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Journal articles on the topic 'Eucharistic prayer'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

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 partic

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Bosak, Dominik. "Analiza Modlitwy Eucharystycznej G Kościoła Anglii." Warszawskie Studia Teologiczne 35, no. 2 (2022): 6–29. http://dx.doi.org/10.30439/wst.2022.2.1.

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The article is dedicated to the analysis of one of the contemporary eucharistic prayers of the Church of England. The author analyzes Eucharistic Prayer G, which is one of the main eucharistic prayers in the Church of England. Prayer G is included in the main volume of the liturgical series of Common Worship in Order One, which means that the Prayer is intended for widespread use in the liturgy of the Church of England. Prayer G apart from standard parts of every anaphora, such as the introductory dialogue or the institution narrative, contains also its own characteristics in its content. In t

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3

Munkholt, Maria. "En syrisk kilde til den ældste kristne nadverforståelse – en analyse af Addai og Maris Nadverbøn." Dansk Teologisk Tidsskrift 73, no. 2 (2010): 105–23. http://dx.doi.org/10.7146/dtt.v73i2.106414.

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The Anaphora of Addai and Mari (A&M) is an ancient Syriac Eucharistic prayer. This article provides a Danish translation of the prayer and presents indications that A&M contains one of the oldest Eucharistic traditions that we know of. It is argued that A&M presents an understanding of the divine presence in the Eucharist that differs from traditional Western and Hellenistic views, and that A&M seems to be influenced by Jewish prayer forms. The article utilises A&M to discuss and broaden commonly held theories about the earliest understandingand development of the Eucharist

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4

LEVESQUE, P. "Eucharistic Prayer Position." Questions Liturgiques/Studies in Liturgy 74, no. 1 (1993): 30–42. http://dx.doi.org/10.2143/ql.74.1.2015070.

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Pondaag, Stenly Vianny. "Liturgi dan Keutuhan Ciptaan." Media (Jurnal Filsafat dan Teologi) 1, no. 1 (2020): 85–108. http://dx.doi.org/10.53396/media.v1i1.3.

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The essay deals with the relationship between liturgy und integrity of creation. It aims at providing a liturgical and theological explanation to the question: whether the Christian liturgy can contribute to the global movement regarding the integrity of creation. This study analyses theologically some selected eucharistic prayer texts in which the praise of God the Creator and of his works of creation occur. This study shows us that the theme of creation was an integral part of ancient Christian eucharistic prayers, and it remains the important element of the eucharistic prayers in the new ti

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Mieczkowski, Janusz. "Msza święta trydencka." Ruch Biblijny i Liturgiczny 61, no. 3 (2008): 165. http://dx.doi.org/10.21906/rbl.358.

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After the Council of Trent the Holy Mass in the Catholic Church was celebrated in the uniform way. These are the most important features of this liturgy: emphasis on following all liturgical rules (instruction of the Missal) related to the place of holding the mass, garment, time, prayers, gestures, and the form of celebrating the holy Mass. The use of Latin was seen as the guarantee of the unity of Church and the purity of faith; one eucharistic prayer – the canon; saying some prayers quietly; directing the prayer to the east; singing the Gregorian chant; the perception of Eucharist as the Sa

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Celiński, Łukasz. "Modlitwy wstawiennicze w modlitwie eucharystycznej. Historia i teologia." Teologiczne Studia Siedleckie 20, no. 2023 (2023): 9–26. https://doi.org/10.5281/zenodo.10343527.

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<strong><em>Intercessions in Eucharistic prayers. History and theology</em></strong><strong> </strong> The subject of the origin of the intercessory prayer sections in the anaphora has received little attention among liturgical scholars in recent years. In the run-up to the reform of the Mass, inspired by the provisions of the Second Vatican Council, various opinions about them circulated, often combined with the demand to remove them from the Eucharistic prayers. Instead, the prayer of the faithful eventually appeared in the new rite of the Roman Mass, the absence of which in the past may hav

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8

Strout, Shawn. "The Offertory as Anamnesis toward Ethical Action: Common Worship as a Case Study." Studia Liturgica 49, no. 2 (2019): 195–205. http://dx.doi.org/10.1177/0039320719883819.

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Liturgical scholarship identifies the memorial section of the Eucharistic Prayer as the anamnesis. However, Eucharistic liturgies can contain multiple anamneses. For example, Alexander Schmemann speaks of the anamnetic quality of the Great Entrance in the Byzantine Rite in his book The Eucharist. In Anglican worship, the offertory rite is juxtaposed (à la Gordon Lathrop) with the prayers of penitence, prayers of intercession, and the peace. These juxtapositions produce the type of transformative opportunities Bruce Morrill discusses in his book Anamnesis as Dangerous Memory. In this paper, I e

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9

Spinks, Bryan D. "The Eucharistic Prayer Today." Liturgy 16, no. 1 (2000): 34–41. http://dx.doi.org/10.1080/0458063x.2000.10392492.

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10

Belcher, Kimberly Hope. "Consecration and Sacrifice in Ambrose and the Roman Canon." Studia Liturgica 49, no. 2 (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 reference

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11

O'Doherty, Richard. "The Eucharistic Prayer: An Examination of Recent Research." Scottish Journal of Theology 38, no. 1 (1985): 85–97. http://dx.doi.org/10.1017/s0036930600041624.

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This paper has many aims. It proposes, first of all, to cover some of the research that has gone into the Eucharistic Prayer, especially its genesis in Roman Catholic circles. It has been a topic of interest for most of this century, but particularly so in the last twenty years. It aims to discuss the spirituality of the Prayer and its relationship to practical piety and to show the relationship between the Liturgy of the Word, the Gospel tradition, and the Eucharistic Prayer as our response to the Word of God. Lastly, this paper aims to uncover something of the theological richness of this Pr

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Olver, Matthew S. C. "The Eucharistic Materials in Enriching Our Worship 1: A Consideration of its Trinitarian Theology." Anglican Theological Review 98, no. 4 (2016): 661–80. http://dx.doi.org/10.1177/000332861609800404.

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Enriching Our Worship 1 (1998) provides official supplemental liturgical texts for the Rite II services of Morning and Evening Prayer, the Litany, and the Holy Eucharist in the 1979 Book of Common Prayer. The materials can be used either as a substitution for as much or as little of the Prayer Book services as one desires, or as a complete rite. One of the guiding principles of Enriching Our Worship 1 is to use only non-gendered language for God. This essay considers the eucharistic portions of Enriching Our Worship 1 from the perspective of trinitarian theology and proceeds in three stages: I

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Spinks, Bryan D. "Trinitarian Theology and the Eucharistic Prayer." Studia Liturgica 26, no. 2 (1996): 209–24. http://dx.doi.org/10.1177/003932079602600208.

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14

Raharjo, Bernardus Teguh, and Firalen Vianney Ngantung. "Menghayati Kehadiran Riil Kristus, Tubuh dan Darah-Nya, dalam Perayaan Ekaristi." Media (Jurnal Filsafat dan Teologi) 1, no. 1 (2020): 65–83. http://dx.doi.org/10.53396/media.v1i1.7.

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The essay deals with the theological discussion about the real presence of Christ in the eucharist celebration. According the Roman Catholic understanding, as the presiding priest pronounces the verba Domini (the word of the Lord) during the eucharistic prayer, the bread and wine are consecrated and changed substantially into the Body and Blood of Christ. Christ is present in reality with all His deity and humanity in consecrated bread and wine. In the Catholic dogmatic it is called a transubstantiation. The Church’s faith in the real presence of Jesus is celebrated in Eucharist. This celebrat

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15

Sugu, Sajeev. "EARLY REFORMATION ERA AND RECEPTIONISM: A CONTEMPORARY PASTORAL DIMENSION." Biblical Studies Journal 04, no. 03 (2022): 57–66. http://dx.doi.org/10.54513/bsj.2022.4305.

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Receptionism is an Anglican Eucharistic theological understanding that the bread and wine are unchanged during the prayer of consecration, and the faithful communicant receives the Body and Blood of Christ together with them. Though this was one of the dominant theological understandings of the Anglican Reformation Era, its importance seemed to have diminished later. Considering the dominant Anglican eucharistic theological understandings of the times, this article looks at the relevance of receptionism in today’s world in light of the articles in the American Episcopal - Book of Common Prayer

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16

Dalwood, Charlotte. "A Body That Matters: Liturgy, Mediation, Performativity." Studia Liturgica 51, no. 1 (2021): 73–85. http://dx.doi.org/10.1177/0039320720978925.

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Taking the liturgy of The Episcopal Church as an extended case study, this article develops a poststructuralist eucharistic theology that bears upon the theorization of religious identity, Christian liturgy, and material religion. My point of departure is the question of whether a dinner-church Communion—that is, one in which an Episcopal priest consecrates items other than bread and wine—would qualify as an Anglican eucharistic celebration if that service was conducted using the 1979 Episcopal Book of Common Prayer. To this query I respond in the affirmative. In conversation with Birgit Meyer

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17

Nilsson, Nils-Henrik. "Eucharistic Prayer and Lutherans: A Swedish Perspective." Studia Liturgica 27, no. 2 (1997): 176–99. http://dx.doi.org/10.1177/003932079702700204.

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18

Powichrowski, Tomasz. "The Formal Structure of the Eucharistic Prayer." Rocznik Teologii Katolickiej 6 (2007): 129–48. http://dx.doi.org/10.15290/rtk.2007.06.12.

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19

Stevenson, Kenneth W. "Eucharistic Sacrifice — An Insoluble Liturgical Problem?" Scottish Journal of Theology 42, no. 4 (1989): 469–92. http://dx.doi.org/10.1017/s0036930600039958.

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It is a well-known fact that many a modern eucharistic prayer shows signs of handling the relationship between Supper and Calvary with due care, even with some creative ambiguity. For some, indeed, the very concept of offering is fraught with problems which can only be faced in liturgical formulae by having recourse to paradox. The bread and wine are on the table, but they are neither ‘offered’ sacrificially, nor are they ‘held back’ from the good purposes of God. The act of memorial is neither a re-enactment of Calvary nor is it an insignificant feature of the Church's life, as if all the euc

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20

Giraudo, Cesare. "«IN PERSONA CHRISTI» – «IN PERSONA ECCLESIÆ» FÓRMULAS EUCARÍSTICAS À LUZ DA «LEX ORANDI»." Perspectiva Teológica 42, no. 117 (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 s

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21

Taborda, Francisco. "Intervenção da assembléia nas orações eucarísticas. Uma contribuição à tradução da terceira edição típica do Missal Romano." Revista Eclesiástica Brasileira 66, no. 262 (2019): 275. http://dx.doi.org/10.29386/reb.v66i262.1585.

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Por privilégio concedido à Igreja do Brasil, as orações eucarísticas do Missal Romano brasileiro apresentam numerosas intervenções da assembléia que interrompem o fluxo do discurso oracional. Concordando com o princípio pedagógico-pastoral que levou a adotar essas intervenções, o artigo se pergunta pela qualidade e quantidade das intervenções adotadas, tendo em vista sua finalidade. O texto de uma oração eucarística constitui uma unidade lógica; pergunta-se, pois, se as intervenções ajudam a captar esse fluxo teológico-literário próprio das anáforas. Depois de recordar brevemente a estrutura d

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22

Ukpong, Donatus Pius. "Liturgical Prayer of the Faithful: A Theological Adaptation from a Pentecostal Perspective." Pneuma 35, no. 3 (2013): 385–404. http://dx.doi.org/10.1163/15700747-12341349.

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Abstract The eucharistic celebration is the highest prayer of the church, where through Christ, with Christ, in Christ, in the unity of the Holy Spirit, all glory and honor is given to God. In this article I examine the modus of the prayer of the faithful at the Roman Catholic eucharistic celebration in Nigeria. Are individuals free to express themselves in worship? I study the church’s worship and prayer and offer proposals from the perspective of modern Pentecostalism, which, according to recent surveys and research, is seriously influencing Catholicism in many African countries. Furthermore

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23

Woolfenden, G. W. "The Eucharistic Prayer of Addai and Mari.A. Gelston." Speculum 69, no. 3 (1994): 777–79. http://dx.doi.org/10.2307/3040880.

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24

Stauffer, S. Anita. "Eucharistic Prayer: Baptized into the Communion of Saints." Liturgy 12, no. 2 (1994): 74–75. http://dx.doi.org/10.1080/0458063x.1994.10392289.

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25

Cocksworth, Christopher. "Book Review: The Sanctus in the Eucharistic Prayer." Theology 95, no. 764 (1992): 144. http://dx.doi.org/10.1177/0040571x9209500223.

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26

Baldovin, John F. "Book Review: The Origins of the Eucharistic Prayer." Theological Studies 57, no. 3 (1996): 526–28. http://dx.doi.org/10.1177/004056399605700311.

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27

Bonnell, William. "The Eucharistic Substance of George Herbert's "Prayer" (I)." George Herbert Journal 9, no. 2 (1986): 35–47. http://dx.doi.org/10.1353/ghj.1986.0016.

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28

Godin, Mark. "Anne McGowan, Eucharistic Epicleses, Ancient and Modern: Speaking of the Spirit in Eucharistic Prayer." Theology 118, no. 4 (2015): 294–95. http://dx.doi.org/10.1177/0040571x15578832i.

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Cardita, Ângelo. "A EUCARISTIA E O CARÁCTER DIALÓGICO DA PALAVRA. PROPOSTA DE ABORDAGEM BAKHTINIANA." INTERAÇÕES - Cultura e Comunidade 10, no. 18 (2015): 10. http://dx.doi.org/10.5752/p.1983-2478.2015v10n18p10.

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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p>O estudo propõe uma aproximação à religião como fenómeno linguístico “dialógico” e concentra-se no exemplo da Eucaristia, por meio de uma análise dialógica da Oração Eucarística. Em preâmbulo, começa-se por estabelecer o estado da questão religiosa e teológica no pensamento e metodologia bakhtinianos, para propor, de seguida, um esboço de análise dialógica da Oração Eucarística. Demonstra-se que Bakhtin considera a Eucaristia como a mediação simbólica que põe em comunicação o evento-existir

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Taborda, Francisco, Francisco Júnior de Oliveira Marques, and Misael Germano do Nascimento. "UMA ANÁFORA BRASILEIRA: A ORAÇÃO EUCARÍSTICA V." Perspectiva Teológica 38, no. 104 (2010): 35. http://dx.doi.org/10.20911/21768757v38n104p35/2006.

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O artigo analisa a Oração Eucarística V do Missal Romano brasileiro, composta por ocasião do IX Congresso Eucarístico Nacional, realizado em Manaus, em 1975. Primeiramente apresenta o contexto da composição da anáfora brasileira, tanto o contexto nacional (projeto de “modernização” da Amazônia) como o contexto da Igreja no âmbito mundial (pós-Concílio). Seguem-se algumas observações sobre a composição da oração eucarística em estudo. A parte central do artigo é uma análise do texto segundo o método proposto por Cesare Giraudo, levando em consideração a gênese do texto, sua estrutura e sua teol

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Salm, Antoni. "„Nie dopuść, abyśmy ulegli pokusie” – od Pisma Świętego do codziennej liturgii i modlitwy." Ruch Biblijny i Liturgiczny 63, no. 1 (2010): 73. http://dx.doi.org/10.21906/rbl.162.

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As the result of a biblical revival, the Polish text of the petition of the Lord’s Prayer in the Bible (Matt 6 : 13 and Luke 11 : 4) was changed from “Lead us not into temptation” to “Do not allow us to give into temptation”, which was also included in the Lectionary. This text is correct in respect to theology and language, and it is waiting for its place in the Eucharistic liturgy and daily prayer.

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Paschke, Boris. "Four Early Christian Documents from Egypt Regarding Prayer to the Holy Spirit." Pneuma 44, no. 1 (2022): 5–19. http://dx.doi.org/10.1163/15700747-bja10033.

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Abstract Thus far, the topic of early Christian prayer to the Holy Spirit has not received much scholarly attention. Only a few studies are available that present relevant primary sources (Tertullian, De baptismo 8; Origen, Hom. Lev. I 1; Acts of John 94 and 96; Acts of Thomas 27 and 50; Phōs Hilaron). This article discusses four documents from ancient Egypt that are absent from these studies. The apocryphal writing The Ascension of Isaiah (5:14) is a witness to second-century early Christian (and perhaps also first-century Jewish) prayer to the Holy Spirit. Clement of Alexandria’s Pedagogue (

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33

Seraphim, Hans-Christian. "On the Act of Oblation in the Eucharistic Prayer." Studia Liturgica 37, no. 2 (2007): 234–48. http://dx.doi.org/10.1177/003932070703700206.

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Ray, Walter D. "The Barcelona Papyrus and the Early Egyptian Eucharistic Prayer." Studia Liturgica 41, no. 2 (2011): 211–29. http://dx.doi.org/10.1177/003932071104100205.

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35

황훈식. "The History of Eucharistic Prayer in the Ancient Church." Theology and Mission ll, no. 52 (2018): 51–80. http://dx.doi.org/10.35271/cticen.2018..52.51.

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36

McMichael, Ralph N. "Eucharistic Doctrine of the 1979 Book of Common Prayer." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 15, no. 3 (2006): 304–19. http://dx.doi.org/10.1177/106385120601500305.

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Bradshaw, Paul F. "The Sanctus in the Eucharistic Prayer. Bryan D. Spinks." Journal of Religion 73, no. 1 (1993): 88–89. http://dx.doi.org/10.1086/489061.

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Han, Chae Dong. "Protestant Sacrificial Euchology in the 1972 UM Eucharistic Prayer." Theology and Praxis 55 (July 30, 2017): 59–89. http://dx.doi.org/10.14387/jkspth.2017.55.59.

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Bakirov, Denys. "ON THE USAGE OF THE DIPTYCH IN THE ORTHODOX CHURCH. THE CORPORATIST DIMENSION OF REPRESENTATION." Journal of V. N. Karazin Kharkiv National University, Series "The Theory of Culture and Philosophy of Science", no. 68 (December 3, 2023): 36–42. https://doi.org/10.26565/2306-6687-2023-68-04.

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The aim of this article is to clarify the connection between intercessory prayer and representation. The hypothesis is that intercessory prayer is the first step toward representation because intercession allows a doer of prayer to bring another person into the centre of one’s life. The argument runs as follows. I observe that St. Paul’s prayers are the prayers of eucharistic intercession: he thanks God for his beloved ones. Then I observe that St. James sees mutual confession of sins and mutual intercession as the ground of Christian “healing”. Then I observe that Dietrich Bonhoeffer conceptu

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Crișan, Alexandru-Marius. "A New Stone on an Ancient Foundation: Traditional Liturgical Aspects in Taizé Order of Prayer." Review of Ecumenical Studies Sibiu 11, no. 1 (2019): 76–89. http://dx.doi.org/10.2478/ress-2019-0006.

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Abstract During the 20th Century, the Taizé Community created a unique liturgical tradition, combining Byzantine and Latin liturgical elements with Protestant background worship. The combination of these liturgical elements concurred with the rediscovery of the old Tradition of the Church and with the entrance of a considerable number of Catholic brothers into the Taizé community. The high point of this reconsidered Tradition is the introduction of the weekly Sunday Eucharist using the Taizé liturgical order. Nonetheless, the Community maintains a Eucharistic discipline and tries to avoid inte

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McKinnon, James W. "The fourth-century origin of the gradual." Early Music History 7 (October 1987): 91–106. http://dx.doi.org/10.1017/s0261127900000553.

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The conventional view on the origin of the gradual was stated succinctly by Peter Wagner: ‘The Responsorial solo in the mass is of apostolic origin…in imitation of the Jewish liturgy a solo from the psalmist was inserted between the readings.’ The precise form this view has taken more recently in the works of both musical and liturgical historians can be summarised as follows. The early Mass or Eucharist consisted of two major parts. The essential part, the Eucharist proper, had its origins in the Last Supper, a Jewish ceremonial meal, possibly the Passover Seder. This was preceded by a ‘servi

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42

Rynio, Alina, and Małgorzata Tatala. "Prayer in the Life and Pastoral Work of the Blessed Primate of the Millennium – Cardinal Stefan Wyszyński (1901-1981)." Rocznik Teologii Katolickiej 22 (2023): 100–116. http://dx.doi.org/10.15290/rtk.2023.22.07.

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The purpose of this publication is to present the role of prayer in the life and pastoral work of Cardinal Stefan Wyszyński. We used elements of the biographical method to discuss the main features of his personality and show that he constantly strove for holiness as he believed that the future of the world depends on saints. He respected the past and attributed great value to culture, tradition and liturgy. Being an unyielding defender of Poland and the Church in the times of the communist regime, he was a man of heroic prayer. In his view, the ideals of life are based on harmony between God

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Alvarado, Johnathan E. "Pentecostal Epiclesis: A Model for Teaching and Learning." Pneuma 35, no. 2 (2013): 180–98. http://dx.doi.org/10.1163/15700747-12341313.

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Abstract The eucharistic practices of many mainline and historic Christian traditions have been co-opted into Pentecostalism’s theology and praxis. While this has been functional for the first one hundred years of Pentecostalism, a decidedly Pentecostal expression of epiclesis is still being developed and existing modes of eucharistic prayer are being understood. In this essay I examine epiclesis and note its natural intersection with Pentecostal theology as the inroad to an expanded theological dialogue. I define epiclesis historically and within a contemporary Pentecostal context. Finally, I

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Moroney, Kevin J. "The Church of Ireland's Eucharistic Prayer 3: Revision and Analysis." Studia Liturgica 39, no. 2 (2009): 171–84. http://dx.doi.org/10.1177/003932070903900204.

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Schoot, Henk J. M. "Eucharistic Transformation. Thomas Aquinas’ Adoro Te Devote." Perichoresis 14, no. 2 (2016): 67–79. http://dx.doi.org/10.1515/perc-2016-0011.

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Abstract Originally the Adoro te devote was not a liturgical hymn but a prayer, probably intended by Thomas Aquinas for personal use when attending mass. Quoting the at present most reliable version of the poem, the author studies Adoro te devote from the angle of transformation: poetic, Eucharistic and mystic or eschatological transformation. Structure and form are analysed, and a number of themes discussed: two alternative interpretations of adoration, several concepts of truth intended in the poem, the good thief and doubting Thomas as symbols of moral and spiritual imperfection, and (prese

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Szczepańczyk, Wiktoria Renata. "Eucharystyczny wymiar życia i działalności sióstr karmelitanek Dzieciątka Jezus w latach 1921–1990. Część 2: Wpływ pobożności eucharystycznej na działalność Zgromadzenia." Textus et Studia, no. 4(28) (February 10, 2022): 85–100. http://dx.doi.org/10.15633/tes.07404.

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The Eucharistic dimension of the life and activity of the Carmelite Sisters of Infant Jesus in the years 1921–1990 Eucharistic spirituality was a very important part of the formation and life of the Carmelite sisters of the Congregation of the Infant Jesus in the years 1921–2021. It was visible especially in the undertaken apostolic activities and service to others. As part of their work with children and adolescents, the sisters tried to teach their pupils to live according to faith. It consisted primarily of introducing them to religious practices, especially daily prayer, participating in t

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Smyth, Matthieu, and Paul Bradshaw. "The Anaphora of the So-calledApostolic Traditionand the Roman Eucharistic Prayer." Usus Antiquior 1, no. 1 (2010): 5–25. http://dx.doi.org/10.1179/175789409x12519068629948.

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Petrović, Srećko. "Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον in Mt 6:11 as ‘Our Super-Substantial Bread’". Philotheos 19, № 2 (2019): 184–203. http://dx.doi.org/10.5840/philotheos201919210.

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The ‘bread’ in Lord’s Prayer is today usually understood as ‘daily bread,’ as we can see in contemporary translations. However, in Orthodox Christian understanding ‘bread’ in Lord’s Prayer has a different meaning, spiritual or Eucharistic, and it is emphasized by Orthodox theologians and Orthodox interpreters of the Bible. A different understanding of Biblical text is not something new in Christian history: it is something that is present in Christianity since the times of early Church, and it is well attested through contributions of ancient Christian schools of Biblical exegesis, for instanc

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Belcher, Kimberly Hope, and Christopher M. Hadley. "Relational Priesthood in the Body of Christ: A Scriptural, Liturgical, and Trinitarian Approach." Religions 12, no. 10 (2021): 799. http://dx.doi.org/10.3390/rel12100799.

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A liturgical phenomenology of Roman Catholic priesthood based on the experience of images of priests and people in scripture and liturgy lends itself to a renewed appropriation of Vatican II and post-conciliar approaches to priesthood. The authors interpret the relational dynamics of Christ’s own priesthood using the pericope of Christ’s anointing at Bethany (Mark 14:1–9), followed by a phenomenological examination of the dialogical introduction to the Eucharistic Prayer or anaphora in the Roman and Byzantine Eucharistic rites. The way ordained ministry is exercised in dialogical and symbolic

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Nguyễn, Kỳ Oai, Thành Trung Đỗ, Văn Hiền Cao, Hoàng Gia Huy Nguyễn та Văn Đức Nguyễn. "Những thay đổi trong đời sống đạo của những người Công giáo sau khi tham gia vào Đạo Binh Đức Mẹ - Hội Legio". Khoa Học Công Giáo và Đời Sống 5, № 2 (2025): 75–89. https://doi.org/10.54855/csl.25526.

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This study investigates the religious transformation of Catholic individuals after joining the Legion of Mary (Legio) at Lai Thieu Parish, Phu Cuong Diocese. Through in-depth interviews, surveys, and document analysis, the study reveals a shift from extrinsic to intrinsic religiosity among members. Prior to joining, many participants had irregular participation in Mass, prayer, and sacramental life. After joining Legio, members reported strengthened Eucharistic devotion, deeper prayer life, improved character, increased charitable acts, and stronger community bonds. The research highlights how

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