucharist leadership at the Eucharist in the liturgy at Rome /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
Pełny tekst źródła
6
Disco, Bernard William. "God's Gracious and Scandalous Gift of Desire: The Liturgy of the Eucharist in Louis-Marie Chauvet's 'Symbolic Exchange' with Jean-Luc Marion's Phenomenology of Givenness and René Girard's Mimetic Theory". Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108628.
Pełny tekst źródłaStreszczenie:
Thesis advisor: John BaldovinTraditionally, Church teaching has examined the Eucharist in metaphysical terms (‘what is it?’: substance, presence, and causality) and its liturgical celebration as a sacrifice (a re-presentation of Christ’s self-sacrifice on the cross). Prompted by Vatican II’s exhortation to the faithful for ‘full, conscious, active participation’ in the liturgy (cf. Sacrosanctum Concilium 14, 27, 30), this dissertation re-interprets the Eucharistic liturgy and participants’ role in it through the root metaphor of gift: a gift of desire, which impacts participants’ desires, relationships, and selfhood. It proposes a ‘relational approach’ to the Eucharist by asking: What is going on ‘relationally’ in the Eucharistic celebration? How might the Eucharist impact our desire, relations, identity? How does or ought the liturgy of the Eucharist concern relationships between the participants and others? What specifically does the Church celebrate in its liturgy of the Eucharist? Louis-Marie Chauvet’s ‘symbolic exchange’ model of the Eucharistic Prayer, when put in conversation with both Jean-Luc Marion’s phenomenology of gift and René Girard’s mimetic theory, yields an understanding of the Eucharist as God’s gracious and scandalous gift of divine desire. The gift is gracious as an embodied expression of divine love, and also scandalous as it challenges recipients’ autonomy with a radical call to charity demanding an existential response. This dissertation upholds Christ’s self-gift as the ultimate decision to love in a perfect reversal of sacrificial violence, which Christians are called to imitate. It emphasizes the liturgy’s structure as a dynamic event of being encountered by God’s gift of himself and reception of this gift through particular responses. This understanding aims to re-appropriate traditional Catholic teaching on the Eucharist in more contemporary terms. It aims to explain how ‘fully conscious and active participation’ in the sacred mysteries occurs, that liturgy and life may be more richly interrelated
Thesis (STD) — Boston College, 2019
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
7
Economidis, Michael. "The Eucharist in John of Damascus". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1170.
Pełny tekst źródła
8
Harrington, Daniel J. "The Eucharist in the Early Church:". The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103712.
Pełny tekst źródła
9
Gauthier, Patricia. "The Eucharist as Symbol and Reality". Thesis, Regent University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10932876.
Pełny tekst źródłaStreszczenie:
This work examines the theological interpretation that the nature of the Eucharist is the actual body and blood of Christ ingested by the participants at the Lord’s Table. It proposes that the keys to unlocking the mystery of the Eucharist are reexaminations of the Old Testament typology of the “Bread of the Presence,” and the New Testament patristic understanding of symbol and reality that point to the Real Presence of Christ in the Eucharist. These comprehensions serve renewal hermeneutics by advancing Eucharistic theology toward three goals: they provide insights that inform and facilitate our experience of Christ’s Real Presence in the assembly of the Lord’s Table, they call contemporary culture to satisfy their deep longing to experience the Presence of the Living God through Holy Communion, and they recall the hope that Jesus’ prayer in John 17: 20–23 for unity of his one body may be realized.
10
McPartlan, Paul Gerard. "The Eucharist makes the church : the Eucharistic ecclesiologies of Henri de Lubac and John Zizioulas compared". Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304880.
Pełny tekst źródła
11
Gittoes, Julie Anne. "Anamnesis and the Eucharist : contemporary Anglican approaches". Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.616163.
Pełny tekst źródła
12
Samra, James G. "The eucharist a mosaic of theological images /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
Pełny tekst źródła
13
Gittoes, Julie. "Anamnesis and the eucharist : contemporary anglican approaches /". Aldershot : Ashgate, 2008. http://catalogue.bnf.fr/ark:/12148/cb412944377.
Pełny tekst źródła
14
Burnett-Chetwynd, Gemma Claire. "Feminist theology and Anglican liturgy : embodiment and Eucharist". Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648155.
Pełny tekst źródła
15
O'Malley, Seán P. (Seán Patrick) 1944. "The Eucharist: At the Center of Catholic Life". The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103713.
Pełny tekst źródła
16
Royer, Lorraine Bernadine. "Eucharist celebrating and living the justice of God /". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
Pełny tekst źródła
17
Lewis, Eric P. "Descartes and tradition : the miracle of the Eucharist /". Thesis, This resource online, 1995. http://scholar.lib.vt.edu/theses/available/etd-06082009-171023/.
Pełny tekst źródła
18
Carpenter, Van Eldon. "Wyclif's realism and his view of the eucharist". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Pełny tekst źródła
19
Groome, Thomas H. "How is the Eucharist the Center of Catholic Life?:". The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103705.
Pełny tekst źródła
20
Ralph, Margaret Nutting. "Probing the Mystery of the Eucharist: New Testament Models". The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103714.
Pełny tekst źródła
21
Stohlmann, David Henry. "The eucharist center of the church's worship and life /". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Pełny tekst źródła
22
Eng, Jerry Seow-Hng. "The contextualization of the eucharist in the Malaysian church". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
Pełny tekst źródła
23
O'Brien, Scott T. ""O marvelous exchange" a mystagogical catechesis of the Eucharist /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
Pełny tekst źródła
24
George, Kuruvilla. "From people's theatre to people's Eucharist : resources from popular theatre for Eucharistic reform in the Church of South India, Kerala State". Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/19786.
Pełny tekst źródłaStreszczenie:
This thesis proposes a methodology for invigorating the celebration of the Eucharist in the Church of South India in Kerala State, India. The proposed scheme uses the dramatic and didactic resources from the People’s Theatre. The aim is to develop a “People’s Eucharist” that will bring the laity of the church into the centre of liturgical action. The first chapter discusses the meaning of the Eucharist and the role of the liturgy in the celebration of the Eucharist. The Eucharist is not only the church’s commemoration of the Last Supper and the passion of Christ; it is also its celebration of God’s victory in Jesus Christ. It is a means of reconciliation, transformation, communion and renewal through the ministry of the Holy Spirit. It is argued here that a good liturgy will facilitate the active participation of the whole congregation in the eucharistic celebration. It will enable the worshippers to experience the liberating and transforming presence of Christ in their midst. The worshippers will find their own stories enmeshed in the story of God’s salvation. They will encounter the vision and the challenge of the Kingdom of God. It is also argued that the inculturation of the liturgy is absolutely essential if the church’s liturgy is to be relevant and meaningful to insiders and outsiders. The second chapter, which is in three parts, contains an evaluation of the liturgical life of the Church of South India. In the first part it is argued that the liturgies of the CSI, namely, The Order of the Lord’s Supper (1950/’79) and its two alternate forms, are inadequate to meet the needs of the growing church to day. The church needs a liturgy that has close affinities to the life, struggles and the mission of the people of God, and which reflects the best of India’s spirituality and culture. The second part of the chapter contains the findings of a field survey conducted in the four Kerala CSI dioceses to discover people’s experience of the Eucharist. On their basis, it is contended that the liturgical worship in these dioceses fails to provoke people to transcend the boundaries of their private religious experiences and to take up the concerns of the Kingdom of God in the context of the church’s social tasks. The third part suggests certain guiding principles for liturgical renewal.
25
Burton, Ben. "Poetics of the Eucharist from Robert Southwell to John Milton". Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.519752.
Pełny tekst źródła
26
Spahn, Stephen F. "Mass intentions: Memorials, money and the meaning of the Eucharist". Thesis, Boston College, 2011. http://hdl.handle.net/2345/bc-ir:105012.
Pełny tekst źródła
27
McHardy, David. "Eucharist, ministry and authority in the ecclesiology of John Zizioulas". Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/30481.
Pełny tekst źródłaStreszczenie:
The Introduction outlines Zizioulas' ecumenical career as it relates to his ecclesiology. It describes the purpose of this study and establishes the boundaries of the thesis, which aims at demonstrating that his model of communion provides a suitable basis for a Trinitarian ecclesiology. Chapter One discusses Zizioulas' description of the way in which humans relate to each other. It examines his claim that we live in a situation of profound division and explores how he uses Trinitarian theology to suggest a way in which baptism marks an overcoming of this, leading to communion. Chapter Two examines Zizioulas' perception of Christology as constituted by Pneumatology. It suggests that this synthesis can be used as a basis for an understanding of relationships and authority in the Church and is determinative for a concept of communion. Chapter Three describes how Zizioulas views the Eucharist as an eschatological event both to construct a pattern of communion in the Church and to describe how it is realised. Chapter Four discusses the role of the bishop in the structures of the Church. It demonstrates how Zizioulas' eucharistic understanding allows a relational model of authority to develop and explores the implications this has for ecclesial structures and patterns of authority. Chapter Five relates the laity to the authority structures of the Church in such a way that all people may be seen to have a place within its decision processes. It analyses the extent to which Zizioulas depends on a model of communion to construct this understanding. Chapter Six describes how Zizioulas relates authority in the local Church to that of the universal Church. It examines both how the bishops exercise authority in conciliar fashion and how the whole Church receives or rejects their teaching.
28
Cavanaugh, William T. "Torture and eucharist : theology, politics, and the Body of Christ /". Oxford (U.K.) : Blackwell, 1998. http://catalogue.bnf.fr/ark:/12148/cb390106772.
Pełny tekst źródła
29
Fahrig, Stephen David. "The Context of the Text: Reading Hebrews as a Eucharistic Homily". Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:107586.
Pełny tekst źródłaStreszczenie:
Thesis advisor: Thomas D. StegmanThe majority of exegetes agree that the so-called “Letter” to the Hebrews is actually a homily, meant to be read aloud to a Christian community gathered for worship. In The Context of the Text: Reading Hebrews as a Eucharistic Homily, I argue that the specific venue for the public reading of Hebrews was a celebration of the Eucharist. It is my contention that the author presumed and exploited this Eucharistic setting in order to bolster his claims about the superiority of Christ and his sacrifice to the sacrifices of the “first covenant”, as well as to entreat his readers to remain faithful to Christian Eucharistic worship. This dissertation begins in Chapter 1 by considering the “state of the question,” examining the positions of scholars who take – respectively – negative, agnostic and positive positions regarding Eucharistic references in Hebrews. Chapter 2 situates the question of Hebrews and the Eucharist within the broader milieu of the liturgical provenance of New Testament writings. Chapter 3 considers the issues of Hebrews’ authorship, date of composition, audience, rhetorical strategy, and literary structure as they pertain to my argument that the text was written for proclamation at the Eucharist. Chapter 4 offers an extensive study of several passages from Hebrews which appear to allude to the Eucharist without mentioning the sacrament explicitly (Hebrews 6:4; 9:20; 10:19-25; 12:22-24; 13:10; and 13:15), setting forth the claim that the allusive nature of these references is explained by the Eucharistic milieu for which the homily was written. In particular, I argue that a Eucharistic understanding of Hebrews 13:10 (“We have an altar from which those who officiate in the tent have no right to eat”) is the linchpin for understanding other Eucharistic references in Hebrews and that this verse serves as a major reinforcement of the author’s earlier claims regarding the supreme efficacy of Christ’s redemptive work. I hold that the author’s mention of an “altar” in 13:10 is meant to be understood as a reference to the Eucharistic table and that, taken as such, this statement parallels the claim in 8:1 (“We have such a high priest”) in order to demonstrate that Christians have both a superior priest (Christ) and a superior cultic act (the Eucharist). Finally, Chapter 5 considers interpretive traditions (particularly patristic and Eastern) which bolster the case for a Eucharistic interpretation of Hebrews
Thesis (STD) — Boston College, 2014
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
30
Van, der Water Desmond. "Towards a eucharistic theology and practice for the South African context : a re-appraisal of Reformed eucharistic theology from the perspective of the Eucharist in Catholic liberation theology". Master's thesis, University of Cape Town, 1989. http://hdl.handle.net/11427/15883.
Pełny tekst źródłaStreszczenie:
Bibliography: pages 102-105.The theology and practice of the eucharist emerged as one of the major points of contention in the 16th Century Reformation. While the Reformers themselves differed in their respective eucharistic theologies, they were nevertheless unanimous in rejecting what they perceived as heresy and abuse in the theology and practice within the Roman Catholic Church. Part One of this dissertation explores the Reformed teaching on the eucharist by surveying the eucharistic theologies of the Reformers, Huldrych Zwingli and John Calvin, and more recent theologians, Peter Forsyth and Karl Barth. The challenge of the Reformation, however timeous and valid, did not go far enough. While the Reformers went to great lengths to expose theological heresy and to condemn abuses, they gave scant attention to the contextual implications of their theology. For instance, the Reformation focussed on such theological issues as the "essence" or "substance" of Christ's presence in the eucharist, without giving attention to its missiological implications within the contextual struggles for human liberation from socio-political and economic structures of domination, oppression and exploitation. Roman Catholic theology of liberation, emerging from Latin America in the latter part of the 20th Century, presents a compelling challenge to both traditional Catholic teaching and Reformed theology and practice. While not departing from the basic tenets of Catholic teaching, liberation theology adopts a radically critical stance, whereby any orthodox theology and practice is judged in terms of its relevance to the existential situations of human oppression, poverty and suffering. Part Two of this dissertation reflects on the response of liberation theologians to a new crisis for the sacraments within the Roman Catholic Church. This is done by surveying the eucharistic theologies of Juan Luis Segundo, Rafael Avila (from Latin America) and Tissa Balasuriya (from Asia). The Churches of the Reformed tradition have not as yet adequately responded to the challenges within a country characterised by racism, state oppression, social injustices and economic exploitation. A Reformed eucharistic theology and practice should be formulated for the South African context, which takes seriously the criticisms of Catholic liberation theology, while simultaneously exploring the contextual implications of its own Reformed tradition. It is not necessary for a Reformed understanding of the eucharist to break with tradition, anymore than Catholic liberation theology does. What is required is that the tradition be retrieved in relation to the struggle for liberation within our historical context. Part Three sets out the proposal for a eucharistic theology and practice for the South African context, in terms of two major themes, namely those of protest and celebration. These themes are fundamental to both the biblical framework and the contextual application of the eucharist, are consonant with the intention of Reformed eucharistic theology. Central to the proposal will be the formulation of a theology and practice of the community-of-faith. It will become evident as to what is meant by community-of-faith as we explore the above themes.
31
Goodwin, Colin Robert, i res cand@acu edu au. "Praesentia Substantialis: an examination of the Thomistic metaphysics of the Eucharistic presence". Australian Catholic University. School of Philosophy, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp138.17052007.
Pełny tekst źródłaStreszczenie:
1. Aim of the Thesis. This thesis is concerned to investigate the schemata of metaphysical concepts, and the lines of philosophical argument, used by Thomas Aquinas in reaching conclusions about the nature of the change through which Christ becomes present in the sacrament of the Eucharist, and about the nature of this continuing presence. Although the object to which the thesis relates is provided by doctrinal and theological affirmations, the perspective within which the investigation takes place is that of the reflective rationality distinctive of philosophy. Put differently, the aim of the thesis is to examine the speculative rational work undertaken by Thomas Aquinas in the course of his discussion of issues relating to the change of bread and of wine into the body and blood of Christ in the Eucharist - a discussion that Thomas introduces by first arguing to traditional Catholic belief about the outcome of this change. The examination engages with the reasonable explanatory power of the conceptual resources and the philosophical arguments drawn upon by the Angelic Doctor in his systematic study of the Eucharistic change, and of the implications of this change relative to the continuing presence of Christ in the Eucharist. 2. Scope of the Thesis. The parameters of the thesis are set by St Thomas’s discussions of Eucharistic change and presence that take place in part three, questions 75-77, of his Summa Theologiae, book four, chapters 60-68, of his Summa contra Gentiles, and book four, distinctions 10-11, of his Scriptum super Libris Sententiarum Petri Lombardi. Within these parameters are to be included contributions to the issues discussed by St Thomas made by Thomas de Vio Cajetan, Domingo Banez, and Silvester of Ferrara (Ferrariensis), major commentators on the work of Thomas. Extensive presentation, and scrutiny, of opposing arguments from Duns Scotus are also included. Following an introductory chapter concerned to situate, summarise, and indicate its principal assumptions, the thesis explores what is, for St Thomas, a major objection to affirming the substantially real presence of Christ in the Eucharist: such an affirmation is said to imply the ontological impossibility that Christ’s bodily reality is simultaneously present in more than one place. The response to this objection involves an analysis of the distinction between the primary and the secondary formal effects of dimensive quantity, and the use of this distinction to argue at some length that one and the same material thing may be simultaneously present in more than one place if the secondary formal effects of dimensive quantity that would spatially situate this thing in relation to its immediate surroundings are suspended. The thesis then considers three issues dealing with what becomes of the substance of the bread and of the wine at the Eucharistic consecration. In the first of these, Thomas rejects the claim that the substance of the bread and of the wine remains in existence on the altar, affirming that the bread and wine are changed at the level of substance into the body and blood of Christ. This position requires, and receives, sustained treatment of philosophical questions concerning ‘substance’, and change affecting the whole substance of a thing (within a hylomorphic understanding of material realities). Related problems of individuation, causal agency, and the logic of language that both signifies, and brings about, change, are considered. The second issue investigates the claim that the substance of the bread and of the wine is not changed after all into the body and blood of Christ but is either annihilated or changed into matter-in-an-earlier-state. This claim is rejected by St Thomas on philosophical grounds, and this section of the thesis engages critically with Cajetan on several points connected with Thomas’s arguments The third issue concerns, and affirms, the capacity of bread and wine to be changed substantially into the body and blood of Christ, at which point the thesis widens out to contrast a hylomorphic with a hylomeric account of matter, and to consider at some length Duns Scotus’s metaphysics of the Eucharist which oppose those of St Thomas. Chapter six of the thesis explores in some detail the responses of Cajetan and Ferrariensis to the challenges issued by Scotus, and the concluding chapter (chapter seven) provides an analysis of Thomistic ideas regarding three modes of the emergence of being: creation, natural change, transubstantiation. 3. Conclusions. The title asserts that the thesis is “an examination of the Thomistic metaphysics of the Eucharistic presence”. This examination endorses the following conclusions: 3.1 The schemata of metaphysical concepts employed by St Thomas (e.g. the concepts of substance, accident, esse, primary matter, substantial form, creation, natural change, obediential potentiality, primary/secondary formal effects of dimensive quantity), and his lines of philosophical argument, provide a clearly valid response to “the exigencies of the inquiring mind at work” in relation to the presence of Christ in the Eucharist. In other words, their reasonable explanatory power is evidently to be affirmed. 3.2 Pari passu the thesis indicates something of what could be called ‘the mystery of matter’ – the inexhaustible depths and potentialities of matter that the inquiring mind confronts when exploring matter in the distinctive situation that is matter’s special dependence on the First Cause in the Eucharistic change (transubstantiation). 3.3 The thesis is an instance of philosophical work undertaken in the first decade of the 21st century, and within the socio-cultural context of this time. This socio-cultural ‘situatedness’, although vastly different from the socio-cultural ‘situatedness’ of Thomas Aquinas, Duns Scotus, Cajetan, Ferrariensis, and Banez, has created no culturally relative barrier - no ‘incommensurability’ - such as to prevent an understanding of the conceptual/argumentative activity in which these thinkers engaged some centuries ago. Human beings always and everwhere ‘fit into’ the same Universe through their abiding and ineluctably shared openness to being and its first principles.
32
Norsworthy, C. Gray. "Coming together, multicongregational and multicultural unity and diversity through the eucharist". Chicago, Ill : McCormick Theological Seminary, 1997. http://www.tren.com.
Pełny tekst źródła
33
Hancock, Brannon. "The scandal of sacramentality : the Eucharist in literary and theological perspectives". Thesis, University of Glasgow, 2010. http://theses.gla.ac.uk/2568/.
Pełny tekst źródłaStreszczenie:
In spite of the realities of an increasingly post-ecclesial world, sacrament continues to appear as a theme in contemporary culture, often in places least expected. What it means to describe something – a text, ritual, experience, etc – as “sacramental” derives from the unique yet complex conception of sacrament as practiced (liturgy) and theorized (theology) within the Christian tradition. Indeed, whilst simultaneously upheld as the “constitutive” action and foundational sacrament of Christ's Body called church, the Eucharist has confounded the Christian faith throughout its history. Its symbolism points to the paradox of the incarnation of God in Jesus of Nazareth, and his sacrificial death on Calvary, which St. Paul describes as a stumbling-block (skandalon) and foolishness (1 Cor. 1:23). And yet this scandalous quality of sacramentality, not only illustrated by but enacted in the Eucharist, has not been sufficiently accounted for in the ecclesiologies and sacramental theologies of the Christian tradition. Following the image from the Fourth gospel of “the word made flesh,” this interdisciplinary study examines the scandal of sacramentality along the two-pronged thematic of the scandal of language (word) and the scandal of the body (flesh). While sacred theology can think through this scandal only at significant risk to its own stability, the fictional discourses of literature and the arts are free to explore this scandal in a manner that simultaneously augments and challenges notions of sacrament and sacramentality, and by extension, what it means to describe the Church as a “eucharistic community.” Our aim is less a reassertion of the vitality of traditional sacramental rituals even within contemporary culture and more an effort to understand why the notion of sacrament and sacramentality has held such staying power, despite significant cultural shifts and movement away from the traditional practices of the Christian faith. Why do novelists, artists, theologians, philosophers and religious communities continue to make use of and draw upon the language and evocation of ‘sacrament’? Our thesis is that it is precisely the scandalous, subversive power of the eucharistic mystery, the thematic and symbolic tensions and destabilizing effect inherent to sacramentality, that make it such a fertile trope for artists and writers, especially within a postmodern context preoccupied with the themes of language, embodiment, presence/absence, immanence/transcendence, and so on.
34
Scaffidi, Christopher Robert. "Understanding the Eucharist of Ignatius of Antioch through the passover memorial". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Pełny tekst źródła
35
Asomugha, Catherine. "Constructing an Igbo theology of the Eucharist toward a covenanted kinship /". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
Pełny tekst źródła
36
Flummerfelt, Robert John Beecher. "Baptism, chrismation, and Eucharist for infants questions of rights and rites /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
Pełny tekst źródła
37
Galgalo, Joseph Denge. "Eucharistic sacrifice : a theological study of the sacrificial interpretation of the early Eucharist and its role in the economy of salvation (c.30-202)". Thesis, University of Cambridge, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621093.
Pełny tekst źródła
38
Robichaux, Robie Edward. "Canonical considerations of the Eucharist as the completion of the initiatory process". Theological Research Exchange Network (TREN) Access this title online, 1990. http://www.tren.com/search.cfm?p029-0185.
Pełny tekst źródła
39
Bishop, Andrew. "Eucharist shaping : church, mission and personhood in Gabriel Hebert's liturgy and society". Thesis, King's College London (University of London), 2014. https://kclpure.kcl.ac.uk/portal/en/theses/eucharist-shaping(9798bcfc-7679-4378-ae8c-238ddfedac8f).html.
Pełny tekst źródłaStreszczenie:
This thesis considers Gabriel Hebert’s Liturgy and Society: The Function of the Church in the Modern World. It does so in the conviction that Hebert offers a continuing contribution to theological endeavour and practical ecclesiology. The thesis identifies and explores three key themes emerging from Liturgy and Society which all contribute to Hebert’s central proposition that liturgy, principally the Eucharist, shapes Christian identity. The first theme is ecclesiology. This is significant because for Hebert the Church is indispensable in mission and her dogma is embodied in liturgy. The second theme is mission. Hebert’s examination of the function of the Church in the modern world has a missional character. The third theme is personhood. This theme comes from Hebert’s conception of what shapes persons through liturgy. I propose the notion of ‘liturgical anthropology’ as a way of articulating Hebert’s idea of personhood. The thesis sets Hebert in context historically and theologically within the ‘Parish Communion Movement’ and twentieth century Anglican theology. Furthermore it takes Hebert beyond his original setting by analysing his work alongside contemporary writers on the three themes, demonstrating that he can be set in relation to contemporary writers in the fields of ecclesiology, mission and liturgical anthropology. In each area Hebert is a fruitful conversation partner in which his thought is elucidated by and resonates with other writers. Whilst the influence of the Parish Communion Movement is still current in the Church of England, Hebert’s approach is not uncontested in the contemporary Church. Nonetheless the thesis demonstrates that his rejection of individualism, his recognition of the intimate relationship between mission and Church and his vision of the liturgical grounding of the practical and ethical consequences of the function of the Church in the modern world speak powerfully today.
40
Connelly, Christopher D. "Pastors of souls and the diligent teaching about the most holy Eucharist". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p029-0704.
Pełny tekst źródła
41
Phiri, Felix Mabvuto. "Receive your own mystery and become what you receive: the Eucharist as a source of reconciliation, justice and peace in conflicting Sub-Saharan Africa". Thesis, Boston College, 2009. http://hdl.handle.net/2345/1855.
Pełny tekst źródłaStreszczenie:
Thesis advisor: John BaldovinTwentieth century is an epoch that has known the ravages of war, violence, oppression, exploitation and conflict. In a century marked by great human brokenness which has escalated the alienation from God, from one another and from the whole of creation; what would be the proper mission of the Church in such a context? This breakdown of the whole human family which has led to great suffering stares us in the face. It has been an epoch with two world wars, genocides, nature‘s rebellion as the weather and atmospheric conditions have been unpredictable and above all that world development has taken place on the heads of billions of people who live in abject poverty. In a world torn apart by conflicts and division, reconciliation becomes a necessary theological theme for mission, if we are to work for a better future for "All have sinned and fall short of the glory of God" (Rom. 3:23)
Thesis (STL) — Boston College, 2009
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
42
Raines, Scott Hawkley. "The Second Coming of Don Quixote: Painting and the Quixote as Eucharistic Art". BYU ScholarsArchive, 2019. https://scholarsarchive.byu.edu/etd/8268.
Pełny tekst źródłaStreszczenie:
This thesis examines a new reading of Cervantes’s immortal Don Quixote: reading the Quixote as eucharistic art. Just as the Catholic Eucharist, when consumed by the believer, is transubstantiated into the literal flesh and blood of Jesus Christ, so too is this proposed reading of the Quixote. Using Michel Foucault’s work in The Order of Things, the author employs Foucault’s statement—that Don Quixote is “the book in flesh and blood” (48)—to explore a eucharistic reading of the novel as the reader’s internalization of Don Quixote’s being. The end of the novel is read not as Don Quixote’s return to sanity, but rather a sacrifice of the self, sealing the text to his being. The “disciple reader” then, through eucharistic reading, metaphysically internalizes the text that is Don Quixote transubstantiated, acquiring his madness in the process: a new Don Quixote. The author lays out a theory for eucharistic reading, noting the Quixote’s singular place in world literature as a prime novel fit for this type of mystical reading. The thesis then examines and analyzes the theory and its effects on intratextual metafictional readers of the novel. As a kind of measuring tool, the author looks at painted representations of Don Quixote within the novel as eucharistic self-portraits of the metafictional disciple reader’s “quixotic” self. The thesis closes with a proposal for future studies regarding artistic representations outside of the text as products of eucharistic reading worthy and in need of future analysis.
43
Arcadi, James Michael. "This bread is the body of Christ : an incarnational model of the Eucharist". Thesis, University of Bristol, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683690.
Pełny tekst źródłaStreszczenie:
In this thesis, I argue that when Christ uttered the Eucharistic words of institution, and when ministers do the same, the bread / wine of the Eucharist is consecrated and renamed, bringing about a metaphysical state of affairs much like the Incarnation where the consecrated and renamed objects are both bread or wine and a part of Christ's extended body. As this thesis is an instance of Analytic Theology that takes the history of theological reflection seriously, I first introduce the analytic methodology, some metaphysical presuppositions, and an analysis of traditional views on the metaphysics of the Eucharist. Next, I present foundational Biblical material focusing on a linguistic and narrative exposition of the Last Supper, from the accounts in the Syonptic Gospels, 1 Corinthians 10-11, John 13-17, and Luke 24. Here I also introduce the recent Eucharistic theology of George Hunsinger, who is a regular interlocutor throughout the thesis. Chapters 3 and 4 make use of recent work in speech-act theory in order to describe how the Eucharistic elements are consecrated and renamed, resulting in the predications 'is bread' and 'is the body of Christ' being apt of the consecrated object. I also introduce an action account of divine omnipresence that provides an underlying motif for Christ's presence in the Eucharist. I then offer an exposition and advancement of recent analytic discussions of Chalcedonian Christology, specifically' three-part, concrete, compositionalism' elucidated by enabling externalism. This is then utilised in the next two chapters to delineate three types of incarnational models of Christ's presence in the Eucharist. I argue that one of these models better fits with the Scriptural, liturgical, and Christological material, and is in accord with Hunsinger's work. Thus, this model is offered as a Scripturally-grounded, historically-informed, metaphysically-coherent, and (potentially) ecumenicallyattractive incarnational model of Christ's presence in the Eucharist.
44
Behan, Mary Kate. "Pilgrimage, Eucharist, and the Embodied Experience: Explorations Toward a Catholic Theology of Pilgrimage". University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1438088184.
Pełny tekst źródła
45
Amos, Charles Harry. "John Chrysostom's understanding of the Eucharist in its relation to the Christian life". Thesis, Rhodes University, 1988. http://hdl.handle.net/10962/d1001547.
Pełny tekst źródłaStreszczenie:
The aim of this thesis is to reveal the intimate relationship between John Chrysostom's Eucharistic theology and the christian life, and that at the Eucharist Man's true being is demonstrated. It investigates Chrysostom's exegetical and oratorical method in order to ascertain how he approached a text and how he delivered his understanding of it. He is a representative of the Antiochene School of Exegesis and his fame as a preacher was a result not so much of his oratorical construction, but of the underlying spiritual unity within the oration. The purpose of all his preaching and exegesis was to evoke a moral response from his hearers. In the consecration of the elements, Chrysostcm displayed a remarkable openness to the varying traditions. He saw reciting the words of institution and invoking the Spirit as effecting consecration. Not only this, but also the moral life of the congregation played its part in effecting consecration. Once the elements had been consecrated, Christ was sacrificed, symbolically and literally, not again but in memory (Greek letters) of the Passion, which thereby becomes a present reality. In Chrysostom's understanding of the real presence he displays yet again an openness to the traditions. Christ is both present symbolically through the elements and literally through the transformation of the elements. The real presence demanded of the communicant a high degree of morality. To approach the Table on which Christ lay demanded a life of virtue, not only from the individual communicant but from the whole community. Those who partook unworthily imitated Judas and shared his fate. The community had to approach the Table in unity. At the Table, however, the community received its unity from Christ, the community became the body of Christ. Through participation and becoming the body of Christ, the community was united with the Godhead . Schism, therefore, was a very serious sin for it tore the body of Christ apart. For Chrysostom, Christ was also present in and intimately united with the poor. The church had to be able to be aware of Christ's presence in the poor and be responsible toward Him. In giving to the poor, the communiicant acknowledged that he/she had received at the Table and also received his/her salvation from Christ through the poor. The whole Eucharistic feast not only fed the christian with spiritual food, but called the communicant away from gross materialism to a life-giving dependance on God. It called the communicant to give to others as he/she had received from Christ.
46
Hewitt, Anthony R. "Liturgical adaptations in the celebrations of Baptism and Eucharist for the Hispanic community". Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0715.
Pełny tekst źródła
47
Labuschagne, M. M. M. (Margaret Mary McDonald). "The virtual sacrament : a literature survey of the Eucharist as liturgical ritual online". Diss., University of Pretoria, 2014. http://hdl.handle.net/2263/46190.
Pełny tekst źródłaStreszczenie:
In this study, the Eucharist as a liturgical ritual celebrated in the online space is
explored. The study begins with an exploration of the terms worship, liturgy and
ritual, settling on the term liturgical ritual. The methodology of practical theological
interpretation is then considered, with the first step, the descriptive-empirical task
being undertaken. The conceptual framework for the study is located within the postmodern
discourse of liminality, using the metaphors of language, play, bricolage,
embodiment, time and space to explore the intersection of liturgical ritual, network
culture and liminality. A literature survey considers the research completed in the
area of online ritual, and highlights two major themes, those of embodiment and
community, which challenge the Eucharist online becoming a reality.Dissertation (MPhil)--University of Pretoria, 2014.
tm2015
Practical Theology
MPhil
Unrestricted
48
Goosen, Johanna Maureen. "The chalice and the cup : the changing role of wine in the High Middle Ages". Thesis, University of British Columbia, 2008. http://hdl.handle.net/2429/2467.
Pełny tekst źródłaStreszczenie:
This thesis explores the absence of the chalice in the Christian ritual of the Eucharisti n the thirteenth century. The absence of the chalice in the ritual indicates the absence of wine. In an interdisciplinary approach, this study integrates the historiographies of viticulture as well as of the Christian liturgy to answer the question: why did wine disappear from the Eucharist in the high Middle Ages? It is specifically focused on the northern regions of France, as this region is understudied in terms of viticulture.
An exploration of the historiographies of viticulture and liturgy shows that they are segregated. Liturgical scholarship is largely theological in character. Any explanation for the absence of the chalice offered only refers to sacred trends. The historiography of viticulture is either strictly geographic and economic in character, or strictly cultural. Both strands of historiography are teleological in that they work towards the modern cultural, economic, or geographic importance of wine.
By problematizing and integrating these distinct historiographies, is it possible to paint a fuller picture of the change in the Eucharist. Closely tied to the rise of towns and town culture, wine grew in expense and status. Also in this urban setting, wine became an important part of drinking culture, with a close connection to secular life. At the same time, concern for the spiritual purity of the ritual was growing. The belief in the real presence of Christ in the elements of the Eucharist was part of this growing spirituality. Wine was not only closely connected with impious lay practices, but its biblical symbolism was also ambivalent. These factors pushed the laity and the Church away from using wine in the Eucharist. At the same time, the principle of concomitance and the veneration of the host pulled people towards the use of bread in the ritual.
By explaining more completely the absence of the chalice in the thirteenth century, this thesis aims to show the broader implications of this narrow doctrinal issue as well as to underscore the value of an approach that brings together separate historiographical traditions.
49
Mudd, Joseph C. "Eucharist and Critical Metaphysics: A Response to Louis-Marie Chauvet's Symbol and Sacrament Drawing on the Works of Bernard Lonergan". Thesis, Boston College, 2010. http://hdl.handle.net/2345/1743.
Pełny tekst źródłaStreszczenie:
Thesis advisor: Frederick G. LawrenceThis dissertation offers a critical response to the fundamental sacramental theology of Louis-Marie Chauvet drawing on the works of Bernard Lonergan. Chauvet has articulated a significant critique of the western theological tradition's use of metaphysics, especially in interpreting doctrines relating to the presence of Christ in the Eucharist, liturgical sacrifice, and sacramental causality. Chauvet's criticisms raise questions about what philosophical tools allow theologians to develop a fruitful analogical understanding of the mysteries communicated in the sacraments. This dissertation responds to Chauvet's challenge to theology to adopt a new foundation in the symbolic by turning to the derived, critical metaphysics of Bernard Lonergan. The dissertation argues that Lonergan's critical metaphysics can help theologians to develop fruitful understandings of doctrines relating to Eucharistic presence, liturgical sacrifice, and sacramental causality. In addition Lonergan's categories of meaning offer resources for interpreting sacramental doctrines on the level of the time, while maintaining the genuine achievements of the past. Chapter one presents a survey of some recent Catholic Eucharistic theologies in order to provide a context for our investigation. Here we identify existentialist-phenomenological, postmodern, and neo-traditionalist approaches to Eucharistic doctrines. Chapters two, three, and four present a dialectical comparison of Chauvet and Lonergan on metaphysics as it pertains to Eucharistic theology specifically. Chapter two examines Chauvet's postmodern critique of metaphysical foundations of scholastic Eucharistic theology. Our particular concern will be with Chauvet's methods, especially whether his appropriation of the Heideggerian critique of scholastic theology offers an accurate account of Thomas Aquinas, and whether it offers a fruitful way forward in Eucharistic theology. Chapter three explores Lonergan's foundations for metaphysics in cognitional theory and epistemology. Lonergan's critical groundwork in cognitional theory attends to the problems of bias and the polymorphism of human consciousness that lead to a heuristic metaphysics rather than a tidy conceptual system. Chapter four explicates Lonergan's heuristic metaphysics and articulates the elements of metaphysics that enable an understanding of the general category of causality in critical realist metaphysics. Chapter five explores Lonergan's foundations for theological reflection paying particular attention to the importance of intellectual conversion before going on to survey Lonergan's categories of meaning. Chapter six engages the task of systematic theology and proposes an understanding of Eucharistic doctrines grounded in Lonergan's critical realist philosophy and transposed into categories of meaning
Thesis (PhD) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
50
Phiri, Mabvuto J. "Scandal Must Come: Reconciliation as a Divine-Human Kenotic Event in World Immersed in an Culture of Violence and Death". Thesis, Boston College, 2013. http://hdl.handle.net/2345/3154.
Pełny tekst źródłaStreszczenie:
Thesis advisor: John F. BaldovinAbstract This dissertation grows from our experience of the perennial problem of violence and conflict witnessed at a great scale in Sub-Saharan Africa. In many parts of Africa, especially south of the Sahara, now even worse in the north, there are recurrent bloody conflicts, violence and wars. Ordinarily, one would be lured to argue that what Heraclitus said is the real experience of Africa: where it seems "war is father and king of all things."1 In this trend of thought war, bloody conflicts and violence are mere symptoms of the underlying belligerent nature of the universe. In Heraclitus' philosophical view any change (physical, social, political, economic) can only arise out of war or violent conflict. On the other hand, in reading and hearing stories from all over the world it reveals to us that violence, conflict and the difficulty of establishing lasting peace is a universal problem, not only African. This realization triggered this study to see if we could establish common roots to the problem of violence in the world and at the same time to seek ways of reconciling people in the aftermath or even during the conflict. Therefore although the African situation provoked the thought, our research covers the anthropological roots to the universal problem of recurrent violence that has immersed our world into a culture of death. However in the last chapter we will specifically draw our attention to the nature and mission of the Church of Africa in its social context in order to ascertain the foundational causes of the persistent violence and so seek ways to reconciliation. Employing René Girard's mimetic anthropology and trinitarian/eucharistic theology we argue that reconciliation is a Divine-Human self-emptying event because the one who initiates reconciliation must be ready to surrender to the offending other and become the price of that reconciliation. The Trinity and the gift of the Eucharist just before the paschal mystery presents to us that God, the offended other but loving other, in Jesus became the price of our reconciliation. Therefore every work of reconciliation is an imitation of a self-emptying God in Christ Jesus
Thesis (STD) — Boston College, 2013
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology