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Journal articles on the topic 'Eucharistie Eucharistie'

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Published: 4 June 2021

Last updated: 12 February 2022

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1

Krajczyński, Jan. "Kapłańska cześć dla Eucharystii." Prawo Kanoniczne 51, no. 3-4 (December 10, 2008): 227–50. http://dx.doi.org/10.21697/pk.2008.51.3-4.11.

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L’auteur aborde une question de l’honneur, dont le prêtre doit avoir à la très sainte Eucharistie dans laquelle le Christ Seigneur lui-même est contenu, offert et reçu, de qui parle le can. 898 du CIC. Enumérant des négligences et des abus en matière de la vénération de prêtre envers la très sainte Eucharistie et soulignant qu’une seule dignité de ce sacrement de l’amour dénote déjà une nécessité de découvrir constamment, de faire la connaissance et de tirer positivement profit de la splendeur du sacrement de l’autel, il présente tour à tour des formes de la vénération eucharistique du prêtre, c’est-à-dire: la célébration eucharistique, l’adoration eucharistique, des autres formes de la piété eucharistique. En détaillant beaucoup de comportements et d’activités concernant ces trois formes de la vénération eucharistique et confirmatoires la foi du prêtre à la présence réelle du Christ sous les espèces du pain et du vin, l’auteur constate que le rapport de chaque prêtre à la très sainte Eucharistie est d’importance sociale. Il détermine en quelque sorte le développement spirituel du ministre saint qui influe sur l’engagement pastoral du prêtre et décide du point de la mise à profit par lui de l’Eucharistie comme le moyen de la sanctification, tant au propre développement spirituel qu’à leur service pastoral. Du reste, l’honneur du prêtre à la très sainte Eucharistie exerce une influence sur des rapports des autres fidèles devant cet admirable sacrement. Le prêtre dont la formation eucharistique est insuffisante et sa relation avec le Christ présent dans le sacrement de l’Eucharistie est lointaine de celle attendue par l’Eglise, non seulement ne tire pas en tout point de profit de la richesse de ce sacrement qui doit être en plein centre de sa vie, mais il réduit encore les droits des autres fidèles à jouir des biens spirituels de l’Eglise unis avec la très sainte Eucharistie. Tel ordre des choses montre un besoin de garantir par l’évêque diocésain et par la législation particulière la formation eucharistique des ministres saints, arrangée et profonde, préparatoire et permanente. Ce besoin est plus urgent, plus souvent on observe dans le milieu sacerdotal les négligences et les abus comme: un irrespect de la norme „il n’est pas permis à un prêtre de célébrer l’Eucharistie plus d’une fois par jour”, un manque de respect pour les dispositions sur les intentions de messes „collectives”, la célébration eucharistique à la hâte et négligée, un comportement blâmable en église ou en chapelle où la très sainte Eucharistie est conservée.

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2

Pastuszko, Marian. "Przechowywanie i kult Najświętszego Sakramentu." Prawo Kanoniczne 32, no. 3-4 (December 10, 1989): 75–123. http://dx.doi.org/10.21697/pk.1989.32.3-4.04.

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Articulu s proemio, duabus partibus, conclusione et praesenti argumento lingua latina exarato constat. In proemio canones 934-944 Codicis Juris Canonici Papae Joannis Pauli II huiu studii obiectum esse, dicitur. Prima pars articulti de sanctissima Eucharistia asservanda seu potius de loco Eucharistiam conservandi tractatur. Etenim sciendum est, Eucharistiam asservari in ecclesiis, oratoriis et sacellis vel ex iure (can. 934 §1 n. 1. et n. 2) vel ex licentia Episcopi, et semper sub quibusdam conditionibus in lege statutis (can 935, can. 936 et can. 937). In ecclesia Eucharistia asservatur solum modo in tabernaculo, quod inamovibile, materia solida non transsperenti confectum et diligenter clausu m esse debet (can. 938). Hostiae consecratae semper in pyxide seu vasculo servantur et frequenter renovantu (can. 939). Coram tabernaculo , in quo sanctissimum Sacramentum asservatur, peculiaris perenniter lampas lucet (can. 940). In Polonia de mandato Conferen iae Episcoporum lux electrica haberi potest. Altera in parte de sanctissima Eucharistia veneranda seu de formis cultus eucharistici auctor sribit. Ad normam canonum 941-944 duae sunt formae cultus eucharistici, nempe ex positio sanctissimi Sacramenti sive cum pyxide sive cum ostensorio, et processiones eucharisticae, praesertim in sollemnitate Corporis et Sanguinis Christi pervias publicas ductae. Juxta Rituale Romanum, De Sacra Communione et de Cultu Mysterii Eucharstici etiam congressus eucharistici peculiaris forma cultus eucharistici habentur. Auctor tum ius canonicum quam ius liturgicum formas cultus eucharistici attingentes elaborat quia ius liturgicum supplet praescripta canonica. Fideles autem utrumque ius servare debent. In conclusione, aliter quam mos est, auctor paucissimis verbis articulum compendiat, quia nonnullos lectores solum modo in itium et finem libri legere, seit.

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3

Schmitz, Heribert. "Eucharistie-Liturgisches Disziplinarrecht." Archiv für katholisches Kirchenrecht 173, no. 2 (June 24, 2004): 479–96. http://dx.doi.org/10.30965/2589045x-17302007.

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4

Jaillard, Dominique. "Cannibalisme et eucharistie." ASDIWAL. Revue genevoise d'anthropologie et d'histoire des religions 11, no. 1 (2016): 154–56. http://dx.doi.org/10.3406/asdi.2016.1064.

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5

Desmond, John F. "Walker Percy's Eucharistie Vision." Renascence 52, no. 3 (2000): 219–31. http://dx.doi.org/10.5840/renascence200052313.

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6

LAMBERTS, J. "Eucharistie et Esprit Saint." Questions Liturgiques/Studies in Liturgy 67, no. 1 (January 1, 1986): 33–52. http://dx.doi.org/10.2143/ql.67.1.2015192.

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7

HAQUIN, A. "Variations sur leucharistie." Revue Théologique de Louvain 34, no. 4 (December 1, 2003): 505–13. http://dx.doi.org/10.2143/rtl.34.4.2017463.

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8

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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9

HyeonKweon Cho. "Die Eucharistie des ewigen Leibes." Catholic Theology ll, no. 12 (June 2008): 5–32. http://dx.doi.org/10.36515/ctak..12.200806.5.

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10

Bobrinskoy, Boris. "Eucharistie et mission de l'Église." Revue des Sciences Religieuses 75, no. 1 (2001): 27–32. http://dx.doi.org/10.3406/rscir.2001.3561.

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11

Kunetka, František. "The Evolutional Lines of the Celebration of the Eucharist in the Pre-Constantinian Church." Studia theologica 17, no. 2 (June 1, 2015): 86–110. http://dx.doi.org/10.5507/sth.2015.015.

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12

Comte, Alexandre. "Herméneutique et Eucharistie chez Albert Chapelle." Nouvelle revue théologique 135, no. 1 (2013): 27. http://dx.doi.org/10.3917/nrt.351.0027.

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13

Kilmartin, Edward J. "Book Review: Eucharistie: Geschichte, Theologie, Pastoral." Theological Studies 52, no. 1 (March 1991): 149–51. http://dx.doi.org/10.1177/004056399105200114.

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14

Drączkowski, Franciszek. "Termin "Eucharistia" w pismach Klemensa Aleksandryjskiego." Vox Patrum 12 (August 23, 1987): 73–86. http://dx.doi.org/10.31743/vp.10536.

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15

Ristanto, Dwi Andri. "Dimensi Sosial Ekaristi Yohanes Paulus II dan Benediktus XVI." Jurnal Teologi 9, no. 2 (November 30, 2020): 119–42. http://dx.doi.org/10.24071/jt.v9i02.2671.

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Concerns that arise currently are the development of a culture of hatred, the fading of a culture of love, secularism and social injustice. In the midst of that situation, the Church stands as a concrete manifestation of the face of God's love in the middle of the world. In the Ecclesia de Eucharistia encyclical, John Paul II asserted that the eschatological character emphasize the Christian commitment to the world, especially establish the social life order (cf. EE 20). The Eucharistic dimension of the Eucharist implies that the world order must be transformed as a form of participation towards fulfillment at the end of time. Whereas in the Apostolic Exhortation Sacramentum Caritatis, Benedict XVI, asserted that the Eucharist celebration brings our whole lives into spiritual worship that pleases to God (cf SCar 70). From this research, it is known that the Eucharistic social dimension becomes a spirit of love culture according to the writer. This love culture finds its source and power in the Eucharist. Through the celebration of the Eucharist, people are mystically united with Christ. In the light of the theology of the Eucharistic social dimension of John Paul II and Benedict XVI, mystical union with Christ refers to the oneness of God's thankfulness to the fulfillment of the last days (cf. John 15:13).

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16

Roberson, Ronald G. "Eucharistie Et Œcuménisme by Georges-Henri Ruyssen." Jurist: Studies in Church Law and Ministry 70, no. 2 (2010): 490–92. http://dx.doi.org/10.1353/jur.2010.0012.

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17

Haquin, André. "Ministères - Sacrement - Eucharistie. De quelques livres récents." Revue théologique de Louvain 30, no. 4 (1999): 498–517. http://dx.doi.org/10.3406/thlou.1999.3044.

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18

Herwaarden, J. van. "G.J.C. Snoek, De eucharistie- en reliekverering in de middeleeuwen. De middeleeuwse eucharistie-devotie en reliekverering in onderlinge samenhang." BMGN - Low Countries Historical Review 106, no. 3 (January 1, 1991): 489. http://dx.doi.org/10.18352/bmgn-lchr.3424.

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19

CLAVIER, M. "Eucharistie: La 'preparation pénitielle' est-elle bien nécessaire?" Questions Liturgiques/Studies in Liturgy 85, no. 3 (July 1, 2004): 125–44. http://dx.doi.org/10.2143/ql.85.3.505139.

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20

Salamolard, Michel. "Eucharistie et transsubstantiation : du bon usage d’un concept." Nouvelle revue théologique 129, no. 3 (2007): 388. http://dx.doi.org/10.3917/nrt.293.0388.

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21

Dupont-Fauville, Denis. "Communion et eucharistie chez saint Hilaire de Poitiers." Nouvelle revue théologique TOME131, no. 4 (2009): 771. http://dx.doi.org/10.3917/nrt.314.0771.

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22

Wallraff, Martin. "Eucharistie oder Herrenmahl? Liturgiewissenschaft und Kirchengeschichte im Gespräch." Verkündigung und Forschung 51, no. 2 (September 1, 2006): 55–63. http://dx.doi.org/10.14315/vf-2006-0206.

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23

Rémy, Gérard. "Eucharistie et ministère sacerdotal. De l’actualité aux origines chrétiennes ?" Nouvelle revue théologique 138, no. 1 (2016): 40. http://dx.doi.org/10.3917/nrt.381.0040.

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24

Riegel, Ulrich, and Mirjam Zimmermann. "Das Thema Abendmahl/Eucharistie als Prüfstein konfessionell-kooperativer Unterrichtsarrangements." Kerygma und Dogma 66, no. 2 (May 15, 2020): 173–91. http://dx.doi.org/10.13109/kedo.2020.66.2.173.

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25

Vülker, Alexander. "Eucharistie Und Credo: Anmerkung Zu Einem Problem Evangelischer Gottesdienstgestaltung." Studia Liturgica 17, no. 1-4 (December 1987): 232–40. http://dx.doi.org/10.1177/0039320787017001-425.

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26

Rordorf, Willy. "Die Mahlgebete in Didache Kap. 9-10 Ein Neuer Status Quaestionis." Vigiliae Christianae 51, no. 3 (1997): 229–46. http://dx.doi.org/10.1163/157007297x00174.

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AbstractSeit dem letzten Status quaestionis über die Forschung zu diesen Didache-Kapiteln,1 den ich im Zusammenhang mit meiner Vorbereitung der Didache-Ausgabe in den Sources Chretiennes2 schrieb, sind 20 Jahre verflossen. Im Blick auf die Neuauflage ist es an der Zeit, die inzwischen erschienene Literatur aufzuarbeiten und kritisch darzustellen. Der besseren Uebersichtlichkeit halber werde ich nicht strikt chronologisch vorgehen, sondern die Materie in zwei Kapitel einteilen, wobei es dann allerdings unvermeidlich ist, dass die eine oder andere Arbeit an verschiedenen Stellen auftaucht. Zuerst werde ich ein textkritisches Problem erwähnen, das mit der alten koptischen Uebersetzung der Didache zusammenhängt und aus dem in letzter Zeit weitreichende Folgerungen gezogen worden sind; anschliessend muss ich-wie könnte es anders sein?-eingehend auf die alte und wohl kaum je ganz zu lösende Streitfrage zurückkommen, ob es sich in den Mahlgebeten von Didache 9-10 lediglich um eine rituelle Mahlfeier handelt oder ob wir darin eine etwas besondere Form der Eucharistie zu sehen haben, oder ob Didache 9-10 eher Anlass gibt zur Annahme, dass die beiden, Mahlfeier und Eucharistie, als aufeinander folgend anzusehen sind.

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27

Boulton, Matthew Myer. "Supersession or Subsession? Exodus Typology, the Christian Eucharist and the Jewish Passover Meal." Scottish Journal of Theology 66, no. 1 (January 15, 2013): 18–29. http://dx.doi.org/10.1017/s0036930612000300.

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AbstractContemporary Christian construals of the Eucharist, both in doctrine and in practice, generally tend to subordinate, de-emphasise or omit theological reference to the Jewish Passover meal. And yet the key New Testament texts in which the Eucharist's institution is variously narrated – the very texts and institution allegedly ‘remembered’ in eucharistic rites – are virtually unintelligible apart from Passover. Thus, at the heart of Christian doctrine and practical life sits a particular theological problem: namely, precisely how to relate the distinctively Jewish character of the Eucharist's origins as narrated in the New Testament to the distinctively Christian character of eucharistic doctrine and liturgy. Drawing on two Jewish thinkers, Michael Fishbane and Yair Zakovitch, in this article I offer one model for understanding the Eucharist–Passover relationship in particular, and the Christian–Jewish relationship generally, as fundamentally typological, performative and ‘subsessionist’. That is, I propose a subsessionist (as opposed to supersessionist) typological understanding of the Eucharist as a Christian rendition of Passover, at once distinct from its Jewish counterparts today and utterly dependent on the ancient Israelite festival for its intelligibility and force. From Fishbane, I draw the idea that throughout the Hebrew Bible, the exodus narrative provides a crucial interpretative key applicable to both prior and anticipated redemptions. From Zakovitch, I draw the idea that the ubiquity of exodus typology in Hebrew scripture may function to create an impression of periodic repetition in salvation history, in effect reassuring Israel that future deliverance will conform to the essential patterns of the prestigious past. The typology at play here, then, so far from being a triumphalist ‘prophecy-fulfilment’ arrangement in which the ‘old’ is valuable only insofar as it serves as a signpost pointing to the ‘new’, is rather a ‘paradigm-rendition’ typology in which the new performance is clarified and authenticated precisely insofar as it corresponds to the old, exalted original. At stake here, I contend, is not only a more fruitful framework for conceiving the relationship between Eucharist and Passover (or indeed between Christianity and Judaism), but also a crucial theological strategy for resisting what amounts to ade factoMarcionism in contemporary Christian communities.

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28

Wallach, Steffen. "Die heilige Berührung. Zum taktilen Sinn von Eucharistie und Abendmahl." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 1 (March 1, 2019): 16–31. http://dx.doi.org/10.1515/nzsth-2019-0001.

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Zusammenfassung Der vorliegende Beitrag widmet sich Eucharistie (kath.) und Abendmahl (ev.) als einem Fest, bei dem Brot und Wein als Medien der (Selbst-)Berührung fungieren. Er nimmt dabei Bezug zur Philosophie von Jean-Luc Nancy – dies jedoch nicht, weil Nancy das Sakrament als den wirkungsmächtigsten Fall eines den Körper verdrängenden Denkens beschreibt, sondern weil die Essays des Postphänomenologen es erlauben, das kirchliche Ritual als eine dem gemeinschaftlichen Vollzug zugedachte Reflexion über den/die Körper zu beschreiben.

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29

Olson, Jeannine E., and Frank Lestringant. "Une Sainte Horreur ou le voyage en Eucharistie XVIe-XVIIIe siecle." Sixteenth Century Journal 29, no. 4 (1998): 1175. http://dx.doi.org/10.2307/2543407.

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30

Prihoancă, Constantin. "Communio und Eucharistie. Ekklesiologische Parallelen bei Dumitru Stăniloae und Joseph Ratzinger." Review of Ecumenical Studies Sibiu 6, no. 1 (December 1, 2014): 73–101. http://dx.doi.org/10.2478/ress-2014-0105.

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Abstract This article is a critical engagement with D. Stăniloae’s and J. Ratzinger’s ecclesiological thought as shaped by the description of church as the body of Christ and the Trinitarian roots of this ecclesiology. Starting from practical problems of prayer and living a Christian life, the authors argue that God’s relationship to the Christian community has primacy over God’s relationship to individual believers. When one conceives of the Christian community as being the body of Christ, one can uphold the elevated Christian ideal of Eucharist Communio without making it unattainable. The authors show that the being of the church is given to the Christian community not as a possession or property, but as a task to be fulfilled through the power of Christ and of the Holy Spirit. One can discover that in becoming the church, the Christian community is elevated to the Trinitarian life in communion. Communion ecclesiology has the potential to bridge the divide between the Orthodox and Catholic churches.

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31

Vanderwilt, Jeffrey. "Eucharistic Sharing: Revising the Question." Theological Studies 63, no. 4 (December 2002): 826–39. http://dx.doi.org/10.1177/004056390206300408.

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[The author provides a brief examination of Roman Catholic norms for sharing communion with non-Catholic Christians. He then discusses three areas of concern with respect to these norms as currently formulated: the Eucharist as the cause and expression of unity; the Eucharist in the context of Christian initiation; and Christian ministry with respect to eucharistic sharing. He concludes by offering four modest proposals to revise the question of eucharistic hospitality.]

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32

LAURANCE, John D. "The Eucharist and Eucharistic Adoration." Louvain Studies 26, no. 4 (December 1, 2001): 313–33. http://dx.doi.org/10.2143/ls.26.4.919.

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33

Aune, David E., and Lothar Wehr. "Arznei der Unsterblichkeit: Die Eucharistie bei Ignatius von Antiochien und im Johannesevangelium." Journal of Biblical Literature 108, no. 4 (1989): 739. http://dx.doi.org/10.2307/3267215.

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34

Knipping, Detlef. "Eucharistie- und Blutreliquienverehrung. Das Eucharistiefenster der Jakobskirche in Rothenburg ob der Tauber." Zeitschrift für Kunstgeschichte 56, no. 1 (1993): 79. http://dx.doi.org/10.2307/1482661.

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35

Cecchetti, Dario. "Frank Lestringant, Une sainte horreur ou Le voyage en Eucharistie (xvie-xviiie." Studi Francesi, no. 168 (LVI | III) (December 1, 2012): 555. http://dx.doi.org/10.4000/studifrancesi.3695.

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36

Grizelj, Mario. "“Et verbum caro factum est.” Die Eucharistie als semiotisches und medientheoretisches Problem." Sprache und Literatur 45, no. 1 (January 2, 2014): 19–42. http://dx.doi.org/10.1163/25890859-90000003.

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37

Gorringe, Timothy. "„Amen, Komm, Herr Jesus": Eucharistie, Eschatologie und die Option für die Armen." Evangelische Theologie 50, no. 1-6 (December 1, 1990): 26–39. http://dx.doi.org/10.14315/evth-1990-1-605.

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38

Pastuszko, Marian. "Czas i miejsce sprawowania Eucharystii." Prawo Kanoniczne 35, no. 1-2 (June 5, 1992): 129–88. http://dx.doi.org/10.21697/pk.1992.35.1-2.08.

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Praesens studium ex proemio, duabus partibus, conclusione et argumento lingua latina exarato constat. In proemio canones 931-933 Codicis Juris Canonici Romani Pontificis Joannis Pauli ll huius studii obiectum esse, dicitur. Pars prima in paragraphum primam de die et in paragraphum alteram de hora celebrationis et distributionis Sanctissimae Eucharistiae subdividitur. Ad normam can. 931 Sanctissimae Eucharistiae tam celebratio quam distributio fieri potest qualibet die et hora, iis exceptis, quae secundum liturgicas normas excluduntur. Pars altera de loco celebrationis et distributionis Sanctissimae Eucharistiae tractat et subdividitur in tres paragraphi. - Paragrahus prima de celebratione et distributione Sanctissimae Eucharistiae in loco sacro, docet. Ad normam can. 932 § 1 et § 2 celebratio Eucharistiae cum distributione Sacrae Communionis ordinariis in circumstantiis in loco sacro peragitur. - Paragraphus altera de Sanctissimae Eucharistiae celebratione extra locum sacrum enarrat. Juxta can. 931 § 1 et § 2 Eucharisticae celebratio extra locum sacrum solummodo in casu particulari cum necessitas id postulet, peragitur. - Tertia et iam ultima paragrapho - de celebratione Sanctissimae Eucharistiae in templo alicuius Ecclesiae aut communitatis ecclesialis plenam communionem cum Ecclesia Catholica non habentium tractat. Vi can. 933 eiusmodi celebratio Eucharisticae solummodo de licentia ordinarii loci, iusta de causa et remoto scandalo fieri potest. In conclusione auctor scribit, quod vigens ius de tempore et loco celebrationis et distributionis Sanctissimae Eucharistiae mitius est quam ius in Codice luris Canonici 1917 anni contentum.

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39

Pastuszko, Marian. "Uczestnictwo w Najświętszej Eucharystii (kanony 912-923)." Prawo Kanoniczne 36, no. 3-4 (December 10, 1993): 39–107. http://dx.doi.org/10.21697/pk.1993.36.3-4.03.

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Hoc studium proemio, parte principali et conclusione constat. In proemio obiectum praesentis articuli canones 912, 913-914, 915, 916. 917. 918 et 921-922 esse, dicuntur. Pars principalis in septem puncta dividitur. - 1. Secundum normam principalem, quilibet baptizatus, qui iure non prohibetur, ad sacram Communionem admitti potest et debet (can. 912). - 2. Pueris sanctissima eucharistia datur, si sufficienti congitione et accurata praeparatione gaudeant (can. 913 § 1). Attamen pueri in periculo mortis versantes augustissima Eucharistia refici debent, si Corpus Christi a communi cibo discenere et Communionem reverenter suscipere possint (can. 913 § 2). - Parentes atque ii, qui parentum locum tenent neconon parochi curentur, ut pueri usum rationis assecuti debite praeparentur et quam primum hoc divino cibo reficiantur (can. 914). - 3. Ad sacram Communionem admittendi non sunt excommunicati et interdicti post irrogationem vel declarationem poenae, aliique in manifesto gravi peccato perseverantes, verbi gratia vir et mulier sub eodem tecto viventes solummodo civili contractu matrimoniali iuncti. (can. 915). - 4. Sacerdos, qui conscius est peccati gravis, sine praemissa sacramentali confessione Missam ne celebret: similiter christifidelis, qui conscius est peccati gravis, sine sacramentali confessione Corpori Domini ne communicet (can. 916). - 5. Altera vice in die Eucharistiam recipere potest christifidelis solummodo infra eucharisticam celebrationem, cui participat (can. 917). - 6. Christifidelibus maxime commendatur, ut in ipsa eucharistica celebratione sacram Communionem recipiant (can. 918):- 7. Christifideles qui in periculo mortis versantur sacra Communione ex iure divino necessario reficiantur (can. 921). Sanctum Viaticum infirmis differri nequit (can. 922). In conclusione omnes canones 912-923 seu de augustissima Eucharistia participanda congoscendos et ad amussim observandos esse, auctor docet.

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Moloney, Francis J. "The Eucharist as Jesus’ Presence to the Broken." Pacifica: Australasian Theological Studies 2, no. 2 (June 1989): 151–74. http://dx.doi.org/10.1177/1030570x8900200203.

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The Eucharist has been considered as an encounter with the Lord to which only the worthy are to be admitted. This current “tradition” is questioned by looking at some of the foundational eucharistic passages in the scriptures. The Word of God seems to argue that the Eucharist is the place of encounter between Jesus and the broken. In this article the eucharistic teachings of the New Testament are carefully examined, and the emergence of this tradition considered for the future of both church and society.

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Gschwandtner, Christina M. "Mystery Manifested: Toward a Phenomenology of the Eucharist in Its Liturgical Context." Religions 10, no. 5 (May 9, 2019): 315. http://dx.doi.org/10.3390/rel10050315.

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This article explores three contemporary phenomenological analyses of the Eucharist by the French phenomenologists Jean-Luc Marion, Jean-Yves Lacoste, and Emmanuel Falque, arguing that their descriptions are too excessive and individual, failing to take into account the broader liturgical context for eucharistic experience. The second part of the discussion seeks to develop an alternate phenomenological account of eucharistic experience that takes Eucharist seriously as a corporeal and communal phenomenon that is encountered within a liturgical horizon and which requires a liturgical intentionality to be prepared for and directed toward it.

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Lähnemann, Henrike. "LATEIN IN DER STADT DIE SEPTEM PSALMI DE SACRAMENTO EUCHARISTIE DES ERHARD GROSS." Daphnis 28, no. 2 (March 30, 1999): 387–417. http://dx.doi.org/10.1163/18796583-90000669.

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Matton, Sylvain. "Note sur quelques critiques oubliées de l'atomisme : À propos de la transsubstantiation eucharistique / Note on some forgotten objections to atomism : On the Eucharistie transubstantiation." Revue d'histoire des sciences 55, no. 2 (2002): 287–94. http://dx.doi.org/10.3406/rhs.2002.2155.

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Perry, John M. "The Evolution of the Johannine Eucharist." New Testament Studies 39, no. 1 (January 1993): 22–35. http://dx.doi.org/10.1017/s0028688500020270.

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It is evident to any serious student of the Fourth Gospel that its treatment of the Christian sacrament of the Eucharist is anomalous. The meaning of John 6.51b-58 is decidedly, even stridently, eucharistic. Yet, despite such obvious eucharistic intent, there is no Johannine account of the eucharistic institution such as we find in 1 Cor 11.23–5 and the later Synoptic accounts of the Last Supper (Mark 14.22–5; Matt 26.26–9; Luke 22.3–6).

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O’Donnell, Karen. "Women and the Eucharist: Reflections on Private Eucharists in the Early Church." Feminist Theology 27, no. 2 (January 2019): 164–75. http://dx.doi.org/10.1177/0966735018814673.

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The position and power of women in the early church has been much explored by scholars such as Karen Jo Torjesen and Virginia Burrus. Research has often indicated that women had little power, especially sacramental power, at this time. This article challenges such a perspective by examining and comparing three accounts of women’s experience of the Eucharist in the private sphere during the third century. Drawing on Gregory of Nyssa’s account of Macrina, his sister, and her making of the eucharistic bread, Pseudo-Athanasius’ instructions to virgins celebrating their own eucharistic meals, and Gregory Nazianzus’ description of his sister, Gorgonia, anointing herself for healing with the Eucharist, this article demonstrates that, in the private setting, sacramental power was not the preserve of the male. The Eucharist, in far more varied forms than might be anticipated, is potent in the domestic setting of these women of the early Church.

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Schmid, Herbert. "Eucharistie und Opfer. Das »Evangelium des Judas« im Kontext von Eucharistiedeutungen des zweiten Jahrhunderts." Early Christianity 3, no. 1 (2012): 85. http://dx.doi.org/10.1628/186870312799736427.

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Dermann, Thomas. "Das Abendmahl neu entdecken Gemeindeaufbau und die Rezeption der Lima-Erklärung „Eucharistie“ in Baden." Praktische Theologie 23, no. 1 (January 1, 1988): 3–7. http://dx.doi.org/10.14315/prth-1988-0104.

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Pospíšil, Ctirad Václav. "Další aspekty poměru Jana Husa k tajemství eucharistie v kontextu Jakoubkova konsubstancialismu a utrakvismu." AUC THEOLOGICA 5, no. 2 (December 2, 2015): 259–88. http://dx.doi.org/10.14712/23363398.2015.78.

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Ehlers, Benjamin. "Negotiating Reform: Juan de Ribera, Archbishop of Valencia, and the Colegio de Corpus Christi." Archiv für Reformationsgeschichte - Archive for Reformation History 95, no. 1 (December 1, 2004): 186–209. http://dx.doi.org/10.14315/arg-2004-0108.

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ZUSAMMENFASSUNG Dieser Aufsatz beschäftigt sich mit dem Episkopat Juan de Riberas in Valencia (1568-1611) und untersucht die Rolle des Bischofs im Prozeß der katholischen Reform in einem städtischen Kontext. Nachdem seine Versuche zur Reform der bestehenden kirchlichen Institutionen in Valencia fehlgeschlagen waren, entschloß sich Ribera zur Gründung eines tridentinischen Priesterseminars, des Colegio de Corpus Christi, das als Zentrum und Ausgangspunkt seines Reformprogramms diente. Neben dem Ziel der Priesterausbildung war das Colegio auch Kapelle, Bibliothek, Reliquienschrein und Mausoleum Riberas. Zahlreiche seiner Reformprojekte wurden im Rahmen des Colegio verwirklicht. Indem Ribera städtische Frömmigkeitskulte akzeptierte und in sein Programm einer Konzentration der Frömmigkeit auf die Eucharistie integrierte, zeigte er sich offen für Initiativen der Laien.

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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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