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Journal articles on the topic 'Celebrant of the Eucharist'

Author: Grafiati

Published: 4 June 2025

Last updated: 15 July 2025

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1

Parackal, Isaac. "Priest - Celebrant of the Cosmic Sacrament: Some Reflections on Holy Eucharist and Priestly Ministry." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2010, no. 13/1 (2010): 26–41. https://doi.org/10.5281/zenodo.4269201.

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The Eucharist symoblizes the cosmotheandric mystery, and it is seen as a cosmic sacrament. Priests are the celebrants and stewards of this, and their ministry includes the preservation of the cosmotheandric order. The cosmotheandric covenant between God, humans and the cosmos is renewed and strengthened in the Holy Eucharist. The Eucharist reminds one and all of our duties towards our  environment.  

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2

Lembaga, Evodius Karunia. "Dimensi Perutusan dalam Ekaristi Sebagai Persekutuan, Kenangan, dan Perayaan Kehidupan." Perspektif 12, no. 2 (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 Hi

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3

Ardijanto, Don Bosco Karnan. "PERAYAAN EKARISTI SEBAGAI SUMBER DAN PUNCAK SELURUH HIDUP KRISTIANI." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 1 (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 sour

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4

Levy, Ian Christopher. "Was John Wyclif's Theology of the Eucharist Donatistic?" Scottish Journal of Theology 53, no. 2 (2000): 137–53. http://dx.doi.org/10.1017/s0036930600050705.

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The heresy of Donatism has often been associated with the fourteenth-century theologian John Wyclif. This study focuses on whether or not Wyclif's eucharistic theology had in fact lapsed into this heresy. For if Wyclif was guilty of Donatism it is certainly no small matter. Donatism violates one of the most fundamental tenets of Catholic Christianity, viz. that the validity of the sacraments is not dependent upon the personal sanctity of the human beings who administer them. Medieval canon law dealt at some length with the issue of sacramental administration, upholding the Augustinian position

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5

Dolhai, Lajos. "Az Eucharisztia ünneplése az ókori egyházban." Belvedere Meridionale 32, no. 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

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Kavunkal, Jacob. "The Eucharist and Mission." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2005, Vol 8/2 (2005): 77–89. https://doi.org/10.5281/zenodo.4290805.

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The Eucharist is the inspiration and support of all who proclaim the good news. This is articulated by St. Paul when he wrote: “As often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (I Cor 11: 26). The Eucharist gathers individual Christians into one community and in turn sent them into the world, transformed and strengthened. Therefore, the Eucharist is rightly described as the centre and summit of Christian life. In this article the author considers the various aspects of the link between the Eucharist and the Church’s missio

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HOŁUBOWICZ, RAFAŁ. "The Eucharist as a sacrament of unity. The legal consequences of Church Magisterium in accordance to regulations included in Codex Canonum Ecclesiarum Orientalium." Prawo Kanoniczne 57, no. 1 (2014): 79–102. http://dx.doi.org/10.21697/pk.2014.57.1.05.

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In the first words of his last encyclical Ecclesia de Eucharistia, blessed John Paul II reminded what have been determining the foundation of Church teaching, from the very beginning: «The Church lives thanks to Eucharist. That truth not only expresses the everyday faith experience but also contains the essence of Church mystery. The Church feels with great joy and in immense variety of ways, that the promise: “And now I am with You, through all these days, until the world ends” (Mt 28, 20) is continually coming true. Thanks to Sacred Eucharist, during which wine and water are being transforme

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Turrell, James F. "Anglican adaptation to pandemic disease: a historical perspective." Anglican Theological Review 104, no. 1 (2021): 7–21. http://dx.doi.org/10.1177/00033286211061093.

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As churches navigate the “new normal” of hybrid/online worship and public health measures, history offers some resources that can help guide our thinking. Anglicanism has, from its birth in the sixteenth century, adapted to such epidemic challenges as sweating sickness, plague, smallpox, cholera, and influenza. Anglican theology favors corporate prayer (including dispersed, synchronous prayer) and encourages the idea of the sacramentality of the word. At the same time, it resists the idea of virtual sacraments apart from a physical gathering and rejects a eucharist at which only the celebrant

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9

Puthanangady, Paul. "Inculturation of the Eucharistic Celebration." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2005, Vol 8/2 (2005): 90–106. https://doi.org/10.5281/zenodo.4290809.

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Just as Christianity has been reduced to a religion in the course of centuries, the eucharistic celebration too has become for many Christians a ritual action. The image of the eucharist which we have today is not the same as the one projected by the early Church. Just as the Last Supper was for Jesus the symbolic synthesis of his whole life and mission, our eucharistic celebrations should be the expressions of our Christian life and commitment. The purpose of inculturation is to make this life and commitment become existentially relevant. This can be achieved only if the celebrations are situ

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10

Mateja, Erwin. "Teologiczna odnowa znaków w Eucharystii." Teologiczne Studia Siedleckie XII (2015) 12, no. 2015 (2021): 161–75. https://doi.org/10.5281/zenodo.5550956.

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<strong>The theological restoration of the signs in the Eucharist</strong> The history of the liturgy informs us that in the course of time the clarity of the signs, especially those that were created and introduced to the liturgy by people, lost their significance. Therefore on many occasions the Church spared no effort in the restoration of the liturgy following the principle that <em>liturgia semper reformanda</em>. The Constitution on the Liturgy, issued more then 50 years ago, is an expression of such an activity. The considerable time that has passed from the edition of this first concil

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Janiec, Zdzisław. "Troska o celebrację eucharystyczną w świetle adhortacji apostolskiej Sacramentum caritatis Ojca Świętego Benedykta XVI." Ruch Biblijny i Liturgiczny 60, no. 4 (2007): 297. http://dx.doi.org/10.21906/rbl.383.

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The article refers to Pope Benedict XVI’s concern expressed in the Apostolic Exhortation Sacramentum Caritatis. The Pope puts emphasis on ars celebrandi which is to be duly performed by priests, deacons, and laymen.Benedict XVI is also concerned about some parts of the liturgy of the Eucharist, among others, the liturgy of the Word. He also draws attention to active participation, inculturation and full appreciation of big and small celebration groupsAccording to the Holy Father, in order to make the Eucharistic celebration more perfect some initiative must be created to stimulate the growth o

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Hull, Michael. "Why not an ‘online Eucharist’?: A Scottish-Episcopal perspective on presence." Theology in Scotland 29, no. 2 (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 unchange

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Mieczkowski, Janusz. "Geneza i historia fermentum." Ruch Biblijny i Liturgiczny 63, no. 2 (2010): 147. http://dx.doi.org/10.21906/rbl.167.

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Since the priests who serve the titles cannot be with the Pope at his solemn Sunday mass, he sends to each of them a particle of the bread which he has just consecrated, and this particle is called fermentum. It is carried by acolytes in linen bags to the churches inside the city, and when the celebrant receives it he places it in the chalice. This unites his mass with that of the pope. Introduction of this custom is attributed by Liber Pontificalis (VI century) to Miltiades (311–314) and to Siricius (384–399). Such fermentum disappeared in the VII century, surviving only in the case of a stat

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Kulbacki, Piotr. "Akt pokuty we współczesnym mszale." Teologiczne Studia Siedleckie XII (2015) 12, no. 2015 (2021): 177–88. https://doi.org/10.5281/zenodo.5550970.

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<strong>The act of penance in the contemporary</strong> <strong>missal.</strong> Conducted research showed that there was a centuries-old tradition of penance initiation of  the Eucharistic celebration, because it requires holiness of the priests and the faithful. Various forms of preparation played an important role, especially in the period preceding the frequent use of the sacrament of Penance. The pope's liturgy had also an  impact on the development of the introductory rites of the Mass. Development of act of repentance took place in the Middle Ages under the influence of nu

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15

Mititelu, Cătălina. "The celebrant of the Holy Sacrament of the Eucharist. Rules and canonical norms of the Orthodox Church." Annales Canonici 10 (January 1, 2014): 139. http://dx.doi.org/10.15633/acan.1937.

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Ruciński, Jarosław. "Celebrans Najświętszej Eucharystii według Kodeksu Prawa Kanonicznego z 1983." Teologiczne Studia Siedleckie V (2008) 5, no. 2008 (2022): 161–97. https://doi.org/10.5281/zenodo.6527599.

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The purpose of this work is to outline the necessary functions on the part of the one presiding at the Eucharist to enable the participants to attain the personal relationship with Christ. Thus, it is necessary to present a clear scope of both the minister’s rights and requirements in order to avoid the widespread misunderstanding in regard to this topic which may affect the illicitness or validity of the sacrament. The priest exercising his ministerial role functions in the person of Christ the head <em>(inpersona Christi Capitis)</em> and therefore in the name of the Church <em>(in nom

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Welan, Yeremia A.J., Benedikta Yosefina Kebingin, Fransiscus Yance Sengga, and Ignasius Budiono. "The Meaning of the Eucharist in everyday life." Mysterium Fidei: Journal of Asian Empirical Theology 1, no. 3 (2023): 152–58. https://doi.org/10.5281/zenodo.10605921.

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The focus of this article is on the significance of the Eucharist in the daily lives of Catholic believers who attend Daily Mass. Despite their busy work schedules, they participate in the Eucharist, recognizing that spiritual life helps them face the routine of work. The article adopts a qualitative descriptive approach, with interviews as the data collection technique. Informants are individuals who celebrate the Eucharist at the Catholic Church of the Sacred Heart of Jesus in Kayutangan, Malang. Research findings indicate that the Eucharist is a longing to encounter God. It serves as a sour

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18

Cipolini, Pedro Carlos. "Igreja e Eucaristia, festa e sacrifício." Revista Eclesiástica Brasileira 66, no. 261 (2019): 26. http://dx.doi.org/10.29386/reb.v66i261.1606.

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O artigo reflete sobre a íntima relação que vigora entre a Igreja e a Eucaristia: a Eucaristia une o povo fiel, faz o povo de Deus participar na vitória de Cristo, bem como o introduz na dimensão do Reino de Deus. Explora também o rico simbolismo do pão e do vinho, de origem bíblica, e aprofunda o sentido destas duas dimensões do mistério pascal celebrado na Eucaristia: refeição/convívio e sacrifício/entrega. Recorda a necessidade de um justo equilíbrio entre as dimensões de festa e sacrifício do mistério eucarístico. Mostra, por fim, que a participação na Eucaristia torna os fiéis missionário

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Laksito, Petrus Canisius Edi. "Ekaristi: Perjamuan Paskah Yesus, Akar Yahudi dan Kebaruan Kristianinya." Lux et Sal 1, no. 2 (2021): 83–104. http://dx.doi.org/10.57079/lux.v1i2.15.

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The Eucharist, which we celebrate today, has various aspects of spiritual richness worth to study. For an in-depth study on the Eucharist, the historical-biblical approach would be helpful, since such an approach would hopefully reveal its essential dimensions seen from a Christian perspective, namely, as a sign of grace which confers the grace it signifies. This study, using such a historical-biblical approach, tends to reveals the essential dimensions of the Eucharist starting precisely from its origin, namely, Jesus’ Last Supper arranged before his passion, death and burial. Rooted deeply i

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Mendonca, Clemens. "Eucharist and Daily Life." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2005, Vol 8/2 (2005): 107–20. https://doi.org/10.5281/zenodo.4290821.

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Unfortunately there is a tendency to understand the Eucharist today on the level of information because symbols that were so meaningful for one situation in a particular worldview are universalised without going deeper into the meaning of this worldview. We need to go deeper in order to understand what we are doing when we celebrate the Eucharist. The Eucharist is not a matter of mere information It belongs to the realm of understanding that leads to faith. If it remains just at the level of information it does not move us nor does it burn our hearts. Understanding makes us familiar with the w

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Kuriacose, Thomas. "Jnanadeepa: Pune Journal of Religious Studies Jan-June 2010 13/1: Dimensions of Priesthood." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2010, no. 13/1 1-160 (2010): 13/1 1–160. https://doi.org/10.5281/zenodo.4269329.

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Jnanadeepa: Pune Journal of Religious Studies Jan-June 2010 13/1: Dimensions of Priesthood Editorial: Dimensions of Priesthood │ (p. 3)│ DOI:10.5281/zenodo.4269166 │ Read  Treasuring the Word: Biblical Hermeneutics in Priestly Ministry Nishant A. Irudayadason │ (pp. 4-25)│ DOI:10.5281/zenodo.4269176 │ Read Priest - Celebrant of the Cosmic Sacrament: Some Reflections on Holy Eucharist and Priestly Ministry Isaac Parackal, OIC  │ (pp. 26-41)│ DOI: 10.5281/zenodo.4269200│ Read The Ecclesial Vocation of the Priest. A Vatican Council II Perspective Errol D 'Lima, SJ  │ (pp. 42-64

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Andreopoulos, Andreas. "The Translation of the Parish across Borders and Cultures." Review of Ecumenical Studies Sibiu 14, no. 1 (2022): 130–39. http://dx.doi.org/10.2478/ress-2022-0010.

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Abstract Any collection of papers on the Eucharist – which is the foundation of the Church – would not be complete if we did not look at the actual communities that celebrate. Those communities, our parishes, are ‘the cells of worship life’ and it is in them that we discover the “catholic” – the completeness – in our experience that allows to understand the wider church but that the diocese or the oikumene. So if there is to be eucharistic sharing, it requires us to think about this reality: the parish and how people relate within it. This essay is a contribution to this reflection and calls u

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Lijka, Kazimierz. "Pocałunek pokoju w liturgii eucharystycznej i jego symbolika." Teologiczne Studia Siedleckie XII (2015) 12, no. 2015 (2021): 189–205. https://doi.org/10.5281/zenodo.5550985.

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<strong>The kiss of peace in the Eucharistic liturgy and its symbolism</strong> The writings of the early church fathers speak of the kiss of peace, which was already in the 2<sup>nd</sup> century part of the Eucharistic liturgy. It was a practice in Rome at the time of  Justin Martyr. At the beginning of the 3rd century the kiss occurred immediately after the prayers that concluded the Liturgy of the Word. Both in the East and the West women and men were separated in the assemblies of the faithful, and the kiss of peace was given only by men to men and by women to women. Pope Innocent I

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Pochwat, Józef. "Dzień Pański w nauczaniu św. Cezarego z Arles w świetle studium jego "Kazań do ludu"." Vox Patrum 60 (December 16, 2013): 245–62. http://dx.doi.org/10.31743/vp.3990.

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Speaking about the Lord’s Day, saint Caesar of Arles († 543) explains to the faithful the importance of this day and other religious holidays. Going to church has a social dimension and clearly distinguishes Christians from Pagans. Bishop of Arles attaches much importance to the fact that Christians systematically and regularly attend church services, care about punctuality and do not leave the church before the end of the Mass. St Caesar, being an experienced pastor, instructs the faithful how to behave in the church. He shows the difference between Christianity and Paganism. Christians cele

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Matwiejuk, Kazimierz. "Liturgia jako źródło eklezjalnej jedności." Teologiczne Studia Siedleckie 20, no. 2023 (2023): 27–53. https://doi.org/10.5281/zenodo.10343560.

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<strong><em>Liturgy as a source of ecclesial unity</em></strong> The Second Vatican Council was the greatest event the Catholic Church had experienced since the Council of Trent. Its reception was often carried out in a climate of polemics even contestation. The epitome of such an attitude was Archbishop Marceli Lefebvre. His Confraternity of St Pius X spoke out against the Council, especially the liturgical renewal. The Council portrayed the liturgy as the source and summit of the life of the Church. Its celebrant is the community of the Church. Its members, as a priestly people, according to

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Matwiejuk, Kazimierz. "Sakramentarz jako księga liturgiczna." Teologiczne Studia Siedleckie XIV (2017) 14, no. 2017 (2021): 37–51. https://doi.org/10.5281/zenodo.4724012.

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<strong>The Sacramentary as a liturgical book</strong> The development of liturgical, especially Eucharistic rites, was suppo- sed to explain to the believers of Christ the essence of His Paschal Mistery. The rites were also helpful to the participants of the liturgy in entering through their faith into the mystery. Its most important point was a private and personal meeting with resurrected Christ in a sacramental communion. Liturgical texts were of great importance in this process. Sacramentaries were created from the early Middle Ages. They were collections of prayers for celebrants of Euch

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F. Dalla-Déa, Paulo. "AS MUITAS VOZES DO PRESIDENTE DA CELEBRAÇÃO EUCARÍSTICA." INTERAÇÕES - Cultura e Comunidade 10, no. 18 (2015): 25. http://dx.doi.org/10.5752/p.1983-2478.2015v10n18p25.

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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p>O texto mostra como o presidente de uma celebração vibra – mesmo sem saber – diversas vozes ao mesmo tempo, enquanto celebra: os elementos básicos da celebração eucarística, a gestualidade que se reveste sua própria voz e a voz da comunidade, a voz da Igreja, enquanto Magistério, a voz de Cristo e outras vozes não oficiais, inaugurando diálogos que continuam dentro e fora da celebração em si. A partir da visão bakhtiniana, o texto visa ler o desempenho litúrgico do celebrante com outra ótica

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Fortin, Jean-Pierre. "Self-Transcendence and Union in Christ." Philosophy and Theology 30, no. 2 (2018): 531–48. http://dx.doi.org/10.5840/philtheol20186191.

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In Laudato Si, Pope Francis calls for a theology respectful of creation. I here suggest that balancing Karl Rahner’s theology of creation with his sacramental theology brings us closer to providing such a theology. Rahner’s sacramental theology fittingly complements his theology of the incarnation, by highlighting the significance of the redemption of creation accomplished in Christ. Matter and nature are redeemed and must now be listened to because they also have been made to bespeak of the divine re-creative power. Revealing life to be a gift and consecrating all natural beings as creatures

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Kudilil, George. "The Eucharist and Community Building in 1 Corinthians 11: An Indian Perspective." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2010, Vol 13/2 (2010): 170–94. https://doi.org/10.5281/zenodo.4284143.

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George Kudilil first situates the teaching of St Paul in 1 Cor 11:17-34 within the Sitz im Leben of the Church in Corinth and shows  the unbreakable link between the Eucharistic celebration and community building. Kudilil then compares the socio-religious context of the Indian Church with that of Corinth and applies some of the implications of 1 Cor 11:17-34 to the Church in India. The author challenges the Church to celebrate the Lord’s Supper more meaningfully by following the Table Fellowship of Jesus as well as the teaching of St Paul.  

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Superson, Jarosław A. "Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)." Ruch Biblijny i Liturgiczny 62, no. 3 (2009): 165. http://dx.doi.org/10.21906/rbl.205.

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Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Euchar

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Superson, Jarosław. "Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)." Ruch Biblijny i Liturgiczny 62, no. 3 (2009): 165. http://dx.doi.org/10.21906/rbl.298.

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Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Euchar

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Abernethy, Andrew T. "Canonical Imagination, COVID-19, and Communion: Illumination from Isaiah’s Banquet and Purim in Esther." Journal of Theological Interpretation 16, no. 2 (2022): 149–67. http://dx.doi.org/10.5325/jtheointe.16.2.0149.

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Abstract Theological interpretation offers a matrix within which theology, ecclesial realities, Scripture, and contemporary life can intersect. This article foregrounds how the era of COVID-19 is an occasion when the church should accentuate a tenet central in Communion: victory over death. As a work of canonical imagination, we draw upon two Old Testament feasts that celebrate victory over death—Isaiah’s eschatological banquet (25:6–8) and Purim in Esth 9—to further infuse our theological reflection on the Eucharist with the theme of victory over death during the times of COVID-19. Isaiah 25:

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

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In a famous eucharistic vision, recorded in the Scivias, Hildegard of Bingen saw what she calls the ‘image of a woman’ (‘muliebris imago’) approaching the Cross so that she was sprinkled by the blood from Christ’s side. In the Eibingen miniature which accompanies this vision, the woman is shown not only sprinkled with Christ’s blood but catching it in a chalice. Below the Cross an altar bearing a chalice is shown and the same woman stands beside it, her arms outstretched in prayer. Hildegard says in the text that the woman ‘frequently approached’ the altar and there ‘devotedly offers her dowry

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Williams, Frank. "The Gospel of Judas: Its Polemic, its Exegesis, and its Place in Church History." Vigiliae Christianae 62, no. 4 (2008): 371–403. http://dx.doi.org/10.1163/157007208x287670.

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AbstractThe Gospel of Judas is a Sethian gnostic revelation dialogue which contains an unusual amount of narrative movement and casts Judas as recipient of the revelation. It is in large part polemic and is comparable to other early polemics, both of the gnostics and of their opponents. It inveighs against the eucharist and the clergy who celebrate it, attempts to substitute, for the supposedly inaccurate passion narrative of the four gospels, an account of the events as they really transpired, and sharply contrasts the character and fate of gnostic with those of catholic Christians. We treat

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Cugini, Paolo. "Liturgia num mundo em mudança." Revista Eclesiástica Brasileira 84, no. 327 (2024): 8–28. http://dx.doi.org/10.29386/reb.v84i327.5213.

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O objetivo deste artigo é apresentar a forma de como a Igreja deveria celebrar os sacramentos e, de modo especial, a Eucaristia, à luz das indicações do Evangelho e do Concílio Vaticano II. A partir de uma adesão mais atenta ao Evangelho, a liturgia é percebida como uma reprodução dos traços da humanidade de Jesus, que se torna ponto de passagem para o encontro com Deus. Esta consciência permite-nos olhar para o passado e captar as deturpações que acompanhou a história da liturgia condicionando a espiritualidade dos fiéis. Em particular, é dada atenção ao Concílio de Trento como ponto de chega

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Matwiejuk, Kazimierz. "Od liturgicznej improwizacji do tekstów pisanych." Teologiczne Studia Siedleckie XIII (2016) 13, no. 2016 (2021): 37–50. https://doi.org/10.5281/zenodo.5546613.

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<strong>From liturgical improvisation to written texts</strong> Liturgy is the creation of Jesus Christ. He continues his redemptive creation in liturgical activities, especially in celebration of the Eucharist. He does it in the Church and through the Church.  Apostles and their followers were enable to act &bdquo;in persona Christi”. In the Ancient History, until the 4<sup>th</sup>  century, celebrants created liturgical texts. They were inspired by the Bible. From the 4<sup>th</sup>  century they began to write down the prayers used in liturgy. In that way the fidelity

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Pastuszko, Marian. "Szafarstwo Najświętszej Eucharystii (kanony 897-911)." Prawo Kanoniczne 37, no. 1-2 (1994): 73–161. http://dx.doi.org/10.21697/pk.1994.37.1-2.04.

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Articulus proemio, parte principali et conclusione constant. In proemio fontes iuris canonici de Sanctissima Eucharistia tractantes exponunntur et canones 897-899 Codicis luris Canonici explicantur. Pars principalis articuli in decem puncta dividitur, quia hoc in loco decem canones (ex 900-911) inveniuntur. 1. Secundum can. 900 §§ 1-2 minister Sanctissimae Eucharistiae est solus sacerdos valide ordinatus et lege canonica non impeditus. 2. Can. 901 permittit sacerdoti Missam celebranti applicare pro quibusvis fidelibus etiam defunctis. 3. Ad normam can. 903 sacerdotes peregrini litteras commend

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Kwiatkowski, Dariusz. "Liturgical pedagogy of faith in the apostolic leaf of Pope Francis Desiderio Deside-Ravi." Catholic Pedagogy 33a, no. 1 (2023): 22–32. http://dx.doi.org/10.62266/pk.1898-3685.2023.33a.02.

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The aim of this article is to present the pedagogical dimension of the liturgy, which leads a person to a personal encounter with Christ in a liturgical celebration. The liturgy is first and foremost the work of God the Father, performed by Christ in the Holy Spirit. Hence, it is very important to see the liturgy, and especially the Eucharist, as a representation of the saving action of the Holy Trinity. The process of educating to a mature faith takes place in the liturgy and through the liturgy. In the liturgy, because it makes present God's work and God's infinite love. The liturgy is a gre

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Stevenson, Kenneth. "Lancelot Andrewes at Holyrood: The 1617 Whitsun Sermon in Perspective." Scottish Journal of Theology 52, no. 4 (1999): 455–75. http://dx.doi.org/10.1017/s0036930600050481.

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Early in March 1617, King James followed what he himself described as a ‘salmon-like instinct’ and made his first (and last) return visit to his native Scotland since his departure fourteen years previously on the death of Queen Elizabeth. The occasion was the fiftieth anniversary of his coronation, at the age of fifteen months, as James VI of the northern kingdom. Among the events in Edinburgh to celebrate the visit was the Whitsun eucharist in the Chapel Royal at Holyrood Palace. The sermon was delivered by the King's favourite preacher, Lancelot Andrewes, Bishop of Ely.

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Silva, Jerônimo Pereira. "Introibo ad altare Dei (Sl 42,4). Uma antífona para “com-pose” a procissão da comunhão." Revista Eclesiástica Brasileira 80, no. 316 (2020): 409. http://dx.doi.org/10.29386/reb.v80i316.2054.

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Desde a Antiguidade a lex orandi da Igreja selecionou versículos da Sagrada Escritura (lectio divina), que, depois de artisticamente musicados (lex canendi), se tornaram formas rituais (lex celebrandi) chamadas “antífonas”. A celebração eucarística é ritmada por três antífonas: da Entrada; do Ofertório e da Comunhão. O presente artigo, dividido em três partes, desenvolve um estudo sobre a terceira delas. Na primeira parte, o Autor apresenta a Antífona da Comunhão in genere e nas segunda e terceira trata especificamente da Antífona da Comunhão ad libtum para as missas do Comum da Dedicação das

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Gonzaga Troya, Luis Francisco. "EUCARISTÍA: EL PAN QUE NOS SANA Y NOS HERMANA. EUCHARIST: THE BREAD THAT HEALS US AND MAKES US BROTHERS AND SISTERS." Revista Ecuatoriana de Ciencias Filosófico-Teológicas 1, no. 1 (2024): 77–89. https://doi.org/10.26807/0k0sp093.

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Introducción: estamos a pocos meses de celebrar el Congreso Eucarístico Internacional y la mayor parte de población y de fieles cristianos, no tiene información sobre este acontecimiento. Es una seria preocupación porque si no se sabe el fin de algo se puede caer en una cierta apatía además de un marcado desinterés por estar pendientes de algo que no conocen y del cual hay poquísima información. Objetivo General: con este artículo se intenta dar luces acerca de la Eucaristía como inicio y camino de fraternidad, teniendo en cuenta sucesos ejemplares relatados en las Sagradas Escrituras, especia

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Gonzaga Troya, Luis Francisco. "EUCARISTÍA: EL PAN QUE NOS SANA Y NOS HERMANA. EUCHARIST: THE BREAD THAT HEALS US AND MAKES US BROTHERS AND SISTERS." Revista Ecuatoriana de Ciencias Filosófico-Teológicas 1, no. 1 (2024): 77–89. https://doi.org/10.26807/recifit.v1n1.8.

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Introducción: estamos a pocos meses de celebrar el Congreso Eucarístico Internacional y la mayor parte de población y de fieles cristianos, no tiene información sobre este acontecimiento. Es una seria preocupación porque si no se sabe el fin de algo se puede caer en una cierta apatía además de un marcado desinterés por estar pendientes de algo que no conocen y del cual hay poquísima información. Objetivo General: con este artículo se intenta dar luces acerca de la Eucaristía como inicio y camino de fraternidad, teniendo en cuenta sucesos ejemplares relatados en las Sagradas Escrituras, especia

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Young, Norman. ""THE USE OF SUNDAY FOR MEETINGS OF BELIEVERS IN THE NEW TESTAMENT": A RESPONSE." Novum Testamentum 45, no. 2 (2003): 111–22. http://dx.doi.org/10.1163/15685360360623466.

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AbstractS. R. Llewelyn's recent study on Sunday in the NT attempts to prove that first-century Christians were regularly meeting together on the first day of the week. His available evidence is sparse, and his conclusions lack cogent support. His effort to demonstrate that the offering in 1 Cor. 16:2 was in a Christian assembly falls short of proof. Likewise his argument that Acts 20:7 proves that Christians assembled to celebrate the Eucharist on Sunday is not coercive. Finally the inference that Rev. 1:10 points to Sunday as a time of regular Christian assembly is more than the language of t

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Sequeira, Malcolm. "St. John Marie Vianny: The Voice of God." AUC: Asian Journal of Religious Studies Nov-Dec 2019, no. 64/6 (2019): 13–16. https://doi.org/10.5281/zenodo.4274888.

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With great joy today we celebrate the feast of St. John Marie Vianney, the patron of clergy.  The theme chosen for this Holy Eucharist is : The Voice of God. This theme arises strongly from both the Mass readings as well as through the life of St. John Vianney.  The first thought came to my mind was, “does God have a voice?” followed by another question, “Do I hear the voice of God?” immediately I remembered what the Psalmist wrote 4,000 years ago, “The voice of God is powerful, the voice of God is full of majesty”.

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Woo, Vincent W. "The Celebration of Daily Mass with No Faithful Present after Vatican II." Jurist: Studies in Church Law and Ministry 80, no. 1 (2024): 53–83. http://dx.doi.org/10.1353/jur.2024.a929952.

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abstract: In many large gatherings of priests, seminaries, and formation houses, daily concelebration among priests has become the default option in recent decades. A canonical question arises. Can a priest who has daily access to a concelebrated Mass legitimately choose to celebrate alone due to his devotion to the Eucharist? Contrary to the prevalent misconception that Vatican II aimed at eliminating private Mass through the promotion of concelebration, canon 904 encourages priests to offer daily Masses even when the faithful cannot be present. Canon 906 allows priests to celebrate Mass alon

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Glodt, Julie. "Putting on Christ." Religion and the Arts 24, no. 5 (2020): 491–516. http://dx.doi.org/10.1163/15685292-02405002.

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Abstract In medieval Christendom, liturgical vestments were not just attributes for priestly identity. In direct contact with the celebrant’s body, they were charged with numerous allegorical significations that this article is aimed at studying. The first one associated the priest’s clothing with a moral “rite of passage.” Each vestment symbolized a virtue, thanks to which the priest was supposed to get ready for the Mass. A new allegorical system emerged in the thirteenth century: as symbols of arma Christi, the vestments invited the priest to follow Christ in his Passion. These liturgical g

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Salisbury, Matthew Cheung. "‘Living the liturgical action’: some principles for Christian liturgical formation in Desiderio desideravi." Theology 126, no. 6 (2023): 415–23. http://dx.doi.org/10.1177/0040571x231209467.

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This article introduces the key principles of Desiderio desideravi, Pope Francis’s 2022 Apostolic Letter on liturgical formation. The Letter is read in the context of the liturgical renewal associated with the Second Vatican Council and the more recent rise and suppression of the Extraordinary Form of the Roman Rite and the aesthetic and theological discourse surrounding it. I argue that the themes of this discourse are not unique to the Catholic Church, and the Pope’s call to imagine afresh the realms of the theological sense of the liturgy, the need for ‘serious and vital’ liturgical formati

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Macek, Ondřej. "Politické kázání. Impuls k diskusi." TEOLOGICKÁ REFLEXE 29, no. 2 (2024): 189–200. http://dx.doi.org/10.14712/27880796.2023.2.5.

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A Political Sermon. An Impulse for Discussion. The author points to the fact that in the Czech Protestant environment, there has not yet been a professional discussion on how to reflect contemporary political issues at the pulpit. He points to Dietrich Bonhoeffer’s thesis that the church must be able to pronounce the word of God here and now, from knowledge of the political matter, getting to the core. Building particularly on contemporary German literature, he not only summarizes the arguments for “political sermons” and suggests what form they might take, but he also discusses the risks invo

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Adam, Júlio Cézar. "Religion and Cinema as Subversive Memories: A Possible Relationship in the Brazilian Context." Religions 13, no. 12 (2022): 1173. http://dx.doi.org/10.3390/rel13121173.

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Brazil has been defined as a country without memory. On the other hand, Brazilian cinematography is rich in dealing with the theme of memory. In this scenario, Brazilians gather weekly in religious services to celebrate the memory of the Easter of Christ in the Eucharist, to remember the deeds of God in time and space, and to celebrate the memory of the Gospel embodied in the culture and memory of the Brazilian people. This article intends, therefore, to establish a relation between the lack of critical and political memories and the memory present in the narratives of Brazilian films as space

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Riquelme, María Del Carmen Vivero. "La formación en valores a través de la religión en la primera infância." South Florida Journal of Development 2, no. 5 (2021): 7201–17. http://dx.doi.org/10.46932/sfjdv2n5-064.

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Este trabajo surge con el objetivo de facilitar una educación integral a los niños durante sus primeros años, fortaleciendo su desarrollo personal y social mediante un conjunto de actividades lúdicas centradas en la importancia de celebrar la Eucaristía. Con este plan, también aspiramos a buscar puntos de unión entre la Eucaristía y la formación espiritual en la escuela, de manera que sirva para avivar la fe de los niños alrededor de los valores de referencia cistianos. La propuesta didáctica propuesta, además de proporcionar diversión y nuevos conocimientos, beneficiarán la individualización

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