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Journal articles on the topic 'Jesus Christ in the liturgy'
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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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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 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 (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 (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 (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 (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 (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 (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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Farwell, James W. "Liturgy and Public Theology." Anglican Theological Review 102, no. 2 (2020): 219–29. http://dx.doi.org/10.1177/000332862010200206.
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Liturgy is an act of public theology, when considered from the point of view that Christian ritual performance is publicly enacted for the sake of a wider public, and joins the assembly to Jesus Christ, who is himself God's logos tou theou and God's liturgy. Liturgy does this work through its scripted repetition, formality, spatial and temporal patterning, focus on the body, and deployment of the familiar and unfamiliar. Through these modes, a worldview is enacted and valorizes a certain set of virtues and an orientation to living that correspond to that worldview. Among those virtues are gratitude, a desire for reconciliation, the recognition of our dependency of God and responsibility toward others, and a compassionate commitment to the dignity of humanity and the created order. These ritually enacted virtues, practiced in the hope for the full and coming reign of God, will orient the liturgical assembly to particular social, moral, political concerns as worthy of Christian engagement; but liturgical formation will not, in most cases, prescribe detailed courses of action to take when facing specific instances of those concerns.
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Martyanov, P. K. "Holy Grail." Ukrainian Religious Studies, no. 7 (February 24, 1998): 160–62. http://dx.doi.org/10.32420/1998.7.162.
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THE HOLY GAL - and European, medieval legends - a mysterious vessel, for the sake of approaching and engaging in its good deeds, the knights performed their exploits. It was commonly believed that this is the Cup with the blood of Jesus Christ, which Joseph of Arimathea gathered, who removed from the cross the body of the crucified Christ. It was often assumed that this cup originally served Christ and the Apostles at the time of the Last Supper; was the Cup for the communion of the first Liturgy (in translation from the Greek - "common work"). Gral is a mystery, invisible to the unworthy, but also worthy of being different. Gral has the ability to miraculously fill his elect with unearthly things, which was first discovered during the imprisonment of Joseph Artmofeysky.
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Streza, Ciprian Ioan. "“Ὁ Χριστὸς, μυστικῶς ἱερουργούμενος ἐν ταῖς ἁγίαις σκηναῖς” – Fr. Dumitru Staniloae and the Rediscovering and Reinterpreting St. Cyril of Alexandria’s Teaching About the State of Perpetual Sacrifice of Jesus Christ". Review of Ecumenical Studies Sibiu 8, № 1 (2016): 100–122. http://dx.doi.org/10.1515/ress-2016-0007.
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Abstract Father Dumitru Staniloae’s complex and integral vision on the Holy Liturgy comprises all the dimensions of life in the church; it constitutes the object of this study, which intends to re-interpret, systematize, and evaluate the teaching of St. Cyril of Alexandria concerning the importance of the Eucharistic Synaxis in the life of the Church. The Eucharistic celebration is only the visible dimension of the eternal Liturgy of love within the Holy Trinity, whose Altar, Oblation and High Priest is Jesus Christ, the slain Lamb, who lives in a state of permanent sacrifice, who was incarnate, who died and arose again, and sent His Holy Spirit in the Church, so as to radiate among those who open up to Him in faith, and thus saturate them with the dynamism of His own surrender to the Father.
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Sigmon, Casey Thornburgh. "Homiletical possibilities and challenges in Colossians." Review & Expositor 116, no. 4 (2019): 458–65. http://dx.doi.org/10.1177/0034637319879034.
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Colossians shines a light onto how some early churches on the margins of society adjusted to everyday life in the midst of a non-Christian society. Engaging baptismal liturgy and hymnody, the Colossian authors instruct Christians in the Lycus Valley (western Turkey) to beware of philosophies and ascetic practices competing for their devotion. According to Colossians, the baptized are now living a new life in Christ, the head of the Church and cosmos. New fruit is visible evidence to the outside world of the cosmic reconciliation that occurred through the cross of Jesus Christ. As dramatic as the shift in cosmic order may seem in the first chapters of the letter, however, the latter half creates a challenge for the preacher. The authors seem to accommodate the radical new life in Christ to the wider Greco-Roman culture, resulting in a diminished role for women in the church and an acceptance of the slave–master dichotomy. Both accommodations in Colossians haunt our legacy as Christ’s Body in the world today.
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Dy-Liacco, Veronica Chiari. "Expiation in Levinas and His Understanding of Judaism, and in the Catholic Mass." Philippiniana Sacra 55, no. 166 (2020): 413–32. http://dx.doi.org/10.55997/ps3002lv166a2.
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The Jewish philosopher Emmanuel Levinas describes ethical substitution as a suffering for another’s suffering. Levinas’s phenomenology would make of the act of substitution a universal calling, a calling regardless of race, culture, and ethnicity, that makes one truly human. Levinas’s ethical phenomenology, imbued with his Jewish faith tradition, provides philosophical illumination on the Christian and specifically Catholic understanding of Jesus Christ as the Suffering Servant of God, as found in the New Testament and in the Liturgy of the Mass. These connections and illuminations return us to our Christian roots and re-emphasize the primordially ethical basis of Christian spirituality and worship, an ethics of vicarious substitution and expiation celebrated in the Holy Eucharist.
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Vélez Caro, Olga Consuelo. "A 50 anos do Vaticano II: luzes e desafios." Revista Eclesiástica Brasileira 71, no. 283 (2019): 619. http://dx.doi.org/10.29386/reb.v71i283.999.
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Este artigo recolhe alguns ganhos do Vaticano II, tais como: a recuperação da história como lugar de revelação, a centralidade dos pobres, a renovação da liturgia, o reconhecimento da autonomia das realidades terrestres etc. Assinala também alguns desafios urgentes aos quais é necessário prestar atenção, tanto para consolidar os frutos do Concílio, como para continuar o caminho empreendido por ele. Esta perspectiva de prosseguir no caminho empreendido pelo Vaticano II deve constituir-se, segundo a Autora, na melhor maneira de celebrar estes 30 anos do Concílio e de viver com mais fidelidade e audácia o seguimento de Jesus Cristo.Abstract: This article brings together some of the benefits resulting from the Vatican II Council, such as: the recovery of history as a place of revelation, the centrality of the poor, the renewal of the liturgy, the recognition of the autonomy of the earthly realities etc. It also points out some of the urgent challenges to which we must pay attention both in order to consolidate the fruits of the Council and to continue on the path taken by it. According to the Author, this perspective of proceeding on the path taken by the Vatican II must be the best way to celebrate the 30th anniversary of the Council and to experience the following of Jesus Christ with more fidelity and daring.
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Spencer, Joseph M. "A Moderate Millenarianism: Apocalypticism in the Church of Jesus Christ of Latter-Day Saints." Religions 10, no. 5 (2019): 339. http://dx.doi.org/10.3390/rel10050339.
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The Church of Jesus Christ of Latter-Day Saints, the largest and arguably best-known branch of the Restoration movement begun by Joseph Smith, sustains a complex but living relationship to nineteenth-century marginal millenarianism and apocalypticism. At the foundations of this relationship is a consistent interest in the biblical Book of Revelation exhibited in the earliest Latter-Day Saint scriptural texts. The Book of Mormon (1830) affirms that apocalyptic visionary experiences like John’s in the New Testament have occurred throughout history and even contains a truncated account of such a vision. It also predicts the emergence in late modernity of a fuller and uncorrupted account of such an apocalyptic vision, with the aim of clarifying the biblical Book of Revelation. In addition, however, Smith received an apocalyptic vision of his own in 1832 and produced a vision report that suggests that he understood The Book of Mormon’s anticipations of apocalyptic clarification to come as much through ecstatic experience as through the emergence of new apocalyptic texts. In 1842, Smith created a ritualized version of his own apocalyptic experience, a temple liturgy that remains authoritative into the present. This lies behind the moderate apocalypticism of twenty-first century Latter-Day Saint religious experience.
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Sumiyati, Sumiyati, and Eriyani Mendrofa. "Implikasi Pedagogis Pada Sakramen Perjamuan Kudus Dalam Liturgi Gereja." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 5, no. 1 (2021): 116. http://dx.doi.org/10.46445/ejti.v5i1.314.
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The Lord's Supper is one of the sacraments of the church and is an important part of the Christian liturgy. The author conducts research on the meaning of the Holy Communion so that he can find pedagogical implications in the Holy Communion. The research used is a literature analysis approach that uses various relevant literature sources. The pedagogical implications of the Lord's Supper concern the past, present and future. The meaning of the past means that the Lord's Supper is a reminder of Christ's sacrifice for believers. Today means that the Lord's Supper means sharing in enjoying the benefits of Christ’s death and fellowship with the members of the body of Christ, even Christ himself. The meaning of the future means that the Holy Communion is a guarantee of enjoying the Kingdom of Heaven and the great supper in the future. The Lord's Supper is an expression of hope for His return. Christ Jesus is the sure hope. Practically speaking, Holy Communion reminds us of the importance of fellowship with fellow members of the body of Christ. ABSTRAKPerjamuan Kudus merupakan salah satu sakramen gereja dan menjadi bagian penting dalam liturgi Kristen. Penulis melakukan penelitian terhadap makna perjamuan kudus sehingga dapat menemukan implikasi pedagogis dalam perjamuan kudus. Penelitian yang digunakan adalah pendekatan analisis pustaka yang menggunakan berbagai sumber pustaka relevan. Implikasi pedagogis Perjamuan Kudus menyangkut masa lalu, masa kini dan masa yang akan datang. Makna masa lalu berarti bahwa Perjamuan Kudus merupakan peringatan pengorbanan Kristus bagi orang percaya. Masa kini berarti bahwa Perjamuan Kudus memiliki makna keikutsetaan menikmati keuntungan kematian Kristus serta persekutuan dengan anggota tubuh Kristus, bahkan Kristus sendiri. Makna masa yang akan datang berarti bahwa Perjamuan Kudus menjadi jaminan menikmati Kerajaan Sorga dan perjamuan agung di masa yang akan datang. Perjamuan Kudus merupakan perwujudan pengharapan akan kedatangan-Nya kembali. Kristus Yesus adalah pengharapan yang pasti. Secara praktis, Perjamuan Kudus mengingatkan tentang pentingnya persekutuan dengan sesama anggota tubuh Kristus.
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HOŁUBOWICZ, RAFAŁ. "The Eucharist as a sacrament of unity. The legal consequences of Church Magisterium in accordance to regulations included in Codex Canonum Ecclesiarum Orientalium." Prawo Kanoniczne 57, no. 1 (2014): 79–102. http://dx.doi.org/10.21697/pk.2014.57.1.05.
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In the first words of his last encyclical Ecclesia de Eucharistia, blessed John Paul II reminded what have been determining the foundation of Church teaching, from the very beginning: «The Church lives thanks to Eucharist. That truth not only expresses the everyday faith experience but also contains the essence of Church mystery. The Church feels with great joy and in immense variety of ways, that the promise: “And now I am with You, through all these days, until the world ends” (Mt 28, 20) is continually coming true. Thanks to Sacred Eucharist, during which wine and water are being transformed to Holy Blood and Body of Jesus Christ, the Church rejoices in this presence in a unique way. In this meaning, The Eucharist, that is always in the center of Christian’s life, becomes for whole community of believers, in particular way, the sacrament of unity. The last Council reminded this fact, telling that the sacrament of Eucharist, constituted by Jesus Christ during the Last Supper, which not only reminds but also embodies in a real way the Sacrifice of the Cross is, first of all, the sacrament of God’s mercy, sign of unity, love tie and paschal feast. It is necessary to underline the fact that according to council’s teaching, Eucharist is not only the sign of whole Church community, but also the sacrament, which really builds and strengthens the unity of all Christians. The teaching of council fathers determines the base of present canonical legislation within whole Catholic Church, both Latin and East. Though canon number 698 reads: «In God’s liturgy, through the service of the Christ impersonated by the priest, celebrated over the Church gifts, by the power of Holy Spirit, continuously there is performed exactly the same what Jesus himself made during the Last Supper, when he gave to his Apostles his body sacrificed on the cross for our redemption and also his blood, shed for our sins, constituting the real and mystic sacrifice in which sacrifice of the cross is being recalled with thanksgiving, presented, and in which the Church takes part through the contribution and communion for expressing and improving the unity of God’s People, to build his own Body, which means the Church». Consequences of this canon, with strong theological sound, occur in next canons concerning the sacrament of Eucharist. There is possible to find inside them norms regarding to active participation of worshippers in celebration of the Eucharist, which causes that the internal unity of God’s People gathered around Christ’s Altar, becomes expressed also in external form as well as the norm regarding to an individual celebration of God’s Liturgy or concelebration made by many priests. The problem of concelebrating is extremely important due to the fact, that just in this form of celebrating the God’s Liturgy, there is visible its uniting function. The base to define which form (individual or concelebrated one) is advisable in particular situation, is pastoral criterion. Priestly favors allow even to concelebrate the Eucharist by bishops and priests belonging to different Churches sui iuris, every time when justified reason exists, and there is no danger of liturgical syncretism; rules of liturgical books that belong to main celebrant are kept and colours of canonicals are used according to own Church rules. These and other norms enclosed in Codex Canonum Ecclesiarum Orientalium, pointing out in a perfect way the Eucharist as a sacrament of unity for everyone who have been baptized, constitute canonical translation of the theological teaching that have been given by Second Vatican Council and regulate presently all of the liturgical life of east Catholics.
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Moraes, Abimar Oliveira de, and Wagner Francisco de Sousa Carvalho. "dimensão mistagógica do presbítero na iniciação à vida cristã." Revista Eclesiástica Brasileira 84, no. 327 (2024): 130–44. http://dx.doi.org/10.29386/reb.v84i327.5233.
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Objetiva-se nesse artigo refletir sobre como a dimensão mistagógica do presbítero na Iniciação à Vida Cristã é importante no cenário pastoral atual, sobretudo, nas relações entre catequese e liturgia; o mesmo situa-se dentro de uma concepção ministerial, onde o ministério do presbítero deve ser vivido como ministério de síntese e não síntese dos ministérios. Portanto, sua ação não é limitante e clericalizante, mas condicionante, que favorece a partir do seu agir as diversas iniciativas. Neste sentido, a reflexão reconhece e indica três formas importantes de sua atuação: a primeira é na “pastoral” querigmática como forma de ajudar a suscitar o encontro com Jesus Ressuscitado. Nessa “pastoral”, o presbítero deve não somente falar sobre Cristo, mas de certo modo fazê-Lo ser visto; a segunda é na “pastoral” mistagógica, cuja função do presbítero é tornar familiar a passagem dos sinais visíveis aos invisíveis mistérios, evitando apresentar o mystérion sem fazer referência aos sinais; terceira e última é reconhecer a assembleia litúrgica como sujeito e destinatário da catequese. Nessa, o presbítero deve reconhecer sua atuação mistagógica com aqueles que frequentam regularmente a comunidade, os já batizados, que, porém, não vivem as exigências do Batismo e, finalmente, com aqueles que não conhecem Jesus Cristo. Abstract: The aim of this article is to reflect on how the mystagogical dimension of the priest in the Initiation to Christian Life is important in the current pastoral scenario, especially in the relationships between catechesis and liturgy; it is situated within a ministerial conception, where the ministry of the priest must be lived as a ministry of synthesis and not a synthesis of ministries. Therefore, his action is not limiting and clericalizing, but conditioning, which favors various initiatives based on his actions. In this sense, the reflection recognizes and indicates three important forms of its action: the first is in the kerygmatic “pastoral” as a way of helping to bring about the encounter with the Resurrected Jesus. In this “pastoral”, the priest must not only talk about Christ, but in a certain way make Him seen; the second is in the mystagogical “pastoral”, whose function of the presbyter is to make the passage from visible signs to invisible mysteries familiar, avoiding presenting the mystérion without making reference to the signs; third and final is to recognize the liturgical assembly as the subject and recipient of catechesis. In this, the priest must recognize his mystagogical activity with those who regularly attend the community, those already baptized, who, however, do not live the requirements of Baptism and finally those who do not know Jesus Christ. Keywords: Pastoral Theology; Catechetics; Ministry; Presbyter; Mystagogy.
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Kilanowicz, Ryszard. "Obrzędy sakramentu małżeństwa w ujęciu wymogów Kodeksu Prawa Kanonicznego z 1983 roku." Ius Matrimoniale 30, no. 2 (2019): 79–93. http://dx.doi.org/10.21697/im.2019.30.2.05.
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The liturgy of the Church is an expression of his life with Christ, it uses natural signs such as: wine, water, light, fire, smoke, oil, salt, and ash. It is through Christ, that they are given new meaning. This meaning is to glorify God and sanctify man. The sacramental ordinances are determined by ecclesiastical law which follows the nature and life of the Church.
The ordinances of the Church, through the visible, direct us to the invisible. Behind what is visible there is no action or God's grace. These signs of God's presence are symbols, which St. Augustine calls the encounter between God and man in the world of signs and symbols, a Sacrament. The sacraments of the Church are graces given by God to man for his sanctification. In sacramental rites, the Church can change form, but never in essence and matter. The matter of the sacrament of marriage is between a woman and a man.
The rites of the sacrament of marriage, were announced in 1969, are used in Poland, however, it has been adapted to the new Code of Canon Law of 1983. Jesus instituted the sacrament of marriage. Marriage should be celebrated at Holy Mass and is characterized by unity and indissolubility. During the rites of the sacrament of marriage, the Church then asks what is the will of the person is for getting married. The couple then join their right hands and place the wedding rings on each other’s ring finger. The effects of the sacrament of marriage, which express the Rites of the Sacrament of Marriage, are: marriage community, grace and family. The liturgy with the sacrament of marriage speaks of the sanctity of marriage through the beauty of its celebration.
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Kelly, James E. "“To Evangelize the Poor”." Lumen et Vita 9, no. 2 (2019): 21–28. http://dx.doi.org/10.6017/lv.v9i2.11125.
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In this essay, I will examine the scriptural basis for Origen’s interpretation of Luke 4:18-19 as an allusion to Jesus’ identity as savior, not as a call to social justice. I argue that this interpretation is consistent with the intentions of the gospel writer. The essay begins with an analysis of the gospel writer’s redaction of Mark 1 in Luke 3-5. Based on that redaction, I hypothesize that Luke intends to emphasize Jesus’s identity with the anointed one mentioned in Isaiah 61:1-2. This excerpt from Isaiah not only gives Luke 4:18-19 its Christological significance but also clarifies Luke’s understanding of poverty in relation to the Gospel. I then examine Origen’s application of the Lucan passage for his pastoral purposes. To conclude, I suggest that we, like Luke and Origen, read Scripture Christocentrically in order to better facilitate the church’s encounter with Christ during the liturgy.
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Nestola, Paola. "Liturgic emphasis, dramaturgy, identity of power and episcopal jurisdiction (XVIth-XVIIIth centuries)." Revista de História das Ideias 36 (May 9, 2018): 97–122. http://dx.doi.org/10.14195/2183-8925_36_5.
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Based on two biographical records of the archbishop of Braga, Fr. Augustin of Jesus, the study aims to consider an intense moment of manifestation and recognition of the identity of episcopal power and jurisdiction in Portugal. Centered on the inedited solemn ceremony of the imposition of the pallium, the distinctive band attributed to archbishops and primates, this paper is articulated in five paragraphs. The first one deals with the recent historiography of political ceremonies within the framework of the Portuguese Church and its hierarchies, namely episcopal entries. The second contextualizes the different sources written between the XVIth -XVIIth centuries, and their authors. The third part outlines a brief profile of the archbishop, promoted in the early years of Hapsburg dynasty to the main Portuguese Church. The fourth considers the unusual stop at the Convent of Christ, in Tomar, to attend the distinctive vestment awarding ceremony. The latter part aims to indicate the physiological/psychological reactions of the protagonist of powerful liturgy.
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Faot, Julio. "Memahami TUHAN Sebagai Gembala: Suatu Analisis Teologis dan Komposisi Syair Mazmur 23." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 4, no. 1 (2022): 56–67. http://dx.doi.org/10.46817/huperetes.v4i1.132.
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Mazmur 23 merupakan bagian dari kitab suci yang tidak hanya menyuguhkan aspek seni berpuisi, tetapi juga memberikan makna teologis. Beragam penggunaannya dalam liturgi gereja dipahami sebagai cara orang Kristen mengagumi TUHAN sebagai gembala. Faktanya, dalam membangun komposisi lagu Mazmur 23, para komposer tidak memberikan interpretasi lagu itu. Hal ini hanya memberikan makna emotif, namun kekurangan makna teologis. Di lain sisi, para sarjana Perjanjian Lama telah memaparkan interpretasi Mazmur 23 dengan berbagai macam latar belakang sudut pandang. Namun, mereka agak abai dengan esensi Mazmur 23 sebagai puisi yang dilantunkan. Hal ini menjadikan pembaca memiliki pemahaman intelektual, namun tidak mampu menyentuh perasaan mereka. Penggabungan nilai-nilai teologis dan musik dapat dipakai sebagai salah satu sarana membangun keyakinan kepada TUHAN. Tulisan ini menggali aspek-aspek penting penyusunan syair serta menganalisis argumentasi logis syair Mazmur 23. Berdasarkan pendekatan tersebut disusun suatu komposisi nada dan penggunaan dalam liturgi ibadah Kristen. Pemahaman terhadap interpretasi dan bagaimana cara mengekspresikan Mazmur 23 membangun keyakinan terhadap providensia TUHAN di dalam pribadi Yesus Kristus.Psalm 23 is part of the sacred book which not only presents the artistic aspect of poetry but also provides theological meaning. Its use in the church liturgy is understood as a way for Christians to admire God as a shepherd. In fact, in composing the song for Psalm 23, the composers gave no interpretation of the song. It only gives an emotive meaning but has no theological meaning. On the other hand, Old Testament scholars have presented interpretations of Psalm 23 with various backgrounds from different points of view. However, they are somewhat unaware of the essence of Psalm 23 when the poem is sung. This leaves the reader with an intellectual understanding, but unable to touch their feelings. The combination of theological values and music can be used to build trust in God. This paper explores the important aspects of verse composition and analyzes the logical arguments of Psalm 23. Based on this approach, tone composition and usage in Christian worship liturgy are compiled. Understanding the interpretation and how to express Psalm 23 builds faith in God's providence in the person of Jesus Christ.
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Viljoen, F. V. "Die betekenis en funksie van die himnes in Openbaring 12-22." Verbum et Ecclesia 23, no. 2 (2002): 558–74. http://dx.doi.org/10.4102/ve.v23i2.1224.
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The meaning and function of the hymns in Revelation 12-22 The hymns in Revelation 12-22 function as type of commentary, as they interpret the narrative events of the kernel plot. Being separated spatially and in some instances temporally, the hymns offer interpretations on the events and emphasise the basic themes of God’s accomplishment of salvation and judgement through Jesus Christ in the narrative. The final set of hymns in 19:1-8 recall the prior themes recounted through the hymns to form a musical climax. The hymns function as both prolepsis and analepsis in the narrative time, to the creation of the cosmos by God on the one hand, and the final victory of God on the other. As satellelites, the hymns maintain contact with the readers. The hymns function in an assuring sense throughout, constantly reminding of the final victory, one in which the implied reader plays an active role. A better understanding of the use of hymns in Revelation could enrich the use of songs in our liturgy today.
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Hallig, Jason Valeriano. "Catholicization: Towards a Theological Praxis of the Unity of the Church of Jesus Christ in Celebration of the Upcoming 500th Anniversary of the Protestant Reformation." Evangelical Quarterly 88, no. 1 (2016): 22–36. http://dx.doi.org/10.1163/27725472-08801002.
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Jesus’s prayer for unity needs a face. Evangelicals have been accused of a pathological tendency to fragment. And unless the Church addresses its disunity and deals with its calling for unity, both its life and ministry are at risk. Catholicization is an attempt to offer a theological praxis of the unity of the Church, putting emphasis both on theology and its practical relation to the life and ministry of the Church to make its spiritual unity an empirical one. This is a new ‘Reformation’ but this time towards a catholic movement. Catholicization is anchored in and founded upon four ‘distinctives’ of the unity of the Church, namely the Trinity, the Scripture, the creeds, and the liturgy.
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Kristriyanto, Kristriyanto. "Yesus Kristus Juru Ruwat Manusia: Sebuah Pendekatan Semiotika dalam Gereja Kristen Jawa." Kurios 4, no. 1 (2018): 39. http://dx.doi.org/10.30995/kur.v4i1.32.
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Ruwatan is a form of ceremony in Javanese society that aims to free man from bad luck or the calamity that would befall him. The term "ruwatan" also appears in the discourse of church life amid the Javanese Christian Church (GKJ) as it is written in the Javanese Bible, the Christian Song of Song (the official book song of worship) and the liturgy. This article aimed to find the understanding of the citizens of the Javanese church about ruwatan and develop it in the concept of thinking and devoting of the people church about Jesus Christ is the Man of Ruwat. The method used is a descriptive sociology of religion and culture. In conclusion, the church is expected to acknowledge, accept and respect the existence of Javanese ruwatan, to keep the existence of ruwatan as part and identity of Javanese society activity including church service.AbstrakRuwatan merupakan suatu bentuk upacara di masyarakat Jawa yang bertujuan untuk membebaskan manusia dari nasib buruk maupun malapetaka yang akan menimpa dirinya. Istilah ”ruwatan” juga muncul dalam wacana kehidupan bergereja di kalangan Gereja Kristen Jawa (GKJ) sebagaimana tersurat pada Alkitab berbahasa Jawa, Kidung Pasamuwan Kristen (buku nyanyian resmi ibadah) dan liturgi. Artikel ini bertujuan untuk menemukan pemahaman warga gereja tentang ruwatan serta mengembangkannya dalam konsep berpikir dan beriman warga gereja tentang Yesus Kristus adalah Juru Ruwat manusia. Metode yang digunakan adalah deskriptif sosiologi religi dan budaya. Kesimpulannya, gereja bersikap mau mengakui, menerima dan menghormati keberadaan ruwatan Jawa, ikut menjaga keberadaan ruwatan sebagai bagian dari aktivitas dan identitas masyarakat Jawa termasuk dalam pelayanan gereja.
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Thodberg, Christian. "Den liturgiske eksegese og Grundtvig." Grundtvig-Studier 51, no. 1 (2000): 118–25. http://dx.doi.org/10.7146/grs.v51i1.16360.
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Grundtvig and Liturgical ExegesisBy Christian ThodbergLiturgical exegesis is defined as the way in which the Church re-actualised the words and deeds of Jesus in the service of worship in trying to answer the need of the congregation for being simultaneous with the biblical events. In the Western Church this liturgical exegesis received an emphatic exposition in connection with the old series of pericopes in the roman mass and in most of protestant churches as well.Many modem preachers do not like the old lectionary because it is crammed with the stories of Jesus’ miracles which - as they say - have no relevance to churchgoers of today. Grundtvig, however, always met those stories with pleasure, because in his opinion, they dealt with Jesus’ strong deeds in the worship today in baptism and communion. And essentially the biblical readings are worked out on the Sundays before and after the old baptismal terms, either at Easter time, or on the sixth of January, or at Whitsun. Thus baptism is defined in three ways by the three old baptismal terms: on January sixth as a birth with Christ, at Easter as death and resurrection with Christ and at Pentecost as the reception of the gift of the Holy Spirit.The Western system of gospel readings in general survived the Reformation, but in the course of the seventeenth and eighteenth centuries the account of Christ’s acts of power came under critical scrutiny. They were understood as magical elements, which obscured the character of the bible as the teaching of Christianity. Parallel with this, in the context of the liturgy, the renunciation and the naming of the Devil and the word Hell was removed from the Apostles’ Creed in the baptismal rite and the Annunciation, the Resurrection and the Ascension were understood as images.As an old-fashioned believer, Grundtvig protested against all this. Christianity depended on Christ’s works of power. But despite his faith that the bible was literally God’s word, his problem was this: When and how did God’s word and Christ’s deeds of power touch him personally? Theologically, the question about the presence of God was a problem for Grundtvig throughout his life. In simple terms: Where does God speak to mel Grundtvig’s problem was solved by his famous »unparalleled discovery«, which became the hermeneutic key to his sermons. The thesis of liturgical history scholarship is that liturgical exegesis has its place already in the New Testament, and that the secondary epistles of St. Paul in connection (Ephesians, Colossians) can be rehabilitated, since they give us the key to the understanding of Jesus’ miracles in relations to baptism. In the end it points to Grundtvig’s persistent attempt to find the place where God speaks to him, where he intuitively rediscovers the early church’s understanding of the connection between Jesus’ works of power and baptism, and which thus becomes a contemporary challenge to New Testament scholarship and preaching today.
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KREUDER, FRIEDEMANN. "Flagellation of the Son of God and Divine Flagellation: Flagellator Ceremonies and Flagellation Scenes in the Medieval Passion Play." Theatre Research International 33, no. 2 (2008): 176–90. http://dx.doi.org/10.1017/s0307883308003672.
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Medieval Passion Plays appear to be no less violent than the flagellation and crucifixion scenes in Mel Gibson's film The Passion of the Christ. They were performed with what to today's eyes appears to be, in the context of its presentation in a religious play, chillingly intense and explicit violence. This suspicion is supported by surviving descriptions of performances of medieval Passion Plays in London and Metz, in each of which the actor playing Jesus in the crucifixion scene was fatally injured by the thrust of Longinus' spear or nearly died of heart failure. The expansion of what in the Bible amounts to only brief description, and its formulation in terms of drama, suggest deliberate use of the torture scenario in different Passion Plays. However, a question arises concerning the way in which the scenes of violence were able to find a place in religious plays used by ecclesiastical and municipal sponsors to propagate and affirm the dominant Christian view of the world. According to a common school of thought, the plays realistically represented, through gestural and dramatic elaboration, what the liturgy celebrated in a symbolic ceremony. In this way the plays visually communicated religious instruction to onlookers who did not know any Latin. But how can the torture scenes – on which many Passion Plays linger so long – be reconciled with the purpose of depicting the story of salvation?
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Maciaszek, Paweł. "Życie i działanie św. Pawła Apostoła w świetle liturgii Kościoła." Ruch Biblijny i Liturgiczny 62, no. 2 (2009): 131. http://dx.doi.org/10.21906/rbl.202.
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In the liturgical calendar St. Paul is mentioned twice – for the first time on the day of his conversion (25 January), and then during the celebration – in common with St. Peter the Apostle – when the congregation contemplates his life and martyr’s death (29 June). In this article, through the analysis of liturgical texts about St. Paul – biblical readings and forms of the Holy Mass, and Liturgy of the Hours – the spiritual richness and depth of mysteries of salvation are transmitted to the Church community by this Apostle of the Nations. The Apostle of Tarsus, through his life and deeds, showed us the power of the Holy Spirit operating in mankind, who makes us God’s children and lets us live not according to worldly but according to spiritual values. By giving His gifts to people, He contributes to the development of the Church. The Apostle is also the example of acceptance of the Gospel, which is revealed through preaching the Good News to all peoples. He shows that one can endure pain and suffering for sake of the Gospel. And sacrificing our life, giving it for the act of salvation leads to friendship with Christ and brotherly love. The liturgical texts which are designed to be prayed on St. Paul’s days deeper the certainty that God’s people have that Jesus was resurrected and is alive, and wishes to lead each man on the way to salvation.
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Maciaszek, Paweł. "Życie i działanie św. Pawła Apostoła w świetle liturgii Kościoła." Ruch Biblijny i Liturgiczny 62, no. 2 (2009): 131. http://dx.doi.org/10.21906/rbl.281.
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In the liturgical calendar St. Paul is mentioned twice – for the first time on the day of his conversion (25 January), and then during the celebration – in common with St. Peter the Apostle – when the congregation contemplates his life and martyr’s death (29 June). In this article, through the analysis of liturgical texts about St. Paul – biblical readings and forms of the Holy Mass, and Liturgy of the Hours – the spiritual richness and depth of mysteries of salvation are transmitted to the Church community by this Apostle of the Nations. The Apostle of Tarsus, through his life and deeds, showed us the power of the Holy Spirit operating in mankind, who makes us God’s children and lets us live not according to worldly but according to spiritual values. By giving His gifts to people, He contributes to the development of the Church. The Apostle is also the example of acceptance of the Gospel, which is revealed through preaching the Good News to all peoples. He shows that one can endure pain and suffering for sake of the Gospel. And sacrificing our life, giving it for the act of salvation leads to friendship with Christ and brotherly love. The liturgical texts which are designed to be prayed on St. Paul’s days deeper the certainty that God’s people have that Jesus was resurrected and is alive, and wishes to lead each man on the way to salvation.
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Vodičar, Janez. "The homily as a way to the synodal Church.The possibility of building a responsible laity." Polonia Sacra 28, no. 1 (2024): 7–28. http://dx.doi.org/10.15633/ps.28101.
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The first Church was formed during the Pentecostal speech of the apostles. The first forms of evangelization were narratives of personal experiences with Jesus. With the formation of structures in the Church, the role of authority in official proclamation in worship also developed. We will try to show how a communal sharing of God's word is necessary for a communal participation in Christ's sacrifice on the way to synodality. Pope Francis encourages everyone to bear witness to Christ. We would follow the words that Pope Francis wrote in The Joy of the Gospel: “We are not asked to be flawless, but to keep growing and wanting to grow as we advance along the path of the Gospel; our arms must never grow slack.” The fear of losing touch with the sources of Revelation and from the diversity of faith experiences must not stop us from seeking a word that would, as at the first Pentecost, inspire people to live the gospel. The primary responsibility for more believers to participate in the sacrifice of the Word in our liturgy lies with those who can speak today. We will point out guidelines on how to educate for greater participation and open the possibility for institutional change through the homily as we know it today. We will also point out some good practices that reflect the possibility of education for the testimony of all believers needed for a synodal Church.
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You, Bin, and Qianru Ji. "“In Communion with God”: The Inculturation of the Christian Liturgical Theology of Giulio Aleni in His Explication of the Mass (Misa Jiyi)." Religions 14, no. 10 (2023): 1255. http://dx.doi.org/10.3390/rel14101255.
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Liturgical practice and its theological interpretation are not only very important to the Chinese inculturation of Catholicism in particular and Christianity in general but also of great significance in the establishment of an indigenized Christian faith and system of life. This paper will analyze the methodological approaches and historical inspirations for the inculturation of Christian liturgical theology through Giulio Aleni’s (1582–1649) Explication of the Mass (Misa Jiyi, 弥撒祭义), the first book to utilize Chinese cultural resources to systematically interpret the Mass (Eucharist). Continuing the general Jesuit accommodation initiated by Matteo Ricci, Aleni established an indigenized liturgical system of theology through intercultural learning, borrowing, and creative construction. Three of his contributions especially stand out. First, Aleni explained the significance of the Mass in terms of the Chinese philosophical–ethical concepts of “repaying the roots” (baoben, 报本) and “giving thanks” (gan’en, 感恩). Second, he elaborated on communion with the Trinitarian God in the Mass through Jesus Christ by drawing on the ancient Chinese teachings of repaying (chou, 酬), commemoration (shi, 示), and hope (wang, 望), which Aleni related to “giving thanks to the Father,” “commemorating Jesus,” and “invoking the Holy Spirit.” Finally, he provided a deep spiritual explanation of the Mass, using the traditional Confucian concepts of “self-restraint” (keji, 克己), “self-reflection” (fanji, 反己), and “spiritual meditation” (chouyi, 抽绎) to help believers understand the activities of repentance, commemoration, and prayer in the Mass. Overall, Aleni emphasized that the essence of the Mass was to achieve “communion with the heart of heavenly Lord” (xihe tianzhuzhixin, 翕合天主之心), which, as a pivot of faith, could be extended into daily life through its spiritual practice. Aleni, therefore, established a comprehensive system of “liturgy-spirituality-life” for Chinese Christians by indigenizing Christian liturgical theology through intercultural learning. His creative synthesis yielded a dynamic balance between Christian and Chinese traditions, absorbing Confucian resources to imaginatively enrich and expand the Christian tradition, while encouraging the creative transformation of the Christian tradition into the Chinese cultural community.
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Pradipta, Dio A. "PERISTIWA PENTAKOSTA DIPANDANG DARI PERSPEKTIF TEOLOGI YANG TRANSFORMATIF." Matheo : Jurnal Teologi/Kependetaan 10, no. 1 (2020): 12–22. http://dx.doi.org/10.47562/matheo.v10i1.98.
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Abstract
The Pentecostal events that took place in the Acts 2, are believed to be the fulfillment of the prophecy of the prophet Joel (Joel 2: 28-32); at least, that is the Pentecostals’ perspective today. The problem that arises is that often the outpouring of the Holy Spirit is not seen as a precursor of change or transformation whether it is individual or ecclesiological (liturgical worship). People tend to ignore the contribution of Holy Spirit in the life of believers. The resurrection of Jesus Christ is indeed a very important event, but Pentecost is what drives the apostles to be witnesses of Christ. In this paper, we try to describe the impact of the outpouring of the Holy Spirit in Acts 2: 1-4 in two aspects namely the narrow (personal) aspect, and broad (ecclesiological) aspect. In a narrow aspect, Pentecost changes the lives of believers as empowerment for mission and the starting point for changing the character of believers in a positive direction. In a broad aspect, it turns out that the outpouring of the Holy Spirit also brought changes to the liturgy of the great worship that is seen today at Pentecostal vs. worship. non-Pentakota. Researchers argue, the striking difference is because the Pentecostals' response to the outpouring of the Holy Spirit itself is very accommodating and responsive. Pentecost worship is a worship that is sensitive to the empowerment of the Holy Spirit manifested in spiritual gifts. These spiritual gifts have a significant impact on communal growth.
Keywords: pentecost; transformation; ecclesiology; pneumatology; holy spirit
Abstrak
Peristiwa Pentakosta yang terjadi di Kisah Para Rasul pasal yang ke-2, diyakini sebagai penggenapan nubuatan nabi Yoel (Yl. 2:28-32); setidaknya, itulah perspektif kaum Pentakosta sekarang ini. Permasalahan yang timbul adalah seringkali pencurahan Roh Kudus tidak dipandang sebagai sebuah prekursor atas perubahan atau transformasi baik itu bersifat individu maupun secara eklesiologi (liturgi ibadah). Pemahaman yang terlalu kritosentris cenderung mengabaikan sumbangsih pneumatologis di dalam kehidupan orang percaya. Kebangkitan Yesus Kristus memang peristiwa yang sangat penting, tetapi Pentakosta yang mendorong para rasul menjadi saksi Kristus. Di tulisan ini, peneliti berusaha menggambarkan dampak pencurahan Roh Kudus di dalam Kisah Para Rasul 2:1-4 di dalam dua aspek yaitu aspek yang sempit (pribadi), dan aspek yang luas (eklesiologi). Dalam aspek sempit, Pentakosta mengubahkan kehidupan orang percaya sebagai pemberdayaan untuk misi serta titik tolak perubahan karakter orang percaya ke arah yang positif. Dalam aspek luas, ternyata pencurahan Roh Kudus juga membawa perubahan pada liturgi ibadah raya yang sebagaimana dilihat sekarang ini di ibadah Pentakosta vs. non-Pentaksota. Peneliti berargumen, perbedaan mencolok adalah karena respons umat Pentakosta terhadap peristiwa pencurahan Roh Kudus sendiri yang sangat akomodatif dan responsif. Ibadah Pentakosta merupakan sebuah ibadah yang peka terhadap pemberdayaan Roh Kudus yang termanifestasi dalam karunia-karunia roh. Karunia roh tersebut memiliki dampak yang signifikan terhadap pertumbuhan komunal.
Kata Kunci: pentakosta; transformasi; eklesiologi; pneumatologi; roh kudus
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King, Fergus. "Lex orandi, lex credendi: worship and doctrine in Revelation 4–5." Scottish Journal of Theology 67, no. 1 (2014): 33–49. http://dx.doi.org/10.1017/s0036930613000318.
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AbstractA number of New Testament scholars, including John O'Neill and Larry Hurtado, have drawn attention to the prospects which worship texts in the writings of the New Testament offer in revealing the way in which the first Christians thought of Jesus. Whilst the impossibility of separating the Jesus of history from the Christ of faith has contributed to this development and has also been a central impulse in the so-called Third Quest, the ancient principle oflex orandi, lex credendi, coined by Prosper of Aquitaine, gives a further theological foundation for such explorations. However, its later distortion, particularly in the aftermath of the Reformation, has privileged doctrine (credendi) over experience (orandi), and diminished the reciprocity between the two demanded by the classical formulation.Revelation 4–5 are explored as two texts which are rooted in experience, both of Christian liturgy and themerkavahtraditions which drew on the heavenly visions of prophets like Ezekiel and Isaiah. Viewed from this perspective, the visions make claims about the divinity of the Lamb and the propriety of its worship on the basis of religious experience, embodied in authoritative claims for both ‘altered states of consciousness’ and literary tropes. They give pictorial descriptions and visions which should stand as authoritative theological claims in their own right.However, modern New Testament scholarship, following post-Reformation patterns, attempts to explain these visions in more technical and abstract theological terms such as binitarian or trinitarian. This, it is suggested, is undesirable because of the danger of importing anachronisms, with their attendant theological bag and baggage, of making overly bold claims for our knowledge of the individuals, communities and/or circumstances which produced these texts (given both the oscillation of New Testament writers between binitarian and trinitarian tendencies, and a degree of confusion caused by the role of the Spirit in related discourse), and of shifting the locus of meaning from the texts themselves to secondary explications (a phenomenon which appears peculiarly attractive to modern scholarship).Drawing on Wittgenstein's reflections on the study and analysis of religious experience, it is suggested that it may be wiser to leave the texts to stand in their own right, rather than to be interpreted via theological categories which may ultimately say more about the concerns of modern scholars than the producers of the texts.
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Cortina Riu, Carlos. "La Patum, un credo de ceremonial y de fuego / La Patum, a creed of ceremonial and fire." REVISTA ESTUDIOS INSTITUCIONALES 4, no. 6 (2017): 79. http://dx.doi.org/10.5944/eeii.vol.4.n.6.2017.18870.
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La obra maestra de la ciudad de Berga se inspira en sus orígenes; acata el Corpus Christi, se emancipa y se desacraliza de la procesión; conquista la Plaça de Sant Pere; y se convierte en una expresión universal.Este acto sacramental se crea como necesidad del pueblo, como expresión de su factor humano, como testimonio de liturgia sagrada, como ejemplo de protocolo laico, como arquetipo de rito intemporal y como expresión de libertad.La Patum se manifiesta a través de la forma de sus imágenes, del gesto de sus comparsas, del mensajes de sus colores, de la melodía de sus músicas, del ritmo atávico y ancestral de su tabal, de la eclosión de su coreografía, y de las centellas purificadoras de su fuego.Porque la Patum es el cielo bergadán por antonomasia que, amistosa y fraternalmente, convive en un averno temporal; es el combate entre el bien y el mal; es el eco de su historia; la iconografía de la memoria colectiva; los tótems protectores del pasado; los miedos pretéritos superados; y el anhelo de libertad entre el más allá y nuestra realidad. La Patum es una Obra Maestra de la Humanidad que tiene a Jesús Sacramento como alma; y al protocolo como espíritu perenne y oráculo inmortal._____________________The masterpiece of Berga city is inspired by its origins. It respects the Corpus Christi, it emancipates and demystifies the procession, and it conquers Saint Peter’s square becoming a universal expression.This sacramental act originated as a people’s need and it was defined as an expression of human factor. It is a testimony of sacred liturgy as well as an example of secular protocol. It’s not only a timeless rite but also an expression of liberty.La Patum manifests itself through the image shapes, troupe gestures, color messages and music melodies. The ancestral and atavistic rhythm of the tabal merges with the choreographies and the purifying fire sparks.As a consequence, la Patum is a characteristic bergadan heaven that coexists in a friendly and fraternal inferno. It represents the fight between good an evil, the echo of its history and a collective memory icon. It still remains today as a totem of the protectors of the past and the overcoming of fears. But also shows the longing of freedom between afterlife and our reality. La Patum has developed into a Great Masterpiece of Humanity that has Jesus Sacrament in the center of its soul and keeps its protocol of eternal spirit and immortal oracle.
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Sadovnikova, Olena. "“Ne riday Mene, Mati” (“Do not mourn Me, Mother”): poetics, liturgics, hymnography." Aspects of Historical Musicology 16, no. 16 (2019): 26–51. http://dx.doi.org/10.34064/khnum2-16.02.
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Introduction. The meaning of the Holy Saturday is a transition from Passion week to the Easter, from the greatest grief to jubilation, from death to life. It focuses different ontological extremities in a single point: death of the Immortal and resurrection of mortal body. This engenders maximal concentration of liturgical events, exceptional saturation of the services, revealing ample hymnographic material, diversity of stylistics, ways of incarnating of different senses, approaches to the events happening. One of the most interesting chants of the Passion Cycle is “Ne riday Mene, Mati” (“Do not mourn Me, Mother”), with its wonderful poetics, profound images and lapidary structure. Vividness and theological deepness of this chant provide inexhaustible material for research. Theoretical Background. In modern theological literature “Ne riday Mene, Mati” is mention in the context of special traits of the Holy Saturday services (I. Karabinova (1910), A. Kashkin (2010), M. Krasovitskaya (2014), G. Shimanskiy (2002) etc. It was characterised in more details in the researches on the Byzantine singers, among them the most important are works by archbishop Filaret (Gumilevskiy) and nun Ignatia (Puzik). Describing the personality and works of St. Kosma Mayumski, archbishop Filaret notes concentration of his style. Nun Ignatia studies images of this author’s works, their foundation in creed, links with dogmas of the Church; stresses features of poetics as well as dissects canons for Epiphany and Christmas. She pays special attention to the canons dedicated to Holy Mother, and she mentions “Ne riday Mene, Mati” as one of the most touching work by St. Kosma. Unfortunately, detailed analysis doesn’t follow this statement, that makes given paper relevant. Objective of this article is to study location of chant “Ne riday Mene, Mati” in service, specifics of its content, influence on later hymnography and iconography. Methods. Given that this research addresses theology, corresponding terminological system has been used, including special concepts as well as Church Slavonic words and expressions. Results. “Ne riday Mene, Mati” is an irmos of the ninth chant of the canon sung at the morning service on the Holy Saturday and devoted to suffering and death of Jesus Christ, interpreted as a culmination of the salvation of humanity. It has a distinctive feature of personal appeal of the Son to the Mother, answering her grief and closing a dialogical form in a spacetime of the whole service and Passion week, defining specifics of the poetics of its services. Several levels of content can be defined in a chant: 1) personal, describing relations between the Mother and the Son; 2) soteriological, revealing Lord’s plan of the salvation of humanity; 3) dogmatic, presenting dogmas of Christ and Holy Mother; 4) celebratory, establishing praise of the Mother of God. The structure of the irmos is defined by a triad thesis – antithesis – synthesis. Thesis is imperative expression (addressing “Ne riday Mene, Mati”), antithesis is justification of this reaction (“zrjashhi vo grobe, Ego zhe rodila esi Syna”). Not only does the synthesis resolve appearing contradiction, but also transfers the relations between the Son and the Mother into sphere of God-man relations. In this context the initial imperative can be understood as a demand for silence and tranquillity of soul, for absolute concentration in the situation of the contact with Godly essence. The same demand is situated in one of the crucial moments of liturgy of the Holy Saturday, in the time of The Great Entrance: “Da molchit vsjakaja plot chelovecha”. For the second time “Ne riday Mene, Mati” is sung in the final part of Eucharistic canon of the liturgy. In this context it brings out completely different facet, reincarnation of the God in a human through Resurrection. Thus, due to changes of context and place in the service, “Ne riday Mene, Mati” undergoes modulation of meaning. For the third and last time, “Ne riday…” appears in the Eastern Midnight office, that is a threshold between the Holy Saturday and The Easter, accompanying appearance of the shroud with the image of Jesus Christ. Thus, “Ne riday…” ends all the Passion cycle of the service. The profoundness of the images and dogmas as well as structure exceptionality of “Ne riday Mene, Mati” is reflected in later hymnography. Irmoses of the canons sung on Eves of Epiphany and Christmas are constituted in a way, similar to irmoses of the Holy Saturday. They preserve images, poetic devices, genre traits (irmos of the canon), glas (voice), usage of acrostic, thesis – antithesis – synthesis principle of composition. Besides for hymnography, “Ne riday Mene, Mati” influenced iconography of the stated image. All the most vital aspects of it have found their incarnation in iconography: Birth from the Virgin (iconography “Eleusa”), Crucifixion (the Cross, pierced rib), death and burial (crossed hands, closed eyes of Christ, stone tomb), Resurrection, appeal to the Mother (leaning of the Saviour’s head) as a sign of a dialogue; and every aspect from the abovementioned is a separate edge of multidimensional meaning of the Holy Saturday. Conclusions. Through analysis specifics of content and composition of “Ne riday Mene, Mati” is revealed. Dialogue is defined as a crucial principle, causing peculiar poetics of this chant and all the services of the Holy Saturday. Role of silence as one of the factors of the reception of the content is stated. Logical principle of structure thesis – antithesis – synthesis is brought out. Connections are drawn between this chant and its “podobnas” in texts of Menaion and Octoechos. Perspective of the further research lies in studying of dialogue in service of the Holy Saturday on micro- and macrolevels. Specifics of influence of chants on the iconography seems to be worthy of attention.
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Mostova, S. M. "The verbalization of the concept faith in the religious discourse by Josyf Slipyj." Linguistic and Conceptual Views of the World, no. 69 (2) (2021): 50–83. http://dx.doi.org/10.17721/2520-6397.2021.2.04.
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Nowadays, in linguistics, the interest in the field of religion and communication within it has increased and the study of the religious discourse is becoming very popular. It contributes to the understanding of the religious picture of the world and the concept as a representative of the values, ideas, feelings, and associations. The article is based on the testament, sermons and speeches by Josyf Slipyj who was a Major Archbishop and a Cardinal of the Ukrainian Greek Catholic Church. Previously he, as a public figure was banned and the issue of religious mentality was on the periphery, in particular, due to ideological considerations. Josyf Slipyj always tried to organize a church space in Ukraine, which remains relevant today, because of the events and the religious context in our country. However, the issue of the discursive and linguo-conceptual analysis of the concept FAITH is unresolved. It is shown that this concept belongs to the deep foundation, one of the most important personal values. The purpose of the research is to study the verbalization of the concept FAITH in the religious discourse by Josyf Slipyj, which is the basis for the krainian linguistic picture of the world, universal category, the foundation of national consciousness, and at the same time the unique concept. Realization of the set purpose provides solving necessary tasks: to trace the worldview of Josyf Slipyj and determine the place of the concept FAITH. The concept FAITH is considered from two aspects that are equally necessary for Christianity: understanding faith, which is trust and faith in someone or something through the recognition of truth and value (faith in the Holy Trinity, in the church). The religious heritage of Josyf Slipyj represents two mentioned aspects: Patriarch trusts and believes in Jesus Christ, eternal God, God’s will, God’s providence, God’s help, Liturgy, Church, unity, Ukraine, power of prayer, love, science, holidays. So, in conceptual terms, the concept of religious discourse often includes different aspects of constants that affirm the Patriarch`s faith and transmit the essence of universal and national values, including ethical and religious categories.
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Makwati, Luyanduhlobo Bophelo. "The Implications of COVID-19 on Catholic Education at the Catholic University of Zimbabwe: The Case of Bulawayo Campus 2019–2023." Religions 14, no. 6 (2023): 783. http://dx.doi.org/10.3390/rel14060783.
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The main aim of this article is to unravel the implications of the COVID-19 pandemic on Catholic education at the Catholic University of Zimbabwe (CUZ), Bulawayo campus. The research, qualitative in nature, has been guided by the importance of Catholic education nationally. It has interrogated the effects of COVID-19 on that educational system. It does emerge quite prominently that Catholic education is key, and it is important in the lives of many citizens. The researcher establishes that the distinctive features of Catholic education have been part of the Bulawayo campus community. It is also shown that the implications of COVID-19 have been at two extremes. The researcher has managed to establish problems that were created by the pandemic such as the disruption in liturgy, learning and living daily life in an environment inspired by Jesus Christ. Furthermore, the history of the Catholic presence in Zimbabwe has played an important role in developing citizens, from the colonial era to the present day. The practices rooted in the principles of the church have been lived and practiced by many. Post-COVID-19 life slowly returned, and the researcher has managed to unravel factors that previously affected the lives of students and members of staff. Respondents highlighted changes and improvements in their well-being following the easing of lockdown (since March 2023) in relation to the values of Catholic education. Life in the “new normal” has brought hope as worship through Mass and other platforms of human contact have led to the cross-fertilisation of ideas amongst members of the university. The Catholic education features that were affected by the pandemic have been restored. In that regard, it can be argued that the restoration of traditional ways of doing things—the post-COVID-19 era—has brought hope to the CUZ community in Bulawayo and that it will produce men and women who will be morally upright citizens. Such citizens will use their knowledge to better the world following the principles acquired from a Catholic Education. Recipients of Catholic education have expressed optimism in the importance of being part of the Catholic community in its multi-faceted dimensions.
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Bonneke, G. J. M. "Het Ontslapen van de Moeder Gods." Het Christelijk Oosten 38, no. 3 (1986): 149–71. http://dx.doi.org/10.1163/29497663-03803002.
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The Falling Asleep of the Mother of God There is only one instance in the New Testament giving rise to speculations about the death of the Mother of God. In Luke II, 35 it is said that a sword will stab Maryʼs soul. The absence of reliable information caused Bishop Epiphanius of Salamis († 403) to state: „Actually nobody knows what has been her end.” This was no reason, however, to stop visualizing the life of Mary after the Ascension of Jesus Christ in the Early-Christian period. The results are to be found in a large number of apocryphal stories, written in a wide geographical area. The doubt about the authenticity and the reliability of these writings made it necessary to study their truthfulness and to clear them from falsifications, wittingly or unwittingly introduced by copyists. In this way the very important sermon of John of Thessaloniki was written. In this article attention is given to the history and the literature related to the question of the Death of the Mother of God in the Early-Christian and Byzantine world of the East. This makes it clear that in the Early-Christian world, despite the great number of related texts, no positive and authentic tradition existed about the Death and the Assumption of the Mother of God, going back as far as the apostolic period. Many writers felt the necessity to clear the apocryphal texts endlessly from falsifications introduced by overzealous copyists. Also the history of the Feast of Maryʼs Death and Assumption is studied. Of great importance for the development of the theology and the liturgy of this Feast was the Ephese Councilʼs definition of Maryʼs Motherhood in 431. With the information so required many wallpaintings created up to the twelfth century are described. The study of many paintings unknown in the time of the extensive study of Wratislaw-Mitrovich/Okunev, La Dormition de la Sainte Vierge dans la peinture médiévale orthodoxe, has made possible another theory. It is possible that about the end of the period of the Iconoclasm a prescribed „severe” iconography existed, excluding all doubtful apocryphal information. Later this „severe” iconography was loosened, leading to the very richly detailed paintings from the 13th century onwards.
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Jura, Piotr Pawel. "Architettura per la liturgia nelle chiese dell’occidente. Appunti di un liturgista." Teologia i Człowiek 62, no. 2 (2023): 33–57. http://dx.doi.org/10.12775/ticz.2023.009.
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Virtually all religions have their spaces of worship. In fact, the very term “temple” derives from the Greek verb temno, “to cut off,” which points to a space that is cut off from the whole and dedicated to a deity. Likewise, after Christ’s resurrection, Christians would need a venue for ritual worship that would become a place of encounter with God the Trinity. That place would not be an equivalent of the Jewish or pagan temples, which were determined by the presence of a deity and considered sacred and sanctifying on account of that presence. A place of Christian worship would be identified mainly by action, that is, by the celebration of the misterium with Christ at its center. Here, Jesus in present by the power of His word. The faithful gather in His name when they are called to remember Him: “Do this in remembrance of me” (Luke 22:19) and “For where two or three are gathered in my name, there am I among them” (Matthew 18:20). In a temple, a meeting of the faithful was due to chance, whereas in a Christian place of worship, the meeting is integral to the sacred place itself. The individual believers are its living building stones, and the Holy Spirit is the unifying force that binds them together. In other words, for a Christian, there is no material place where God lives, and no place can contain Him. Over the years, the noun denoting a congregation of Christians, that is, ecclesia (“church”) was adopted to describe the place in which the congregation is taking place.
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Amadi, Amadi. "Upacara Adat Basaru’ Sumangat dalam Konteks Batalah Tradisi Dayak Kanayatn dan Hubungannya dengan Liturgi Gerejani dalam Konteks Sakramen Pembaptisan." VOCAT: JURNAL PENDIDIKAN KATOLIK 1, no. 1 (2021): 9–21. http://dx.doi.org/10.52075/vctjpk.v1i1.14.
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This research aims to find out the basic meaning of the traditional ritual of Basaru 'sumangat in the context of batalah for Dayak Kanayatn people, the meaning of baptized sacrament in the Catholic Church, the relationship between Adat basaru' sumangat in the context of Batalah Kanayatn traditions with baptized sacrament Catholic Church. Using a qualitative approach, data were obtained from the results of in-depth interviews which focused on the village of Nangka, Landak district. The results of the research analysis show that: First, the basic meaning of the Batalah tradition of the Kanayatn Dayak people in Nangka Village is a ceremony that allows a newborn to gain safety. According to Kanayat Dayak belief in Nangka Village by carrying out the batalah ceremony, all bad things in the baby's body are removed thanks to the prayers delivered by the panyangahatn priest to Jubata or God, and by carrying out this batalah ceremony the existence of a baby will be recognized in society. Second, the meaning of the batalah tradition is almost the same as the tradition of the baptismal ceremony in the Catholic Church, which focuses on the appreciation of union with Jesus Christ which leads to holiness and salvation. Third, the relationship between the basaru 'sumangat ceremony in the context of the Batalah Dayak Kanayatn tradition with the sacrament ceremony of baptism in the Catholic Church is the path of holiness to salvation and the initiation of salvation. The path of holiness to salvation means that the holiness received through baptism or through the bat ceremony brings a person to salvation. Whereas the initiation of salvation is intended as a process that initiates a person into belonging to those who have safety. Both as members of the community (in babies who are questioned) and as members of the Church (in people who are baptized).
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Clark, Tyler. "Jesus Christ." Dialogue: A Journal of Mormon Thought 52, no. 3 (2019): 109. http://dx.doi.org/10.5406/dialjmormthou.52.3.0109.
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Steffen, Jason R. "Jesus Christ, Esq." Dialogue: A Journal of Mormon Thought 54, no. 2 (2021): 175–82. http://dx.doi.org/10.5406/dialjmormthou.54.2.0175.
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Cutler, Jody B. "Jesus Christ Superstar." Afterimage 36, no. 4 (2009): 37–38. http://dx.doi.org/10.1525/aft.2009.36.4.37.
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McBee, Lucy. "Rabbi Jesus Christ." Minnesota Review 2023, no. 100 (2023): 34–44. http://dx.doi.org/10.1215/00265667-10320870.
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Anderson, E. Byron. "Scripture and Liturgy: Offering Christ." Studia Liturgica 39, no. 2 (2009): 185–201. http://dx.doi.org/10.1177/003932070903900205.
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Dwiatmaja, Alb, Irawan. "Kristologi Michael Amaladoss dalam Terang Model Antropologis Stevan B. Bevans." Jurnal Teologi 10, no. 02 (2021): 119–36. http://dx.doi.org/10.24071/jt.v10i2.3287.
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Jesus Christ remains the same yesterday, today and forever but changed humans can not help but think of Him differently (cf. Heb 13:8). The appreciation of the Christian faith in Jesus Christ continues to change in line with the context in which Christianity is located. Change requires everyone, both the Church, theologians, and even the people to conceptualize and discuss Jesus Christ in a new way so that Jesus Christ can be preached to different people. Michael Amaladoss contribute ideas on how Jesus Christ can be understood by people according to the context in which they live. He explain who Jesus Christ is using different methodological approaches. Amaladoss describe Jesus using images found in Asia. Through images, Amaladoss wants to show the inclusiveness of Jesus who is present for all people in all aspects of Asian life. Amaladoss reflects that Jesus, which fits the Asian context, must have a dialogue with Asian realities, namely poverty, cultural plurality, and religious plurality.
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Manurung, Pangeran. "The Problem of Messiah in the Mind of Semitic Religion." Journal Kerugma 1, no. 1 (2019): 39–48. http://dx.doi.org/10.33856/kerugma.v1i1.66.
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Broadly speaking, the subject of the Christology that is still worth talking about in the academic pulpit is the title "Messiah" carried by Jesus Christ. In general, the Judeo-Islamic community and some Christians are still dilemma in positioning Jesus, especially regarding the worthiness of Jesus Christ to be accepted as the Messiah. Placing Jesus Christ in the right place for all three of these great religions has proven to be no easy matter. Especially for Judeo-Islam, Christians generally accept Jesus Christ as the Messiah. On the contrary for Jews and Islam. Some Jews gave rise to a half-movement of Judaism and half-Christians in terms of seeing Jesus as the Messiah. Likewise with Islam. Here are some of the main problems. Keynote: Messiah, Jesus Christ, Semitic Religion.
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MICHIELS, Robrecht. "Church of Jesus Christ." Louvain Studies 18, no. 4 (1993): 297–317. http://dx.doi.org/10.2143/ls.18.4.2013752.
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