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Relevant bibliographies by topics / Jesus Christ in the liturgy

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Journal articles

Academic literature on the topic 'Jesus Christ in the liturgy'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Jesus Christ in the liturgy"

1

Sisto, Walter N. "The Beginning of the End: Bulgakov and the Ascension." Irish Theological Quarterly 83, no. 2 (2018): 164–79. http://dx.doi.org/10.1177/0021140018757886.

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This paper analyzes Sergius N. Bulgakov’s unique interpretation of the Ascension of Jesus Christ. Drawing from the Orthodox liturgy and the New Testament, Bulgakov argues that the Ascension of Jesus Christ into heaven is the beginning of the end times. It is a foretaste of the general Resurrection, but also it reveals that humankind and God are inextricably linked through the created Sophia. The created Sophia allows for human nature to encounter the power and glory of God and survive.

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2

Yudhiantoro, Stephanus Augusta. "Evangeliarium dan Pemakluman Injil: Simbol dan Puncak Kehadiran Kristus dalam Liturgi Sabda." MELINTAS 34, no. 3 (2019): 272–90. http://dx.doi.org/10.26593/mel.v34i3.3460.272-290.

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The Eucharist is the Christians’ source of life in faith. In Eucharist, Christians gather to commemorate the presence of the Lord Jesus Christ. Christ's presence in the Liturgy of the Word is marked symbolically with the book of Evangeliary and with the act of proclaiming the Gospel. The meanings of these symbols in the Liturgy of the Word seem to receive less attention by the practice of replacing Eucharist’s readings with other texts on spirituality. The Evangeliary and the act of proclaiming the Gospel hold an important role in the Eucharist as the symbol and the peak of Christ’s presence i

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3

Barnard, Marcel. "Bricolageliturgie: Liturgical Studies Revisited." Verbum et Ecclesia 29, no. 1 (2008): 14–31. http://dx.doi.org/10.4102/ve.v29i1.2.

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This article examines a fifth trend, complementary to the four identified in a previous article, in contemporary liturgy visible in churches in the Netherlands as well as South Africa. Drawing on the specific case in the Netherlands of a service in which a minister was ordained, the tendency to mix liturgies is highlighted. This “cut-and-paste” liturgy can be described as “bricolage liturgy”. The term “bricolage” is not new: its use by Claude Lévi-Strauss and Jacques Derrida is investigated in order to better apply the term to liturgy. Bricolage liturgy is a-centrical and a-typical. Jesus Chri

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4

Wolterstorff, Nicholas. "Liturgical Love." Studies in Christian Ethics 30, no. 3 (2017): 314–28. http://dx.doi.org/10.1177/0953946817693587.

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In this article, I focus on the ways in which liturgical participation can be a manifestation of love rather than on the formative effects of liturgy. I introduce the discussion by distinguishing two quite different love commands that Jesus issued: we are to love our neighbors as ourselves, and the followers of Jesus are to love each other as he loved them. The former sort of love I call ‘neighbor love’, the latter, ‘Christ-like friendship love’. I distinguish two ways in which both kinds of love can be manifested: by exercising the love, or by giving symbolic expression to the love. I point t

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5

George, William P. "The Praxis of the Kingdom of God: Ethics in Schillebeeckx' Jesus and Christ." Horizons 12, no. 1 (1985): 44–69. http://dx.doi.org/10.1017/s0360966900034319.

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AbstractEdward Schillebeeckx' two-volume christological study, Jesus and Christ, offers a rich theological foundation for ethics. Three aspects of this foundation emerge. (1) Ethics is grounded in faith in Jesus the eschatological prophet, where faith means living as he did: “going about doing good” while trusting in God to grant final salvation. Central to this “praxis of the Kingdom” is suffering, a “contrast experience with critical-cum-practical force.” (2) Ethics expresses grace mediated historically in Jesus Christ. The New Testament gives the most reliable access to this mediation and p

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6

Zatwardnicki, Sławomir. "The “Just Once” and “Once for Ever” of the Word of God." Collectanea Theologica 92, no. 1 (2022): 89–112. http://dx.doi.org/10.21697/ct.2022.92.1.04.

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The text asks the question about the role of the Word of God in connection with Pascha and its being made present in the liturgy. The article first refers to Joseph Ratzinger’s theology of liturgy. According to the Bavarian theologian, in Christian worship the historical event of the Passover (“just once”) corresponds to its continuous actuality (“once for ever”). The essence of Jesus’ words and actions – as the Son of the Father – at the Last Supper remains always present. It is then shown that the inspired writings can only be understood in connection with the words of institution at the Las

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7

Amarkwei, Rev Charles. "A Christian Engagement and Interpretation of Ga Rites of Passage and the Kpelelogical Theological Method." Oguaa Journal of Religion and Human Values 7, no. 1 (2023): 31–47. http://dx.doi.org/10.47963/ojorhv.v7i1.1408.

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The paper studies the dialogical relationship between the gospel and Ga rites of passage. There is a paradox in this relationship which only becomes meaningful only by considering its mediation through the person and works of Jesus Christ. This view allows a mutual critical approach which resolves the paradox of the initial rejection of Ga rites of passage by the gospel and their later acceptance after they have been transformed and preserved by the mystery of Christ. In this way, Ga rites of passage become useful in the light of the death and resurrection of Jesus Christ, while the gospel add

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8

Faulconer, James E. "Latter-Day Saint Liturgy: The Administration of the Body and Blood of Jesus." Religions 12, no. 6 (2021): 431. http://dx.doi.org/10.3390/rel12060431.

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Latter-day Saint (“Mormon”) liturgy opens its participants to a world undefined by a stark border between the transcendent and immanent, with an emphasis on embodiment and relationality. The formal rites of the temple, and in particular that part of the rite called “the endowment”, act as a frame that erases the immanent–transcendent border. Within that frame, the more informal liturgy of the weekly administration of the blood and body of Christ, known as “the sacrament”, transforms otherwise mundane acts of living into acts of worship that sanctify life as a whole. I take a phenomenological a

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9

Nielsen Hansen, Robert Bonde. "Meningen der gik tabt." Dansk Teologisk Tidsskrift 73, no. 1 (2010): 41–55. http://dx.doi.org/10.7146/dtt.v73i1.106409.

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Until a couple of decades ago, few scholars of the liturgy of the early church doubted that the Eucharistic and Baptismal rites of the early church could be traced back to the institution of these rites by Jesus Christ, or the Apostles in Jerusalem around the year 30. This view has in later years been challenged, and it is today commonly held that we are unable to reconstruct a primordial rite dating back to Jesus or the Apostles. Supposedly, we are also unable to find common elements in the earliest Christian rites, which appear to be solely regional phenomena. Even though this latter view ma

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10

Longosz, Stanisław. "Dramatyzowane homilie patrystyczne zalążkiem dramatu chrześcijańskiego." Vox Patrum 65 (July 15, 2016): 389–431. http://dx.doi.org/10.31743/vp.3508.

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The author of this paper tries to prove that the origins of Christian drama shouldn’t be sought in Latin liturgical drama crystalized in 9th and 10th century – as it is commonly accepted – but rather much earlier: in Eastern dramatized patristic homilies of 5th, 6th and 7th century. All fully dramatized homilies of those days are arranged in three groups: The homilies about John the Baptist and the Baptism of Jesus Christ; The homilies about descending of Jesus Christ into the abyss and liberation of those who are righteous from hell; Homilies about the Annunciation of Blessed Virgin Mary – m

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