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Journal articles on the topic 'Eucharistic prayers'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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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

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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4

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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6

Koch, Dietrich-Alex. "Eucharistic meal and eucharistic prayers inDidache9 and 10." Studia Theologica - Nordic Journal of Theology 64, no. 1 (2010): 77–96. http://dx.doi.org/10.1080/0039338x.2010.481862.

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7

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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8

Koch, Dietrich-Alex. "Eucharistic meal and eucharistic prayers in Didache 9 and 10." Studia Theologica - Nordic Journal of Theology 64, no. 2 (2010): 200–218. http://dx.doi.org/10.1080/0039338x.2010.517382.

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9

Kennedy, David J. "A Kind of Liturgical ARCIC? The Ecumenical Potential of the four Eucharistic Prayers of Rite A in The Alternative Service Book 1980." Scottish Journal of Theology 44, no. 1 (1991): 57–72. http://dx.doi.org/10.1017/s0036930600025230.

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This essay originated as a contribution to the joint course on eucharistic theology and practice for St Mary's Seminary, Oscott, and The Queen's College in Birmingham. Its purpose was to highlight, in a context in which Roman Catholic, Methodist, United Reformed, and Church of England ordinands were considering divergent approaches to the eucharist, that many of the questions were faced by the Church of England internally because of its doctrinal breadth. The Eucharistic Prayers of The Alternative Service Book 1980, therefore, can almost be regarded as ‘agreed statements’, but in the setting o

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10

Douglas, Brian. "Participatory Relationships in the Thanksgiving Prayers of Anglican Eucharistic Liturgies: A Case Study in the Church of England and the Anglican Church of Australia." Studia Liturgica 51, no. 1 (2021): 6–21. http://dx.doi.org/10.1177/0039320720978922.

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This article examines the participatory relationships in the Thanksgiving Prayers of the Eucharist in two provinces of the Anglican Communion: the Church of England and the Anglican Church of Australia. Two types of participatory relationships are discussed: those between the body and blood of Christ and the elements (known as BBE), and those between the body and blood of Christ and the communicants (known as BBC). It is noted that both of these types of participatory relationship have been and are found in Anglican Thanksgiving Prayers but a balance between the two has not always been found d

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11

Buchanan, Colin. "Revision of Anglican Eucharistic Prayers Post-1950." Studia Liturgica 45, no. 2 (2015): 119–42. http://dx.doi.org/10.1177/003932071504500202.

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12

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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13

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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14

Daly, Robert J. "Eucharistic Origins: From the New Testament to the Liturgies of the Golden Age." Theological Studies 66, no. 1 (2005): 3–22. http://dx.doi.org/10.1177/004056390506600101.

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[Reviewing 20th-century research into the origins of the Eucharist, the author observes that many of the Church's theologians have yet to appropriate the significance of what is commonly accepted as historical fact by exegetes and liturgical theologians, namely, that there is no clear line of development from the Last Supper of Jesus to the theologically rich Eucharistic Prayers of the patristic golden age. The implications of this for methodology, for systematic theology and ecclesiology, for liturgical and ecumenical theology, and for pastoral theology and homiletics are then briefly discuss

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15

Bolyki, János. "Eucharistic Prayers and their Background in the Apocryphal Acts." Acta Antiqua Academiae Scientiarum Hungaricae 45, no. 2-3 (2005): 153–72. http://dx.doi.org/10.1556/aant.45.2005.2-3.5.

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16

Laurance, John D. "Book Review: The Eucharistic Prayers of the Roman Rite." Theological Studies 48, no. 4 (1987): 758–60. http://dx.doi.org/10.1177/004056398704800419.

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17

Mcelrath, Hugh T. "Book Review: Our Eucharistic Prayers in Wordship, Preaching and Study." Review & Expositor 84, no. 3 (1987): 551–52. http://dx.doi.org/10.1177/003463738708400355.

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18

Dolhai, Lajos. "Az Eucharisztia ünneplése az ókori egyházban." Belvedere Meridionale 32, no. 1 (2020): 7–16. http://dx.doi.org/10.14232/belv.2020.1.2.

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The form of liturgy of the Eucharist evolved only slowly and gradually. The development of the first three century can be divided in two periods. The first is the age of the Church of Apostles, until the middle of the second century: In this period the Eucharist was celebrated in private houses. During the second period Christianity entered into the Greek-Roman world. Initially, the Eucharist was celebrated in the evening, but already at the end of the fi rst century and at the beginning of the second it has become general to celebrate the Holy Mass in the morning. A communal meal did not join

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19

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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20

Donovan, Daniel. "Lex Orandi: The Christology of the Eucharistic Prayers of the Roman Rite." Toronto Journal of Theology 16, no. 1 (2000): 69–90. http://dx.doi.org/10.3138/tjt.16.1.69.

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21

Moons, Jos. "The Holy Spirit “Artisan of the Eucharist”? A Critical Analysis and Evaluation of the Epicleses in the Eucharistic Prayers of the Roman Rite." Horizons 48, no. 1 (2021): 69–98. http://dx.doi.org/10.1017/hor.2021.4.

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The current article analyzes and evaluates how the explicit Spirit-epicleses in the new eucharistic prayers of the Roman rite image the Holy Spirit. The author demonstrates that the Holy Spirit is usually described in dependence from the Father or the Son (e.g., “his Spirit”) or as the instrument that the Father sanctifies with or through (e.g., “through the Spirit”), and less frequently as actively sanctifying. As we tend to talk about the Holy Spirit's epicletic involvement in a more active way than the epicleses actually do, the author pleads for more accurate language. Further, he wonders

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22

Olver, Matthew S. C. "Containing the uncontainable: an analysis of expansive language in The Episcopal Church, 1987–2018." Anglican Theological Review 103, no. 1 (2021): 27–43. http://dx.doi.org/10.1177/0003328621992585.

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The Episcopal Church has produced liturgies that use expansive and inclusive language since 1985 and has continued to do so through the last General Convention in 2018. This article examines the expansive language version of three of the Rite II Eucharistic Prayers that the 2018 Convention authorized. Part I examines that text by describing its revisions as clearly as possible while placing it in the context of the previously authorized expansive language rites. Part II evaluates these revisions theologically and liturgically and then suggests what principles might best guide those charged wit

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23

Veksina, Marina. "The liturgy as a source of the epigraphic formulary: some examples from the late antique Peloponnese." Byzantinische Zeitschrift 114, no. 1 (2021): 377–404. http://dx.doi.org/10.1515/bz-2021-9016.

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Abstract This paper consolidates some evidence on the impact of the liturgy on the epigraphic formulary.Without being an exhaustive study, it pinpoints several prominent examples of this development in the late antique Peloponnese. Textological parallels between inscriptions and extant liturgical texts indicate that liturgical formulae were adopted in epigraphic prayers of individuals as well as in the inscriptions adorning churches, and that authors of epitaphs often drew on the formulae of the eucharistic and funerary rites. The analysis makes it clear that the institutionalised forms of pie

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Zivkovic, Valentina. "Prayers pro remedio animae at 14th-century Kotor." Balcanica, no. 35 (2004): 273–84. http://dx.doi.org/10.2298/balc0535273z.

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With the growing belief in the reality of purgatory in medieval times, the hope was also rising of the salvation of the souls dwelling in that abode. By the fourteenth century the concept of purgatory had already been developed, and prayers, services and charitable acts came to be regarded as the most efficient aid to the souls of the dead. The hopes that people coping with the imminence of death placed in the effectiveness of prayers and masses pro remedio animae, and the belief in the existence of purgatory will be discussed by using the example of Kotor in the first half of the fourteenth c

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Cho, Kee Yeon. "Anamnesis and Prolepsis in the Modern Eucharistic Prayers of the Roman Catholic and the Lutheran Church." Theology and praxis 37 (November 28, 2013): 37–54. http://dx.doi.org/10.14387/jkspth.2013.37.37.

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Mudyiwa, Misheck. "Light of Life Christian Group as a New Religious Movement in Zimbabwe." Exchange 44, no. 2 (2015): 144–76. http://dx.doi.org/10.1163/1572543x-12341356.

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The birth and rapid growth of new religious movements in Zimbabwe is a marked phenomenon in the history of Christianity in Africa. Ever since the Reformation that split the Western Church in the 16th century, a number of efforts have since been made by various new religious movements to try and foster ecumenism amongst the deeply divided ecclesiastical communities. Whilst great strides have since been made in critical areas such as common witnessing, inter-religious dialogue, common prayers, mixed marriages, ecumenism in faculties of theology, among other areas, one key element of ecumenism, n

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Crocket, William. "The Theology of the Eucharistic Prayers in The Book of Alternative Services of the Anglican Church of Canada." Toronto Journal of Theology 3, no. 1 (1987): 100–109. http://dx.doi.org/10.3138/tjt.3.1.100.

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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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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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Matitaputty, Jenny Koce, and Ida Masinay. "The Ceremonial Procession and Meaning of Makan Patita in Negeri Oma - Maluku." Society 8, no. 2 (2020): 298–312. http://dx.doi.org/10.33019/society.v8i2.181.

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Makan Patita is a tradition of communal feasting or eating together among Maluku communities that practiced in festivity the Panas Pela, Panas Gandong, King coronation, building Baileo house, the celebration of city`s anniversary day, and other events in Ambon city. However, for the people of Negeri Oma in Haruku Island, the tradition of Makan Patita differs from others. The differences are attracted to be discussed about the ceremonial procession and its meaning of the tradition of Makan Patita in Negeri Oma. This research aims to describe the ceremonial process and its meaning of the Makan P

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31

Kennedy, David J. "New Eucharistic Prayers. An Ecumenical Study of their Development and Structure. Edited by Frank C. Senn. New York, Paulist Press, 1987. Pp. viii + 262. $11.95." Scottish Journal of Theology 43, no. 1 (1990): 137–39. http://dx.doi.org/10.1017/s0036930600039879.

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32

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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ap Siôn, Tania. "Insights from Adolescents’ Prayer Requests within a Christian Ethos School: A Qualitative Perspective." Journal of Empirical Theology 34, no. 1 (2021): 49–70. http://dx.doi.org/10.1163/15709256-12341416.

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Abstract State-maintained Christian ethos schools are a prominent part of the educational landscape of England and Wales, and a growing body of empirical research has sought to access, study and interpret the voices of their students in order to contribute to a fuller understanding of life within these schools and their place in contemporary Britain. As part of this endeavour, this study focuses on what may be learnt from students’ prayer in a joint Anglican and Catholic Christian ethos secondary school. Following the identification of the school prayer board and intercessory prayers within sc

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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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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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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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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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38

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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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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40

O'Donnell, Karen. "Joining the Angels' Song: Eucharistic Prayers for Sundays and Holy Days, Years A, B, and C, SamuelWells and AbigailKocher, Canterbury, 2016 (ISBN 978-1-84825-839-6), xxxviii + 313 pp., hb £25." Reviews in Religion & Theology 24, no. 4 (2017): 820–22. http://dx.doi.org/10.1111/rirt.13109.

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41

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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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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Bossy, John. "Prayers." Transactions of the Royal Historical Society 1 (December 1991): 137–50. http://dx.doi.org/10.2307/3679033.

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In 1945, which is beginning to seem a long time ago, Dom Gregory Dix published The Shape of the Liturgy. In the last two chapters of the book he expressed a view about the devotional and liturgical practice of the late Middle Ages which will provide a convenient starting-point for my subject. He said that the trouble about the medieval Mass was its separation of the ‘corporate offering’ assumed to have occurred in the primitive liturgy from the ‘priesthood of the priest’; the notion of worship it expressed, like the doctrine of the eucharist it exemplified, was ‘inorganic’. The effect of this

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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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Wijayanti, Tunas, and Albert I. Ketut Deni Wijaya. "PELAKSANAAN TANGGUNG JAWAB ORANG TUA KATOLIK MENDIDIK IMAN ANAK DI MASA PANDEMI." JPAK: Jurnal Pendidikan Agama Katolik 24, no. 1 (2024): 59–69. http://dx.doi.org/10.34150/jpak.v24i1.534.

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This research explored the implementation of parental responsibilities in children's faith education during the coronavirus pandemic. Faith education for children is the first and foremost responsibility of parents. However, during the Corona Virus disease pandemic, there was a challenge: restrictions on church activities. It was the responsibility of parents to educate their children's faith. This research method used descriptive qualitative data analysis, while the data collection used structured interviews. Narrative writing is the way to present the research findings. The results showed th

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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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Cherkashina, O. V., N. M. Utesheva, and O. M. Yakymchuk. "Spiritual chants for the female choir a cappella by IrynaAleksiichuk: features of the interpretation of canonical text." Aspects of Historical Musicology 17, no. 17 (2019): 60–73. http://dx.doi.org/10.34064/khnum2-17.04.

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Background. The choral creativity of a modern Ukrainian composer Iryna Aleksiichuk is multifaceted and diverse. It includes spiritual chants, cycles of arrangements of Ukrainian and Balkan folk songs, choral works on poetry of Ukrainian and foreign poets (“Letters from the shell” and “Otherworld’ Games” on the verses by O. Stepanenko, “How Volodya flew quickly from the mountain” on the words by D. Harms), etc. The objective of this study is to find out the features of interpretation the canonical text in spiritual chants for a female choir a cappella by I. Aleksiichuk. Methods of studying. The

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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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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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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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