Books on the topic 'Ecclesia de Eucharistia'

Chapter 3 considers the figure of Paul and the community in Corinth to argue that three practices in 2 Corinthians result in communal formation of the ecclesia and establish Paul as the authoritative apostolic author. The first is the collection for the saints in Jerusalem which reframes the Greco-Roman practice of euergatism. A second practice is the initial blessing of God which reconstrues the deep Judean memory of exile and restoration. Paul’s body can thus be understood as a “eucharistic body” in two senses. The community gives thanks as a corporate body to God as a result of the benefaction, and Paul’s body is the mediating instrument by which this thanksgiving is rendered. A third practice is the performance of the letter itself: subsequent readings by mediators both shape the community to which it is communicated and construct Paul as an author and revelatory authority because he is an exemplary sufferer like Christ.

For Augustine, formation for life with Christ happens in the context of the church. The sacraments and the fellowship of believers are integral to how people are formed in holy love for God and neighbor. For Augustine, the social and sacramental foundation of the church is Christ, iterated by the frequent imagery of the church as the body of Christ. The moral and aesthetic formation that happens in the ecclesial community includes the social structures of admiration, imitation, and leadership amongst the members themselves under the guardianship of Christ and the shared celebration of baptism and Eucharist. This chapter examines how these practices, in particular in their sacrificial aspect, support the traveler along the road to the homeland.

This book examines vernacular and Latin anchoritic writings in England (c.1170–1400) as these participated within late medieval negotiations between the distinct, and at times divergent, cultures of religious reform and spiritual charisma. It argues that admonitory (or regulatory), devotional, and hagiographic works composed for anchorites transmit, together with their intertexts, the urgent need within orthodox culture to manage the various and potentially unruly spiritualities so often associated with late medieval charismatics, including anchorites. So too, this study traces through the images of embodiment and angelic mediation a set of religious and cultural tensions around the efforts by religious (esp. clerical, monastic, and mendicant) elites to align individual and charismatic gifts (1 Cor. 12:8–11) with the widespread calls for obedience and submission to church authorities. This masculine suspicion of spiritual gifts was strategically framed within a discourse about (and in defence of) the clerical, Eucharistic, and ecclesial body, often in reaction against the increasingly acute threat of religious dissent. Related to these developments were the dominant narratives of corporate unity that marshaled images of angels—at once the messengers of charismatic power and the celestial associates of orthodox culture—as well as the Pauline text on angelic transfiguration (2 Cor. 11:14) to articulate major challenges at the level of institutional authority and spiritual power. Underwriting the fragile boundary between heresy and orthodoxy, mainstream figurations of charisma and the angelic image worked on behalf of a culture of reform and/as transformation in its efforts to secure the clerical and ecclesial body from corruption and falsification.

TOWARDS THE NEW LIFE Theology and Importance of Christian Initiation for the Life of Faith The book is in equal parts a presentation and an invitation. The subject matter of both is the mystagogical initiation leading to the personal encounter with God and eventually to the union within the Church in Christ, which happens initially and particualry in the sacramental liturgy. Mystagogy was the essential experience of life in the early Church and now is being so intensely discussed and postulated by the ecclesial Magisterium and through the teaching of the recent popes and synods. Within the ten chapters of this book the reader proceeds through the aspects strictly associated with Christian initiation, noticeable in catechumenate and suggestive for further Christian life. It is not surprising then, that the study begins with answering the question about the sense of dealing with catechumenate at all. The response developed in the first chapter covers four key points: the contemporary state of our faith, the need for dialogue in evangelization, the importance of liturgy in the renewal of faith and the obvious requirement of follo- wing the Church’s Magisterium, quite explicit in the subject undertaken within this book. The introductory chapter is meant to evoke interest in catechumenate as such and encourage comprehension of its essence, in order to keep it in mind while planning contemporary evangelization. For doing this with success and avoiding pastoral archeology, we need a competent insight into the main message and goal of Christian initiation. Catechumenate is the first and most venerable model of formation and growth in faith and therefore worth knowing. The second chapter tries to cope with the reasons and ways of the present return to the sources of catechumenate with respect to Christian initiation understood to be the building of the relationship with God. The example of catechumenate helps us to discover, how to learn wisely from the history. This would definitely mean to keep the structure and liturgy of catechumenate as a vehicle of God’s message, which must be interpreted and adapted always anew and with careful and intelligent consideration of the historical flavour on particular stages within the history of salvation and cultural conditions of the recipients. For that reason we refer to the Biblical resources and to the historical examples of catechumenate including its flourishing and declining periods, after which we are slowly approaching the present reinterpretation of the catechumenal process enhanced by the official teaching of the Church. As the result of the latter, particularly owing to the Vatican Council II, we are now dealing with the renewed liturgy of baptism displayed in two liturgical books: The Rite of Baptism for Children and the Rite of Christian Initiation of Adults (RCIA). This version for adults is the subjectmatter of the whole chapter, in which a reader can find theological analyses of the particular rites as well as numerous indications for improving one’s life with Christ in the Church. You can find interesting associations among the rites of initiation themselves and astounding coherence between those rites and the sacraments of the Eucharist, penance and other sacraments, which simply means the ordinary life of faith. Deep and convincing theology of the process of initiation proves the inspiring spiritual power of the initial and constitutive sacraments of baptism and confirmation, which may seem attractive not only for catechumens but also for the faithful baptized in their infancy, and even more, since they might have not yet had a chance to see what a plausible treasure they have been conveying in their baptismal personality. How much challenge for further and constant realization in life may offer these introductory events of Christian initiation, yet not sufficiently appreciated by those who have already been baptized and confirmed! We all should submit to permanent re-evangelization according to this primary pattern, which always remains essential and fundamental. Very typical and very post-conciliar approach to Christian formation appears in the communal dimension, which guards and guarantees the ecclesial profile of initiation and prepares a person to be a living member of the Church. The sixth chapter of the book is dealing with ecclesial issues in liturgy. They refer to comprehending the word of God, especially in the context of liturgy, which brings about a peculiar theological sense to it and giving a special character to proclaiming the Gospel, which the Pope Francis calls “liturgical proclamation”. The ecclesial premises influence the responsibility for the fact of accompanying the candidates, who aim at becoming Christ’s disciples. As the Church is teaching also in the theological and pastoral introduction to the RCIA, this is the duty of all Christians, which means: priests, religious and the lay, because the Church is one organism in whose womb the new members are conceived and raised. As this fact is strongly claimed by the Church the method of initiation arises to great importance. The seventh chapter is dedicated to the analysis of the catechumenal method stemming from Christ’s pedagogy and His mystery of Incarnation introducing a very important issue of implementing the Divine into the human. The chapter concerning this method opens a more practical part of the book. The crucial message of it is to make mystagogy a natural and obvious method which is the way of building bonds with Christ in the community of the people who already have these bonds and who are eager to tighten them and are aware of the beauty and necessity of closeness with Christ. Christian initiation is the process of entering the Kingdom of God and meeting Christ up to the union with Him – not so much learning dogmas and moral requirements. This is a special time when candidates-catechumens-elected mature in love and in their attitude to Christ and people, which results in prayer and new way of life. As in the past catechumenate nowadays inspires the faithful in their imagination of love and mercy as well as reminds us about various important details of the paschal way of life, which constitute our baptismal vocation, but may be forgotten and now with the help of catechumenate can be recognized anew, while accompanying adults on their catechumenal way. The book is meant for those who are already involved in catechumenal process and are responsible for the rites and formation as well as for those who are interested in what the Church is offering to all who consciously decide to know and follow Christ. You can learn from this book, what is the nature and specificity of the method suggested by the Rite itself for guiding people to God the Saviour and to the community of His people. The aim of the study is to present the universal way of evangelization, which was suggested and revealed by God in His pedagogy, particularly through Jesus Christ and smoothly adopted by the early Church. This way, which can be called a method, is so complete, substantial and clear that it deserves rediscovery, description and promotion, which has already started in the Church’s teaching by making direct references to such categories as: initiation, catechumenate, liturgical formation, the rereading the Mystery of Christ, the living participation in the Mystery and faith nourished by the Mystery. The most engaging point with Christian initiation is the fact, that this seems to be the most effective way of reviving the parish, taking place on the solid and safe ground of liturgy with the most convincing and objective fact that is our baptism and our new identity born in baptismal regenerating bath. On the grounds of our personal relationship with God and our Christian vocation we can become active apostles of Christ. Evangelization begins with ourselves and in our hearts. Thinking about the Church’s mission, we should have in mind our personal mission within the Church and we should refer to it’s roots – first to our immersion into Christ’s death and resurrection and to the anointment with the Holy Spirit. In this Spirit we have all been sent to follow Christ wherever He goes, not necessarily where we would like to direct our steps, but He would. Let us cling to Him and follow Him! Together with the constantly transforming and growing Church! Towards the new life!