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Journal articles on the topic 'Eucharistic prayers'
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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 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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Bosak, Dominik. "Analiza Modlitwy Eucharystycznej G Kościoła Anglii." Warszawskie Studia Teologiczne 35, no. 2 (December 31, 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 the course of the analysis, the author points out specific features of the Prayer, which indicate uniqueness of Prayer G among other eucharistic prayers of the Church of England.
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Strout, Shawn. "The Offertory as Anamnesis toward Ethical Action: Common Worship as a Case Study." Studia Liturgica 49, no. 2 (September 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 examine the offertory rite as found in the Church of England’s Common Worship as an example of this juxtaposition. Using Schmemann, Lathrop and Morrill’s liturgical theology as foundational, I argue that the offertory rite in Anglican worship is anamnetic and can lead to a transformative encounter with Christ, leading to ethical action.
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Pondaag, Stenly Vianny. "Liturgi dan Keutuhan Ciptaan." Media (Jurnal Filsafat dan Teologi) 1, no. 1 (October 6, 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 time. The introduction of the theme of creation into the new eucharistic prayers in Roman Missal 1970 was one of the visible fruits of the eucharistic prayer reform after the second Vatican council. On the one hand, it expresses the new awareness of the richness of ancient liturgical tradition. On the other hand, the motif of creation has a close relevance to the hope and concern of our times. It should offer us a theological and liturgical inspiration in developing an ethical awareness and human responsibility toward the integration of creation.
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Mieczkowski, Janusz. "Msza święta trydencka." Ruch Biblijny i Liturgiczny 61, no. 3 (September 30, 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 Sacrifice of Christ; excluding the believers from the active participation in the Mass.
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Koch, Dietrich-Alex. "Eucharistic meal and eucharistic prayers inDidache9 and 10." Studia Theologica - Nordic Journal of Theology 64, no. 1 (June 2010): 77–96. http://dx.doi.org/10.1080/0039338x.2010.481862.
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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 (April 12, 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 das orações eucarísticas romanas, o artigo analisa cada oração eucarística com suas intervenções. No final apresenta algumas sugestões conclusivas.Abstract: In view of a privilege granted to the Brazilian Catholic Church, the Eucharistic prayers of the Brazilian Roman Missal have been subjected to a number of interventions by the Assembly. These interventions obstruct the flow of the praying discourse. The present article, although agreeing with the pedagogical-pastoral principle that led to the adoption of these interventions, and having in mind their purpose, questions their actual quality and quantity. The text of a Eucharistic prayer is a logical unit; we ask, therefore, whether the interventions help to apprehend this theological-literary flow typical of the anaphoras. Having briefly examined the structure of the Roman Eucharistic prayers, the article then analyses each one of these prayers with its respective interventions. Finally the author offers some conclusive suggestions.
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Koch, Dietrich-Alex. "Eucharistic meal and eucharistic prayers in Didache 9 and 10." Studia Theologica - Nordic Journal of Theology 64, no. 2 (December 2010): 200–218. http://dx.doi.org/10.1080/0039338x.2010.517382.
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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 (February 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 of worship and as a means of worship, and so are worthy to be set alongside purely theological statements such as the Final Report of ARCIC 1 or the WCC document Baptism, Eucharist and Ministry as a liturgical contribution to the continuing ecumenical debate.
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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 (March 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 due to a preference for particular eucharistic theologies. In some Thanksgiving Prayers BBE relationships are excluded or muted in order to lessen any realist notions of Christ’s presence in the Eucharist. Some Anglican liturgical history is considered along with modern liturgies to assess how these relationships are used. Recommendations for a balanced use of both relationships are made.
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Buchanan, Colin. "Revision of Anglican Eucharistic Prayers Post-1950." Studia Liturgica 45, no. 2 (September 2015): 119–42. http://dx.doi.org/10.1177/003932071504500202.
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Stevenson, Kenneth W. "Eucharistic Sacrifice — An Insoluble Liturgical Problem?" Scottish Journal of Theology 42, no. 4 (November 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 eucharistic community did was to bask in the sunshine of Christ's single offering, and that is that. Yet many modern prayers are the direct result of creative movements such as liturgical research, patristic theology, and the rapprochment between the Churches that has been so much part of twentieth-century history.
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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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Daly, Robert J. "Eucharistic Origins: From the New Testament to the Liturgies of the Golden Age." Theological Studies 66, no. 1 (February 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 discussed.]
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Bolyki, János. "Eucharistic Prayers and their Background in the Apocryphal Acts." Acta Antiqua Academiae Scientiarum Hungaricae 45, no. 2-3 (June 2005): 153–72. http://dx.doi.org/10.1556/aant.45.2005.2-3.5.
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Laurance, John D. "Book Review: The Eucharistic Prayers of the Roman Rite." Theological Studies 48, no. 4 (December 1987): 758–60. http://dx.doi.org/10.1177/004056398704800419.
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Mcelrath, Hugh T. "Book Review: Our Eucharistic Prayers in Wordship, Preaching and Study." Review & Expositor 84, no. 3 (August 1987): 551–52. http://dx.doi.org/10.1177/003463738708400355.
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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 to these Holy Masses in the morning. The participation in the Eucharist had conditions: The Didache states: “Do not eat and drink from the Eucharist anyone but who is baptized on the name of the Lord.” The breaking of bread (fractio panis) was called Eucharist fi rstly by the Didache, later by St. Ignatius of Antioch. In the Ancient Church it was natural the Communion under both kinds. The Didache contains one of the earliest Eucharistic-prayers. The first detailed description about the celebration of the Eucharist can be found by Justionos (†165). From liturgical viewpoint the Traditio Apostolica is important: this work was written about 215.
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Paschke, Boris. "Four Early Christian Documents from Egypt Regarding Prayer to the Holy Spirit." Pneuma 44, no. 1 (March 21, 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 (3.12.101.1–2) dates from around 190 CE and provides very early evidence for liturgical prayer of thanksgiving addressed to the entire Trinity, with express reference to the Holy Spirit. The Apostolic Tradition dates from approximately the same time and contains several references to laudatory (eucharistic) prayers to the Trinity. In spite of its similar wording, the Papyrus Oxyrhynchus 1786 from the late third century CE is probably not to be considered a witness to praying to the Holy Spirit.
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Donovan, Daniel. "Lex Orandi: The Christology of the Eucharistic Prayers of the Roman Rite." Toronto Journal of Theology 16, no. 1 (March 2000): 69–90. http://dx.doi.org/10.3138/tjt.16.1.69.
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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 (May 17, 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 what the results of the analysis mean in the light of the Trinity's dynamic complementarity and Geistvergessenheit. Finally, he argues that talking about the Spirit as “artisan” does not inevitably lead to tritheism, as a healthy Trinitarian theology equally promotes both God's unity and three-ness.
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Olver, Matthew S. C. "Containing the uncontainable: an analysis of expansive language in The Episcopal Church, 1987–2018." Anglican Theological Review 103, no. 1 (February 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 with liturgical revision in the future.
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Veksina, Marina. "The liturgy as a source of the epigraphic formulary: some examples from the late antique Peloponnese." Byzantinische Zeitschrift 114, no. 1 (February 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 piety were perceived as authoritative and shaped the formation of the distinctively Christian epigraphic habit.
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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 century, on the basis of wall-paintings and wills. In the first decades of the fourteenth century the souls of the dead were depicted in the scene of the General Resurrection included in the Crucifixion painted in the apse of the Collegiata of St Mary at Kotor. In the context of eucharistic and soteriological symbolism of the iconographic programme of the apse, the motif of the General Resurrection - the souls of the dead depicted as babies that, wrapped in swaddling clothes, emerge from their sarcophagi explicitly expresses the idea of supplication. But the people's concern with the effectiveness of prayers for the deliverance of souls from purgatory is fully confirmed by the surviving wills dating to the 1320s and 1330s. Every citizen of Kotor could order in his will that masses, commemoration services and prayers for the salvation of his soul and the souls of his ancestors should be offered. The number and solemnity of the masses and prayers depended on the amount of money a person was able to set aside for that purpose. The imminence of death, timens mori, made people think of repentance. Still, the conventional formulae of testamentary provisions for pias causas reveal a genuine fear that death may catch them unprepared, i.e. with no charitable acts, with no repentance and, especially, with no insurance that their souls will be delivered from purgatory through masses and prayers.
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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 (June 8, 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, namely, the common celebration of the Eucharist has always remained very remote and a no go area. To a greater extent, the Roman Catholic authorities in particular have been accused of dragging their feet or taking a ‘distant and detached’ approach to the same practice.1 This current article specifically examines the Light of Life Christian Group’s (llcg) vision of ecumenism, particularly its practice of Eucharistic intercommunion that dates back to the early 1970s. The main argument developed in this article is that, whilst llcg may stand in sharp opposition to the traditional Christian (particularly Catholic) view with regard to sharing the Eucharist with non-Catholics and norms governing the formation of public associations, it has made a breakthrough in the realization of the highest goal of ecumenism. To a greater extent, it has also succeeded in uniting the various denominations that for centuries had been separated by doctrine, history and practice. The article also argues that whilst llcg’s breakthrough is of pinnacle importance in the history of Christianity in Zimbabwe in particular, it is also unique in the sense that, instead of starting from above, from popes and bishops as is always expected and canonically constituted, the breakthrough has started from below.
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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 (March 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 (June 17, 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 Eucharistic ritual.
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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 (October 5, 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 celebration of faith based on the institution of Jesus Christ himself at the Last Supper. In the Eucharist, bread and wine are changed into the Body and Blood of Christ, trough the words of Christ (consecration) and the prayer to the Holy Spirit (epiclesis). Awareness and understanding of the real presence of Christ, God, in the Eucharist build a liturgical sense of the faithful to express the proper liturgical attitude.
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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 (July 31, 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 Patita Soa practiced in Negeri Oma, Haruku Island District, Central Maluku Regency, Maluku Province, Indonesia. This is a qualitative research where the data source obtained purposively and the data collection techniques by using observation, interview, and documentation. The results showed that: 1) Makan Patita in Negeri Oma is divided into two types; first, the uncle feeds his nephew/child (Mara/Marei), and also the nephew/child feeds his uncle (ana kas makang om). There are three stages in the practice of Makan Patita tradition; the initial stage, a time-set meeting, and preparation of various things, both food and a long white table and the prayers of struggle in Baileo Kotayasa by the Bapa Lima-Lima. In the second stage, the Makan Patita begins with Cakelele dances and the ceremonial procession takes children to the Patita dining table, then the uncles feed their nephews. In the final stage, each remaining food must be brought back and eaten by all children at home, then covered with a Eucharistic prayer for the Soa and Maradansa. 2) The meaning of Makan Patita tradition for the people in Negeri Oma is kinship ties, respect, and appreciation for elders (uncles) and it contains the symbolic meaning of hope to the children in the Soa will become a good generation and remain in the fellowship of siblings.
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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 (February 1990): 137–39. http://dx.doi.org/10.1017/s0036930600039879.
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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 (September 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 begin with an outline of the specific revisions of Enriching Our Worship 1 to the 1979 BCP Rite II for the Holy Eucharist; second, I ask what sort of trinitarian theology Enriching Our Worship 1 expresses; finally, I consider the principles that guide these revisions and offer a critical assessment of the sources used to buttress these principles.
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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 (June 25, 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 school Eucharists as offering a significant contribution to the Christian ethos school, this study set out to explore and evaluate these prayer requests composed by students. Taking a sample of 212 prayers, an established analytic framework for the analysis and classification of intercessory prayer (the apSAFIP) was employed and other notable characteristics identified (including prayer type, ‘proclamations’, drawings, liturgical language and style). The findings draw attention to the distinctive profile of the prayer requests offered within the school in terms of the issues for which prayers are offered, and the religious language, expressions, and themes that shape these prayers. The study concludes by appraising the performance of the apSAFIP in this new context and by considering what may be learnt from these themes and linguistic forms about the spiritual and religious lives of the students.
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LEVESQUE, P. "Eucharistic Prayer Position." Questions Liturgiques/Studies in Liturgy 74, no. 1 (January 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 (December 31, 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 pessoal de Cristo com o evento- existir pessoal de cada crente e, a partir da sua concepção dialógica do ato de palavra, avança-se com a possibilidade de reconhecer o poder da palavra divina no interior da palavra humana. PALAVRAS-CHAVE: Eucaristia. Oração. Análise dialógica. Bakhtin.</p></div></div><div class="layoutArea"><div class="column"><p><span>A</span><span>BSTRACT </span></p><p><span>The study proposesan approach to religion as"dialogic" linguistic phenomenon and focuses on the example of the Eucharist, through a dialogic analysis of the Eucharistic Prayer. In the preamble, it begins by establishing the state of the religious and theological question in the Bakhtinian thought and methodology, to propose, then, an out line of dialogic analysis of the Eucharistic Prayer. Subsequently, the study shows that Bakhtin considers the Eucharist as the symbolic mediation which en acts the communication between the personal event-existence of Christ with the personal event-existence of each believer; and, from its dialogic conception of the speech act,it advances the possibility to recognize the power of the divine word within the human word. </span></p><p><span>K</span><span>EYWORDS</span><span>: </span><span>Eucharist. Prayer. Dialogic analysis. Bakhtin. </span></p></div></div></div>
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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 ‘service of the Word’, made up of four elements: scripture reading, discourse on the reading, congregational prayer and psalms sung in response to the readings. This pre-eucharistic service was plainly and simply an adoption en bloc of the ancient synagogue service.
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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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Spinks, Bryan D. "The Eucharistic Prayer Today." Liturgy 16, no. 1 (June 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 (April 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 intercommunion. The combination of different traditional liturgical elements on a traditional Protestant base under the supervision of the community’s founder, Br. Roger, aroused great interest among both theologians and simple believers during the time.
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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 (October 2017): 820–22. http://dx.doi.org/10.1111/rirt.13109.
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O'Doherty, Richard. "The Eucharistic Prayer: An Examination of Recent Research." Scottish Journal of Theology 38, no. 1 (February 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 Prayer and at the same time to show its roots in the human condition. In covering this research the paper also aims at pinpointing its constituent elements. Liturgically speaking, the Eucharistic Prayer is central: it represents the Christian response to his God at his most central and sacred moment. It is a topic with a long history. It was discussed particularly at the Reformation and in the Reformed circles was one of the casualties of the older tradition. It is a topic, the study of which has produced some conclusions. There has been a rather widespread reform of the Eucharistic Prayer in many churches. This is especially clear in the renewal of the Roman Catholic tradition and in the proposals of the Anglican Series Three.
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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 and the people. Therefore, this paper recalls the figure of the Primate who, through his life witness, believed, dreamed, longed and worked to restore balance in Polish society shattered by opposing political or ideological trends. In discussing prayer, we recall the Cardinal’s attitude toward acts of personal devotion, the rosary, breviary prayer and the daily Eucharist. We also point out his devotion to the liturgical year, the Sunday Eucharistic celebration and his service to Mary, mother of God. Characterising the main fields of the Primate’s pastoral activities, we distinguish individual periods associated with his ministry. We discuss in detail the period of his three-year imprisonment during which he sketched national pastoral programs.
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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 was to let in, especially during the fifteenth century, non-liturgical, individualist forms of devotion which were unparticipatory and obsessed with historical facts about the life of Christ, notably with the facts of his Passion. ‘The quiet of low mass afforded the devout an excellent opportunity for using mentally the vernacular prayers which they substituted for the Latin text of the liturgy as their personal worship … The old corporate worship of the Eucharist is declining into a mere focus for the subjective devotion of each separate worshipper in the isolation of his own mind.’ Liturgical doing had subsided into inactive seeing and hearing, on the way to being engulfed in a miasma of private thinking and feeling. The Protestant reform of the liturgy amounted to pickling this pre-Reformation devotional tradition while dropping the ritual performance to which it had been loosely attached.
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Spinks, Bryan D. "Trinitarian Theology and the Eucharistic Prayer." Studia Liturgica 26, no. 2 (September 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 (February 5, 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 the implementation of faith education for children during the coronavirus pandemic by teaching daily prayers, attending the online Eucharist, and faith education. In this implementation, there were some challenges: parents must be patient, and children's addiction to mobile phones. Parents continue to strive to teach daily prayer, follow the Eucharist online, and give faith education. From implementing faith education for children during the coronavirus pandemic, parents are responsible for accompanying and educating their children's faith according to their conditions.
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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, emphasising its pastoral relevance.
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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 (September 15, 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 holistic musical-theoretical analysis is applied to determine the figurative content of the work, to identify the peculiarities of form-building and the use of compositional ways of expressiveness (the intonational structure of the basic elements of the form, the tonal-harmonic plan, the methods of development of the thematic material). In the analysis of music the method of comparison was used (to identify correspondence between the means of musical expressiveness and the features of the canonical text). Results. The material of the analysis are four chants (“The King of Heaven”, “Glory to the Father, and the Son, and the Holy Spirit”, “My voice to the Lord”, “Holy, holy, Lord of Sabaoth”), which are united in the cycle “Spiritual chants for female choir a cappella”. In the process of researching the algorithm of sequence of the chants in the cycle is revealed, as well as the correspondence of musical means of expressiveness to canonical text. It is concluded that all chants expressly convey the meaning and the features of the canonical text. Musical structures clearly correlate to verbal. The greatest number of repetitions in the chants the stable formulations of the canonical text acquires: “Lord have mercy”, “Hallelujah”, “Glory to the Father, and to the Son, and to the Holy Spirit”, “Holy Lord”. The semantic significance of the canonical text is reproduced through the rich harmony and inventional polyphony, through the changes of time signatures, text repetitions, the wide choir range, dramatic development and contrasts of all means of expressiveness. Four abovementioned spiritual chants for the female choir a cappella on the canonical texts were written by I. Aleksiichuk in different times during 2002–2011. The order of the canonical text and the logic of the deployment of the musical material allowed the composer to combine them into a fourpart concert for a female choir. The cycle begins with the evening prayer “The King of the Heaven” (prayer to the Holy Spirit). This prayer is а part of the early and evening Church rules. Anumber of services that are performed during the day in the Orthodox Church opens by the evening Divine service, since the day, according to the Church’s Charter, begins in the evening. That is why in first the evening service is, which included the repentant prayers for everyday sins and gratitude to God for this day. The chanting begins and ends with the sound of the bells that by and by go silent. The similarity of the finale to the introduction, the repetition of the musical and verbal texts contributes to the roundness of the musical form and helps to its holistic perception. The music of the incantation “Glory to the Father, and the Son, and the Holy Spirit” reproduces his exalted character. Applied by the author the ways of expressiveness correspond to the canonical text, which glorifies the God in his three hypostases. The definitive feature of the musical work is the presence of a genre sign characterizing of Orthodox worship, the bells. This feature is reproduced in the homophonic-harmonic texture of the composition relying on the main harmonic functions, singing the repeated sounds, etc. In this chant, I. Aleksiichuk is working on three small parts of the canonical text: “Glory to the Father, and to the Son, and to the Holy Spirit”, “now and always and forever” and “Hallelujah”, giving each of them the certain musical themes. The complete formula of prayer sounds in the work three times gaining dynamic development. In the third chorus, “My voice to the Lord”, verses from Psalm 141 are used. This Psalm is the prayer of David to the Lord in the cave in time of his persecution by Saul. Of the seven verses of David’s Psalm, I. Aleksiychuk used four – 1, 2, 4, 5, in which the main content of the work is concentrated. The last part of the cycle is the hymn “Holy, holy, Lord of Sabaoth” performing finale function. This prayer is a part of the Eucharistic canon and it sounds in the most important section of the Divine Liturgy – the Liturgy of the Faithful. The chant begins immediately with the glorification of the God. Conclusions. An analysis of spiritual chants with canonical texts for the female choir a cappella by I. Aleksiichuk illustrates the following. All the songs very clearly express the meaning and features of the canonical text. I.Aleksiichuk choses three-part forms with reprise, in which clearly, according to the text, the musical structures built; the stable formulations of the canonical text “Lord have mercy”, “Hallelujah”, “Glory to the Father, and the Son, and the Holy Spirit”, “Holy Lord” are most often repeated; at the end of the three chants (except «My voice to the Lord»), the final confirming formula of the prayers “Amen” sounds; means of expressiveness (changing of meter signatures, repetitions of the sounds, a wide range of the choir, singing of the main sounds of melody) are designed to create the illusion of chime that is the genre sign of the Orthodox worship; the semantic meaning of the canonical text is passing through the rich harmony, in which dissonances and chromaticism aggravate the expressiveness of the spoken words, through the dramatic development of the words of praise (“Hallelujah”, “Glory to the Father, and Son”), poly-timbre sounds, contrasting of all means of expressiveness, etc.
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Dalwood, Charlotte. "A Body That Matters: Liturgy, Mediation, Performativity." Studia Liturgica 51, no. 1 (March 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 on religious media and Judith Butler on language and matter, I argue that it is in being interpreted as the body and blood of Christ that the eucharistic elements come to be materialized as such, with the Book of Common Prayer governing that interpretation for Anglicans and giving it force.
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Nilsson, Nils-Henrik. "Eucharistic Prayer and Lutherans: A Swedish Perspective." Studia Liturgica 27, no. 2 (September 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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