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Relevant bibliographies by topics / Jesus Christ in the liturgy

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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"

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Sisto, Walter N. "The Beginning of the End: Bulgakov and the Ascension." Irish Theological Quarterly 83, no. 2 (February 22, 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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Yudhiantoro, Stephanus Augusta. "Evangeliarium dan Pemakluman Injil: Simbol dan Puncak Kehadiran Kristus dalam Liturgi Sabda." MELINTAS 34, no. 3 (August 29, 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 in the Liturgy of the Word. When liturgically and correctly administered, the liturgy of the Word is the medium for Christ to be present and to speak to the faithful.

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Barnard, Marcel. "Bricolageliturgie: Liturgical Studies Revisited." Verbum et Ecclesia 29, no. 1 (February 3, 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 Christ, then, is the point of departure for understanding the rituals of liturgy, without restricting a service to a set pattern.

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Wolterstorff, Nicholas. "Liturgical Love." Studies in Christian Ethics 30, no. 3 (February 17, 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 to various dimensions of Christ-like friendship love that the New Testament singles out for attention, and show how these dimensions can be exercised in the liturgy. I then point to ways in which neighbor love can be manifested. I conclude with some brief reflections on liturgical participation as formative of love.

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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 presents ethical models as its expression. Grace and religion are related to ethics, especially through suffering, in a unity-in-tension. Analysis of this relationship helps to clarify Schillebeeckx' position on a specifically Christian ethic. (3) Ethical activity is sacramental, complementary to sacramental liturgy.

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Zatwardnicki, Sławomir. "The “Just Once” and “Once for Ever” of the Word of God." Collectanea Theologica 92, no. 1 (March 23, 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 Last Supper. The privileged time for listening to the word of God is the liturgy, during which Christ-the Lamb becomes the Exegete who opens up the deepest sense of Scripture (“Eucharistic hermeneutics”). An analogy is then presented between the entry of the past Passover into the present of the liturgy and the actualization of the events witnessed in the inspired books. This kind of “making present” is related to the sacramental transformation of the Jewish scriptures and feasts that Christ accomplished. The historical experience is not recreated, but recapitulated in the Eucharistic Passover. In the Blessed Sacrament Christ is also present in the spoken (and written under inspiration) word. In turn, the liturgy of the word is the verbal aspect of the sacramental action.

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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 (December 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 adds on to itself the contextual elements of Ga holistic existence. The paper looks at how this paradoxical relationship between Ga rites and the Christian gospel underlies the processes transforming the liturgy of the Presbyterian Church of Ghana and helping to preserve important Ga traditions and culture in Christianity for of church and of society.

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Faulconer, James E. "Latter-Day Saint Liturgy: The Administration of the Body and Blood of Jesus." Religions 12, no. 6 (June 10, 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 approach, hoping that doing so will deepen interpretations that a more textually based approach might miss. Drawing on the works of Robert Orsi, Edward S. Casey, Paul Moyaert, and Nicola King, I argue that the Latter-day Saint sacrament is not merely a ritualized sign of Christ’s sacrifice. Instead, through the sacrament, Christ perdures with its participants in an act of communal memorialization by which church members incarnate the coming of the divine community of love and fellow suffering. Participants inhabit a hermeneutically transformed world as covenant children born again into the family of God.

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Nielsen Hansen, Robert Bonde. "Meningen der gik tabt." Dansk Teologisk Tidsskrift 73, no. 1 (May 17, 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 may to a large extent be true, this article argues that the semantics of minimalism used to describe the liturgy should be supplemented with an acknowledgement of commonly shared themes in the material. Following this line of inquiry, I suggest that whereas one cannot trace the Eucharistic and Baptismal rites of the 2nd century back to Jesus, they nonetheless have a number of elements in common, namely eschatological and sacrificial themes.

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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 – most numerous texts. In this article only homilies from group 1 and group 2 are analyzed. The eight most dramatized speeches from these two groups were chosen. From these homilies some fragments or full parts of dialogs are chosen and quoted, as examples of dramatic action, shown in the clearest way (containing the fullness of psychological expression and motion, rhetorically built dialogs of Biblical characters). These parts are explained and commented in the context of the idea of drama proposed by Origen (Commentarius in Cantica Canticorum. Prologus 1, 1-3; I 1, 1-2). From Group 1, the author of this article presents two homilies: Homilia in Sanctam Theophaniam (which authorship is mistakenly assigned to St. Gregory the Wonderworker) and Homilia de baptismo Christi [CPG 5520] of Pseudo- Eusebius of Alexandria. From Group 2 six speeches are chosen. Five of them are written by Pseudo- Eusebius of Alexandria. They make specific cycle, known as Eusebian cycle of descending Christ into the abyss. This cycle – in its contents and structure – is a rhetorical amplification of apocryphal Evangelium Nicodemi (17-27) and Quaestiones S. Bartholomaei Apostoli (I 1-9). These homilies are summarized by the author of this paper. These five Eusebian homilies are completed with well-known Homilia de divini corporis sepultura et de Christi adventu in infernum [CPG 3768] of anonymous author. This last one is quoted on the Holy Saturday in the Liturgy of the Hours (II 386-388). According to some modern authors (i.e. G. La Piana), all these six homilies seem to set up the Christian Passion Drama in three acts (A-C). The structure of this drama is as follows. At the beginning we have well documented theological introduction about descensus in inferos. Then we have three acts with following homilies (first five of them are written by Pseudo-Eusebius of Alexandria): A. Descending of John the Baptist to the abyss to prepare those who are righteous for the coming of Christ: Homilia in illud: „Tu es qui venturus es, an alium exspectamus” [CPG 5521] and Homilia de adventu Joannis in infernum et de ibi inclusis [CPG 5522]; B. The Judas’ betrayal, imprisonment of Jesus and the dread of rulers of the underworld – Satan and Hades – after they have heard about coming of Christ: De proditione Judae [CPG 5523] and Homilia in Diabolum et Hadem [CPG 5524]; C. The Passion and Death of Christ and his descending into the abyss: Homilia de Christi passione [CPG 5526] and Homilia in divini corporis sepultura et de Christi adventu in infernum [CPG 3768]. The numerous and widely presented fragments of dramatized homilies – completed with highly quoted literature of subject – seem to convince clearly, that the origins of Christian drama (reconstructed in unspecified way during the liturgy in the Church) could be reasonably sought as far as in patristic dramatized homily of 6th and 7th century.

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Dissertations / Theses on the topic "Jesus Christ in the liturgy"

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Penkrat, Tatiana. "Image and liturgy the history and meaning of the Epitaphion /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0478.

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Park, Hoon. "A study of liturgy with special reference to F. Turretin (1923-1687) and its relevance for Korea." Diss., University of Pretoria, 2008. http://hdl.handle.net/2263/27832.

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The term liturgy itself has many expressions in the Old Testament, New Testament, and in English. Among them the liturgy is used as the term that can be applied to all forms of public worship. There are some elements such as preaching, sacrament, prayer et al., in the liturgy. The liturgy was started from Eden in the Old Testament, the liturgy was continued as the form of altar in the Patriarchal age and by the tent and temple in Moses and king David’s ages. In the age of king David, the liturgy of confession of sin and honesty more than the moral perfection was emphasized. After the Diaspora, the synagogue became the place of liturgy of Israel. In the New Testament, Jesus Christ gave the meaning of another new liturgy through his Holy Supper. In early Christianity, the liturgy was the festival, sharing, and relief with the proclamation of the gospel of Christ’s resurrection and his Second coming, the baptism, offering, professing, and prayer. From the Second century the Lord’s Day liturgy was started. After the fourth century, there was some change until the seventh century in the Eastern Church, and all liturgical rites were fixed after the seventh century. In the Western Church, after the ninth century, the liturgical rite was unified by the Roman rite. At the end of the medieval age, the Mass was a play of priests, the believers were spectators. There was not a liturgy for God, and as well it was the starting point of Reformation. The Reformers rejected the Mass and the Transubstantiation of the Roman church, argued for the reformation of liturgy and the liturgy in the mother language. The greatest Reformer John Calvin claims that the object of the liturgy is only the glory to God, the Scripture and the tradition of the early church as the norm of public liturgical rite, the balance between the Word and Sacrament, the eternal and spiritual liturgy. In the European church, although the reformation of liturgy was started by the first Reformer Luther, nearly all churches in European countries got under Calvin’s influence soon. In Switzerland, Zwingli and Farel led the Reformation, and Geneva, under Calvin’s direction, became the most influential city. In the Anglican Church, the Mass became their liturgy till after the Reformation. In Germany, for thirty years many people had to spill blood for the freedom of liturgy. In Scotland, the reformation of liturgy was led by John Knox. Netherlands obtained freedom of liturgy after a long struggling under the conduct of William, Prince of Orange, In France, the Huguenots had to make many religious wars for getting the freedom of faith and liturgy. Francis Turretin is the greatest Orthodox Reformed theologian. He lived as a professor, minister and theologian in his days. He was a loyal successor of Reformer Calvin and a protector of the Orthodox theology in the seventeenth century, the epitomizer of Reformed theology, and the Scholastic theology. His immortal work, ‘Institutes of Elenctic Theology (Institutio Theologiae Elencticae)’, is the eminent illustration of the theology of the seventeenth century, and polemical. His scholastic theology is positively re-examined. With Turretin, the reason only serves for faith, it never possesses or surpasses the faith, God and his Word is the only basis of Turretin’s theology and liturgy. His theology also is in the Calvinism tradition. To Turretin, the liturgy is the higher school of God’s grace, the teaching in the liturgy, the communication with God, God’s commandment, the life itself, and the gospel liturgy by the spirit and truth. The liturgy of the Korean church was started by Underwood, the first missionary of Korea. In the early period of the Korean church, the Nevius methods influenced the Korean mission decisively. The first Directory of the Korean church was published by Moffett. The liturgical rites of the Free Church in America was introduced mainly in Korea, still those forms are functioning widely as the model of liturgical renewal in Korean church. Many Christians in Korea worship for the blessing and the human’s happiness rather than God, and there are many pagan factors in the Christian’s liturgy, and the sacrament is far from the liturgy. It is difficult to find a Christian worshiping with his whole life. On account of the desire for church growth in the Korean church, if the church can increase its numbers, they think that liturgy does not matter. Because the Korean church is disregarding the tradition, object, nature, content, and reason of liturgy according to Turretin, the Korean church needs the continuous effort for the renewal and reformation of liturgy and the right establishment of the liturgical theology.
Dissertation (MA)--University of Pretoria, 2009.
Church History and Church Policy
unrestricted

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Feucht, Alexa. "Licht und Herrlichkeit : dogmatische Studien zur Darstellung des Herrn /." Paderborn ;München ;Wien ;Zürich : Schöningh, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2649411&prov=M&dok_var=1&dok_ext=htm.

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Daniel, William O. "Christ the liturgy." Thesis, University of Nottingham, 2013. http://eprints.nottingham.ac.uk/13078/.

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This thesis is a constructive work in theology. The aim is to show the centrality of liturgy for theological investigation, exposing how liturgical action at once shapes and gives rise to theological articulation and also manifests an implicit theology. The meaning is in the making, as it were, and this thesis seeks to show the descriptive nature of theology and liturgy as that which makes all theology possible. What is liturgy? Following the earliest usage of leitourgia in the ancient world, and especially as articulated by Saint Paul, Clement of Rome, Ignatius of Antioch, and Irenaeus, I show that the Church’s earliest articulation of liturgical action bears an implied ontology of participation, namely in the singular liturgical action of Christ. Liturgy is not, therefore, to be defined or understood as “the work of the people,” but rather as the “work of the One for the sake of the many,” in which all of creation participates. I argue that the human is to be understood as a liturgical animal who by virtue of her being(-)created is incorporated into the Liturgy God is. I also argue that liturgy names the inter-offering of the Persons of the Trinity, whereby each hypostasis exists as mutually constituting and constituted. The human’s participation in this liturgical action is a participation of the whole person, mediated by the materials and movements involved in the liturgical action—liturgy as the mediation of the divine economy. I also show how late medieval liturgical reforms issue a gradual and unwarranted relegation of the laity’s involvement in the liturgical action. Although inadvertent, this continual extraction of lay participation serves to secularize their role and extract them from the economy to which the liturgy is meant to assimilate. All of this is to expose how the liturgical action, which was vastly influential to the social imaginary of the medieval world, construes and conditions the human more and more along a secular line. Additionally, it is to recover the essential nature of liturgical action for social construction. Indeed, liturgical action as social construction—the embodying of the reciprocal and mutually constituting life of God in whose image the human is created and to whose Being, through Christ the Liturgy, the human has been assimilated, is being-assimilated, and will be assimilated.

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Wipfler, Esther. ""Corpus Christi" in Liturgie und Kunst der Zisterzienser im Mittelalter /." Münster : Lit, 2003. http://catalogue.bnf.fr/ark:/12148/cb39924431x.

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Texte remanié de: Diss.--Historich-philosophische Fakultät--Heidelberg--Universität, 1997. Titre de soutenance : "Corpus Christi" in der Kunst der Zisterzienser. Zur Ausstatung mittelalterlicher Zisterzienserklosterkirchen.
Bibliogr. p. 320-361. Index.

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Edwards, John C. "Jesus' atoning death as a probable teaching of the historical Jesus." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1179.

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Rombough, Brian J. "Contemporary views of Jesus' temple cleansing." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Choi, Cheol K. "Interpretation of the lamb of God in John 1:29, 36." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Graham, Keith Henry Charles. "Forgiveness in the teaching and ministry of Jesus." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Small, Keith Edward. "Jesus' self-consciousness as a prophet a Biblical/Quranic comparison /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Books on the topic "Jesus Christ in the liturgy"

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United States Catholic Conference. Department of Education., ed. Jesus Christ: Yesterday, today, and forever. Washington, D.C: Dept. of Education, U.S. Catholic Conference, 1997.

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A, Lysik David, ed. The many presences of Christ. Chicago, Ill: Liturgy Training Publications, 1999.

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Keating, Thomas. The mystery of Christ: The liturgy as spiritual experience. New York: Continuum, 1996.

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Raya, Joseph M. Christmas: Birth of Our Lord God and Saviour, Jesus Christ & his private life. Combermere, Ont: Madonna House Publications, 1997.

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Wybrew, Hugh. Orthodox feasts of Jesus Christ & the Virgin Mary: Liturgical texts with commentary. Crestwood, NY: St. Vladimir's Seminary Press, 2000.

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1855-1941, Dalman Gustaf, and Streane, A. W. (Annesley William), 1844-1915, eds. Jesus Christ in the Talmud, Midrash, Zohar, and the liturgy of the synagogue: Texts and translations. Cambridge: Deighton, Bell, 1985.

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Joosten, Christoph. Das Christkönigsfest: Liturgie im Spannungsfeld zwischen Frömmigkeit und Politik. Tübingen: Francke, 2002.

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Judy, Judd, ed. Worship resources for the sacraments. Independence, Mo: Herald Pub. House, 1989.

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Hall, Jerome M. We have the mind of Christ: The Holy Spirit and liturgical memory in the thought of Edward J. Kilmartin. Collegeville, Minn: Liturgical Press, 2001.

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North American Academy of Liturgy. A service of word and table according to traditions of the United Church of Canada, Sunday, January 7, 2001: Baptism of Jesus. Canada?]: [publisher not identified], 2001.

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Book chapters on the topic "Jesus Christ in the liturgy"

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Oakes, Edward T. "Jesus Christ." In The Blackwell Companion to Catholicism, 297–311. Malden, MA, USA: Blackwell Publishing, 2008. http://dx.doi.org/10.1002/9780470751343.ch21.

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De Anda, Neomi. "Jesus the Christ." In The Wiley Blackwell Companion to Latino/a Theology, 155–71. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118718612.ch8.

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Adams, Edward. "Paul, Jesus, and Christ." In The Blackwell Companion to Jesus, 94–110. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444327946.ch6.

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Haken, Meike, and Michael Wetzels. "Jesus Christ Football Star?" In Hybride Events, 201–15. Wiesbaden: Springer Fachmedien Wiesbaden, 2017. http://dx.doi.org/10.1007/978-3-658-16825-4_15.

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Joseph, Simon J. "Jewish Jesus, Christian Christ." In A Social History of Christian Origins, 42–82. London: Routledge, 2022. http://dx.doi.org/10.4324/b22959-4.

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Bachem, Malte. "„Fucking Dreams, Jesus Christ“." In Wie die Sopranos gemacht sind, 235–48. Wiesbaden: Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-13337-5_8.

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Vahanian, Gabriel. "No Christ, No Jesus." In Theopoetics of the Word, 103–10. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137440631_6.

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Atkins, Peter. "Remembering Jesus Christ." In Memory and Liturgy, 54–68. Routledge, 2019. http://dx.doi.org/10.4324/9781315249193-5.

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O’Collins, S.J., Gerald. "‘Beautiful on Earth’." In The Beauty of Jesus Christ, 30–47. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198853633.003.0003.

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The prologue of John’s Gospel presents the glory of Jesus, something closely associated with his beauty, as being already being there from the very beginning of his historical existence and not postponed to his risen state. Jesus is also the Light of the world, which led to the creedal confession of his being Light from Light—or, as we might say, Beauty from Beauty. The beauty of light is the most perfect manifestation of the divine reality. The language of Christ as Light from Light entered Christian theology and liturgy. Glory and beauty attached to the images of the coming Messiah and Son of Man and, even more, to the image of Christ as divine Bridegroom. Augustine rightly acclaimed the beauty of the incarnation.

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Mieczkowski, Janusz. "Formacja liturgiczna alumnów po Soborze Watykańskim II." In Liturgia szczytem i źródłem formacji, 73–99. Uniwersytet Papieski Jana Pawła II w Krakowie Wydawnictwo Naukowe, 2023. http://dx.doi.org/10.15633/9788383700038.05.

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The aim of liturgical formation is to understand how the mystery of salvation is celebrated and expressed. The foundation of liturgical formation is the saving work of Jesus and human participation in the Paschal mystery of Christ through faith and the sacraments. This formation is to be mystagogical, so it is to include primarily participation in the liturgy, which itself has the power to influence its participants. That is why the documents always prioritize participation in the liturgy as in the work of Christ’s salvation, and only science and practical initiation into the rites. Therefore, the documents always put participation in the liturgy in the first place, and only then study and practical initiation into the rites. As for the liturgical life in the seminary, it is to focus on daily participation in the Eucharist. Next to her, there is also concern for frequent celebration of the Liturgy of the Hours, the Sacrament of Penance and Reconciliation, and the proper experience of the liturgical year. Also important are the timely received lecturers and acolytes. In the New Ratio studiorum for Poland, the teaching of the liturgy was inscribed in a new division of the entire seminary formation, i.e., the “introductory stage”, “the stage of becoming a disciple of Jesus,” “the stage of becoming conformed to Christ” and the pastoral stage. The ratio studiorum for Poland provides for only 120 hours of liturgy during studies (85 hours of lectures and 35 hours of practice), and the subject “Liturgical Service of the Presbyter” at the pastoral stage (15 hours of practice).

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Conference papers on the topic "Jesus Christ in the liturgy"

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Raj, Dr P. Pushpa. "Devasahayam: The First Martyr for Jesus Christ in Travancore." In International Conference on Education, Psychology and Social Science. Sons and Daughters Publishing House Inc., 2018. http://dx.doi.org/10.21016/icepss.2014.14031.

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Gerung, F. B., Yemdin Wonte, and Ryanto Adilang. "Jesus the Great Teacher: Didactic Dimension Behind the Great Commission of Jesus Christ in Matthew 28:16-20." In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302141.

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Breviario, Álaze Gabriel do. "The preaching and teaching ministry of Jehovah's Witnesses: A bibliographical and narrative documentary review." In V Seven International Multidisciplinary Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/sevenvmulti2024-187.

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The greatest biblical basis for carrying out the work of preaching and teaching by Christians is the command given by Jesus Christ before he ascended to heaven, and is recorded in Matthew 28:19, 20. The beginning of such a work of preaching/instruction and teaching was on the day of Pentecost in 33 of the Common Era (after Christ), and remains until today, as prophesied by Jesus in Matthew 24:14. This article aims to present and explain how the preaching and teaching ministry of Jehovah's Witnesses is carried out worldwide, refining them based on scientific understanding and the author's theological-ministerial experiences. To this end, under the Giftedean neoperspectivist paradigm and hypothetical-deductive method, it conducts a bibliographical and narrative documentary survey, relating the preaching and teaching ministry of these religious people with their theocratic teachings, practices and procedures, based on their neo-Christian theology. It is concluded that: a) as Christians, we are exhorted, guided, ordered by Jesus to preach and teach the good news of the Kingdom to all people, without discrimination of age, socioeconomic status, clinical condition, sexual orientation, race, ethnicity, color, religion, intellectual and cognitive level, profession, wherever they are; b) the preaching and teaching ministry includes formal, informal and hybrid testimonies, the characteristics of which are presented and compared throughout the article; c) as proselytizing practices of Jehovah's Witnesses, their preaching and teaching contribute to the construction of the concept of human dignity.

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Kendall, Lori. "Colin Mochrie vs. Jesus H. Christ: Messages About Masculinities and Fame in Online Video Conversations." In 2007 40th Annual Hawaii International Conference on System Sciences (HICSS'07). IEEE, 2007. http://dx.doi.org/10.1109/hicss.2007.127.

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Aritonang, Hanna Dewi, Bestian Simangunsong, and Adiani Hulu. "Love Your Enemy: A Christian Response to Embrace Others." In International Conference of Education in the New Normal Era. RSF Press & RESEARCH SYNERGY FOUNDATION, 2020. http://dx.doi.org/10.31098/iceiakn.v1i1.240.

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This article addresses the issue of conflict between religious communities that cause enmity amid society. Hostilities must be overcome and resolved in accordance with the call of Christianity to live in love and peace. The study used the qualitative paradigm as the method of the research and the descriptive-analyses as the writing method by describing the research problems based on data collected from related publications.One of the powerful messages of Jesus's teaching is "Love your enemies." It’s one of the greatest challenges in life. Jesus Christ gave an important doctrine about loving the enemy because love is more powerful than evil, hurtful deeds. Loving the enemy means canceling hostilities and violence, but instead, it promises acceptance of each other. The title of this study is "love your enemies": A Christian Response to Embrace Others. As the title of this study is "love your enemies," the reason for the selection of this article is because the author sees that "loving the enemy is a commandment from God that must be obeyed. This research question emphasizes how to realize "loving the enemy" amid hostility. This paper argues that Jesus's command to love the enemy is a proper Christian lifestyle choice in the midst of hostility. We use CS Song thoughts, which elaborated with other scholars' views on theology, loving, and embracing others. The purpose of the research was to gain understanding and build a theological reflection on Jesus' commandment to love the enemy. In this article, we first briefly discuss the portrait of life among religious people in Indonesia. Secondly, we discuss the conflict between religious people in Indonesia. Finally, we apply the command of Jesus to love our enemy as a Christian lifestyle in the midst of hostility to construct harmony amid hostility. We propose the command of Jesus to ‘love your enemy’ as a response to establishing sustainable peace by embrace others. Finally, the Christians must become a loving community because God so loved us, and we also ought to love and embrace others.

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Karagodskaya, Julia, and Alexandra Zinovievа. "PROBLEMS OF EQUIRITHMIC TRANSLATION (ON THE EXAMPLE OF THE ROCK OPERA BY E. LLOYD-WEBBER AND T. RICE "JESUS CHRIST SUPERSTAR")." In LINGUISTIC UNITS THROUGH THE LENS OF MODERN SCIENTIFIC PARADIGMS. Baskir State University, 2022. http://dx.doi.org/10.33184/yevssnp7-2022-12-16.17.

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Siciov, Serghei. "Christmas traditions of the russians from Moldova (based on massmedia materials)." In Ethnology Symposium "Ethnic traditions and processes", Edition II. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975333788.11.

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In this article, the author examines the reflection of the Christmas traditions of the Russians of the Republic of Moldova in print and electronic media. Mass media analysis suggests that Russian winter rituals have undergone a significant transformation in the urban environment in recent decades. The main images of the holiday were identified and described, as well as the features of their holding in modern urban conditions. The main attention of the mass media was focused on theatrical performances related to the theme of Christmas. Russian ethno-cultural centers held Christmas events, where carols were performed, a Christmas story contest was organized, and thematic conversations about the birth of Jesus Christ were held. Special emphasis in the media was placed on the organization and holding of the Russian Christmas Ball in Chisinau. This event is also a reconstruction of balls that took place in the XIX century. Information technologies have contributed to the emergence of new forms of information presentation. One of these forms was the holding of master classes on making Christmas wreaths to decorate the festive table on video hosting sites.

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Rustini, Rustini, and Demsy Jura. "The Resemblance of the Arrival of the Queen of Justice in Jongko Joyoboyo with the Second Coming of Jesus Christ as King in the Bible." In Proceedings of the 6th Batusangkar International Conference, BIC 2021, 11 - 12 October, 2021, Batusangkar-West Sumatra, Indonesia. EAI, 2022. http://dx.doi.org/10.4108/eai.11-10-2021.2319589.

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Leopaci, Juliana Do Amaral, Mariah Boelsums, and Fernanda Bredariol. "Restoration of polychrome wood sculpture: a case study with highly weakened polychrome." In RECH6 - 6th International Meeting on Retouching of Cultural Heritage. València: Editorial Universitat Politècnica de València, 2021. http://dx.doi.org/10.4995/rech6.2021.13579.

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This article presents a case study of a polychrome wood carving sculpture representing Jesus Christ crucified. The piece belongs to the Chapel of Nossa Senhora da Glória, located in the district of Ressaca/Carandaí, Minas Gerais, Brazil. It was in a poor state of conservation, especially the very fragile polychrome, impairing the work. legibility. From the analysis of the state of conservation of the object, four important points were considered to support the proposed treatment: stability, reversibility, aesthetic legibility, and the potential oneness conceptualized by Cesare Brandi, which aimed at the stability of the material that would guarantee the potential oneness of the work without creating a historical and artistic falsehood. These points are directly linked to the modern techniques and resources used, as well as the intention to maintain the integrity and authenticity of the work. The entire polychrome process was of great importance to acquire its stability, due to the presence of four types of lacunae. Lastly, the chromatic reintegration, in which the pointillism technique was used, aimed to be distinguishable from the pictorial layer of the work. Therefore, this study aims to present the restoration process of a polychrome wood sculpture and, mainly, to demonstrate the importance of chromatic reintegration to insert and ensure aesthetic legibility and a potential oneness of the work.

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Merrill, Matthew. "Social Dilemmas: What Principles or Practical Applications We Can Learn from The Early Church of Jesus Christ of Latter-Day Saints Efforts at Creating a Unified and Cooperative Society." In 3rd International Conference on Advanced Research in Social Sciences. Acavent, 2021. http://dx.doi.org/10.33422/3rd.icarss.2021.03.230.

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