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Journal articles on the topic 'Eucharistija'

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Published: 4 June 2021

Last updated: 9 February 2022

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1

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

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

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2

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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Paluszak - Bronka, Anna. "O sakramencie Eucharystii w Punktach kazań Konstantego Szyrwida na tle mów Piotra Skargi." Slavistica Vilnensis 63 (October 29, 2018): 215–30. http://dx.doi.org/10.15388/slavviln.2018.63.11851.

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[статья и аннотация на польском, аннотации на английском и литовском языках] W artykule opisałam nazewnictwo Eucharystii występujące w Punktach kazań K. Szyrwida na tle nomenklatury stosowanej przez polskiego jezuitę — księdza Piotra Skargę. Wykazałam, że obaj mówcy, pisząc o tym sakramencie, nie tworzyli nazw własnych. Korzystali oni z nomenklatury stosowanej w Starym i Nowym Testamencie oraz zapisanej w księgach uczonych Kościoła, a następnie potwierdzonej przez sobory. Pomimo tego, nazewnictwo używane przez Szyrwida na tle stosowanego przez Skargę jest ubogie i mało zróżnicowane. Myślę, że mogło złożyć się na to kilka przyczyn jednocześnie: materiał empiryczny z kazań dwujęzycznych jest szczuplejszy objętościowo, wynika to stąd, że Szyrwid pisał Punkty, nie rozwijał myśli, a odsyłał do teksu Pisma Świętego i nauczania Ojców Kościoła; w przeciwieństwie do Skargi, litewski jezuita swoje mowy kierował nie tylko do ludzi wykształconych, mających nieść słowo Boże dalej, ale także do prostego ludu, wśród którego ciągle szerzyło się pogaństwo; Punkty Szyrwida miały na celu oświecenie, a nie — jak u Skargi — polemikę. Wynikało to zapewne z faktu, że w XVII w. spory religijne znacznie już osłabły; niewykluczone też, że kazanie to napisał ktoś inny i zamieścił je w II tomie PK. Eucharistijos sakramento pavadinimai Konstantino Sirvydo Punktuose sakymų Petro Skargos pamokslų foneStraipsnyje aprašomi Eucharistijos pavadinimai, vartojami Konstantino Sirvydo pamokslų santraukose Punktai sakymų. Sirvydo vartojami pavadinimai yra lyginami su Lenkijos jėzuito Petro Skargos naudojama nomenklatūra. Autorė parodo, kad abu pamokslininkai, rašydami apie tą patį sakramentą, niekada nekūrė naujų pavadinimų; jie vartojo terminiją iš Senojo ir Naujojo Testamento. Nepaisant to, kas pasakyta, Sirvydo vartojama leksika, palyginti su Skargos šių sąvokų pavadinimais, yra gana vienalytė. Autorė mano, kad yra keletas priežasčių, pateisinančių šį faktą: Sirvydas rašė savo pamokslus siekdamas tik aiškinti Dievo žodį ir mokyti lietuvių kalbos, kitaip negu Skarga, šis siekė didesnės raiškos ir ekspresijos savo pamoksluose – jo žodžiai buvo skirti visų pirmą išsilavinusiems žmonėms. Sirvydo pamokslų tikslas buvo šviesti tikinčiuosius, o Skargos tekstai buvo labiau poleminiai. Tai tikriausiai dėl to, kad 17 amžiuje religiniai ginčai buvo ne tokie aršūs nei anksčiau, kai Skarga rašė savo tekstus; taip pat įmanoma, kad Sirvydo pamokslą apie Eucharistiją parašė kas nors kitas ir įdėjo jį Punktų sakymų II dalyje, be lietuviško teksto.Reikšminiai žodžiai: pamokslas, Eucharistija, jėzuitų mokymai, Petras Skarga, Konstantinas Sirvydas

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Wenanty Zubert, Bronisław. "Interkomunia w świetle nowego Kodeksu." Prawo Kanoniczne 31, no. 1-2 (June 5, 1988): 13–29. http://dx.doi.org/10.21697/pk.1988.31.1-2.02.

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Intercommunio multo iam tempore thema disscussionis vividae inter chiristifideles diversarum confessionum facta est. Quaestio haec in finibus Poloniae non tam urgens erat quam in aliis regionibus orbis terrarum . Attamen iuxta semtentiam auctoris huius articuli II Congressus Eucharisticus hoc anno in Polonia celebrandus oportunitatem affert quaestionem hanc in forum publicum revocare, quandoquidem quaestio haec praxim attinet, id est admissionem christifidedium allarum Ecclesiarum vel communitatum ecclesiasticarum quoad participationem earum in dicto Congressu. Normae iuris canonici intercommunionem pertinentes secundaniae esse videntur, uipote a Magisterio Ecclesiae statutae atque hoc in casu dependentes, quae simul fidem Ecclesiae in sacramentum Eucharistiae exprimant. Articulus in tres partes divisus est. Prima in parte auctor sensum terminorum explanare studet. Terminus „intercommunio”, nota bene in documentis Concilii Vaticani II non adhibitus, multimodo explicari potest necnon exprimere varios modos eiusdem exsecutionis practicae. Inde sequitur primo necesse esse acuratissime determinare quibus terminis formae practicandi intercommunionem permissibiles vocentur. In secunda parte auctor possiblitates et difficultates intercommunionem practicandi post Vaticanum II demonstrat. Auctor verbis expressis asserit communionem eucharisticam atque communionem cum Ecclesia plenam strictissime cohaerere. Ita enim res se habebat a primordiis Christianitatis. Decretum Vaticani II „Unitatis reintegratio” atque Directorium oecumenicum communicationem in sacris permissibilem declaraverunt ergo etiam intercommunionem cum fratribus seiunctis Ecclesiarum. Orientalium propter sacramenta ordinationis et Eucharistiae valideministrata. Ecclesia catholica sodalibus aliarum Ecclesiarum vel communitatum ecclesialium intercommunionem permittit in periculo mortis vel urgente necessitate, dummodo conditiones adimpleantur quae a frequentantibus sacramenta requiruntur. Participatio catholicorum in Eucharistia celebrata in eorundem ecclesiis magnopere determinata est necnon a validitate sacramenti ordinationis et Eucharistiae ibidem exsistentium dependet. Quaestiones, quae successionem Apostolicam, munus sacerdotale atque essentiam sacramenti Eucharistiae spectant, iam a multis annis obiectum dialogo oecumenici fiunt, sed non obstante notabili convergentia ad optatum consensum plenum nondum perduxerunt. Pars tertia articuli interpretationem normarum CIC 1983 ab auctore peractum continet. Iuxta normam CIC solus sacerdos valide ordinatus sacramentum Eucharistiae conficere valet (can, 900 §1). In eodem CIC prohibetur sacerdotibus catholicis Eucharistiam concelebrare una cum sacerdotibus Ecclesiarum vel communitatum ecclesialium, qui communionem plenam cum Ecclesia catholica non habent (can. 908). Normae demum congruentes et ad intercommunionem pertinentes in can. 844 §§ 1—4 continentur. Normae hic statutae dispositiones Concilii Vaticani II, Directorii oecumenici atque Instructionis anno 1072 promulgatae resplendent. Legislator ecclesiasticus in can. 844 possibilitates intercommunionis, respectu habito supradictorum documentorum , amplificat. Auctor in conclusione articuli asserit, comparatione facta cum CIC 1917, innovationes essentiales interim ortas esse, quae simul sumptas fructum , dialogi oecumeni produnt. Idemque spem nutrit fore Spiritum Sanctum , Auctorem unitatis, omnes credentes in Christum ad plenam communionem eucharisticam adducturum esse.

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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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Pastuszko, Marian. "Obrzędy i ceremonie sprawowania Eucharystii (kanony 923-930)." Prawo Kanoniczne 36, no. 1-2 (June 5, 1993): 69–130. http://dx.doi.org/10.21697/pk.1993.36.1-2.05.

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Praesens articulus proemio, parte principali, conclusione et argumento lingua latina exarato, constat. In proemio duae notiones, nempe ritus et caeremoniarum praesentantur. In principali parte articuli canones 923—930 Codicis Juris Canonici Papae Joannis Pauli II exponuntur. — Can. 923 permittit christifidelibus Cacrificium Eucharisticum participare et sacram Communionem suscipere quolibet ritu catholico, firmo praescripto can. 844. — Ad normam can. 924 Eucharisticum Sacrificium celebrari debet ex pane mere triticeo, recenter confecto ( = materia ex qua Sacramenti Eucharistiae) et vino naturali, de genimine vitis, non corrupto ( = item materia ex qua Sacramenti Eucharistiae). — Vino in ritu praeparationis donorum admiscendum est paulum aquae. — Secundum can. 925 sacra Communio distribui potest uno e tribus modis: 1. sub sola specie panis, 2. sub specie panis et vini, 3. sub sola specie vini. Hic tertius modus adhibetur solummodo in casu necessitatis ex parte fidelis sacram Communionem suscipientis. — Can. 926 obligat sacerdotes Ecclesiae romano — catholicae ad adhibendum panem azymum in celebratione Eucharistiae, iuxta traditionem antiquam. Etiam urgente extrema necessitate, unam tantum materiam (seu aut panem aut vinum) sine altera aut etiam utramque (seu et panem et vinum) extra Eucharisticam celebrationem consecrare severrimet prohibet can. 927. — In Ecclesia romano — catholica usque ad Concilium Vaticanum II (1963— 1965) Eucharisticum Sacrificium lingua latina celebrabatur. Ab illo tempore sine populo adhuc lingua latina celebrari, sed cum populo ordinarie peragitur lingua sacerdotis Missam celebrantis et populi participantis, dummodo textus liturgici legitime approbati sint a Sede Apostolica (can. 928). — Sacerdotes et diaconi tam in Missae Sacrificio celebrando quam in sacra Communione administranda sacras vestes a rubricis praescriptas deferre debent (can. 929). — Sacerdotes infirmi aut aetate provecti si stare nequeant, Sacrificium Eucharisticum celebrare possunt sedentes, servatis tamen omnibus praescriptis liturgicis, et non coram populo, nisi de licentia ordinarii. — Sacerdotes caeci autem vel alia infirmitate laborantes, licite Sacrificium Eucharisticum celebrant, adhibendo quemlibet textum Missae (utique ex probatis), adstante si casus ferat, alio sacerdote aut diacono vel instructo laico (can. 930 § 1 et § 2). Sub fine articuli quaedam inconvenientia indicatur, quae consistit in hoc, quod titulus articuli III De Ritibus et caeremoniis Eucharisticae celebrationis loquitur, sed canones 924—930 vocem „caeremoniae” non habent, et solummodo de ritibus, non autem de caeremoniis tractant. — Tandem non sine aliqua melancholia confitetur auctor: feci, quod potui, faciant meliora potentes.

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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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Pastuszko, Marian. "Szafarstwo Najświętszej Eucharystii (kanony 897-911)." Prawo Kanoniczne 37, no. 1-2 (June 15, 1994): 73–161. http://dx.doi.org/10.21697/pk.1994.37.1-2.04.

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Articulus proemio, parte principali et conclusione constant. In proemio fontes iuris canonici de Sanctissima Eucharistia tractantes exponunntur et canones 897-899 Codicis luris Canonici explicantur. Pars principalis articuli in decem puncta dividitur, quia hoc in loco decem canones (ex 900-911) inveniuntur. 1. Secundum can. 900 §§ 1-2 minister Sanctissimae Eucharistiae est solus sacerdos valide ordinatus et lege canonica non impeditus. 2. Can. 901 permittit sacerdoti Missam celebranti applicare pro quibusvis fidelibus etiam defunctis. 3. Ad normam can. 903 sacerdotes peregrini litteras commendatitias sui ordinarii vel superioris religiosi secum habere debent, si Missam celebrare velint extra suam dioecesim. 4. Sacerdotibus valde commendatur frequens, immo cotidiana celebratio Sanctissimi Sacrificii (can. 904). 5. Exceptis diebus 2 novembris et 25 decembris non licet sacerdoti plus quam semel in die celebrare. Ordinarius loci concedere potest sacerdotibus ut bis in die et ter die dominica vel festo de praecepto Missam celebrent (can. 905 §§ 1-2). 6. Non licet celebrare Sacrificium Eucharisticum sine participatione alicuius saltem fidelis (can. 906). In celebratione eucharistica diaconus et laicus non potest actionibus fungi, quae sacerdotis celebrantis sunt propriae (can. 907). 8. Can. 909 obligat sacerdotes ad se praeparandum ante Missam et ad gratias agendum post Missam. Idem admittitur in libro Liturgiae Horarum lingua latina edito. Aliter vero proponit, minus recte iudicio auctoris liber Liturgiae Horarum in lingua polonica publicatus. 9. Ad normam can. 910 § 2 et can. 230 § 3 laicus ad sacram Communionem distribuendam deputari potest. In Polonia viri, sed non mulieres, nostris diebus, facultatem communionem distribuendi ab ordinario obtinere possunt. 10. Officium et ius Viaticum ad infirmos deferendi habent parochus, vicarii paroeciales - in paroecia, cappellanus - in sua cappellania et superior in communitate religiosa clericali aut in societate vitae apostolicae versantibus in domo. In casu necessitatis hoc facere protest quilibet sacrae Communionis minister (can. 911 §§ 1-2). Sub fine auctor affirmat conclusionem esse brevem quia proemium longum videtur.

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

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

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Pastuszko, Marian. "Post eucharystyczny." Prawo Kanoniczne 29, no. 1-2 (June 5, 1986): 185–201. http://dx.doi.org/10.21697/10.21697/10.21697/pk.1986.29.1-2.04.

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Articulus proemio, septem partibus et conclusione constat. In proemio auctor thematem de ieiunio eucharistico actualem esse, sublineat. In corpore articuli sequentia documenta iuridica exponuntur et explicantur: 1. lus vetus seu a primis Ecclesiae temporibus usque ad initium sa- eculi XX. 2. Can. 858 § 1 et 2 necnon can. 808 Codicis Iuris Canonici auctoritate Benedicti Papae XV promuigati. 3. Constitutio Apostolica Christus Dominus diei 6 ianuarii 1953 anni Pii Pp. XII. 4. Instructio Constitutio Apostolica diei 6 ianuarii 1953 anni S. Congregations S. Officii. 5. Motu proprio Pastorale Munus, I, 3, diei 30 novembris 1963 anni, Papae Pauli VI. 6. Declaratio S. Congregationis S. Officii diei 10 ianuarii 1964 anni. 7. Norma a Papa Paulo VI in Concilio Oecumenico Vaticano II diei 21 novembris 1964 anni promulgata. 8. Instructio de Communione Sacramentali quibusdam in adiunctis faciliore reddenda, diei 29 ianuarii 1973 anni, a Congregatione de disciplina Sacramentorum édita. 9. Can. 919 § 1 et § 2 Codicis Iuris Canonici auctoritate Joannis Pauli Pap. II promuigati. Hoc ultimum quod ius novissimum est et nostris diebus obligat omnes recepturos Eucharistiam tarn sacerdotes quam laicos, fusius elaboratur, prout decet. Nunc enim sciendum est, quod recepturi Sanctissimam Eucharistiam per spatium saltern unius horae ante Sacram Communionem a quocumque cibo et potu abstinere debent. Sacerdotes autem, qui eadem die bis aut ter Sanctissimam Eucharistiam celebrant necnon aetate provecti, infirmitate quadam laborantes et eorum curae addicti, Sacram Communionem accipere possunt, etiamsi intra horam antecedentem aliquid sumpserint. In fine articuli opinionem circa futuram evolutionem iuris ieiunium eucharisticum attingentem, si id possibile sit, auctor praebet.

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Justice, S. "Eucharistic Miracle and Eucharistic Doubt." Journal of Medieval and Early Modern Studies 42, no. 2 (April 1, 2012): 307–32. http://dx.doi.org/10.1215/10829636-1571894.

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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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WENDTE, Martin. "Ecclesia de eucharistia." Questions Liturgiques/Studies in Liturgy 90, no. 4 (December 31, 2009): 177–98. http://dx.doi.org/10.2143/ql.90.4.2045788.

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Nodet, Étienne. "Utilitas Eucharistiae." Revue des sciences philosophiques et théologiques TOME 98, no. 1 (2014): 3. http://dx.doi.org/10.3917/rspt.981.0003.

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Freedman, Richard. "Virginalia Eucharistica (1615) (review)." Notes 59, no. 3 (2003): 753–55. http://dx.doi.org/10.1353/not.2003.0014.

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FitzPatrick, P. J. "Eucharistic Presence." International Philosophical Quarterly 36, no. 1 (1996): 120–21. http://dx.doi.org/10.5840/ipq199636171.

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Berkman, John R. "Eucharistic Reconciliation." Journal for Peace and Justice Studies 14, no. 2 (2004): 179–96. http://dx.doi.org/10.5840/peacejustice20041427.

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Głowacki, Zbigniew. "Eucharistic Spirituality." Roczniki Teologiczne 65, no. 8 English Online Version (2018): 5–16. http://dx.doi.org/10.18290/rt.2018.65.8-1en.

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Power, David N. "Eucharistic Justice." Theological Studies 67, no. 4 (December 2006): 856–79. http://dx.doi.org/10.1177/004056390606700406.

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Jones, Deacon Patrick. "Eucharistic Receiving." Journal of Religion, Disability & Health 13, no. 3-4 (August 18, 2009): 175. http://dx.doi.org/10.1080/15228960902908069.

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21

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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Górecki, Edward. "Eucharystia w życiu wspólnoty parafialnej." Prawo Kanoniczne 48, no. 3-4 (December 10, 2005): 53–65. http://dx.doi.org/10.21697/pk.2005.48.3-4.03.

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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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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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25

Vainio, Olli-Pekka. "Kierkegaard's Eucharistic Spirituality." Theology Today 67, no. 1 (April 2010): 15–23. http://dx.doi.org/10.1177/004057361006700103.

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26

Bouteneff, Peter C. "Koinoniaand Eucharistic Unity." Liturgy 20, no. 4 (October 2005): 57–65. http://dx.doi.org/10.1080/04580630591003196.

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McGowan, Andrew. "Rethinking Eucharistic Origins." Pacifica: Australasian Theological Studies 23, no. 2 (June 2010): 173–91. http://dx.doi.org/10.1177/1030570x1002300204.

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Wainwright, Geoffrey. "Towards Eucharistic Fellowship." Ecumenical Review 44, no. 1 (January 1992): 6–9. http://dx.doi.org/10.1111/j.1758-6623.1992.tb02751.x.

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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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Nichols, Bridget. "The eucharistic faith." Rural Theology 18, no. 1 (January 2, 2020): 66–67. http://dx.doi.org/10.1080/14704994.2020.1727149.

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31

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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32

Douglas, Brian, and Terence Lovat. "Dialogue Amidst Multiformity: A Habermasian Breakthrough in the Development of Anglican Eucharistic Liturgies." Journal of Anglican Studies 8, no. 1 (April 9, 2009): 35–57. http://dx.doi.org/10.1017/s1740355309000084.

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AbstractThis article argues that a breakthrough is possible in the development of Anglican eucharistic liturgies. A dialogue approach holds out the promise of distancing the process of liturgical development from party spirit and particular interest, and focusing it instead on the self-reflection and intersubjectivity of communicative action, while also recognizing the multiformity of philosophical assumptions underlying the Anglican eucharistic tradition. Such a process has potential to emancipate the Anglican eucharistic tradition from conflict and centre attention on a more critical self-reflection on the discourse of the tradition. Eucharistic liturgies in use in Australia are considered in terms of their underlying philosophical assumptions, and recommendations are made for the use of a dialogue approach based on Habermas’s theory of communicative action.

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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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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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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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Turnbloom, David Farina. "A Pneumatological Description of Sacrifice for Mitigating Idolatry." Studia Liturgica 50, no. 2 (September 2020): 211–25. http://dx.doi.org/10.1177/0039320720946027.

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The nature of eucharistic sacrifice has been an ongoing point of contention between the Lutheran Church and the Roman Catholic Church. Drawing from the pneumatology and sacramental theology of Thomas Aquinas, this article provides a way of describing eucharistic sacrifice that is intended to help avoid the idolatrous notions of sacrifice often found lurking in eucharistic theology. The article concludes by using the linguistic concepts of metaphor and synecdoche to describe the way that the language of “sacrifice” can be strategically used to mitigate the concerns that continue to arise in Lutheran/Catholic dialogues.

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Vondey, Wolfgang. "Pentecostal Ecclesiology and Eucharistic Hospitality: Toward a Systematic and Ecumenical Account of the Church." Pneuma 32, no. 1 (2010): 41–55. http://dx.doi.org/10.1163/027209610x12628362887596.

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AbstractA systematic and ecumenical ecclesiology among Pentecostals is still in the making. The present article suggests that eucharistic hospitality is a suitable starting point for this endeavor. This notion exceeds the traditional confines of a sacramental approach to the nature of the church by rooting the Christian community more firmly in the foundational dimensions of companionship and hospitality. Central to these essential dimensions of the Christian life is the discipline of spiritual discernment, which continues to be neglected in most ecclesiologies. Moreover, the eucharistic meal itself has been entirely disregarded as an instrument of ecumenical discernment. From an analysis of the spiritual practice of discernment, in general, and in the context of the eucharistic meal, in particular, emerges an ecclesiology that emphasizes universal companionship among the faithful and hospitality to all creation. This perspective presents the greatest challenge and opportunity to Pentecostal eucharistic practice, ecumenical engagement, and ecclesiology.

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Kowalczyk, Marian. "Sharing in the Eucharistic Sacrifice of Christ." Roczniki Teologiczne 68, no. 2 (February 26, 2021): 65–81. http://dx.doi.org/10.18290/rt21682-4.

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Staying in the stream of the pastoral program of the Church in Poland, which is carried out under the slogan “Gathered at the Holy Supper,” the content of the article focuses on the analysis and synthesis of the documents of the Magisterium of the Church and theological publications on the Eucharistic sacrifice. First, the article discusses the Eucharistic making present of the sacrifice of the Cross as a gift of glorified Christ, and then draws attention to the active participation of the faithful in the Eucharistic making present of Calvary. The context of God’s mercy in the Eucharistic Sacrifice is also emphasized. The climax of the article is the interpretation of the eschatic dimension of the Eucharist, confirmed by the testimony of the life of Christians, joining in the sacrifice of Christ and in his death and resurrection, which result in the perfect joy of the saved in heaven.

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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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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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41

Danneels, Godfried Cardinal. "Lettre d’accompagnement de l’encycliqueEcclesia de Eucharistia." Nouvelle revue théologique 125, no. 4 (2003): 541. http://dx.doi.org/10.3917/nrt.254.0541.

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42

Wójtowicz, Henryk. "Nazewnictwo eucharystyczne u św. Augustyna. Aspekt filologiczny." Vox Patrum 14 (September 8, 1988): 225–66. http://dx.doi.org/10.31743/vp.10692.

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43

Ladouceur, Paul. "Neo-traditionalist ecclesiology in Orthodoxy." Scottish Journal of Theology 72, no. 4 (November 2019): 398–413. http://dx.doi.org/10.1017/s0036930619000619.

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AbstractModern anti-ecumenism in Orthodoxy is grounded in a sacramental or eucharistic ecclesiology which identifies Christianity and the church exclusively with the Orthodox Church and stands in opposition to universal baptismal ecclesiology. This neo-traditionalist ecclesiology stresses the unity of the sacraments of baptism, chrismation and eucharist as equally necessary for membership in the church, identified exclusively with the Orthodox Church. It exploits a weakness in Orthodox eucharistic ecclesiology, according to which the church, identified with the Orthodox eucharistic community, can be interpreted as excluding non-Orthodox Christians from the church. The article demonstrates that this anti-ecumenical, exclusivist ecclesiology is contrary to several major aspects of the Orthodox tradition.

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44

Verdino, Timotius. "Menyentuh Surga, Memeluk Dunia." Indonesian Journal of Theology 4, no. 2 (December 1, 2017): 215–36. http://dx.doi.org/10.46567/ijt.v4i2.41.

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In and since its historical beginnings, Christian worship has retained its eschatological dimension, as this even is intricately related to aspects of its missionality. As such, the worship given and performed in the contemporary Reformed church must also retain its eschatological-missionality. While Martha L. Moore-Keish locates this eschatological dimension within the event of Holy Communion, Reformed churches do not celebrate Holy Communion every Sunday. Might Reformed worship, whenever it goes without Holy Communion, be losing its very own eschatological quality? This article serves as a constructive proposal for (re)locating the eschatological-missionality of weekly Reformed worship, by way of emphasizing the eucharistic aspect of the Reformed liturgy. To pursue this inquiry, the present article undertakes an investigation of Reformed eucharistic theology, followed by a consideration of the Orthodox Alexander Schmemann's figuring of the world as sacrament and its relation to mission. I then reconstruct the positionality of the eschatological dimension within Reformed worship, in the end thereby synthesizing the Reformed eucharistic theology of Calvin with the Eastern Orthodox eucharistic theology articulated in Schmemann's thought in order to locate the eschatological-missionality of the Reformed liturgy. In the end, it is hoped that this constructive proposal might underscore the importance of the eucharistic aspect of the Reformed liturgy, even in such a way that emphasizes the very character of its eschatological-missionality.

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45

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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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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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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48

Moloney, Raymond. "Lonergan on Eucharistic Sacrifice." Theological Studies 62, no. 1 (February 2001): 53–70. http://dx.doi.org/10.1177/004056390106200103.

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49

Smith, Ralph F. "Eucharistic Faith and Practice." Interpretation: A Journal of Bible and Theology 48, no. 1 (January 1994): 5–16. http://dx.doi.org/10.1177/002096430004800102.

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Paton, Margaret. "Representation in Eucharistic Theology." Theology 97, no. 775 (January 1994): 2–8. http://dx.doi.org/10.1177/0040571x9409700102.

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