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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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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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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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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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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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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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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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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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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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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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Pastuszko, Marian. "Czas i miejsce sprawowania Eucharystii." Prawo Kanoniczne 35, no. 1-2 (June 5, 1992): 129–88. http://dx.doi.org/10.21697/pk.1992.35.1-2.08.
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Praesens studium ex proemio, duabus partibus, conclusione et argumento lingua latina exarato constat. In proemio canones 931-933 Codicis Juris Canonici Romani Pontificis Joannis Pauli ll huius studii obiectum esse, dicitur. Pars prima in paragraphum primam de die et in paragraphum alteram de hora celebrationis et distributionis Sanctissimae Eucharistiae subdividitur. Ad normam can. 931 Sanctissimae Eucharistiae tam celebratio quam distributio fieri potest qualibet die et hora, iis exceptis, quae secundum liturgicas normas excluduntur. Pars altera de loco celebrationis et distributionis Sanctissimae Eucharistiae tractat et subdividitur in tres paragraphi. - Paragrahus prima de celebratione et distributione Sanctissimae Eucharistiae in loco sacro, docet. Ad normam can. 932 § 1 et § 2 celebratio Eucharistiae cum distributione Sacrae Communionis ordinariis in circumstantiis in loco sacro peragitur. - Paragraphus altera de Sanctissimae Eucharistiae celebratione extra locum sacrum enarrat. Juxta can. 931 § 1 et § 2 Eucharisticae celebratio extra locum sacrum solummodo in casu particulari cum necessitas id postulet, peragitur. - Tertia et iam ultima paragrapho - de celebratione Sanctissimae Eucharistiae in templo alicuius Ecclesiae aut communitatis ecclesialis plenam communionem cum Ecclesia Catholica non habentium tractat. Vi can. 933 eiusmodi celebratio Eucharisticae solummodo de licentia ordinarii loci, iusta de causa et remoto scandalo fieri potest. In conclusione auctor scribit, quod vigens ius de tempore et loco celebrationis et distributionis Sanctissimae Eucharistiae mitius est quam ius in Codice luris Canonici 1917 anni contentum.
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Nasiłowski, Kazimierz. "Opinia Rufina o władzy kapłańskiej i sakramentach." Prawo Kanoniczne 32, no. 3-4 (December 10, 1989): 157–268. http://dx.doi.org/10.21697/pk.1989.32.3-4.07.
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De sacratmentis tempore ordinationis relativae, quae vocatur, extra Ecclesiam celebratis tres sunt usque ad diem hodiexnum doctorum sentenitiae, quae - u t plura non dicam - ita ex primi possunt: Alii affirmant Ecclesiae catholicae hac in re traditionem simplicem fuisse eam que traddtioni hodiernae similem. Illius enim temporis Ecclesia sacramenta in eiusd m forma foris celebrata vera esse docebat ad eorundem vim internam quod aitinet.
Alii vero contrarium affirmant dicentes Ecclesiam docuisse sacramenta extra eam celebrata prorsus nulla esse. Alii denique dicunt Ecclesiae illius temporis traditionem variam et diversam fuisse atque inconstantem et vacillantem: sacramenta enim foris celebrata aliquando vera, aliquando autem prorsus nulla agnoscebantur.
Omnes, quas dixi, opiniones Decreto Gratiani fulciuntur aut fulciri conantur auctoritatum periodi ordinationis relativae collection amplissima. Tota tamen haec collectio recta ratione ac via numquam examinata est. Igitur omnino recte dicit Sohm Decretum Gratiani librum esse septem sigillis occlusum ita doctis temporis recentioris , ut doctis exeuntis saeculi duodecimi, eumque usque in diem hodiernum non apertum manere ad intelligendum. Idcirco mirum non est, si his de causis omnium illarum opinionum fautoribus argumenta desint ad eas accurate probandas apta.
His etiam de causis ceterisque multis Decretum Gratiani longae inquisitioni nobis erat. Quae autem ex inquisitione hac efficiuntur in foliis trimestribus, quibus titulus Prawo Kanoniczne (Ius Canonicum ), annis 1980-1985 et 1988 partim edita sunt. Ibi primam ex enumerates opinionem rectam, dmas autem ceteras prorsus falsas esse probavimus longaevam illam depotestate sacerdotali et vi sacramentorum foris celebratorum controversiam dirimentes.
Hoc modo ad quaestionem ventum est de falsarum illarum opinionum fonte atque origine. Et apparuit primum sententiae auctorem, utriusque, quam diximus, falisae opinionis similis, Rufinum fuisse, cuius cuncta de potestate sacerdotali et sacramentis doctrina in disputatione nunc edita explicata est. Singulis autem disputationis huius partibus tituli sunt hii: I. De potestate sacerdotali eiusque fundamentis - A. De potestatesacramentali et potestate non sacramentali - 1. De potestatis sacerdotalis distinctione - a. De significatione nominis „usus o fficii” - b. De potestatis sacerdotalis fundamentis exemplo potestatis iudicis illustratis - 2. De antiquae artis vocabulis a decretistis simpliciori modo reddendis - B. De officiis ordinum et officiis administrationis - C. De ordinatione et institutione - D. De ordinatione et licentia ordinem exsequeindi - E. De primatu potestatis Romani Pontificis - 1. Rufini sententia - 2. De primatus fundamentis - F. De rigoris et misericordiae regulis - II. De sacramentis - A. De sacramentis dignitatis - 1. D e ordinatione sine titulo et ordinatione a non suo episcopo facta — 2. De ordinatione ab episcopis haereticis facta - a. De significatione auctoiritatis Urbani II a Rufino explicatae - b. De significtione auctoritatis Innocenti I a Rufino exiplicatae - c. De Rufini opinione cum Gratiani sententia comparata - 3. De ordine ab episcopis excommunicatis collato — B. De sacramemtis necessitatis et desacramentis necessitatis simul et dignitatis — 1. De baptismo - 2. De confirmatione et Eucharistia - C. De Rufino opinionis auctore de nulla vi sacramentorum ab aliquibus haereticis vel excomuniicatis celebratorum.
Ea vero, quae ex disputatione hac perspicua sunt, paucis ita exprimi possunt: Rufinuse vocabulorum nominum atque notionum, in auctoritatibus Decreti Gratianei contentarum, explicationes permultas posuit easque non solum simplices, sed etiam binas vel ternas. Item Gratianeam potestatum sacerdotalium notionem simpliciorem latius expdicavit atque earundem potestatum varia fundamenta deserte indicavit. Et in his eisque similibus Rufinus laudandus est. Attamen aliquarum Decreti Gratia ni auctoritatum earumque maioris momenti falsam ponens explicationem, et non satis attendens rectam dicendi rationem ac viam Gratiani, eiusdem verae sententiae Rufinus propriam eamque falsam opposuit opinionem, de nullis videlicet sacramentis ab aliquibus haereticis foris celebratiis. Et in hoc Rufinus non minimam reprehensionem meretur. Indicavimus etiam omnium sive antiquorum sive rece ntiorum Decreti Gratiani explanatorum, similem de sacramentis sententiam affirmantium, principem atque patrem quedam Rufinum esse.
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Pastuszko, Marian. "Obrzędy i ceremonie sprawowania Eucharystii (kanony 923-930)." Prawo Kanoniczne 36, no. 1-2 (June 5, 1993): 69–130. http://dx.doi.org/10.21697/pk.1993.36.1-2.05.
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Praesens articulus proemio, parte principali, conclusione et argumento lingua latina exarato, constat. In proemio duae notiones, nempe ritus et caeremoniarum praesentantur. In principali parte articuli canones 923—930 Codicis Juris Canonici Papae Joannis Pauli II exponuntur. — Can. 923 permittit christifidelibus Cacrificium Eucharisticum participare et sacram Communionem suscipere quolibet ritu catholico, firmo praescripto can. 844. — Ad normam can. 924 Eucharisticum Sacrificium celebrari debet ex pane mere triticeo, recenter confecto ( = materia ex qua Sacramenti Eucharistiae) et vino naturali, de genimine vitis, non corrupto ( = item materia ex qua Sacramenti Eucharistiae). — Vino in ritu praeparationis donorum admiscendum est paulum aquae. — Secundum can. 925 sacra Communio distribui potest uno e tribus modis: 1. sub sola specie panis, 2. sub specie panis et vini, 3. sub sola specie vini. Hic tertius modus adhibetur solummodo in casu necessitatis ex parte fidelis sacram Communionem suscipientis. — Can. 926 obligat sacerdotes Ecclesiae romano — catholicae ad adhibendum panem azymum in celebratione Eucharistiae, iuxta traditionem antiquam. Etiam urgente extrema necessitate, unam tantum materiam (seu aut panem aut vinum) sine altera aut etiam utramque (seu et panem et vinum) extra Eucharisticam celebrationem consecrare severrimet prohibet can. 927. — In Ecclesia romano — catholica usque ad Concilium Vaticanum II (1963— 1965) Eucharisticum Sacrificium lingua latina celebrabatur. Ab illo tempore sine populo adhuc lingua latina celebrari, sed cum populo ordinarie peragitur lingua sacerdotis Missam celebrantis et populi participantis, dummodo textus liturgici legitime approbati sint a Sede Apostolica (can. 928). — Sacerdotes et diaconi tam in Missae Sacrificio celebrando quam in sacra Communione administranda sacras vestes a rubricis praescriptas deferre debent (can. 929). — Sacerdotes infirmi aut aetate provecti si stare nequeant, Sacrificium Eucharisticum celebrare possunt sedentes, servatis tamen omnibus praescriptis liturgicis, et non coram populo, nisi de licentia ordinarii. — Sacerdotes caeci autem vel alia infirmitate laborantes, licite Sacrificium Eucharisticum celebrant, adhibendo quemlibet textum Missae (utique ex probatis), adstante si casus ferat, alio sacerdote aut diacono vel instructo laico (can. 930 § 1 et § 2). Sub fine articuli quaedam inconvenientia indicatur, quae consistit in hoc, quod titulus articuli III De Ritibus et caeremoniis Eucharisticae celebrationis loquitur, sed canones 924—930 vocem „caeremoniae” non habent, et solummodo de ritibus, non autem de caeremoniis tractant. — Tandem non sine aliqua melancholia confitetur auctor: feci, quod potui, faciant meliora potentes.
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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 (March 8, 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 transformed to Holy Blood and Body of Jesus Christ, the Church rejoices in this presence in a unique way. In this meaning, The Eucharist, that is always in the center of Christian’s life, becomes for whole community of believers, in particular way, the sacrament of unity. The last Council reminded this fact, telling that the sacrament of Eucharist, constituted by Jesus Christ during the Last Supper, which not only reminds but also embodies in a real way the Sacrifice of the Cross is, first of all, the sacrament of God’s mercy, sign of unity, love tie and paschal feast. It is necessary to underline the fact that according to council’s teaching, Eucharist is not only the sign of whole Church community, but also the sacrament, which really builds and strengthens the unity of all Christians. The teaching of council fathers determines the base of present canonical legislation within whole Catholic Church, both Latin and East. Though canon number 698 reads: «In God’s liturgy, through the service of the Christ impersonated by the priest, celebrated over the Church gifts, by the power of Holy Spirit, continuously there is performed exactly the same what Jesus himself made during the Last Supper, when he gave to his Apostles his body sacrificed on the cross for our redemption and also his blood, shed for our sins, constituting the real and mystic sacrifice in which sacrifice of the cross is being recalled with thanksgiving, presented, and in which the Church takes part through the contribution and communion for expressing and improving the unity of God’s People, to build his own Body, which means the Church». Consequences of this canon, with strong theological sound, occur in next canons concerning the sacrament of Eucharist. There is possible to find inside them norms regarding to active participation of worshippers in celebration of the Eucharist, which causes that the internal unity of God’s People gathered around Christ’s Altar, becomes expressed also in external form as well as the norm regarding to an individual celebration of God’s Liturgy or concelebration made by many priests. The problem of concelebrating is extremely important due to the fact, that just in this form of celebrating the God’s Liturgy, there is visible its uniting function. The base to define which form (individual or concelebrated one) is advisable in particular situation, is pastoral criterion. Priestly favors allow even to concelebrate the Eucharist by bishops and priests belonging to different Churches sui iuris, every time when justified reason exists, and there is no danger of liturgical syncretism; rules of liturgical books that belong to main celebrant are kept and colours of canonicals are used according to own Church rules. These and other norms enclosed in Codex Canonum Ecclesiarum Orientalium, pointing out in a perfect way the Eucharist as a sacrament of unity for everyone who have been baptized, constitute canonical translation of the theological teaching that have been given by Second Vatican Council and regulate presently all of the liturgical life of east Catholics.
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Nasiłowski, Kazimierz. "Duchowni niekanoniczni, a sankcje na nich nakładane w okresie święceń relatywnych." Prawo Kanoniczne 31, no. 1-2 (June 5, 1988): 147–236. http://dx.doi.org/10.21697/pk.1988.31.1-2.11.
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Quod attinet ad sacramenta, praecipue autem ad baptism um , oridnem et Eucharistiam, tempore ordinationis relativae, quam vocant, a sacerdotibus celebrata maximas poenas in Ecclesia luentibus vel ab ea separatis très sunt etiam nostra aetate diversae doctorum opiniones. Ex sententia primae opinionis fautorum vera agnoscebantur sacramenta, quae dixdmus, ab episcopo viel presbytero etiam suspenso, degradato, deposiito aut ab Ecclesia separate catholico more tunc administrata. Ista igitur opinio similis est praesentis catholicorum persuasionis de veris sacramentis a talibus sacerdotibus eodem modo nunc celebratis. Ex sententia autem secundae opiniionis fautorum episcopi et presbyteri ab Ecclesia sepàrati vera sacramenta celebrare non poterant. Hanc opinionem persuasio sequiitur de reordinaitionibus tunc in Ecclesia faciendis, i. e. de eo ordine aliquando clerico conferendo, quem extra Ecclesiam accepit. Tertiae denique opinionis fautores vigentem illo tempore traditionem ecclesiasticam in re sacramentorum extra Ecclesiam catholicam celebratorum incertam putant et obscuram vel duplicem atque inconstantem. Nonnulli autem viri docti quaestionem hanc inenodabilem esse dicunt. Quamquam diversae istae de sacramentis opiniones Gratiano ascribuntur et attrdibuuntur, tamen etiam ad ipsam Ecclesiae doctrinam spectan tempore ordinationis relativae florentem. Namque et Magistri effata auctoritatibus in eius Decreto contentis nituntur et opinionum, quas diximus, fautores diversas sententias suas iisdem auctoritatibus comprobare conantur. Ut in opere demonstiravimus ad edendum praeparato, secunda opinio non multo post systematis ordinationis absolutae introductionem divulgari incoepta est, ad quod potissimium prioris systematis celerrime evanescens memoria ansam dedit. Hac etiam de causa primae opinionis fautorïbus argumenta deerant ad rectam eorum sentemtiam satis comprobandam et plenae erroris ceterae duae opiniones, neque solum fictae, sed etiam imperite absurdeque fictae, usque ad nostram aetatem obtinere poterant. Itaque nulla ex tribus his opinionibus controversiae de vi sacramentorum tempore ordinationis relativae ex tra Ecclesiam celebratarum penitus dirimendae causa esse potest. Omnes enim non satisfaciunt iis, quae recentior doctrima ab investigatoribus recte ac merito postulat. Numque sive ad vocabulorum artis sive ad rerum significationem enodandam nimis pauci investigantur et secum com parantur fontes optima sui ipsorum interpretes. Non atteinditur etiam antiquorum institutorum ecclesiasticorum natura atque indoles, neque ratio habetur legum et praeceptorum, quibus ordinationis relativae systema regebatur, neque anim us ad id satis advertitur, quod differat inter hoc systema et systema ordinationis absolutae. His potissim um de causis ea, quae tantum ordinationis absolutae propria sunt, in multa periodi ordinationis relativae texta, quae vocantur, quasi vi adihibita immttuntur. Omnes etiam enumeratarum opinionum fautores, quamquam diverso modo et inconsulte, detrimentum afferunt tota ordinationis relativae periodo florenti universali doctrinae Ecclesiae vera agnoscentis sacramenta, quae dixdmus, ubicumque eiusdem consuetudine celebrata. Igitur omnibus auctoritatibus omnibusque Gratiani dictis in eius Decreto contentis atque decretistarum doctrinis necnon opinionibus scriptorum usque ad nostram aetatem systema ordinationis relativae quoquo modo tractantium diligenter investigatis disputationes quasdam in his commentariis trimestribus, quibus titulus Prawo Kanoniczne (lus Canonicum), proximis superioribus annis edidimus. Ibi leges et praecepta explicavumus illius systematis propria. Item multis argumentis demonstravimus primam ex relatis opinionem, quamquam non satis probatem, veram tamen, secundam autem et tertiam falsis prorsus rationibus fultam esse. In ista autem disputatione novis argumentis comprobavimus tota ordinationis relativae periodo floruisse universalis Ecclesiae de veris sacramentis ubicumque eiusdem consuetudine celebratis doctrinam, multoties a Pontificibus Romanis, conciliis oecumenicis et synodis confirmatam. Argumenta haec ex significatione deprompsimus sive nominum claricis quoquo modo indignis tunc impositorum, ut pseudoepiscoporum, pseudopresbyterorum, et clericrum non canonicorum, sive poenarum quas tales clerici luebant. Ex hoc m ulto etiam magis apparet primam, quam diximus, opinionem veram, secundam autem et tertiam falsam esse. Istius vtro quaestionis explicandae materiam ordine disposuimus hoc: Introductio — I. Pseudoclerici — A. Significatio particulae „pseudo-” ad rationem verborum artis saecularis explicata — B. Sacramentorum vis sententia Cypriani atque Stephani I illustrata — C. Pseudobaptizati et pseudoclerici — D. Psaudioepiscopi — 1. Opinio Cypriani — 2. Opinio Stephani I — 3. Opinio Leonis I ex legislatione eccleisiasitica et Gratiani dictis considerata — a. Decisio Leonis I de pseudoepiscopis ab eisque facta ordinatione — b. Decisio Leonis I de pseudoepiscopis cum legislatione ecclesiastica comparata — c. Decisio Leonis I de pseudoepiscopis legibus explicata de rigore disciplinae et de dispensatione misericordiae ordine quodam a Gratiano dispositis — 4. Opinio Pelagii I — E. Pseudopresbyteri — II. Clerici non canonici — A. De significatione nominum adiectivorum „canonicus — non canonicus” — B. Canonica clericorum electio — C. Vita cleiricorum canonica — D. De regula rigoris disciplinae et miseirciordiae in puniendis clericis non canonicis observanda — Conclusio.
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Hudson, Anne. "Cross-Referencing in Wyclif’s Latin Works." Studies in Church History. Subsidia 11 (1999): 193–215. http://dx.doi.org/10.1017/s0143045900002283.
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One of the most immediately striking features of all of Wyclif’s major writings, whether philosophical, theological, or polemical, is the frequency with which cross-references are found both between different chapters or parts of the same work and between works other than the current one. The frequency of cross-referencing is variable. In the philosophical works and the intermediate tracts traditionally placed before the twelve-part Summa theologie, links are not enormously numerous. The first text to show a plethora of them is De civili dominio: here on average one instance occurs roughly every other page, more frequently in parts I and III, in other words some 600 in all. This habit continues with slight abatement in De veritate sacre scripture, and into De ecclesia. Thereafter the remaining parts of the Summa show a diminishing number, still further reduced in the De eucharistia. Cross-referencing is relatively common in the three long sets of sermons composed after Wyclif’s retirement to Lutterworth, and in the Sermones quadraginta written dum stetit in scholis. The device is obviously in origin an academic one, and it is worth observing that some of the major works which were written after Wyclif left Oxford have few if any: in the Trialogus the virtually complete absence of internal Unkings could be explained as the result of a perception that the orderly organization of the whole obviated the necessity for such an aid, but this explanation does not seem relevant to the final Opus evangelkum. Cross-referencing has previously been observed by students of Wyclif, and has traditionally been used in the attempt to order his vast output chronologically, and to put dates to individual works. But this is to jump to conclusions – to assume that the references are authorial and that the works in which they occur were composed as a whole at one time. The discussion here will suggest that there are questions to be answered in regard to the former assumption, and substantial objections to the latter. More modestly, I hope here to use the cross-references to throw light on the ways in which Wyclif’s works were written, put together, and ‘published’.
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Ledot, Ignasius. "ADORASI SAKRAMEN MAHAKUDUS: HIDUP KARENA DITANTANG." Jurnal Ledalero 10, no. 2 (August 1, 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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Briola, Lucas. "Praise Rather Than Solving Problems: Understanding the Doxological Turn of Laudato Si’ through Lonergan." Theological Studies 81, no. 3 (September 2020): 693–716. http://dx.doi.org/10.1177/0040563920956990.
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This article employs the thought of Bernard Lonergan to understand the significance of Pope Francis’s doxological and eucharistic emphases in Laudato Si’. By drawing parallels between Lonergan’s identification of “general bias” (along with the “longer cycle of decline”) and Francis’s identification of the “technocratic paradigm” (along with its “ironclad logic”), the article shows why Francis makes doxology and the Eucharist central for the care of our common home and the implementation of an integral ecology that answers the cries of the earth and the poor. This conversation illustrates the radical, while pastorally focused, character of ecclesial mission outlined by Francis in Laudato Si’.
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Gleeson, Philip. "Book Reviews: The Mystery of Faith: Reflections on the Encyclical Ecclesia de Eucharistia. Edited by James McEvoy and Maurice Hogan, SSC. Dublin: The Columba Press, 2005. Pp. 432. Price euro17.99. ISBN 1-85607-487-0." Irish Theological Quarterly 70, no. 4 (December 2005): 381–83. http://dx.doi.org/10.1177/002114000507000414.
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Archiv für katholisches Kirchenrech, Editors. "5. Auszug der ekklesiologisch-kanonistisch relevanten Kapitel aus der Enzyklika „Ecclesia de Eucharistia“ von Papst Johannes Paul II. an die Bischöfe, an die Priester und Diakone, an die gottgeweihten Personen und an alle Christgläubigen über die Eucharistie in ihrer Beziehung zur Kirche vom 17. April 2003." Archiv für katholisches Kirchenrecht 172, no. 1 (June 24, 2003): 133–51. http://dx.doi.org/10.30965/2589045x-17201015.
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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, which is the body and blood of the Son of God’. The illustration shows nothing of the vested priest who is described in the text approaching the altar after the woman to celebrate the divine mysteries; but it appears that the woman herself is celebrating the mysteries of Christ’s passion which are recalled in the Eucharist and pictured around the altar. The interpretation of this vision says that the woman is Ecclesia, the Church, the Bride of Christ.
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Widok, Norbert. "Wskazówki Ignacego Antiocheńskiego do Filadelfian w sprawie jedności kościelnej w obliczu działalności judaizantów." Vox Patrum 55 (July 15, 2010): 667–73. http://dx.doi.org/10.31743/vp.4364.
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Huius dissertatiunculae tenor perpendit ecclesiae unitatem, quam Ignatius Antiochenus in Epistula ad Philadelphios expromit. Inter varios enim coetus religiosos in urbe Philadelphia significanter exstiterunt christiani inclinati ad iudaicam religionem. Ignatius illis praecepta introducenda in vitam christianam definit, quorum una Eucharistia et unus episcopus maximi momenti sunt. Oboedientia erga episcopum unus modus fit ad adipiscendam ecclesiae unitatem.
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Pastuszko, Marian. "Post eucharystyczny." Prawo Kanoniczne 29, no. 1-2 (June 5, 1986): 185–201. http://dx.doi.org/10.21697/10.21697/10.21697/pk.1986.29.1-2.04.
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Articulus proemio, septem partibus et conclusione constat. In proemio auctor thematem de ieiunio eucharistico actualem esse, sublineat. In corpore articuli sequentia documenta iuridica exponuntur et explicantur: 1. lus vetus seu a primis Ecclesiae temporibus usque ad initium sa- eculi XX. 2. Can. 858 § 1 et 2 necnon can. 808 Codicis Iuris Canonici auctoritate Benedicti Papae XV promuigati. 3. Constitutio Apostolica Christus Dominus diei 6 ianuarii 1953 anni Pii Pp. XII. 4. Instructio Constitutio Apostolica diei 6 ianuarii 1953 anni S. Congregations S. Officii. 5. Motu proprio Pastorale Munus, I, 3, diei 30 novembris 1963 anni, Papae Pauli VI. 6. Declaratio S. Congregationis S. Officii diei 10 ianuarii 1964 anni. 7. Norma a Papa Paulo VI in Concilio Oecumenico Vaticano II diei 21 novembris 1964 anni promulgata. 8. Instructio de Communione Sacramentali quibusdam in adiunctis faciliore reddenda, diei 29 ianuarii 1973 anni, a Congregatione de disciplina Sacramentorum édita. 9. Can. 919 § 1 et § 2 Codicis Iuris Canonici auctoritate Joannis Pauli Pap. II promuigati. Hoc ultimum quod ius novissimum est et nostris diebus obligat omnes recepturos Eucharistiam tarn sacerdotes quam laicos, fusius elaboratur, prout decet. Nunc enim sciendum est, quod recepturi Sanctissimam Eucharistiam per spatium saltern unius horae ante Sacram Communionem a quocumque cibo et potu abstinere debent. Sacerdotes autem, qui eadem die bis aut ter Sanctissimam Eucharistiam celebrant necnon aetate provecti, infirmitate quadam laborantes et eorum curae addicti, Sacram Communionem accipere possunt, etiamsi intra horam antecedentem aliquid sumpserint. In fine articuli opinionem circa futuram evolutionem iuris ieiunium eucharisticum attingentem, si id possibile sit, auctor praebet.
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Green, Chris E. W. "“Then Their Eyes Were Opened”: Pentecostal Reflections on the Church’s Scripture and the Lord’s Supper." Pneuma 35, no. 2 (2013): 220–34. http://dx.doi.org/10.1163/15700747-12341311.
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Abstract This paper explores the relationship of Scripture to the Lord’s Supper in and for Pentecostal theology and praxis, drawing on a figurative reading of the story of the Emmaus disciples (Luke 24) as a paradigm. The paper’s central claim is that faithful eucharistic participation is indispensable to the faithful reading of Scripture — and vice versa. It is just as our lives are consumed by the Eucharist event that our eyes are opened to see the Jesus of whom the Scriptures testify and that we are made apt for the transforming work of the Spirit. On this basis, a call is made for a robust and authentically Pentecostal sacramentality to orient and ground uses of Scripture in and by the Pentecostal ecclesial community. In addition to fellow Pentecostals, dialogue partners from the wider Christian tradition are also engaged, including, most prominently, Rowan Williams, Jean-Luc Marion, and Robert W. Jenson.
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Irving, Alexander J. D. "The Eucharist and the Church in the Thought of Henri De Lubac and Rowan Williams: Sacramental Ecclesiology and the Place of the Church in the World." Anglican Theological Review 100, no. 2 (March 2018): 267–89. http://dx.doi.org/10.1177/000332861810000203.
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Henri de Lubac and Rowan Williams have, in different ways, insisted upon the bond between the eucharist and the church. For both theologians, the eucharist is not simply the product of the ecclesial gathering but rather is instrumental in the realization of the ecclesial body of Christ. Likewise, both theologians have, in different ways, asserted that the church must resist introversion but recognize its responsibilities to the world beyond it. This essay examines the connection of the eucharist and the church in the thought of de Lubac and Williams and traces aspects of their resultant ecclesiologies before considering how their thought might facilitate the church's ongoing interaction with the wider world.
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Medley, Mark S. "“Do This”: The Eucharist and Ecclesial Selfhood." Review & Expositor 100, no. 3 (August 2003): 383–401. http://dx.doi.org/10.1177/003463730310000306.
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The human vocation is to see and act rightly by participating in the triune life of God. This is inseparable from participation in Christian community and practices. Personhood is formed, transformed and cultivated through the practices of the Christian community. How does this participation enable such living? This essay argues that sacramental and liturgical practices are the central means by which “the ecclesial self” is shaped. In worship, Christians “practice who they are becoming.” This essay engages and extends David Ford's thesis that salvation comes by participating in worship and living worshipfully before God with others. Ford argues that Christians are called to live eucharistically: remembering, hoping, and loving in Jesus Christ. Through worship, habits and character, the whole of life is formed.
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Cooreman-Guittin, Talitha. "Timothy: Preparing for The Holy Eucharist within the Community when Communication is Non-verbal." International Journal of Practical Theology 24, no. 2 (December 1, 2020): 273–84. http://dx.doi.org/10.1515/ijpt-2020-0008.
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AbstractPersons with intellectual disabilities are still regularly refused access to the Eucharist, as illustrated in an article in the Washington Post. Although Pope Francis and several Bishops’ Conferences and the new Directory for Catechesis (n°269–272) have made it clear that Catholics with disabilities have a right to participate in the sacraments as all other members of the ecclesial community, many church leaders still refrain from allowing persons with profound intellectual disabilities to access the Eucharist. This article investigates the experience of a pastoral team that prepared First Communion of a young boy with profound intellectual disabilities. The experience raised practical theological, pedagogical and pastoral ecclesial issues to be solved. These issues structure the article.
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Belcher, Kimberly Hope. "Consecration and Sacrifice in Ambrose and the Roman Canon." Studia Liturgica 49, no. 2 (September 2019): 154–74. http://dx.doi.org/10.1177/0039320719865639.
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Ambrose’s interpretation of his eucharistic prayer played a foundational role in the developing theology of consecration in the West. Medieval commentators conflated Ambrose’s prayer and ritual context with the later Roman Canon and the mass. By reconsidering the relationship between the eucharistic portions of De sacramentiis and De mysteriis and the structural differences between Ambrose’s prayer and the earliest sacramentary versions of the Roman Canon, one can base a Western theology of the “sacrifice of praise and thanksgiving” on the Western eucharistic prayer family’s chiastic references to offering and acceptance. Ambrose’s witness overcomes ecumenical impasses on sacrifice, because the indigenous Western European theology of the Eucharistic Prayer includes the local community’s participation in Christ’s cosmic and ecclesial thanksgiving to God the Father; by this participation they bind themselves to do God’s work; what is sacrificed is the greed by which they formerly sought their own interests. To constrain Roman Catholic theologies of the Roman Canon with this theology is also to respect Luther’s testamentary theology of eucharistic liturgy and show a way for ecumenical convergence.
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Ideström, Jonas. "Mediators of Tradition – Embodiments of Doctrine in Rural Swedish Parish Life." Ecclesial Practices 3, no. 1 (May 14, 2016): 53–69. http://dx.doi.org/10.1163/22144471-00301004.
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The aim of this article is to analyse how doctrines are embodied in local church life and how they mediate tradition in a local church and community. The article draws on a larger research project focusing on questions concerning ecclesial identity in rural areas of northern Sweden. The ecclesiological analysis and approach is inspired by Actor-Network Theory. The material embodiments of theological doctrines in the Eucharistic liturgy are interpreted as mediators of tradition within the thick fabric of the liturgy and the ecclesial context. The analysis results in a picture of the thick ecclesial fabric in which doctrines are mediated and given meaning in parish life. The article also shows how doctrines can be mediated and translated on a personal level in relation to the liturgy.
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Hancock, Brannon. "Pluralism and Sacrament: Eucharistic Possibility in a Post-ecclesial World." Literature and Theology 19, no. 3 (September 1, 2005): 265–77. http://dx.doi.org/10.1093/litthe/fri028.
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Schlesinger, Eugene R. "The Fractured Body: The Eucharist and Anglican Division." Anglican Theological Review 98, no. 4 (September 2016): 639–59. http://dx.doi.org/10.1177/000332861609800403.
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This article confronts the ongoing reality of intra-Anglican divisions, both in North America and within the broader Anglican Communion. Beginning with a treatment of Augustine of Hippo's doctrine of the totus Christus, I suggest that the proper criterion for ecclesial communion is the recognition of one another as members of Christ, rather than doctrinal or ethical teachings. I then supplement this criterion with a definition of ecclesial unity drawn from Ephraim Radner. The church's unity is not a unity of consensus, but a unity that embraces even one's enemies. Finally, I propose a reading of the eucharistic fraction rite that synthesizes its twin dimensions of sacrifice and communion. This understanding of the rite opens up the imaginative space for an emergence of the will to reunion.
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Wilson, Kenneth. "What is Distinctive about Methodist Ecclesiology? A Response to Papers by Miriam Haar, Justus Hunter and Robert Martin." Ecclesiology 9, no. 1 (2013): 66–74. http://dx.doi.org/10.1163/17455316-00901006.
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Does Methodism want a distinctive ecclesiology? British Methodism assumes its ecclesiology from the Church of England which explains its lack of ecclesiological thinking, its genuine desire for reunification, and indeed its focus on ecclesia in actu. But there can be no ecclesia in actu apart from ecclesia per se. Being and doing are one in God. The Church, grounded in the dynamic being of God in Trinity, celebrates in the action of the Eucharist the wholeness of God’s presence with his world. Proleptically the Church includes the whole of creation and all people. Hence, when as the Body of Christ we pray the Our Father with our Lord, we pray on behalf of all, not just for ourselves. But what then do we mean by apostolicity? Perhaps in Methodism we would be well occupied exploring more keenly with the Roman Catholic Church what we each mean by being a society within the church. Outler may have been right when he opined that Methodism needed a Catholic Church within which to be church.
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Giraudo, Cesare. "«IN PERSONA CHRISTI» – «IN PERSONA ECCLESIÆ» FÓRMULAS EUCARÍSTICAS À LUZ DA «LEX ORANDI»." Perspectiva Teológica 42, no. 117 (September 13, 2010): 187. http://dx.doi.org/10.20911/21768757v42n117p187/2010.
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A sistemática escolástica viu a consagração como uma ação sagrada consistente em si, emoldurada por um complexo de orações. Para conferir um estatuto a estas duas porções, ela cunhou duas fórmulas distintas: na consagração o ministro age in persona Christi, nas orações age in persona Ecclesiæ. É correto continuar a contrapor as duas fórmulas e a supor tanto a fragmentação da oração eucarística quanto a fratura que daí resulta para a função ministerial? Uma resposta clara é oferecida pela mistagogia patrística, pois sempre enfatizando a eficácia absoluta das palavras consecratórias, os Padres se preocupavam em referi-las à epiclese e a toda a oração eucarística.ABSTRACT: The scholastic systematic viewed the consecration as a consistent sacred action in itself, framed by a complex of prayers. To give a status to these two parts, it coined two distinct formulas: during the consecration the Minister acts in persona Christi, during the prayers he acts in persona Ecclesiæ. Is it correct to continue to counteract the two formulas and to assume such a fragmentation of the Eucharistic prayer as well as the resulting fracture for the ministerial function? A clear answer is offered by patristic mystagogy, always emphasizing the absolute effectiveness of the consecratorial words, the priests were conscious to link them to the epiclesis and to all of the Eucharistic prayer.
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Innocent, Smith O. P. "Scriptural Plurality in the Writings of Thomas Aquinas: The Case of Psalm 67, 7." European Journal for the Study of Thomas Aquinas 37, no. 1 (July 1, 2019): 49–64. http://dx.doi.org/10.2478/ejsta-2019-0004.
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Abstract Thomas Aquinas makes occasional references to the coexistence of multiple versions of the Bible. In particular, Thomas was familiar with several versions of the Latin Psalter used in liturgical and scholarly contexts. This article examines Thomas’s references to Ps. 67, 7 as a test case for understanding the role of scriptural plurality in his biblical hermeneutics. Thomas associates this verse with the theme of unity within religious life, the relation of the Eucharist to ecclesial unity, and ecclesial unity in itself. Thomas’s citations of alternate versions of this verse often appear to be consciously chosen in accord with his exegetical purposes.
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PARKER, KENNETH L., and DANIEL HANDSCHY. "Eucharistic Sacrifice, American Polemics, the Oxford Movement and Apostolicae Curae." Journal of Ecclesiastical History 62, no. 3 (June 3, 2011): 515–42. http://dx.doi.org/10.1017/s0022046909992739.
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In the received narratives of Anglican-Roman Catholic tensions in the nineteenth century, claims to a sacrificial priesthood are presented as an Oxford Movement development, and Apostolicae curae is treated as the ultimate Roman Catholic response. This article tells a very different story. Locating the origins of the preoccupation with sacrificial priesthood in the early nineteenth-century American Episcopal Church, and the central Roman Catholic response in the polemics of the archbishop of Saint Louis in 1841, the narrative is recast as an example of how theology done at the ‘margins’ affects the discourse at the ‘centres’ of ecclesial communities.
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Lysaught, M. Therese. "THE PERIPHERIES AND THE EUCHARIST: POPE FRANCIS, THE TEOLOGÍA DEL PUEBLO, AND THE CONVERSION OF CATHOLIC BIOETHICS." Perspectiva Teológica 51, no. 3 (December 27, 2019): 421. http://dx.doi.org/10.20911/21768757v51n3p421/2019.
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Moral theologians in the US have been engaged in an ongoing conversation that attempts to predict what effect — if any — the papacy of Pope Francis will have on the field of Catholic bioethics. The many predictions fail to appreciate the full power of Francis’ deeply sacramental and ecclesial vision. Informed by Vatican II and the Argentinian teología del pueblo, Pope Francis locates the sacramental work of Christ in two constantly interacting poles — the Eucharist and the peripheries. Via Pope Francis, these poles become recursively interactive twin starting points for the conversion of Catholic bioethics.
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Ross, Susan A. "Book Review: John Paul II on the Body: Human, Eucharistic, Ecclesial: Festschrift Avery Cardinal Dulles, S.J." Theological Studies 70, no. 1 (February 2009): 223–24. http://dx.doi.org/10.1177/004056390907000130.
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Asproulis, Nikolaos. "Pneumatology and Politics: The role of the Holy Spirit in the articulation of an Orthodox political theology." Review of Ecumenical Studies Sibiu 7, no. 2 (August 1, 2015): 184–97. http://dx.doi.org/10.1515/ress-2015-0014.
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Abstract In this paper an attempt is made to discuss the importance of the Holy Spirit in the development of an Orthodox political theology, by bringing into critical dialogue the recent contributions of two of the most known Orthodox theologians of the young generation, namely A. Papanikolaou and P. Kalaitzidis. It is commonly recognized that the Holy Spirit is closely related both to the very “constitution of the whole Church” in virtue of the Eucharistic event, as well as to the everyday charismatic lives of individual Christians due to the various forms or stages of ascetism. In this respect a careful comparative examination of these two important works, would highlight some invaluable elements (Eucharistic perspective, eschatological orientation, historical commitment, ethical action, open and critical dialogue with modernity etc.) toward a formulation of a comprehensive and urgently necessary political theology. This sort of political theology should have inevitable implications for the Christian perception of the communal and the individual ecclesial life. This “theo-political” program proposed by the two thinkers and founded on a robust Pneumatology, could be perfectly included, following the apostolic kerygma and the patristic ethos, into a new way of doing (Orthodox) Christian theology, that takes as its starting point the grammar of the self-Revelation of God in the ongoing history of salvation (“Church and World Dogmatics”).
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Hofheinz, Marco. "Friedenstiften als kirchliche Praktik." Zeitschrift für Evangelische Ethik 49, no. 1 (February 1, 2005): 40–57. http://dx.doi.org/10.14315/zee-2005-0106.
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Abstract This article provides a contribution to the concept of a peace ethics which understands human peacemaking as a churchly practice accepting and joining in God's reconciling works. From a pacifist stance, the author argues that ecclesial ethics allows a forceful reframing of the just war tradition as it is developed in the largely unknown Reformed confessions of the l61 h century. A theological exploration of the peace church's pathos drives the author towards a rediscovery of the church's central worshiping practices, such as eucharist, as distinctively peacemaking practices. Following John Calvin's and Karl Barth's ethical account, the mode of peacemaking is defined as a hastening that waits.
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Rouwhorst, Gerard. "The Mystical Body Falling Apart?" Religion & Theology 23, no. 1-2 (2016): 35–56. http://dx.doi.org/10.1163/15743012-02301007.
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This article deals with some important changes that occurred in the ritual of the Eucharist and its theological interpretation between Late Antiquity and the twelfth and thirteenth centuries. These had been studied especially by Henri de Lubac in his book Corpus Mysticum. It is quite common – especially among liturgical historians – to present these processes in a purely negatively light and to interpret them in terms of liturgical decline and disintegration, in particular emphasizing the purported loss of the communal, ecclesial character of the Eucharist. This view has been criticized persuasively by other historians (Gary Macy; Eamon Duffy). While taking this criticism seriously, an attempt is made to sketch a differentiated picture of these developments. Making use in particular of mediaeval liturgical commentaries that have received relatively little attention in research, it is argued that the developments are illustrative of some processes which, according to Philip Sheldrake, profoundly affected the approach to spiritual life in the eleventh and twelfth centuries and attest a remarkable reconfiguration in the relations between liturgy, theology and spirituality.
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Gulyamov, Bogdan. "SOCIAL DOCTRINE OF THE ECUMENICAL PATRIARCHATE ABOUT THE FAMILY." Skhid 1, no. 1 (March 5, 2021): 55–60. http://dx.doi.org/10.21847/1728-9343.2021.1(1).225561.
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The theory of family is at the heart of classic Christian social doctrine, since family exemplifies every sociality such as an ecclesial community, a work collective, a local community, a nation, humanity. Modern family crisis leads to the transformation of the social teaching when interpersonal relations become an example. In particular, relations between a husband and a wife in a family, relations between a person and God, relations within a monastic community, relations within an ecclesial Eucharistic community become a general ideal proposed for the secular sociality. In the ethics of family life, the social teaching of Constantinopolitan Patriarchate places special emphasis on the absolute dignity of the individual from the moment of conception to natural death. Large attention is paid to the protection of children from various menaces in the society, effective measures are suggested in order to avoid the crimes against children. The apology of all aspects of sexual life of a family is also provided, various biases with regard to women and marriage are condemned. Generally, the social teaching of Constantinopolitan Patriarchate on a family is the expression of ethics of Christian realism where the recognition of the absoluteness of certain values is joined with the readiness to understand and forgive human errors. In the doctrine of the family, social doctrine from the standpoint of communitarianism passes to the adoption of the principles of Christian personalism.
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Mostert, Christiaan. "Implications of an Eschatological View of the Church." Pacifica: Australasian Theological Studies 13, no. 1 (February 2000): 11–24. http://dx.doi.org/10.1177/1030570x0001300103.
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The church is the “people of God” in a particular way, namely as an eschatological community, living in the present in the light of God's promised future, already made real proleptically in the ministry of Jesus and in his resurrection from the dead. This eschatological character shapes every aspect of ecclesial life and work. In particular, it makes the church an anticipatory sign of the unity of humankind. Among the implications that follow from such a view of the church are ecumenical ones, with challenges at both local and wider levels. The article concludes with some critical reflections on the three great problems of faith and order: baptism, eucharist and (especially) ministry.
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Irving, Alexander J. D. "Divine Agency and Human Agency in the Sacramentology of T. F. Torrance." Evangelical Quarterly 89, no. 3 (April 26, 2018): 258–76. http://dx.doi.org/10.1163/27725472-08903005.
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Torrance’s sacramentology is characterised by the unequal collaboration of divine agency and human agency. The sacraments of the Church derive their content and significance from the act of God through the incarnate Word (the primary Sacrament), and through the sacraments of the Church, Christ himself ministers to his Church. Ultimately, this collaborative sacramentology is conditioned by its being framed within the conceptual structure of the hypostatic union, which Torrance holds to be the normative example of the divine-human relationship. The hypostatic union thus provides the necessary unitive framework for sacramental theology. Within this unitive frame, Torrance presents baptism and the Eucharist as ecclesial acts which have their presupposition and content in the act of God in Jesus Christ.
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Lubardić, Bogdan. "Orthodox Theology of Personhood: A Critical Overview (Part 1)." Expository Times 122, no. 11 (September 2011): 521–30. http://dx.doi.org/10.1177/0014524611410281.
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This paper offers a critical overview of the theology of personhood which has become one of the distinctive features of Orthodox theology in the 20th Century. A systematised synthesis of traits and elements within this movement is offered, thus rectifying a certain lack of it in current literature. On one hand it is shown that this theology springs forth from the neo-patristic ‘turn’ of Orthodox theology. On the other hand it is demonstrated how theoretical instances of this ‘turn’ bear upon, and appear within the model of the conception of personhood: in its Trinitarian, Christological, ecclesiological and anthropological dimensions. It is this model of personhood, in its basic elements and connections, which is at work in the ongoing debate on the human person in the Orthodox Church. The model of personhood and the model of eucharistic, i.e. ecclesial self-understanding of the Church are shown to implicate each other intrinsically.
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Yatskov, Dem’yan. "Rola ojca na podstawie 20. homilii Jana Złotoustego na list św. Pawła do Efezjan." Vox Patrum 60 (December 16, 2013): 513–23. http://dx.doi.org/10.31743/vp.4005.
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The division of family responsibilities, which are designed for each household member and harmonious family relationships are one of the most important keynotes of St. John’s Chrysostom preaching. In order to explain this issue he wrote homily on the Epistle to the Ephesians. According to it, the role of father in household is based on following Christ. Husbant’s relationship to his wife, especially respect for her, should be built by analogy to the relationship between Christ and the Church. The author calls the family a “small church”, comparing it to the Church as the Mystical Body. Living of the “small Church” is permeated with prayer and Holy Scripture reading. Firstly husband – the head of the family, performs the following Christian actions: reads inspired texts, strengthens himself by the sacrament of the Eucharist (that is , he takes the Holy Communion). And thanks to that going to church and celebrate the Lord’s Day, are the usual practice of all members of the parva Ecclesia.
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Sasongko, Nindyo. "Toward a Nonviolent Koinonia." Ecclesiology 11, no. 3 (October 16, 2015): 327–49. http://dx.doi.org/10.1163/17455316-01103005.
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While many churches now affirm the importance of nonviolence as a missional strategy, it is not clear that this has yet affected their ecclesial self-understanding. What have the ecumenical churches said about the church and nonviolence? Have they developed enough of a nonviolent ecclesiology? In this study, I contend that it is essential that the Christian churches be a nonviolent koinonia. The true church is the nonviolent church. Drawing upon major ecumenical documents, and listening to the voices of three theologians who have endorsed nonviolent theology, I outline a vision of the nonviolent church as a koinonia which participates in the life of the Triune God. As the community which is centred on the eucharist, I argue that the nonviolent koinonia is a community of anamnesis, of prolepsis, and of philoxenia.
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George, Francis Cardinal. "Pope John Paul II on the Body: Human, Eucharistic, Ecclesial ed. by John M. Mcdermott, S.J., and John Gavin, S.J." Thomist: A Speculative Quarterly Review 71, no. 3 (2007): 475–78. http://dx.doi.org/10.1353/tho.2007.0016.
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Saggau, Emil Bjørn Hilton. "Mellem neo-patristisk og eusebisk ekklesiologi." Dansk Teologisk Tidsskrift 77, no. 3 (October 10, 2014): 235–51. http://dx.doi.org/10.7146/dtt.v77i3.105815.
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The new European state Montenegro has been a scene for an internal ecclesial strife between the Serbian Orthodox Church and the newly formed Montenegrin Orthodox Church since the early nineties. This article focuses on the ecclesiological models used in the discussion between the two churches. On one side the Montenegrin Church understands itself from the classical juridical “eusebian” church model. This model’s main focus is the lawful canonic status of independent churches called autocephaly, which the Montenegrin Church claims to possess. On the other side the Serbian Orthodox Church operates with a Neo-patristic ecclesiological model that claims the Eucharist as the true form for an Orthodox Church. A form that the Serbian Church denies that its Montenegrin counterpart has. The two models are focused on two different key-aspects of the Orthodox ecclesiological complex, which are the canon laws and the genuine patristic tradition
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Bingemer, Maria Clara Lucchetti. "A EUCARISTIA E O CORPO FEMININO: (PRESENÇA REAL,TRANSUBSTANCIAÇÃO, COMUNHÃO)." Perspectiva Teológica 45, no. 127 (September 17, 2014): 399. http://dx.doi.org/10.20911/21768757v45n127p399/2013.
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A autora propõe uma leitura da Eucaristia a partir da perspectiva do corpo feminino, admitindo uma estreita afinidade simbólica entre ambos. Ela lembra que, enquanto sinal da identidade da mulher e objeto de discriminação, o corpo feminino constitui uma interpelação lançada à sociedade e à Igreja. Após passar em revista alguns textos-chave da tradição eclesial em que o corpo feminino esteve associado à imagem de Deus, a autora examina três exemplos desta afinidade simbólica: as mães da Plaza de Mayo na Argentina, uma mãe pobre no nordeste do Brasil e o itinerário existencial de Simone Weil. Ao final, a autora salienta a rica contribuição que o corpo feminino pode oferecer à compreensão da Eucaristia em âmbito não apenas teológico, mas também político.ABSTRACT: The author proposes a reading of the Eucharist from the perspective of the female body, admitting a close affinity between both items. She remembers that, as a sign of women’s identity and object of discrimination, the female body is a challenge projected to society and to the Church. After reviewing some key texts of the ecclesial tradition in which the female body was associated to the image of God, the author examines three examples of this symbolic affinity: the mothers of the Plaza Mayo in Argentina, a poor mother in northeastern Brazil and the existential itinerary of Simone Weil. In the end, the author stresses the rich contribution that the female body can provide in the understanding of the Eucharist in not only a theological scope, but also in a political scope.
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Siniy, Valentin. "Eclesiological Communitarism of Miroslav Volf." Ukrainian Religious Studies, no. 91 (September 11, 2020): 127–50. http://dx.doi.org/10.32420/2020.91.2147.
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Abstract: The article analyzes the features of the doctrine of the church of the outstandingProtestant theologian of the early XXI century Miroslav Volf. Volf's understanding of the church as a reality that preceded the emergence of the individual as a Christian means a radical break with liberal Protestant ideas of the church community as created by the voluntary decision of individuals. But Volf does not share the collectivist idea of the church as an organism in which the individual is completely subjugated to the whole. It is established that Volf creates a communitarian model of the church, in which the church community is understood as the unity of diversity. Unity itself has the character of interpersonal relations. Individuals with different charisms in the community interact with each other like the fellowship of the Three in God. Communitarianism in Volf's ecclesiology as a "middle way" between liberal individualism and total collectivism has all the hallmarks of postliberal theological theory. It is proved that Volf's communitarianism became a creative development of Christian personalism of the XX century with its emphasis on the existential freedom of the individual and the importance of interpersonal relations.
Volf succeeded in building ecclesiological communitarianism not so much because of his many specific speculations about the organization of church communities, but because of his vision of personalism. Namely, as we noted above, Volf combines the idea of personality as dependent on its relations with other personalities (here he develops Ratzinger's theory) with the vision of personality as an apophatic secret that is higher than all its properties and charisma (here he creatively interprets the theory Zizioulas). Accordingly, a personality that exists in absolute openness to the influences of other personalities on the one hand, and is absolutely unique on the other, makes possible the existence of a communitarian church community. Volf emphasizes that the catholicity (completeness and completeness) of the individual Christian personality is as necessary as the catholicity of the whole church community. The characterization of the individual as a conciliar presupposes not only the traditional ideal of the integrity of all faculties and the charisma of the individual in his intention to communicate with God, but also the vision of the legitimacy of the inner diversity of the individual. The possible complexity of the identity of the individual is almost infinite, and the willingness to accept it in the community - the main feature of Volf's communitarianism. Similarly, every ecclesial community must be ready to accept as Christian all other ecclesial communities, whatever the peculiarities of their identity. It is clear that such an understanding of catholicity is possible only in Protestantism. As Volf rightly points out, Catholicism presupposes that the ecclesial community must be the local embodiment of the common ecclesial identity of the whole structure, and Orthodoxy emphasizes that a separate community is necessarily identical in identity to the common identity of the church through the Eucharist. Volf's communitarianism allows us to describe church communities and their associations as network structures in which all individuals are active actors whose abilities and charisms are important for the constitution of communities.