Relevant bibliographies by topics / Ecclesia de Eucharistia

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  2. Dissertations / Theses
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Academic literature on the topic 'Ecclesia de Eucharistia'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Ecclesia de Eucharistia"

1

Pastuszko, Marian. "Przechowywanie i kult Najświętszego Sakramentu." Prawo Kanoniczne 32, no. 3-4 (December 10, 1989): 75–123. http://dx.doi.org/10.21697/pk.1989.32.3-4.04.

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Articulu s proemio, duabus partibus, conclusione et praesenti argumento lingua latina exarato constat. In proemio canones 934-944 Codicis Juris Canonici Papae Joannis Pauli II huiu studii obiectum esse, dicitur. Prima pars articulti de sanctissima Eucharistia asservanda seu potius de loco Eucharistiam conservandi tractatur. Etenim sciendum est, Eucharistiam asservari in ecclesiis, oratoriis et sacellis vel ex iure (can. 934 §1 n. 1. et n. 2) vel ex licentia Episcopi, et semper sub quibusdam conditionibus in lege statutis (can 935, can. 936 et can. 937). In ecclesia Eucharistia asservatur solum modo in tabernaculo, quod inamovibile, materia solida non transsperenti confectum et diligenter clausu m esse debet (can. 938). Hostiae consecratae semper in pyxide seu vasculo servantur et frequenter renovantu (can. 939). Coram tabernaculo , in quo sanctissimum Sacramentum asservatur, peculiaris perenniter lampas lucet (can. 940). In Polonia de mandato Conferen iae Episcoporum lux electrica haberi potest. Altera in parte de sanctissima Eucharistia veneranda seu de formis cultus eucharistici auctor sribit. Ad normam canonum 941-944 duae sunt formae cultus eucharistici, nempe ex positio sanctissimi Sacramenti sive cum pyxide sive cum ostensorio, et processiones eucharisticae, praesertim in sollemnitate Corporis et Sanguinis Christi pervias publicas ductae. Juxta Rituale Romanum, De Sacra Communione et de Cultu Mysterii Eucharstici etiam congressus eucharistici peculiaris forma cultus eucharistici habentur. Auctor tum ius canonicum quam ius liturgicum formas cultus eucharistici attingentes elaborat quia ius liturgicum supplet praescripta canonica. Fideles autem utrumque ius servare debent. In conclusione, aliter quam mos est, auctor paucissimis verbis articulum compendiat, quia nonnullos lectores solum modo in itium et finem libri legere, seit.
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2

WENDTE, Martin. "Ecclesia de eucharistia." Questions Liturgiques/Studies in Liturgy 90, no. 4 (December 31, 2009): 177–98. http://dx.doi.org/10.2143/ql.90.4.2045788.

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3

Wenanty Zubert, Bronisław. "Interkomunia w świetle nowego Kodeksu." Prawo Kanoniczne 31, no. 1-2 (June 5, 1988): 13–29. http://dx.doi.org/10.21697/pk.1988.31.1-2.02.

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Intercommunio multo iam tempore thema disscussionis vividae inter chiristifideles diversarum confessionum facta est. Quaestio haec in finibus Poloniae non tam urgens erat quam in aliis regionibus orbis terrarum . Attamen iuxta semtentiam auctoris huius articuli II Congressus Eucharisticus hoc anno in Polonia celebrandus oportunitatem affert quaestionem hanc in forum publicum revocare, quandoquidem quaestio haec praxim attinet, id est admissionem christifidedium allarum Ecclesiarum vel communitatum ecclesiasticarum quoad participationem earum in dicto Congressu. Normae iuris canonici intercommunionem pertinentes secundaniae esse videntur, uipote a Magisterio Ecclesiae statutae atque hoc in casu dependentes, quae simul fidem Ecclesiae in sacramentum Eucharistiae exprimant. Articulus in tres partes divisus est. Prima in parte auctor sensum terminorum explanare studet. Terminus „intercommunio”, nota bene in documentis Concilii Vaticani II non adhibitus, multimodo explicari potest necnon exprimere varios modos eiusdem exsecutionis practicae. Inde sequitur primo necesse esse acuratissime determinare quibus terminis formae practicandi intercommunionem permissibiles vocentur. In secunda parte auctor possiblitates et difficultates intercommunionem practicandi post Vaticanum II demonstrat. Auctor verbis expressis asserit communionem eucharisticam atque communionem cum Ecclesia plenam strictissime cohaerere. Ita enim res se habebat a primordiis Christianitatis. Decretum Vaticani II „Unitatis reintegratio” atque Directorium oecumenicum communicationem in sacris permissibilem declaraverunt ergo etiam intercommunionem cum fratribus seiunctis Ecclesiarum. Orientalium propter sacramenta ordinationis et Eucharistiae valideministrata. Ecclesia catholica sodalibus aliarum Ecclesiarum vel communitatum ecclesialium intercommunionem permittit in periculo mortis vel urgente necessitate, dummodo conditiones adimpleantur quae a frequentantibus sacramenta requiruntur. Participatio catholicorum in Eucharistia celebrata in eorundem ecclesiis magnopere determinata est necnon a validitate sacramenti ordinationis et Eucharistiae ibidem exsistentium dependet. Quaestiones, quae successionem Apostolicam, munus sacerdotale atque essentiam sacramenti Eucharistiae spectant, iam a multis annis obiectum dialogo oecumenici fiunt, sed non obstante notabili convergentia ad optatum consensum plenum nondum perduxerunt. Pars tertia articuli interpretationem normarum CIC 1983 ab auctore peractum continet. Iuxta normam CIC solus sacerdos valide ordinatus sacramentum Eucharistiae conficere valet (can, 900 §1). In eodem CIC prohibetur sacerdotibus catholicis Eucharistiam concelebrare una cum sacerdotibus Ecclesiarum vel communitatum ecclesialium, qui communionem plenam cum Ecclesia catholica non habent (can. 908). Normae demum congruentes et ad intercommunionem pertinentes in can. 844 §§ 1—4 continentur. Normae hic statutae dispositiones Concilii Vaticani II, Directorii oecumenici atque Instructionis anno 1072 promulgatae resplendent. Legislator ecclesiasticus in can. 844 possibilitates intercommunionis, respectu habito supradictorum documentorum , amplificat. Auctor in conclusione articuli asserit, comparatione facta cum CIC 1917, innovationes essentiales interim ortas esse, quae simul sumptas fructum , dialogi oecumeni produnt. Idemque spem nutrit fore Spiritum Sanctum , Auctorem unitatis, omnes credentes in Christum ad plenam communionem eucharisticam adducturum esse.
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4

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

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Pope John Paul II in the encyclical Ecclesia de Eucharistia called Mary a ‘Woman of the Eucharist’. He pointed out the attitudes that can be described as Eucharistic. This article, using the principle of analogy and maintaining an appropriate balance, shows St. Joseph as a model of the Eucharistic ap- proach of every Christian. The life of Saint Joseph was characterized by deep faith and love for God and man, the ability to hear and receive the word of God and the constant willingness to sacrifice his life in order to be able to fulfill the will of God. All these qualities are needed to participate in the Eucharist in a conscious and active way. These attitudes result from participation in the Eucharist and should shape the life of every Christian. In addition, it should be emphasized that the Church introduced the name of St. Joseph to the Eucharistic prayers and ordered it to be mentioned immediately after Mary. Placing the name of St. Joseph in the most important prayer of the Holy Mass, introduces him to the heart of the Eucharist.
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5

Senn, Frank C. "The Eucharist and Ecumenical Inter-Communion: Reflections on Ecclesia de Eucharistia." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 13, no. 3 (August 2004): 307–22. http://dx.doi.org/10.1177/106385120401300304.

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6

Ristanto, Dwi Andri. "Dimensi Sosial Ekaristi Yohanes Paulus II dan Benediktus XVI." Jurnal Teologi 9, no. 2 (November 30, 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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7

Ciptamulya, Yakin. "PENGARUH TEOLOGI EKARISTI IGNATIUS ANTIOKHIA TERHADAP ENSIKLIK ECCLESIA DE EUCHARISTIA." Jurnal Teologi 3, no. 1 (May 25, 2014): 25–36. http://dx.doi.org/10.24071/jt.v3i1.449.

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8

Pastuszko, Marian. "Pojęcie Najświętszej Eucharystii (kan. 897)." Prawo Kanoniczne 48, no. 3-4 (December 10, 2005): 17–34. http://dx.doi.org/10.21697/pk.2005.48.3-4.01.

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Augustissmum sacramentum, in quo ipse Christus continetur offertur et sumitur, et quo continuo vivit et crescit Ecclesia, Sacrificium eucharisticum, memoriale mortis et resurectionis Domini, in quo sacrificium crucis perpetuatur, totius cultus et vitae christianae est culmen et fons Dei et corporis Christi aedificatio perficitur. Caetera sacramenta et omnia ecclesiastica apostolatus opera cum sanctissima Eucharistia cohaerent et ad eam ordinantur (can. 897).
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9

Blanco Sarto, Pablo. "Ecclesia de Eucharistia. Iglesia, Ministerio, Eucaristía en el diálogo católico-luterano." Diálogo Ecuménico, no. 148 (January 1, 2012): 183–236. http://dx.doi.org/10.36576/summa.32970.

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10

O’Donnell, Mary Ellen. "The Mystery of Faith: Reflections on the Encyclical Ecclesia De Eucharistia- Edited by James McEvoy and Maurice Hogan." Religious Studies Review 33, no. 2 (September 14, 2007): 129. http://dx.doi.org/10.1111/j.1748-0922.2007.00171_39.x.

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Dissertations / Theses on the topic "Ecclesia de Eucharistia"

1

Gadoury, Francis. ""Marie, femme eucharistique" Dans la lettre encyclique Ecclesia de Eucharistia : études littéraire et théologique du concept." Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/29056/29056.pdf.

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2

Fazio, Jamie Richard. "Ecclesial, contextual, and sacramental influences in pastoral decision making a test case involving substituting grape-juice for wine at the Roman Catholic eucharist /." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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3

Randolph, Ellen P. "Gnosticism, Transformation, and the Role of the Feminine in the Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.)." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1686.

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The Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.) suggests a heterosexual gender binary in which the female Priestess seated on the altar as the sexual and fertile image of the divine feminine is directed by the male Priest’s activity, desire and speech. The apparent contradiction between the empowered individual and the polarized gender role was examined by comparing the ritual symbolism of the feminine with the interpretations of four Priestesses and three Priests (three pairs plus one). Findings suggest that the Priestess’ role in the Gnostic Mass is associated with channeling, receptivity, womb, cup, and fertility, while the Priest’s role is associated with enthusiasm, activity, phallus, lance, and virility. Despite this strong gender duality, the Priestesses asserted that their role was personally and spiritually empowering, and they maintained heterosexual and polarized gendered roles are necessary in a transformative ritual which ultimately reveals the godlike unified individual.
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Books on the topic "Ecclesia de Eucharistia"

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Mbuy, Tatah H. My faith as an African & the dignity of eucharistic celebration: The relevance of chapters 1 & 5 of Ecclesia de Eucharistia. N.W. Province [Cameroon]: Copy Print. Technology, Archdiocese of Bamenda, 2003.

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2

Paul, John. Ecclesia de eucharistia: La presenza efficace di Cristo accanto agli uomini, lettera enciclica di s.s. Giovanni Paolo II, testo integrale. Casale Monferrato: Piemme, 2003.

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3

Paul, John. The Eucharist in the life of the church: Encyclical letter of Pope John Paul II, Ecclesia de eucharistia, with three presentations from the 3rd Nigerian National Eucharistic Congress, Ibadan, November 15-17, 2002. Abuja, Nigeria: Gaudium et Spes Institute, 2003.

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Paul, John. The Church and the Eucharist: Encyclical letter, Ecclesia de Eucharistia, of his Holiness John Paul II : to the bishops, priests and deacons, men and women in the consecrated life and all the lay faithful on the Eucharist in its relationship to the Church. Sherbrooke, QC: Médiaspaul, 2003.

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John Paul II, Pope, 1920-2005., ed. Encyclical letter, Ecclesia de Eucharistia, of his Holiness Pope John Paul II: To the bishops, priests and deacons, men and women in the consecrated life and all the lay faithful on the Eucharist in its relationship to the Church. Washington, D.C: United States Conference of Catholic Bishops, 2003.

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6

Paul, John. Ecclesia de Eucharistia: Encyclical letter of his Holiness Pope John Paul II to the bishops, priests and deacons, men and women in the consecrated life and all the lay faithful on the Eucharist in its relationship to the Church. London: Catholic Truth Society, 2003.

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7

Pablo, Juan II. Iglesia de Eucharistia: Ecclesia de Eucharistia / Church of Eucharistia. Pauline Books & Media, 2004.

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8

(Editor), James McEvoy, and Maurice Hogan (Editor), eds. The Mystery of Faith: Reflections on the Encyclical Ecclesia De Eucharistia. Columba Press, 2005.

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9

Eucharistic documents for the new millennium: Documentos eucarísticos para el nuevo milenio ; ecclesia de eucharistia ; redemptionis sacramentum. Chicago, IL: Liturgy training publications, 2004.

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10

Paul, John. L'Eglise vit de l'Eucharistie. Lettre encyclique Ecclesia de Eucharistia, avec table analytique. Pierre Téqui (Editions), 2005.

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Book chapters on the topic "Ecclesia de Eucharistia"

1

Wood, Susan K. "EUCHARISTIC SACRIFICE IN ECUMENICAL DIALOGUE." In 'Ecclesia semper reformanda'. Renewal and Reform beyond Polemics, 237–52. Peeters Publishers, 2020. http://dx.doi.org/10.2307/j.ctv1q26s68.14.

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Elliott, Mark W. "Political and Ecclesial Theology in the Sixteenth Century." In The History of Scottish Theology, Volume I, 144–59. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759331.003.0011.

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This chapter reviews the humanist supplement to scholastic theology, concerned more with devotional and ethical matters than the metaphysics of doctrine, yet the former would include a keen defence of the orthodox Eucharistic doctrine as well as conciliar theology which allowed for a political theology that was at once quasi-democratic while respecting order and office. Although a scholastic by method, John Mair shows this training to be used for questions of devotion and authority. Coming from very different backgrounds, Quintin Kennedy and Ninian Winzet offer defence of the Old Faith that is detailed and coherent. The civil ‘republicanism’ of Buchanan and Knox was the occasion of a Reforming Catholicism remaining true to the old faith in these key areas.
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Tannous, Jack. "Power in Heaven and on Earth." In The Making of the Medieval Middle East, 134–59. Princeton University Press, 2018. http://dx.doi.org/10.23943/princeton/9780691179094.003.0006.

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This chapter looks at the most powerful tool for community formation that Christian leaders had at their disposal: the sacraments, particularly the Eucharist. The sacraments united the simple and the learned alike. In the world of simple believers, the Eucharist was much more than a mystery one took at church, and baptism was much more than a rite of Christian initiation. Seeing the enormous power ascribed to these things and others provides a better understanding of why they could help produce the sort of confessional indifference among the simple that so exercised church leaders like Jacob of Edessa. Moreover, considering the extra-ecclesial life of the sacraments will help illustrate why controlling them might prove fundamental to forming a communal vessel that did not have leaks and why controlling them was ultimately more powerful than any dialectical argument.
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