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Kwiatkowski, Dariusz. "San Giuseppe il modello della partecipazione nell’Eucaristia". Poznańskie Studia Teologiczne, nr 34 (28.08.2020): 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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Ristanto, Dwi Andri. "Dimensi Sosial Ekaristi Yohanes Paulus II dan Benediktus XVI". Jurnal Teologi 9, nr 2 (30.11.2020): 119–42. http://dx.doi.org/10.24071/jt.v9i02.2671.
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Concerns that arise currently are the development of a culture of hatred, the fading of a culture of love, secularism and social injustice. In the midst of that situation, the Church stands as a concrete manifestation of the face of God's love in the middle of the world. In the Ecclesia de Eucharistia encyclical, John Paul II asserted that the eschatological character emphasize the Christian commitment to the world, especially establish the social life order (cf. EE 20). The Eucharistic dimension of the Eucharist implies that the world order must be transformed as a form of participation towards fulfillment at the end of time. Whereas in the Apostolic Exhortation Sacramentum Caritatis, Benedict XVI, asserted that the Eucharist celebration brings our whole lives into spiritual worship that pleases to God (cf SCar 70). From this research, it is known that the Eucharistic social dimension becomes a spirit of love culture according to the writer. This love culture finds its source and power in the Eucharist. Through the celebration of the Eucharist, people are mystically united with Christ. In the light of the theology of the Eucharistic social dimension of John Paul II and Benedict XVI, mystical union with Christ refers to the oneness of God's thankfulness to the fulfillment of the last days (cf. John 15:13).
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Kluz, Marek. "Moral Calls Resulting from the Gift of the Eucharist in the Teaching of Pope Benedict XVI". Poznańskie Studia Teologiczne, nr 38 (10.12.2021): 89–108. http://dx.doi.org/10.14746/pst.2021.38.04.
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The role of the Eucharist in shaping the moral life is enormous and in fact, thanks to the Eucharist, the essence of Christian life can be read. Therefore, it is not surprising that Pope Benedict XVI has often addressed the Eucharist in his teachings. In this way, he wanted to deepen and revive the worship of Eucharistic Jesus. In his teachings, he showed the Eucharist as the greatest treasure given to man for shaping the moral life. He constantly reminded us of the obligations arising from the participation in the Eucharist. Because of its specificity, the Eucharist contains moral calls: to sacrifice, to feeding on the bread of life, to praise and giving thanks, and to living in faith and love. Fulfilling all these attitudes and moral calls in everyday life is a way to progress in the Eucharistic life.
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Janicki, Jan Józef. "Historia Eucharystii w pierwszych wiekach chrześcijaństwa w świetle wybranych źródeł (II–IV w.)". Textus et Studia, nr 4(4) (9.05.2017): 95–126. http://dx.doi.org/10.15633/tes.01405.
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The author presents in his article the Eucharist in early centuries of the Church in the light of the most important sources available today. He shows that it is a reality very rich in the theological, liturgical and pastoral aspects. The author analyzes and presents the most important documents such as the Didache. Science of the Twelve Apostles (I/II), Apology of St. Justin Martyr (150), Apostolic Tradition of St. Hippolytus of Rome (215), Records of Martyrs. The martyrs of the Sunday Eucharist in Abitene (304) and Apostolic Constitutions with the so called “klementynian” mass (380), which division into the mass of the catechumens (currently liturgy of the word) and the mass of the faithful (now the liturgy of the Eucharist) survived to the new Roman Missal (1970) edited by the Second Vatican Council (1962–1965). Analyzed by the author of this article the most important source of the Eucharistic of the early centuries of the Church (II–IV c), confirms the teaching of pope St. John Paul II (1978–2005), that “the Eucharist, understood as Christ’s saving presence in the community of the faithful and its spiritual food, is the most precious possession which the Church has on the roads of history” (John Paul II, encyclical “Ecclesia de Eucharistia”.
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Jumiati Oktavia, Joko Prayitno i Andarweni Astuti. "DAMPAK PERAYAAN EKARISTI ONLINE DALAM KEHIDUPAN IMAN KELUARGA PADA MASA PANDEMI DI LINGKUNGAN WIDOHARJO PAROKI SANTO YUSUF GEDANGAN". Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 1, nr 2 (30.11.2022): 100–109. http://dx.doi.org/10.55606/lumen.v1i2.46.
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The corona virus outbreak in almost all countries, this deadly infectious disease is a new problem for all mankind in the world. Christians normally perform the Sunday Eucharist in the church, now having to perform the Eucharist online at home. The issue that arises is how the Eucharist is performed online in the widojo ward of saint Joseph building, how the consciousness of the people in following the Eucharist online in the family, to what extent the Eucharist is online in the family's faith. The purpose of this study is to know the extent of the Eucharist's influence online in the lives of the family's faith, the extent of people's awareness in keeping with Eucharist celebrations online, and the positive effects of Eucharist celebrations online in the lives of the united faith. By using a descriptive quantitative approach. Data collection using an angket, and an interview, results from the Eucharist ward in the widojo church of saint Joseph geddon associated with a streamline celebration of the Eucharist online, gives 73% of the human awareness of following Eucharist online, to what extent the Eucharist online in the faith results in 78%.
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Karczewski, Marek. "SACRAMENT OF EUCHARIST ACCORDING TO EXPOSITIO SYMBOLI APOSTOLORUM BY JOHANNES MARIENWERDER". Forum Teologiczne 24 (14.11.2023): 25–41. http://dx.doi.org/10.31648/ft.9454.
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The article is called Sacrament of Eucharist according to “Expositio Symboli Apostolorum” by Johannes Marienwerder. The subject of the analysis is late medieval work of Johannes Marienwerder (Jan z Kwidzyna) (1342–1417) Expositio Symboli Apostolorum (1399–1401). The theme of the Eucharist is interesting for at least two reasons. The late 14th century is the time of extremities: intensification of the postulates of Eucharistic revival and emergence of views which negated Christ’s real presence in the Eucharist. References to a discussion on the subject can be found in Expositio. Second, discussing the views of Johannes Marienwerder on the Eucharist presented in Expositio can provide a supplement for studies of the eucharistic piety of blessed Dorothea of Montau. The following issues are dealt with in this paper. The first section presents the state of debate on the Eucharist in Prague circles in the late 14th century. Postulates of frequent Holy Communion appeared. There were currents negating the Catholic teachings on Eucharist in Prague at the time. The second section discusses the theology of the Eucharist as presented in Expositio.It can be described as a form of apology of the Catholic teachings on the Eucharist. Moreover, the Prologue to Johannes Marienwerder’s work contains a series of brief practical guidelines mainly concerning the celebration of the mass. One should hope that this study will be useful both to theologians and to other scholars who deal with the literary circles of the late Mediaeval Pomesania and also the pre-Hussite period.
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Boulton, Matthew Myer. "Supersession or Subsession? Exodus Typology, the Christian Eucharist and the Jewish Passover Meal". Scottish Journal of Theology 66, nr 1 (15.01.2013): 18–29. http://dx.doi.org/10.1017/s0036930612000300.
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AbstractContemporary Christian construals of the Eucharist, both in doctrine and in practice, generally tend to subordinate, de-emphasise or omit theological reference to the Jewish Passover meal. And yet the key New Testament texts in which the Eucharist's institution is variously narrated – the very texts and institution allegedly ‘remembered’ in eucharistic rites – are virtually unintelligible apart from Passover. Thus, at the heart of Christian doctrine and practical life sits a particular theological problem: namely, precisely how to relate the distinctively Jewish character of the Eucharist's origins as narrated in the New Testament to the distinctively Christian character of eucharistic doctrine and liturgy. Drawing on two Jewish thinkers, Michael Fishbane and Yair Zakovitch, in this article I offer one model for understanding the Eucharist–Passover relationship in particular, and the Christian–Jewish relationship generally, as fundamentally typological, performative and ‘subsessionist’. That is, I propose a subsessionist (as opposed to supersessionist) typological understanding of the Eucharist as a Christian rendition of Passover, at once distinct from its Jewish counterparts today and utterly dependent on the ancient Israelite festival for its intelligibility and force. From Fishbane, I draw the idea that throughout the Hebrew Bible, the exodus narrative provides a crucial interpretative key applicable to both prior and anticipated redemptions. From Zakovitch, I draw the idea that the ubiquity of exodus typology in Hebrew scripture may function to create an impression of periodic repetition in salvation history, in effect reassuring Israel that future deliverance will conform to the essential patterns of the prestigious past. The typology at play here, then, so far from being a triumphalist ‘prophecy-fulfilment’ arrangement in which the ‘old’ is valuable only insofar as it serves as a signpost pointing to the ‘new’, is rather a ‘paradigm-rendition’ typology in which the new performance is clarified and authenticated precisely insofar as it corresponds to the old, exalted original. At stake here, I contend, is not only a more fruitful framework for conceiving the relationship between Eucharist and Passover (or indeed between Christianity and Judaism), but also a crucial theological strategy for resisting what amounts to ade factoMarcionism in contemporary Christian communities.
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Ardijanto, Don Bosco Karnan. "PERAYAAN EKARISTI SEBAGAI SUMBER DAN PUNCAK SELURUH HIDUP KRISTIANI". JPAK: Jurnal Pendidikan Agama Katolik 20, nr 1 (3.04.2020): 88–100. http://dx.doi.org/10.34150/jpak.v20i1.255.
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The Eucharist is the source and summit of the Christian life. Many faithful celebrate the Eucharist: some experience the Eucharist's impact, but many do not feel the impact of the Eucharist on their daily lives. The Eucharist is the memory of Christ's sacrifice on the cross. He himself is present at the Eucharist. Therefore the Eucharist is a source of grace and blessing to the lives of the faithful: to bring the fruits of redemption and to be the source of life for the faithful; building–living–reviving the Church. The Eucharist is also a source of repentance and forgiveness as well as a source for developing faith, hope, and love. The Eucharist is the offering of Christ and His Church. Therefore, in the Eucharist the faithful offer their entire lives to be transformed into a source of life and blessing for them and the whole world. In the spirit of repentance, the faithful are also called to offer themselves in faith, hope and love. Celebrating the Eucharist and seriously believing its truths will illuminate the daily lives of the faithful and grow in love for the Eucharist, so that they grow in love for God and others in Christ.
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Lembaga, Evodius Karunia. "Dimensi Perutusan dalam Ekaristi Sebagai Persekutuan, Kenangan, dan Perayaan Kehidupan". Perspektif 12, nr 2 (1.12.2017): 135–50. http://dx.doi.org/10.69621/jpf.v12i2.94.
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The encyclical letter Ecclesia de Eucharistia of Pope John Paul II,which states that the Church lives from the Eucharist, is the essence of the mystery of the Church. The faithfuls live from the Eucharist where Christ himself is present and sacrifices himself for human beings. Thus, the Eucharist is the heart of the life of the Church. Eucharist as communion signifies that it creates a brotherhood and communion among the faithful, who shall be stated in brotherhood with other fellows outside the Church. The Eucharist as memorial signifies that the memories of the work of God’s redemption in His son, Jesus Christ,are actualized here and now so that the work of salvation presented in the Eucharist should energize the daily life of the faithful. Eucharist as celebration of life indicates that the work of the loving God given to mankind invites people to celebrate it along with others who do not know Christ. The mission dimension of the holy Eucharist means that the work of salvation must be carried out by every Christian throughout the world.
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Vanderwilt, Jeffrey. "Eucharistic Sharing: Revising the Question". Theological Studies 63, nr 4 (grudzień 2002): 826–39. http://dx.doi.org/10.1177/004056390206300408.
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[The author provides a brief examination of Roman Catholic norms for sharing communion with non-Catholic Christians. He then discusses three areas of concern with respect to these norms as currently formulated: the Eucharist as the cause and expression of unity; the Eucharist in the context of Christian initiation; and Christian ministry with respect to eucharistic sharing. He concludes by offering four modest proposals to revise the question of eucharistic hospitality.]
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LAURANCE, John D. "The Eucharist and Eucharistic Adoration". Louvain Studies 26, nr 4 (1.12.2001): 313–33. http://dx.doi.org/10.2143/ls.26.4.919.
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Bauer, Dorothee, i Jan-Heiner Tück. "Real presence under digital conditions?" Dansk Teologisk Tidsskrift 85, nr 1 (14.06.2022): 35–59. http://dx.doi.org/10.7146/dtt.v85i1.132856.
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During the Covid-19 pandemic, Christians were prevented from receiving the Eucharist for the first time in history due to the suspension of public church services. Various digital liturgical offers such as live-stream services were developed and improved to compensate for this loss. Discussing the pastoral chances and theological limits of digitalization in religious contexts, the authors conclude that physical participation in the Eucharistic liturgy cannot be substituted by virtual offers. Regarding the often-distorted perception of time during the pandemic, they highlight the therapeutic dimension of the Eucharist, in which the past, present, and future are interwoven (signum rememorativum, signum demonstrativum, and signum prognosticum). To realize the gift of the Eucharist and to gain a new awareness of the salutary and transforming presence of Christ, the authors point to the practice of Eucharistic adoration, which nevertheless remains oriented towards the communal celebration of the Eucharist and the real encounter with Christ in Communion.
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Meng, Xiangjiao. "Rethinking Eucharistic Communion: A Theology of Harmony—A Study of the Lima Document". Religions 14, nr 8 (31.07.2023): 988. http://dx.doi.org/10.3390/rel14080988.
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The mutual reception of the Eucharist is a key issue in contemporary Christian unity. As a landmark document in Christian unity, the Lima document provides a profound exposition of the Eucharist. According to this article, eucharistic communion in the Lima document is expressed in three themes: “Communion with Christ”, “Communion of the Faithful”, and “Meal of the Kingdom”. Within these three themes, there are three groups of relationships: the relationship of mutual participation between the faithful and Christ, and the relationship of “demonstrate” and “effect” between the Eucharist and the oneness of the Church. Moreover, in the connotation of the banquet, there is the relationship of “foretaste” between the Eucharist and the Kingdom of God. Further, in my opinion, the concept of “eucharistic communion” is developed into a “theology of harmony”, namely, “the harmony between heaven and humans”, “the harmony between people and people”, and “the harmony between heaven and earth” in the Lima document.
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Szczepańczyk, Wiktoria Renata. "Eucharystyczny wymiar życia i działalności sióstr karmelitanek Dzieciątka Jezus w latach 1921–1990. Część 1: Eucharystia w codziennym życiu sióstr – inspiracje i praktyka". Textus et Studia, nr 3(27) (8.10.2021): 125–59. http://dx.doi.org/10.15633/tes.07305.
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The founders of the Congregation of the Carmelite Sisters of the Infant Jesus (Congregatio Sororum Carmelitanarum Infantis Jesus), servants of God Fr. Anselm Gądek OCD (1884–1969), and Mother Teresa Kierocińska CSCIJ (1885–1946) distinguished themselves in their lives and activities with deep Eucharistic devotion. Father Anselm Gądek placed the Eucharist at the center of his spiritual life, seeing in it the synthesis of the whole life of Jesus Christ. The co-founder of the congregation, Mother Teresa Kierocińska, taught the sisters the love of the Eucharist with her word and the example of her life. She greatly appreciated the gift of the presence of Eucharistic Jesus in every, even the smallest, religious house. She often directed the sisters to the tabernacle to seek light and strength in this special place, especially in the face of various difficulties.The provisions of the own right of assembly (constitutions, custom) served to develop the Eucharistic piety of the Carmelite sisters of Infant Jesus. They placed the Eucharist at the center of the sisters’ lives, as the source from which all the perfection of childhood flows. The sisters tried to connect their whole lives with the Eucharist, which was reflected in daily participation in Holy Mass, receiving Holy Communion, visitations, and adoration of the Blessed Sacrament.
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Douglas, Brian. "‘Virtual’ Eucharists in a Time of COVID-19 Pandemic: Biblical, Theological and Constitutional Perspectives". Journal of Anglican Studies 18, nr 2 (9.10.2020): 129–43. http://dx.doi.org/10.1017/s1740355320000443.
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AbstractThis article examines the possible use of ‘virtual’ Eucharists in the Anglican Church of Australia in a time of a global pandemic such as exists in the world in 2020 with the spread of coronavirus or COVID-19. The changing nature of modern communication is considered in the context of the possibility of the use of a ‘virtual’ Eucharist, where a priest in one place with a set of bread and wine, consecrates the bread and wine, while at the same time a person in their own home consumes another set of bread and wine with the assumption that second set of bread and wine is also consecrated. Suggestions for and discussion of the use of a ‘virtual’ Eucharist in two dioceses of the Anglican Church of Australia are discussed with a consideration of published material by episcopal leaders. Biblical, theological and constitutional perspectives are then considered in relation to a ‘virtual’ Eucharist before the recommendation is made that ‘virtual’ Eucharists are not considered as appropriate at any time, including during a global COVID-19 pandemic, in the Anglican Church of Australia. Several alternatives to a ‘virtual’ Eucharist are considered which would allow people to obtain spiritual nourishment by other means.
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O’Brien, Christopher M. "Children and the Eucharist at the Council of Trent". Theological Studies 83, nr 3 (wrzesień 2022): 379–99. http://dx.doi.org/10.1177/00405639221113461.
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This article examines the relationship between children and the Eucharist at Trent by studying the Acta of Sessions XIII and XXI and by historically and theologically contextualizing Session XXI. It argues that Trent’s teachings on children and the Eucharist are motivated more by concerns about what is necessary for salvation than by reflection on children’s spiritual growth or membership in the church. While the council adequately articulates the requirements for salvation, it does not offer a comprehensive eucharistic theology, which could lead to deeper reflection on children’s relationship with the Eucharist.
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Zając, Marian. "Eucharystia jako centrum celebracji chrześcijańskiej w ujęciu katechetycznej szkoły aleksandryjskiej". Vox Patrum 57 (15.06.2012): 773–92. http://dx.doi.org/10.31743/vp.4173.
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In connection with noticed today decrease of meaning and number of participants of the Eucharistic celebration and disappearance its common and conscious experiences, author of the article in searching inspirations to solve this situation appeals to the Early Christian tradition of the Alexandrian Catechetical School of the III-V century. In this, exactly, school belief in real presence of Christ in the celebration of the Holy Eucharist and awareness of its consequences was a key value. The faced problem is figured out at the three chapters: 1. Eucharist – a celebrated mystery. 2. The Alexandrian Catechetical School in work for modern school of Eucharist (talked through multiple statements, science about Eucharist of aspect of real presence, sacrifice and fruits of experience four most famous its leaders: Clement of Alexandria, Origen of Alexandria, Athanasius of Alexandria and Cyril of Alexandria); 3. The Eucharist and catechetical mission.
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Szaplonczay, Mate. "Eucharistic Fast in the Catholic East and West—With Special Emphasis on the Current Legislation of the Hungarian Greek Catholic Church". Downside Review 140, nr 1 (styczeń 2022): 3–26. http://dx.doi.org/10.1177/00125806221083875.
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For every catholic adult, careful preparation is necessary before receiving the Holy Eucharist. The Eucharistic fast plays an important role in the preparation for the reception of the Holy Eucharist. After introducing the nature of this fast, the current discipline of the Roman Catholic Church regarding the Eucharistic fast will be demonstrated, with a historic review of the relevant changes during the 20th century. At the second part, we summarize the current regulations regarding Eucharistic fast in the Eastern Catholic sui iuris Churches; then, we get an insight into the issues of the ongoing codification process of the Hungarian Greek Catholic Church concerning the Eucharistic fast. Besides, we summarize the conditions for a possible later extension of the duration of the Eucharistic fast.
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Moloney, Francis J. "The Eucharist as Jesus’ Presence to the Broken". Pacifica: Australasian Theological Studies 2, nr 2 (czerwiec 1989): 151–74. http://dx.doi.org/10.1177/1030570x8900200203.
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The Eucharist has been considered as an encounter with the Lord to which only the worthy are to be admitted. This current “tradition” is questioned by looking at some of the foundational eucharistic passages in the scriptures. The Word of God seems to argue that the Eucharist is the place of encounter between Jesus and the broken. In this article the eucharistic teachings of the New Testament are carefully examined, and the emergence of this tradition considered for the future of both church and society.
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Capah, Sohmon Ranja. "Narsisisme Para Imam dalam Perayaan Ekaristi Suci". Studia Philosophica et Theologica 19, nr 2 (11.03.2020): 144–67. http://dx.doi.org/10.35312/spet.v19i2.186.
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The Holy Eucharist is the Great Mystery of Salvation. In the celebration of the Eucharist, God through Jesus Christ in the Holy Spirit redeemed mankind. John Paul II calls the Eucharist a celebration of redemption because Jesus Christ, the High Priest, was present in a real and sacramental manner in the form of bread and wine which was changed into His Body and Blood. Jesus Christ is also present in the priests as in persona Christi. The Eucharist is a celebration of salvation because Jesus Christ sacrificed and became a spiritual meal for His people, the Church. In short, the Eucharist is the work of God Himself who calls His people to live and unite with Him. God is the main actor, owner and master of the celebration of the Holy Eucharist. Priests are alter Christiwho are chosen and ordained to serve the Eucharist. Priests act in the name of Christ not on themselves. They represent, work together and unite with Christ, the Author and the main Subject of the Eucharistic sacrifice, offering authentic sacrifices namely Christ Himself for the salvation of souls. So the priests were not justified in making the Holy Eucharist a narcissistic stage. They may not carry out self-assertive actions and try to attract the attention of the faithful to themselves.
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Gschwandtner, Christina M. "Mystery Manifested: Toward a Phenomenology of the Eucharist in Its Liturgical Context". Religions 10, nr 5 (9.05.2019): 315. http://dx.doi.org/10.3390/rel10050315.
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This article explores three contemporary phenomenological analyses of the Eucharist by the French phenomenologists Jean-Luc Marion, Jean-Yves Lacoste, and Emmanuel Falque, arguing that their descriptions are too excessive and individual, failing to take into account the broader liturgical context for eucharistic experience. The second part of the discussion seeks to develop an alternate phenomenological account of eucharistic experience that takes Eucharist seriously as a corporeal and communal phenomenon that is encountered within a liturgical horizon and which requires a liturgical intentionality to be prepared for and directed toward it.
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Dolhai, Lajos. "Az Eucharisztia ünneplése az ókori egyházban". Belvedere Meridionale 32, nr 1 (2020): 7–16. http://dx.doi.org/10.14232/belv.2020.1.2.
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The form of liturgy of the Eucharist evolved only slowly and gradually. The development of the first three century can be divided in two periods. The first is the age of the Church of Apostles, until the middle of the second century: In this period the Eucharist was celebrated in private houses. During the second period Christianity entered into the Greek-Roman world. Initially, the Eucharist was celebrated in the evening, but already at the end of the fi rst century and at the beginning of the second it has become general to celebrate the Holy Mass in the morning. A communal meal did not join to these Holy Masses in the morning. The participation in the Eucharist had conditions: The Didache states: “Do not eat and drink from the Eucharist anyone but who is baptized on the name of the Lord.” The breaking of bread (fractio panis) was called Eucharist fi rstly by the Didache, later by St. Ignatius of Antioch. In the Ancient Church it was natural the Communion under both kinds. The Didache contains one of the earliest Eucharistic-prayers. The first detailed description about the celebration of the Eucharist can be found by Justionos (†165). From liturgical viewpoint the Traditio Apostolica is important: this work was written about 215.
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O’Donnell, Karen. "Women and the Eucharist: Reflections on Private Eucharists in the Early Church". Feminist Theology 27, nr 2 (styczeń 2019): 164–75. http://dx.doi.org/10.1177/0966735018814673.
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The position and power of women in the early church has been much explored by scholars such as Karen Jo Torjesen and Virginia Burrus. Research has often indicated that women had little power, especially sacramental power, at this time. This article challenges such a perspective by examining and comparing three accounts of women’s experience of the Eucharist in the private sphere during the third century. Drawing on Gregory of Nyssa’s account of Macrina, his sister, and her making of the eucharistic bread, Pseudo-Athanasius’ instructions to virgins celebrating their own eucharistic meals, and Gregory Nazianzus’ description of his sister, Gorgonia, anointing herself for healing with the Eucharist, this article demonstrates that, in the private setting, sacramental power was not the preserve of the male. The Eucharist, in far more varied forms than might be anticipated, is potent in the domestic setting of these women of the early Church.
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Szot, Adam. "Duszpasterska troska arcybiskupa Romualda Jałbrzykowskiego o kult eucharystyczny". Studia Teologii Dogmatycznej 8 (2022): 87–99. http://dx.doi.org/10.15290/std.2022.08.07.
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The article “Pastoral Concern of Archbishop Romuald Jałbrzykowski for Eu-charistic Worship” focuses on the commitment and spiritual care of Archbishop Romuald Jałbrzykowski in developing the Eucharistic worship in the diocese. As a pastor and theologian, Archbishop Jałbrzykowski emphasized the sig-nificance of the Eucharist as the central sacrament of the Church. The article discusses his contribution to promoting Eucharistic worship in the Vilnius diocese, where he introduced perpetual adoration of the Blessed Sacrament, regulating its course and encouraging the faithful to participate. The article also highlights his practical efforts to strengthen religious life by deepening understanding and devotion to the Eucharist.
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Chukwuma Okoye, James. "The Eucharist in African Perspective". Mission Studies 19, nr 1 (2002): 159–72. http://dx.doi.org/10.1163/157338302x00242.
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AbstractIn this article, Nigerian James Chukwuma Okoye explores the idea of an inculturated African Eucharist. After a discussion of the possibility of a truly African Eucharist according to Catholic teaching, Okoye outlines several elements that would need to be present in any Eucharist that would claim to be authentically African: it would be a sacrifice that would maintain the "ontological balance" between God and human beings; it would be richly communal in nature; it would function as an access to mystical power; it would have a healing role in the community; it would be a liturgy that would be celebrated in word, song, body movements and dance. Okoye then briefly discusses the Zairean rite of Eucharist as a concrete example of a eucharistic celebration that is rooted both in the Roman Rite as well as in local, African traditions.
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Caban, Peter. "Szafarz zwyczajny i nadzwyczajny w posłudze sakramentu Eucharystii". Ruch Biblijny i Liturgiczny 60, nr 1 (31.03.2007): 63. http://dx.doi.org/10.21906/rbl.325.
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This is a short but an apt study which deals with ministers of the Eucharist. It presents to readers the historical development of Eucharistic ministers from the ancient times up to the present recalling the newest Church documents on this subject. The aim of this study is to give an exact and fitting review of the history and of the present regulations for ordinary and extraordinary ministers of the Eucharist.
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Sheldrake, Philip F. "Practicing Catholic “Place”—The Eucharist". Horizons 28, nr 2 (2001): 163–82. http://dx.doi.org/10.1017/s0360966900009282.
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ABSTRACTA sense of place is critical to human identity. The Eucharist is a ritual practice that “places” us within a narrative wider than our individual and exclusive stories. The Eucharist breaks open private identities to embrace the oikumenē of all times, places and people. This article explores ways in which the Eucharist may be thought of as “the practice of Catholic place.” It does this by integrating sacramental and ethical perspectives. The eucharistic narrative in a radical way makes a place for stories of suffering and exclusion that demand redress. It is a place of reconciliation that makes space for memories that refuse to remain silent. The Eucharist draws believers into the all-embracing catholicity of God. It thus engages a power beyond the ritual enactments themselves that makes an entry point for “the other,” not least for the oppressed, the marginalized and the excluded.
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Perry, John M. "The Evolution of the Johannine Eucharist". New Testament Studies 39, nr 1 (styczeń 1993): 22–35. http://dx.doi.org/10.1017/s0028688500020270.
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It is evident to any serious student of the Fourth Gospel that its treatment of the Christian sacrament of the Eucharist is anomalous. The meaning of John 6.51b-58 is decidedly, even stridently, eucharistic. Yet, despite such obvious eucharistic intent, there is no Johannine account of the eucharistic institution such as we find in 1 Cor 11.23–5 and the later Synoptic accounts of the Last Supper (Mark 14.22–5; Matt 26.26–9; Luke 22.3–6).
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Raharjo, Bernardus Teguh, i Firalen Vianney Ngantung. "Menghayati Kehadiran Riil Kristus, Tubuh dan Darah-Nya, dalam Perayaan Ekaristi". Media (Jurnal Filsafat dan Teologi) 1, nr 1 (5.10.2020): 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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Gefaell, Pablo. "La divina eucaristia e l’unità della chiesa romena con il Romano Pontefice". Studia Universitatis Babeș-Bolyai Theologia Catholica 67, nr 1-2 (30.12.2022): 71–81. http://dx.doi.org/10.24193/theol.cath.2022.04.
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"The Divine Eucharist and the unity of the Romanian Church with the Roman Pontiff. The body of our Lord Jesus Christ, indeed present, real and substantial under the species consecrated in the sacrament of the Holy Eucharist, is inseparable from the mystical body of Christ which is the Church, so that in every valid Eucharistic celebration the Church of Christ is found. The valid celebration of the Eucharist requires, at least from an objective point of view, communion with the whole Church seen as a visible society. This communion is full if it is carried out both emotionally and effectively around the one who is the social and visible guarantor of unity in the Church; the one who, by the fundamental will of Christ, is the successor of St. Peter, is the Roman Pontiff. Therefore, the path to unity is the path to ecclesial fullness. The Romanian Church United with Rome, Greek-Catholic, reached this fullness. Keywords: Eucharist, Ecclesial Communion, Unity, Faith, Roman Pontiff. "
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Foley, Edward. "Liturgical Inculturation: Decolonization or Decolonialization? Examining Misa ng Bayang Pilipino". Asia Journal Theology 35, nr 1 (16.09.2021): 83–99. http://dx.doi.org/10.54424/ajt.v35i1.5.
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AbstractRoman Catholic eucharistic worship is steeped in Western traditions and law. Since Vatican II there has been permission for the inculturation of worship, including the Eucharist. This study will explore to what extent such inculturation is true decolonization while continuing to be a faux decolonialization. The thesis being tested here is that inculturation as a form of liturgical decolonization returns the “sacred land” or liturgical terrain—for example, language, architecture, vesture, music, and so forth—to various indigenous peoples, societies, and even countries. Such decolonizing, however, is not necessarily a decolonializing. The epistemic frameworks and European (even medieval) imagination foundational for the legal and theological frameworks that officially define Roman Catholic Eucharist are seldom if ever challenged, much less changed. The underlying question is whether Roman Catholic Eucharist can ever achieve true decolonialization.
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Yudhiantoro, Stephanus Augusta. "Evangeliarium dan Pemakluman Injil: Simbol dan Puncak Kehadiran Kristus dalam Liturgi Sabda". MELINTAS 34, nr 3 (29.08.2019): 272–90. http://dx.doi.org/10.26593/mel.v34i3.3460.272-290.
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The Eucharist is the Christians’ source of life in faith. In Eucharist, Christians gather to commemorate the presence of the Lord Jesus Christ. Christ's presence in the Liturgy of the Word is marked symbolically with the book of Evangeliary and with the act of proclaiming the Gospel. The meanings of these symbols in the Liturgy of the Word seem to receive less attention by the practice of replacing Eucharist’s readings with other texts on spirituality. The Evangeliary and the act of proclaiming the Gospel hold an important role in the Eucharist as the symbol and the peak of Christ’s presence in the Liturgy of the Word. When liturgically and correctly administered, the liturgy of the Word is the medium for Christ to be present and to speak to the faithful.
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Custodio, Noel. "The Taste and Perfume of the Virgin: Mary and the Nuptial Meaning of Eucharistic Sacramentality". Aristos: A biannual journal featuring excellent student works 5, nr 1 (czerwiec 2020): 1–11. http://dx.doi.org/10.32613/aristos/2020.5.1.5.
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If we are to understand the Eucharist as the Body of Christ, it is necessary to explore how Mary’s own body participates in the Eucharistic mystery. Such a discussion was prominent during the Middle Ages, but today there is very little attention given to the relationship between Mary and the the Eucharist. This paper will explore this subject through the lens of a theology of the sacramental principle. By examining recent papal documents as well as John Paul II’s Theology of the Body, this paper will argue that Mary is the perfect fulfilment of the sacramental principle. The sacramental principle fulfilled is a principle that is nuptial, where the Eucharist expresses the wedding point between God and creation. It is Mary who unveils this mystery in her own person and body.
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Rubin, Miri. "Whose Eucharist? Eucharistic Identity as Historical Subject". Modern Theology 15, nr 2 (kwiecień 1999): 197–208. http://dx.doi.org/10.1111/1468-0025.00094.
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Ledot, Ignasius. "ADORASI SAKRAMEN MAHAKUDUS: HIDUP KARENA DITANTANG". Jurnal Ledalero 10, nr 2 (1.08.2018): 231. http://dx.doi.org/10.31385/jl.v10i2.138.231-248.
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Sanguis Martyrum Semen Christianorum. The blood of the martyrs is the seed of the church. This well-known expression of Tertulian concerns the growth of the faith in times of great challenge. History notes that devotion to and worship of the Eucharist has long been present in the Western Catholic tradition, and in fact has grown whenever there has been harrassment and challenge. Adoration of the Sacrament is a form of devotion that can help one to experience the presence of God in one’s life and at the same time it can be an expression of deep love of Him who has errected his tent in the midst of his people. Thus, there is a close relationship between the Eucharist and devotion. Nevertheless, it must be remembered that eucharistic devotion must never replace the liturgical celebration of the Eucharist. In the order of ecclesial values, the liturgical celebration of the Eucharist has the first and highest place.
Keywords: Adorasi, liturgi, devosi, gereja, sakramen mahakudus, penghormatan, ekaristi, puncak.
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Charity, Ignatius Christo, Totok Sumaryanto Florentinus i Eko Raharjo. "Presentation And Function Of The Javanese Song For The Choir In Eucharist Ceremony At St. Maria Fatima Banyumanik Semarang". JURNAL SENI MUSIK 9, nr 1 (18.06.2020): 11–20. http://dx.doi.org/10.15294/jsm.v9i1.37667.
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Eucharistic celebrations that use Javanese language are very rarely carried out in the Catholic church, thereby causing a lack of public knowledge, especially people about Javanese Eucharist. This research was conducted aiming to provide information and knowledge to the public about the form and presentation of the Javanese song for the choir used to accompany the celebration of the Javanese eucharist held at the church St. Maria Fatima Banyumanik Semarang. This descriptive - qualitative research took place at St. Maria Fatima Banyumanik Semarang on May 26 and June 30, 2019 with a priest, choir officer and church members as research subjects. Data collection techniques in this study include observation, interviews and document studies. The data analysis technique used is interactive analysis. The results of the study revealed that the form of Javanese liturgical song presentation was used to accompany the celebration of the Javanese eucharist at the Church of St. Maria Fatima Banyumanik Semarang is the same as the form of presentation of the liturgical celebration of the Eucharist in general, in the form of a choir group, and the function of the use of Javanese liturgical songs in the celebration of the eucharist is as a means of communication and as a continuous contribution and cultural stability. Hopefully in the future the church will more intensively inform the celebration of the Javanese eucharist to the people, and hopefully the choir in charge can prepare song texts for the people, so as to increase the readiness and enthusiasm of the people in participating in the celebration of the Javanese eucharist at St. Maria Fatima Banyumanik Semarang.
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Briola, Lucas. "Why Can’t We Be Friends? The Synod on Synodality and the Eucharistic Revival". Religions 14, nr 7 (2.07.2023): 865. http://dx.doi.org/10.3390/rel14070865.
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This article considers how two ongoing major ecclesial events—the Synod on Synodality and the Eucharistic Revival—might shed light on each other. While both events have garnered much attention, few have read them together. Nevertheless, the Eucharist and synodality belong together. This article argues that reading the Synod through the Revival and the Revival through the Synod—a Eucharistically-revived synodality and a synodally-shaped Eucharist—can strengthen the aims of each, thus resolving various critiques of both initiatives while also charting a bracing vision of U.S. Catholicism in the twenty-first century.
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Watts, Shea. "A TABLE FOR ALL: Eucharist as Model for Radical Welcome and Community". MAHABBAH: Journal of Religion and Education 3, nr 1 (16.02.2022): 35–42. http://dx.doi.org/10.47135/mahabbah.v3i1.38.
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This article considers the Eucharist as a framework for communal life. Rather than a place of privilege or exclusion, the table creates an inclusive vision for how the world should be. It is a ritual of imagination and transformation, reaching beyond the symbolic table into a material world of need. Drawing on the work of Clàudio Carvalhaes, as well as the Eucharistic instructions of Jesus and practices of the early church, I explore the political and communal contours of participating in the holy meal. In this way, Eucharist provides nourishment and sustenance for the work of justice in the world.
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Kennedy, David J. "A Kind of Liturgical ARCIC? The Ecumenical Potential of the four Eucharistic Prayers of Rite A in The Alternative Service Book 1980". Scottish Journal of Theology 44, nr 1 (luty 1991): 57–72. http://dx.doi.org/10.1017/s0036930600025230.
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This essay originated as a contribution to the joint course on eucharistic theology and practice for St Mary's Seminary, Oscott, and The Queen's College in Birmingham. Its purpose was to highlight, in a context in which Roman Catholic, Methodist, United Reformed, and Church of England ordinands were considering divergent approaches to the eucharist, that many of the questions were faced by the Church of England internally because of its doctrinal breadth. The Eucharistic Prayers of The Alternative Service Book 1980, therefore, can almost be regarded as ‘agreed statements’, but in the setting of worship and as a means of worship, and so are worthy to be set alongside purely theological statements such as the Final Report of ARCIC 1 or the WCC document Baptism, Eucharist and Ministry as a liturgical contribution to the continuing ecumenical debate.
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Dvořáček, Jiří. "Sharing the Eucharist? Critical Comments from a Canonical Perspective on the Statement “Together at the Lord’s Table” (2019) of the Ecumenical Study Group of Protestant and Catholic Theologians". Ecumeny and Law 10, nr 2 (10.08.2022): 119–34. http://dx.doi.org/10.31261/eal.2022.10.2.05.
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The following article analyses the statement of the Ecumenical Study Group of Protestant and Catholic Theologians entitled “Together at the Lord’s Table” (2019) from the perspective of canon law of the Latin Church. First, it briefly presents the content of the statement, then it summarises the opinion of the Congregation for the Doctrine of the Faith. The article shows that the alternate participation in the Protestant and Catholic service of celebrating the Lord’s Supper / Eucharist by virtue of baptism alone is problematic from the perspective of Catholic canon law. Canon law builds on Catholic ecclesiology and sacramentology, based on the connection between baptism and the Church as well as the Church, the ministerial priesthood, and the celebration of the Eucharist. The article, then, shows the instruments of canon law for the protection of the Catholic faith regarding the apostolic succession as the only valid condition for presiding over the Eucharistic community and the Eucharist as the substantial presence of Christ. In the final chapter, the implications of participation in ecumenical worship for the Catholic faithful will be summarised. The participation of Protestants in Catholic worship, as proposed by the Statement, is not explicitly regulated by canon law. The CIC, in Canon 844 § 4, lays down only the conditions under which Protestants may licitly receive selected sacraments (the Eucharist, the anointing of the sick and the sacrament of penance), while for a valid reception of the Eucharist their baptism alone enables them.
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Ford, David F. "What Happens in the Eucharist?" Scottish Journal of Theology 48, nr 3 (sierpień 1995): 359–81. http://dx.doi.org/10.1017/s0036930600036802.
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The eucharist or holy communion or mass or Lord's supper is probably the ritual most participated in and most discussed in human history. It is the principal act of worship of the majority of the billion and a half or so Christians in the world today and has some importance for most of the minority. Simply as an inquiry about what happens around the world at present my title would clearly be an impossible question to answer with anything approaching thoroughness. But that might seem an odd way to take it. In theology the question usually leads in to discussing real presence, eucharistic sacrifice, valid ministry and so on. Those are of course important, but I am reluctant to forget about inquiry into actual practice. I will not be able to contribute much on the subject, but it is a significant part of the imaginative context of this paper. So I will start by trying to begin to do justice to it. That will be the springboard for an attempt in Part 2 to redescribe the Eucharist in relation to some New Testament statements, without pretending that the intervening thousands of years that have generated all that diversity have not occurred. The main concerns there will be imperatives, especially the imperative of death, and Jesus as an agent of incorporation, a critical concept being that of non-identical repetition. Part 3 will take up some of the suggestions of Part 2 in order to develop one aspect of the Eucharist and transformation: what might some characteristics of a ‘eucharistic self’ be? The conclusion will then try to summarise the answer that has emerged to the title question.
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Colberg, Shawn Michael. "“Whoever Eats My Flesh and Drinks My Blood Remains in Me and I in Him”". Studium. Filosofía y Teología 24, nr 48 (21.12.2021): 241–65. http://dx.doi.org/10.53439/stdfyt48.24.2021.241-265.
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This study exposits Thomas’s teaching on Eucharistic reception, giving particular attention to his treatment of spiritual and sacramental eating as well as the res et sacramentum of the sacrament. It traces the theology of spiritual and sacramental reception in the Summa theologies’ magisterial teaching on the Eucharist, and it argues that, far from acting merely as an esoteric or artificial heuristic intended to manage theological tensions in his doctrine of the Eucharist, Thomas identifies spiritual eating as vital for understanding three significant biblical accounts of receiving the body and blood of Christ. Thomas’s biblical commentaries on the Gospel of Matthew’s Last Supper Narrative (26:26-30), the Gospel of John’s Bread of Life Discourse (John 6:22-71), and Saint Paul’s I Corinthians discussion of worthy reception (I Cor. 11:23-34) observe that the very truth of Jesus’ presence in the Eucharist –perfect in itself– makes sacramental and spiritual eating a decisive and scripturally operative difference for progress in the Christian life.
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French, Samuel. "The Real Presence of Christ in the Eucharist". Aristos: A biannual journal featuring excellent student works 1, nr 2 (wrzesień 2015): 1–8. http://dx.doi.org/10.32613/aristos/2015.1.2.8.
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The dogmatic constitution Lumen Gentium describes the Eucharist as “the source and summit of the Christian life.” It is not hard to imagine then, that this subject of principal importance is still being debated two millennia after its institution. Even when it was taught from the lips of Jesus himself, there were many disciples who grumbled saying: “This is a hard saying; who can listen to it?” (Jn 6:60) Unfortunately, this is still the case today. There are some among the faithful who no longer believe in the real presence of Christ in the Eucharist, and others who simply misunderstand what is meant by “real presence.” In an attempt to shed light on this central Catholic teaching, this paper will begin by briefly highlighting the scriptural foundations of the Eucharist. Then, using broad strokes, the historical development of the Eucharistic doctrine will be explored. Finally, this paper will examine and dispel some of the more modern misconceptions that shroud the reality of the Real Presence.
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Maccoby, Hyam. "Paul and the Eucharist". New Testament Studies 37, nr 2 (kwiecień 1991): 247–67. http://dx.doi.org/10.1017/s002868850001568x.
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The earliest New Testament account of the institution of the Eucharist is found in 1 Cor 11. 23–30. The first important point to consider is whether Paul is claiming to know about Jesus' eucharistic words through a personal revelation, or through a tradition handed down to him from the leaders of the Jerusalem Church. I shall argue that the view of earlier scholarship (e.g. Loisy and Lietzmann) that Paul is speaking here of a personal vision has been too easily dismissed.
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Thibodeau, Timothy M. "The Doctrine of Transubstantiation in Durand's Rationale". Traditio 51 (1996): 308–17. http://dx.doi.org/10.1017/s0362152900013477.
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In a recent article on the medieval dogma of transubstantiation, Gary Macy builds upon the works of Hans Jorissen and James F. McCue to question the validity of Jaroslav Pelikan's claim that “at the Fourth Lateran Council in 1215, the doctrine of the real presence of the body and blood of Christ in the Eucharist achieved its definitive formulation in the dogma of transubstantiation.” Macy demonstrates that through most of the thirteenth century, the majority of theologians did not, in fact, consider Lateran IV's decree the final word on eucharistic theology. The debate over precisely how the real presence of Christ occurred in the eucharist was far from closed.
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Ptak, Robert. "Ofiara eucharystyczna w życiu Kościoła". Sympozjum 26, nr 1 (42) (czerwiec 2022): 137–47. http://dx.doi.org/10.4467/25443283sym.22.008.15822.
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Najświętsza Eucharystia, w której sam Chrystus Pan jest obecny, ofiarowuje się i jest spożywany, daje prawdziwe życie i wzrost założonemu przez Niego Kościołowi. Sakrament Eucharystii w jego wymiarze ofiarniczym uobecnia jedyną ofiarę Chrystusa Zbawiciela, która dokonała się w Misterium Paschalnym. Kościół jako Mistyczne Ciało Chrystusa w każdej celebracji eucharystycznej sprawowanej we wspólnocie wiernych buduje duchową więź określaną jako communio. Ofiara eucharystyczna staje się dla wiernych w ich codziennym życiu ofiarą Mszy Świętej. Eucharistic sacrifice in the life of the Church The Holy Eucharist, in which Christ the Lord Himself is present, offered and eaten, gives true life and growth to the Church founded by Him. The sacrament of the Eucharist, in its sacrificial dimension, makes present the one sacrifice of Christ the Savior which was accomplished in the Paschal 138 ks. Robert Ptak SCJ Mystery. The Church, as the Mystical Body of Christ, in every Eucharistic celebration celebrated in the community of the faithful, builds a spiritual bond known as communio. The Eucharistic Sacrifice becomes for the faithful in their daily lives a sacrifice of the Holy Mass.
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Gaspar, Frank X. "Eucharist". Hudson Review 46, nr 2 (1993): 328. http://dx.doi.org/10.2307/3851686.
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CONN, M. A. "Eucharist". Questions Liturgiques/Studies in Liturgy 72, nr 2 (1.05.1991): 108–26. http://dx.doi.org/10.2143/ql.72.2.2015093.
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Dos Santos, Roberto. "EUCHARIST". Revista Gênero e Interdisciplinaridade 4, nr 05 (18.09.2023): 195–217. http://dx.doi.org/10.51249/gei.v4i05.1589.
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This academic article on theories of the Holy Supper deals exactly with some aspects of the theological doctrine regarding the meaning of the body and blood of Jesus Christ. It aims to emphasize the confessional theory of the eucharist.
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Hull, Michael. "Why not an ‘online Eucharist’?: A Scottish-Episcopal perspective on presence". Theology in Scotland 29, nr 2 (22.11.2022): 17–28. http://dx.doi.org/10.15664/tis.v29i2.2506.
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The experience of Covid-19’s lockdowns, especially living through a period without the Eucharist on Sunday lays behind this theological reflection from the perspective of a Scottish Episcopalian about so-called online Eucharists with remote consecrations. The question I set is simple: ‘Can the elements of bread and wine be consecrated outwith the gathered community?’ Simple too is my answer: ‘No, they cannot.’ The pandemic has tested the fault lines of God’s presence in our worship, our presence in community and those presences in the Eucharist. I argue that God’s presence with us was unchanged by lockdown. I also argue that although many of us began to use ‘onsite’, ‘online’ and a variety of related terms in unprecedented ways vis-à-vis liturgies, our presence to one another was changed during lockdown. When we could not gather as a community, even if we were able to communicate via the internet, we could neither celebrate the Eucharist nor consecrate the elements. Theological reflection will, I hope, hone our appreciation of the significance of our humanity, the Incarnation, and the Body and Blood of Christ in the sacramental economy.