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Journal articles on the topic 'Lord’s Supper'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Hutasoit, Irvan. "PERJAMUAN KUDUS MASA PENDEMI COVID-19." New Perspective in Theology and Religious Studies 1, no. 2 (December 19, 2020): 48–62. http://dx.doi.org/10.47900/nptrs.v1i2.8.

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The Lord’s Supper is a rite in the church. That rite is a remembering action of Jesus' incarnation, from His birth to His death and His resurrection. Usually, the Lord's Supper takes place and time in worship in the church. But during the Covid-19 pendemic the church was faced with the dilemma of carrying out the rite of the Lord’s Supper. So, this paper would like to explore and give an understanding of the alternatives to the implementation of the Lord's Supper when facing Covid-19 pendemi as it is today. In addition, this paper uses the meaning of the Lord's Supper as a foundation for the church to formulate its presence strategy in the world post-Covid-19.

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Holm, Bo Kristian. "Det legemlige promissio: Socialitet som nøgle til Luthers nadverskrifter." Dansk Teologisk Tidsskrift 86, no. 1 (May 26, 2023): 3–39. http://dx.doi.org/10.7146/dtt.v86i1.137461.

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This article presents a systematic-theological reading of the historical development of Luther’s theology of the Lord’s Supper. It is argued that a focus on the social dimension in Luther’s writing about the Lord’s Supper reveals a thread that goes through all the phases of Luther’s writings on the Lord’s Supper: From a clear focus on the social life in the congregation in 1519, over a focus on the Lord’s Supper as integrating the sinner in the new fellowship with Christ, to a promissional understanding of the real presence of Christ in bread and wine. As a result, the social dimension of the Lord’s Supper is located in the orders of the world, highlighting the sacramental realism in Luther’s theology.

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3

de Kok-van den Born, R., and W. H. Th Moehn. "Kind en avondmaal. Een alternatieve lezing van Calvijn." Theologia Reformata 66, no. 1 (March 1, 2023): 27–43. http://dx.doi.org/10.21827/tr.66.1.27-43.

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Most orthodox congregations in the PCN admit those who have publicly confessed their faith to participate in the Lord’s Supper. Because the average age at which such confessions of faith are made is eighteen, the Lord’s Supper is an occasion exclusively for adults. This article questions this practice based on John Calvin’s views on covenant, baptism, and the Lord’s Supper. By carefully reading Calvin’s views of infant baptism, especially the infants’ belonging to the community of the covenant, by evaluating his exegesis of 1 Corinthians 11:27-29, and Calvin’s view of the Lord’s Supper, and looking at the theory of embodiment and liturgical play as developed by Lydia van Leersum-Bekebrede, this article argues for allowing children to publicly confess their faith and participate in the Lord’s Supper.

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4

Jessica. "The Lord's Supper Revisited." Indonesian Journal of Theology 10, no. 2 (December 20, 2022): 167–90. http://dx.doi.org/10.46567/ijt.v10i2.195.

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The Lord’s Supper is probably one of the most vital elements in Christianity. However, churches nowadays witness two extreme attitudes in approaching the Lord’s Supper: one that over-sacralizes the ceremony as something mystical or magical while the other simply takes it as a ritual or memorial. While both notions are not wrong in some sense, the ceremony in fact falls somewhere in the middle. Eucharist involved two important dimensions: it is a meal, and it is a “sacrificial” meal. The ordinary and the religious aspects both exist within the eucharist. In the records of the Last Supper, Jesus ate the Passover “meal” with His disciples and reinstituted it. From then on, the early church celebrated the Lord’s Supper, gathering and breaking bread in houses, which was then known as agape—a love feast. However, what we witness in today’s Lord’s Supper is nowhere close to the original Last Supper or the early Christian agape feast. It becomes a ceremony without a meal; a celebration without a feast. It is ironic that the so-called “supper” only involves a wafer-like bread and a really small cup of wine. It is the absence of a “meal” that this ceremony becomes more and more detached. The Lord’s Supper becomes difficult to understand because of the emphasis on its sacredness. The ceremony remains a ritual as the “sacred” is separated from the “secular”. It is the contention of this study that the separation of the love feast from the ceremony of the Lord’s Supper that render it meaningless. This study aims to uncover the context and history of the Lord’s Supper, especially the significance of a feast or meal in the eucharist, and how it was lost in the course of history. We will see that it is in the context of a meal that the early church celebrates the eucharist, a thanksgiving in the form of a love feast. It is in the context of a meal that Jesus introduced His body and blood in the Last Supper. It is in the context of a meal that God commanded the Israelites to observe the Passover. When we approach the Lord’s Table without a proper meal, the eating of the “bread” and “wine” without context becomes a ritual without reality. Finally, suggestions are given to better approach the Lord’s Table, and hopefully regain the meaning and spirit of the ceremony.

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5

Fuad, Chelcent. "The Practice of the Lord’s Supper in 1 Corinthians 11:17–34 as a Socio-Religious Ritual Failure." Expository Times 130, no. 5 (August 3, 2018): 202–14. http://dx.doi.org/10.1177/0014524618792121.

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This paper attempts to understand the abuses of the Lord’s Supper in the Corinthian church (1 Cor 11:17–34) from the perspective of ritual theory. Analyzing the abuses of the Lord’s Supper by using the types of ritual infelicity as described by Ronald L. Grimes, I argue that the practice of the Lord’s Supper by the Corinthians was a socio-religious ritual failure caused by its participants’ inappropriate manners. These inappropriate manners in the ritual performance were both social and religious, namely the stratification of social status and the defilement of the sacred meal, both of which are the results of the imitation of pagan meal practices.

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6

Kurniawan, Jemima Carissa. "Children at the Lord’s Table: Revisiting the Covenantal and Eschatological Foundations for the Practice of Paedocommunion." Veritas: Jurnal Teologi dan Pelayanan 22, no. 1 (June 10, 2023): 129–42. http://dx.doi.org/10.36421/veritas.v22i1.604.

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The inclusion of children in the church’s liturgy of the Lord’s Supper (paedocommunion) is still a matter of debate today. One of the main reasons for excluding them is that they are not considered capable of expressing their faith independently. However, from a biblical perspective, we see that the Lord’s Supper cannot be separated from covenant theology, which states that children are part of God's covenant, with or without a declaration of faith. If so, forbidding a child to participate in the Lord’s Supper would ultimately amount to considering children as mere potential Christians and not de facto members of God's covenant. Given the importance of the Lord’s Supper for believers, this paper aims to revisit what the Bible says about paedocommunion as a form of sacrament that can be applied by churches in general. The author argues that as part of the covenant and kingdom of God, children should be allowed to participate in the Lord’s Supper to remember Christ's redemption for them and prepare for Christ's second coming. To this end, the author begins by outlining the essential foundation of the practice of Holy Communion according to 1 Corinthians 11:23-29. Then, the author provides the Old Testament equivalent to establish the covenantal viewpoint and the New Testament equivalent to establish the eschatological viewpoint. Finally, the author gives a brief explanation of how children can participate in the table of God.

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7

Nimmo, Paul T. "Markus Barth on the Lord’s Supper." Journal of Reformed Theology 14, no. 3 (August 27, 2020): 199–228. http://dx.doi.org/10.1163/15697312-01403010.

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Abstract This article seeks to offer the first detailed exposition and analysis of the two major writings of Markus Barth on the theme of the Lord’s Supper, highlighting matters of scriptural exegesis and considering issues of theological import as well as noting its ecumenical implications. It proceeds in three main sections. First, it sets the scene for the investigation of Markus Barth’s work on the Lord’s Supper by considering briefly the genre and the purpose of the writings in view. Second, it engages in a close reading and analysis of both writings on the Lord’s Supper. Third, and by way of conclusion, it concisely explores the wider ramifications of Barth’s teaching in relation to the work of the ecumenical movement.

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8

King, Gemma. "Book Review: The Lord’s Supper." Expository Times 130, no. 10 (May 24, 2019): 471. http://dx.doi.org/10.1177/0014524619845575.

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9

Faber, Ryan L. "“Let the little children come”: Liturgical Revision and Paedocommunion in the Christian Reformed Church." Studia Liturgica 51, no. 2 (September 2021): 203–16. http://dx.doi.org/10.1177/00393207211027588.

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This article examines the Lord’s Supper liturgies of the Christian Reformed Church in North America (CRC) and inquires into a possible relationship between liturgical changes and the admission of children to the Lord’s Supper. The stern warnings and emphasis on communicants’ understanding of the sacrament in the CRC’s oldest liturgies necessarily excluded children from participating in the sacrament. The 1968 Order for Communion was a milestone in the denomination’s liturgical growth. The absence of a preparatory exhortation and lengthy exposition provide a liturgy which can imagine children participating in the Lord’s Supper. An increasing emphasis on communicants’ communion with one another, evident in the 1981 Service of Word and Sacrament and the formularies adopted by Synods 1994 and 2016 may have helped facilitate the denomination’s acceptance of paedocommunion.

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10

Martin, Michael Wade, and Jason A. Whitlark. "The Lord’s Altar as an Alternative Food Source in Hebrews 13: 9–10." Catholic Biblical Quarterly 86, no. 2 (April 2024): 348–68. http://dx.doi.org/10.1353/cbq.2024.a924369.

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Abstract: In this study, we survey six factors encouraging a eucharistic interpretation of Heb 13:9–10: (1) the broader context of Hebrews and its warning against idolatry; (2) the understanding of βεβαιοῦσθαι τὴν καρδίαν in 13:9 as literal nourishment; (3) the conceptualization of the table of the Lord’s Supper as a θυσιαστήριον in early Christianity; (4) the similar triangulation in 1 Corinthians 10 of the Lord’s Supper and the Levitical altar over against food associated with idols; (5) the story of the wilderness generation’s craving for the foods of Egypt as background; and (6) the social function of the Lord’s Supper as an instrument for addressing hunger in early Christianity. Considered collectively, these factors suggest that Heb 13:9–10 encourages looking to the Lord’s Supper, and not idolatrous, pagan “foods,” for nourishment. The passage highlights through a comparison with Levitical priests the reasons for doing so all the more. In these regards, Heb 13:9–10 recapitulates in brief form the a minore ad maius comparative argument featured at length throughout the speech. Thus, these considerations, in addition to encouraging a eucharistic interpretation of these verses, contribute to the thesis that Hebrews is concerned not with reversion to non-Christian Judaism but, rather, reversion to pagan, imperial culture.

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11

Dutko, Joseph Lee. "Beyond Ordinance: Pentecostals and a Sacramental Understanding of the Lord’s Supper." Journal of Pentecostal Theology 26, no. 2 (September 10, 2017): 252–71. http://dx.doi.org/10.1163/17455251-02602006.

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Most Pentecostal churches define the Lord’s Supper as an ordinance, and they practice it mainly as a cognitive act of remembrance. This article argues that this ordinance/memorialist position is inconsistent with Pentecostal belief and practice in other areas and that a more sacramental understanding of the Lord’s Supper would provide an opportunity for an intensification and revival of other Pentecostals core beliefs, particularly in the areas of pneumatology, eschatology, and ecclesiology. Despite a problematic and inconsistent history with sacramental thought, this study shows that Pentecostals inherently hold a sacramental worldview in their most distinctive belief of glossolalia, which provides a launching point for all other sacramental discussions in Pentecostal theology. The conclusion emerges that a more sacramental understanding of the Lord’s Supper within Pentecostalism will provide a unique opportunity to promote, extend, and at times revive core Pentecostal beliefs and values and reinvigorate Spirit-centered worship in Pentecostal churches.

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12

Lapish, Marisa. "The Lord’s Supper Table as Icon for Remembrance in I Corinthians 11:17-34: An Apostolic and Patristic Reprimand for Inclusive, Christlike Table Manners." Kenarchy Journal 3 (January 2022): 133–43. http://dx.doi.org/10.62950/vwhwb37.

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This paper examines the “table manners” around early church practices of the Lord’s Supper Table in light of I Corinthians 11:17-34. Alongside patristic voices, Paul’s corrective reprimand in this passage demonstrates an inclusive ethic at the Lord’s Supper Table as an icon of remembrance for expressing the gospel of love embodied in the new humanity on earth as it is in heaven. First-century Greco-Roman meal practices are discussed as well as the meaning of anamnesis as “remembrance,” for a Christotelic expression in Jesus’ Last Supper as a kingdom of God prototype for early church table manners. In I Corinthians 11:17-34, the unethical table manners of the rich toward the poor are specifically highlighted by Paul and confirmed through patristic writings. By pointing back to Jesus’ Last Supper table, Paul actually collapses time to point forward, reorienting the church of Corinth to the future kingdom of God—the messianic banquet table where all would feast equitably and peaceably, with love and justice. In this way, the Lord’s Supper practice is a “re-membering” of suffering humanity, an ethic of “just hospitality.” This table represents the kenotic love of Jesus through the love of neighbour, revealing the meaning of the cross, the body and blood given for one and all, expressed through the bread and wine shared by one and all.

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13

May, David M. "Eating supper on a sinking ship: Acts 27:27–38." Review & Expositor 116, no. 3 (August 2019): 355–58. http://dx.doi.org/10.1177/0034637319866849.

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The sea-journey adventure of Paul in Acts 27:27–38 serves as the focus of this sermon. The author of Luke–Acts illustrates that, during the storm crisis, prisoner Paul is the true leader of this ship, even above the captain and centurion. Paul’s leadership and faith are demonstrated in the celebration of a meal with all those on board. Using key language, such as “giving thanks,” “bread,” and “breaking,” the meal scene echoes the Lord’s Supper. Amid crises, participating in the Lord’s Supper provides a sense of hope, community, and encouragement.

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14

Rønkilde, Jette Bendixen, and Kirstine Helboe Johansen. "Together Alone – the Lord’s Supper Between Ritual And Ritualisation." Ecclesial Practices 9, no. 2 (December 16, 2022): 147–64. http://dx.doi.org/10.1163/22144471-bja10023.

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Abstract Drawing on empirical data from a study of Sunday Services in the Evangelical Lutheran Church in Denmark (elcd) and using a theoretical framework from ritual theory, this article analyses and interprets regular churchgoers’ participation in the Lord´s Supper. The empirical material consists of participant observations combined with focus group workshops. The article puts forward the argument that participants experience the Lord´s Supper as a ritual in the Sunday Services that enables and embodies an intensified space in which they come to terms with the other churchgoers, themselves and God. The article thoroughly explores how the Lord´s Supper as a ritual seems to consist of different parts or movements marked by collective and individual practices that significantly affect the churchgoers’ ways of participating in and experiencing the Eucharist. It thus reveals that insights from ritual theory can provide an opportunity to rethink the theological and ritual dynamic of worship and in particular the Lord’s Supper.

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15

Wengert, Timothy J. "Melanchthon on the Lord’s Supper in 1534." Lutheran Quarterly 35, no. 3 (2021): 325–32. http://dx.doi.org/10.1353/lut.2021.0083.

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16

Steinbrenner, David A. "The Lord’s Supper? When eating and dining become determinative in 1 Corinthians 11:17–34." Review & Expositor 117, no. 4 (November 2020): 560–65. http://dx.doi.org/10.1177/0034637320969415.

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In 1 Cor 11:17–34, Paul admonishes the church in Corinth for celebrating the Lord’s Supper in a way that maintains and perpetuates inequitable treatment based on socioeconomic status. His concern is that such practices harm the church’s witness and create a disunity that tears the body of Christ apart and connects the church to liability for the death of Jesus himself. In Paul’s argument, food and dining do not function merely symbolically or metaphorically, but serve to actualize either unity in the body of Christ or division that leads to physical consequences of judgment from God. Paul grounds his argument in the logic of the tradition of the Lord’s Supper as it was handed down to him.

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Harader, Joanna. "Tension at the table: 1 Corinthians 11:23–32." Review & Expositor 116, no. 3 (August 2019): 359–63. http://dx.doi.org/10.1177/0034637319867404.

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Paul’s presentation of the communion meal in 1 Cor 11:23–32 highlights tensions we experience as we participate in the Lord’s Supper today: situational tension in re-enacting a conflicted meal and remembering a violent event, a tension between memory and hope, a painful tension for survivors of sexual abuse with the use of “body” and “blood” language in both Scripture and liturgy, and a tension between an insistence on the egalitarian nature of the meal alongside warnings of exclusionary judgment for any who eat while “unworthy.” The first two tensions are biblical and are to be explored and embraced in sharing the Lord’s Supper. The second two tensions result from unintended consequences and misinterpretation, and should be discerned and alleviated to maintain a spiritually healthy and faithful communion liturgy.

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18

이양호. "Calvin on Unworthy Partaking of the Lord’s Supper." Theological Forum 58, no. ll (December 2009): 83–100. http://dx.doi.org/10.17301/tf.2009.58..004.

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19

Wen, Clement Yung. "The Lord’s Supper As Subversive Anti-Imperial Praxis?" Expository Times 131, no. 6 (March 2020): 283–84. http://dx.doi.org/10.1177/0014524619886792.

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20

Black, Jonathan. "The Holy of Holies: Pentecostal Spirituality and the Breaking of Bread." Journal of Spiritual Formation and Soul Care 13, no. 1 (December 27, 2019): 62–87. http://dx.doi.org/10.1177/1939790919896336.

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The Lord’s Supper is not widely considered a distinguishing mark of Pentecostal spirituality, and yet the Breaking of Bread has been at the very centre of British Pentecostal worship and devotion from the very beginnings of the movement. This article examines key features of Pentecostal eucharistic spirituality through a consideration of Pentecostal writing on the sacrament as well as the songs and practices of Pentecostal eucharistic worship. It is argued that a Pentecostal spirituality of the Supper rooted in meeting with the crucified and risen Christ in the Holy of Holies of the Lord’s Table encompasses the whole of the Christian life, by flowing out from the Breaking of Bread in contemplation, embodied response, cross-shaped speech, empowered mission, and holiness of life, and then drawing others back in to the Table to encounter the presence of Jesus in thanksgiving and joy.

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21

Deeg, Alexander. "This is my Body ..." Dansk Teologisk Tidsskrift 85, no. 1 (June 10, 2022): 60–81. http://dx.doi.org/10.7146/dtt.v85i1.132857.

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In times of the Covid-19 pandemic, many congregations had to stop celebrating the Eucharist or find new ways to do so – one of these being online Eucharist services in synchronous and diachronous settings. The article describes developments in the Protestant Churches of Germany and shows that the interplay of theology and church practices is essential. On the background of the fundamental dialectics of absence and presence in (Christian) liturgy and Luther’s writings on the Lord’s Supper, the article proposes two axes that open up a ‘field’ of diverse ritual practices: community and gift. Many different ways of celebrating the Lord’s Supper seem to be possible in this field – also celebrations in synchronous digital settings (video conferences). The Covid-19 crisis is seen as a chance to rethink sacramental theology and ways of celebration – in the context of a permanent change of liturgical practices.

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22

Iwamony, Rachel. "Transforming Lord’s Supper: Indonesian Protestant Responses to the Covid-19 Pandemic." Mission Studies 39, no. 1 (February 15, 2022): 27–49. http://dx.doi.org/10.1163/15733831-12341828.

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Abstract By focusing on the issue of the Lord’s Supper, this article explores the contextual theological responses of three Protestant churches in the eastern part of Indonesia towards the Covid-19 pandemic. The article argues that discourses on the Lord’s Supper in response to the pandemic reflected the mission theology of these communities in terms of their beliefs (doctrine) and practices (rites, structures, order, community). Through online interviews and document analysis, the researcher discovered that churches made significant contextual transformations during the first period of the pandemic. The pandemic challenged these churches to make significant theological responses to fulfill their mission. They changed traditional rituals to adapt to distancing guidelines. In contrast to the belief in the importance of church buildings, the homes of church members were transformed into church-centers. Solidarity among congregational members was stronger than before the pandemic, with ways for members to contact and support each other from home.

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23

King, Fergus J. "Mission-Shaped or Paul-Shaped? Apostolic Challenges to theMission-Shaped Church." Journal of Anglican Studies 9, no. 2 (November 15, 2010): 223–46. http://dx.doi.org/10.1017/s1740355310000264.

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AbstractJohn M. Hull has raised a number of criticisms about the understanding of worship found inMission-Shaped Church: Church Planting and Fresh Expressions of Church in a Changing Context. In this article, some of these criticisms are explored further. Analysis of Paul’s proposed reforms to the Lord’s Supper in Corinth show that worship must address social concerns and not focus exclusively on a God-ward aspect. Paul does this by describing the Lord’s Supper as a paradigm for behaviour and world-view using the Greek symposium tradition. Paul’s response to the Corinthian situation raises questions about the suitability of the Homogeneous Unit Principle and its role in mission, as do aspects of the controversy with Peter documented in Galatians 2. His wider exploration of the sacramental dimension of ritual meals (1 Cor. 10–11) further shows that worship cannot be divorced from ethics and behaviour if it is to be truly effective and based on Pauline principles

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24

Land, Julie Marie. "Remember as Re-membering: The Eucharist, 1 Corinthians 11:17-34, and Profound Intellectual Disability." Studia Liturgica 50, no. 2 (September 2020): 152–62. http://dx.doi.org/10.1177/0039320720946040.

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In 1 Cor 11:17-34 Paul reprimands the Corinthians for the way in which they gather for worship, and addresses the Corinthians’ situation with the words of institution. This paper, exploring how the Lord’s Supper is importantly related to discerning the body of Christ and the church’s response to people on the social margins, pursues a question of the contemporary church: are we eating rightly? An examination of 1 Cor 11:17-34 reveals that the Lord’s Supper criticizes developments in society that have come to base the worth of bodies on their ability to meet society’s prized values of achievement, consumption, and production. Bodies that do not meet these aims are positioned as problems. This paper argues that people with profound intellectual disabilities, who often are placed on the social margins of both church and society, have much to teach about what it means to gather and be with one another as the church.

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25

Zwemer, Sam. "The Extension of the Liturgical Form for the Celebration of the Lord’s Supper in the Dutch Psalm Book of Dathenus 1568." Church History and Religious Culture 104, no. 1 (March 26, 2024): 40–66. http://dx.doi.org/10.1163/18712428-bja10063.

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Abstract This article focuses on a specific edition of the Dutch liturgical form for the celebration of the Lord’s Supper. This edition from 1568 contains an extension concerning the words of distribution and the thanksgiving. This modification was done by Dathenus himself. In terms of its origin, this specific edition fits well within the patterns in the genesis of the (Dutch) form for the celebration of the Lord’s Supper itself. The content of the extension includes an invitation, an expansion of the words of distribution, and instruction in the thanksgiving regarding communion with Christ, the eschatological perspective, and living in gratitude. Various motives played a role in this extension, both in terms of the context of its origin and its context of use. This specific text is relevant as it provides more information about the author’s working method, the influence of the London tradition, and a better understanding of later synods and editions of the psalm book.

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Canoy, Robert W. "Turning the table: Luke’s inclusive invitation to Communion." Review & Expositor 116, no. 3 (August 2019): 305–19. http://dx.doi.org/10.1177/0034637319866848.

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Luke’s Gospel features an inclusive invitation to Communion at which the gospel of release is extended to saints and sinners alike. This Lukan message of inclusivity is demonstrated through examination of three texts: 4:16–30; 7:36–50; and 14:1–24. Following Luke’s Eucharistic perspective, contemporary practices of the Lord’s Supper will reorient the Supper to Jesus as Lord of the table, and in so doing overcome divisions, remove barriers, and abandon otherwise destructive cultural norms and practices often associated with the Eucharist.

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27

van Eijk, Ton. "The Lord’s Supper and the Resurrection of the Body." Journal of Reformed Theology 15, no. 3 (October 8, 2021): 225–45. http://dx.doi.org/10.1163/15697312-bja10018.

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Abstract The starting point of this article is a text of Irenaeus in defense of the resurrection of the body against the Gnostics. In the very different context of the zweiter Abendmahlsstreit in the 16th century this text was part of a dossier of Patristic texts that was used by both parties, Lutheran and Reformed. One of the issues was whether the body of Christ was eaten by the mouth or by faith. It will be shown how Calvin and Heshusius understood this text. In the end it will appear that for various reasons the issue seems to have lost its relevance. With the Leuenberg Agreement the dispute was laid to rest.

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Bray, Justin R. "The Lord’s Supper during the Progressive Era, 1890—1930." Journal of Mormon History 38, no. 4 (October 1, 2012): 88–104. http://dx.doi.org/10.2307/23292633.

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29

Min, Jang-Bae, and Jae-Min Lee. "Ways for the Sacrament of the Eucharist about Lord’s Supper." Theology and Praxis 82 (November 25, 2022): 33–55. http://dx.doi.org/10.14387/jkspth.2022.82.33.

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30

PARK, Jong-Hwan. "The Internal Meaning and External Efficacy of Zwingli’s Lord’s Supper." KOREA PRESBYTERIAN JOURNAL OF THEOLOGY 55, no. 5 (December 31, 2023): 263–91. http://dx.doi.org/10.15757/kpjt.2023.55.5.010.

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31

Fangzhou, Li. "Inescapable "absurdity": Rethinking Luther and Calvin’s view of “presence of the body of Christ” in the Lord’s Supper." International Journal of Sino-Western Studies, no. 26 (May 28, 2024): 22–34. http://dx.doi.org/10.37819/ijsws.26.247.

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Given the general lack of understanding among Chinese Protestant churches regarding the " Eucharistic theology" in the tradition of the Reformation, as well as the challenges posed by the global COVID-19 pandemic to administration of the sacrament, this article comparatively analyzes Martin Luther and John Calvin's understanding of the "presence of the body of Christ" in the Lord's Supper. This not only involves differences in their respective views on the sacrament but also the underlying theological debates regarding "Christology" and hermeneutics, particularly concerning the relationship between "faith" and "reason." The article emphasizes the necessity of re-focusing the "presence of the body of Christ," which not only clarifies orthodox Christological thoughts, but also concerns the realistic practice of "communion and unity in Christ." Through examining the theological expositions of Luther and Calvin, this article offers new insights into the understanding of the "presence of the body of Christ" in the Lord's Supper and provides a theological foundation for the contemporary church to administrate the sacrament during extraordinary times. This will help Chinese Protestant churches better understand the core significance of the Lord's Supper and promote the ecumenical movement of the universal Church.

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Zygmunt, Bartosz. "The Theological Sense of the Polish Antiphons: The Song and the Hymn from the Mass of the Lord’s Supper." Religions 12, no. 3 (March 5, 2021): 169. http://dx.doi.org/10.3390/rel12030169.

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The Eucharist, a gift of God’s fatherly love, is the heart of the Church life. It constitutes the most important reality, but also a sacrament of everyday life. Awareness of that great gift leads to a deep need for gaining an insight into the beginnings of the Eucharist—the Mass of the Lord’s Supper. The aim of the present article is to investigate the theological content of the antiphons, the song, and the hymn included in the contemporary Polish Roman Missal. The Author will present a theological analysis of the Polish antiphons, the song, and the hymn from the Mass of the Lord’s Supper in the chronological order of their appearance in the contemporary liturgy. The texts will be subject to historical and linguistic analysis. The texts of the antiphons are rooted in the Bible. For that reason they will be first analyzed from the historical point of view, and then juxtaposed with the version from the Millennium Bible and with the original Greek text, in order to identify differences and analogies between them. Next, the texts will be analyzed from the linguistic and pragmatic perspective. The consideration will end with a short summary of the sources and theological motifs identified in the course of the analysis.

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Colwell, John E. "The Lord’s Supper: A Personal Journey Through a Confusing Ecclesial Landscape." Baptist Quarterly 53, no. 2 (December 4, 2021): 51–65. http://dx.doi.org/10.1080/0005576x.2021.2004789.

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Rakitin, Pavel. "The Meaning of Symbols in Emerson’s Stand against the Lord’s Supper." State Religion and Church in Russia and Worldwide 37, no. 4 (2019): 234–60. http://dx.doi.org/10.22394/2073-7203-2019-37-4-234-260.

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Collis, Michael J. "The Lord’s Supper in British Baptist Hymnology in the Twentieth Century." Baptist Quarterly 38, no. 6 (January 2000): 290–304. http://dx.doi.org/10.1080/0005576x.2000.11752103.

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Jackson, Ruth. "Creation, temporality and the Lord’s Supper in Friedrich Schleiermacher’s dogmatic theology." Theology 116, no. 5 (August 2, 2013): 332–40. http://dx.doi.org/10.1177/0040571x13493578.

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Wepener, C. "Still because of the weakness of some? A descriptive exploration of the Lord’s Supper in South Africa, 1948-2002." Verbum et Ecclesia 26, no. 2 (October 3, 2005): 614–40. http://dx.doi.org/10.4102/ve.v26i2.243.

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This article is a preliminary descriptive exploration of the celebration of the Lord’ s Supper in selected Reformed churches in South Africa over a period of 54 years. Methodologically, it employs a broad anthropological approach towards liturgy, thereby trying to reconstruct parts of the enacted ritual of the Lord’ s Supper from its historical debris. By making use of the comparative method, significant differences have been highlighted and interpreted. Throughout the article it becomes apparent how this Christian ritual was used to serve various political agendas, how cult and culture influence(d) one another . Finally, some tendencies have been extracted to be used in developing a criterion for the liturgical inculturation of the Lord’ s Supper as a ritual of reconciliation within the South African context.

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Peter Stephens, W. "Zwingli and Luther." Evangelical Quarterly: An International Review of Bible and Theology 71, no. 1 (September 12, 1999): 51–64. http://dx.doi.org/10.1163/27725472-07101006.

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The article explores the similarities and differences between the two Reformers. The author argues that the Reformation should not be understood in terms of Luther, whether historically or theologically. He is not the standard by which every other reformer is to be judged. Different elements in the background and experience of Zwingli and Luther shed light on their respective theologies. The article concentrates attention on their views of the Lord’s Supper or Eucharist, and several significant differences are considered.

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Galeniece, Anna. "The Lord’s Supper: The Highest Expression of Seventh-day Adventist Worship Service." Asia-Africa Journal of Mission and Ministry 12 (August 31, 2015): 75–88. http://dx.doi.org/10.21806/aamm.2015.12.05.

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Chang, Kei Eun. "Paul’s Space: Ethics at the Lord’s Supper(1 Cor 11:17-34)." Korean Journal of Christian Studies 114 (October 31, 2019): 135–78. http://dx.doi.org/10.18708/kjcs.2019.10.114.1.135.

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Sławinski, Wojciech. "Die Thorner Generalsynode von 1595." Archiv für Reformationsgeschichte - Archive for Reformation History 96, no. 1 (December 1, 2005): 246–71. http://dx.doi.org/10.14315/arg-2005-0112.

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This is a detailed analysis of the General Synod of the Polish Protestants in Toruń in 1595. The article discusses the following aspects of the synod: the participants of the synod; the synod’s aims and organization; the conflict about the Lord’s Supper; the case of the Lutheran pastor Paul Gericke from Poznan, who refused to agree to the synod’s decisions; the question of Trinitarianism; the canons of the Synod of Toruń ; political projects discussed at the synod; the participation of Orthodox churchmen; the role of the Prussian towns Gdańsk, Elbląg and Toruń .

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Butler, Geoffrey. "“This Mystical Blessing”: The Patristic Roots of John Calvin’s Eucharistic Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 3 (May 11, 2021): 322–44. http://dx.doi.org/10.1177/10638512211003862.

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Though committed to the final authority of Scripture in all matters, John Calvin’s Institutes and biblical commentaries show him to be a remarkable student of patristics. His doctrine of the Lord’s Supper was no exception, as Calvin calls upon the likes of Augustine, Chrysostom, Tertullian and others to support his position. This article, therefore, contends that Calvin’s engagement with the Fathers – though imperfect – demonstrates that his view, in essence, may be clearly traced to the patristic period. It also suggests that his reverence for tradition, which he considered consistent with his commitment to sola scriptura, makes Calvin a prime example for contemporary evangelicals as they reflect on their own doctrine of the Supper. Not only would paying close attention to the Fathers enrich their own understanding, but given that such figures are esteemed by the wider church, it may well contribute to a more robust ecumenical conversation around the sacraments.

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Williams, H. H. Drake. "Living as Christ Crucified: The Cross as a Foundation for Christian Ethics in 1 Corinthians." Evangelical Quarterly 75, no. 2 (April 16, 2003): 117–31. http://dx.doi.org/10.1163/27725472-07502002.

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The cross of Christ has been well recognized as providing a foundation for Christian beliefs throughout the ages. The cross is also becoming increasingly recognized as providing a general foundation for Christian ethics. This study explores the specific role that the cross plays for some of Paul’s ethical instructions within 1 Corinthians. It notes that the cross plays a recognizable role in Paul’s instruction for unity, Christian stewardship, community exclusion, civil litigation, weak and strong brothers, and the Lord’s Supper. In these exhortations, the cross is also regularly associated with ideas concerning Christian unity, self-sacrifice, and the Christian’s future hope.

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Faber, Ryan. "Infant Baptism and Church Membership: Issues and Ambiguity." Ecclesiology 17, no. 3 (October 19, 2021): 390–407. http://dx.doi.org/10.1163/17455316-bja10014.

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Abstract People are initiated into the church by baptism. But what does it mean when baptism is administered to an infant? What does it mean that a baptised child is a member of the church? What privileges and responsibilities accompany that membership? This article explores discussions of and decisions about the admission of baptised members to the Lord’s Supper and the discipline of baptised member in the Christian Reformed Church in North America. Marked by a lack of consensus about the status and spiritual standing of baptised children, these discussions and decisions reveal ambiguity about infant baptism and church membership.

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Moltmann, Jürgen, and Steffen Lösel. "The unfinished Reformation." Theology Today 74, no. 1 (April 2017): 10–21. http://dx.doi.org/10.1177/0040573616688735.

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In this article Jürgen Moltmann offers a clarion call to the whole church at the eve of the 500th anniversary of the Protestant Reformation to be semper reformanda. Moltmann discusses five major points: the theological implications of the contemporary move from a culture of dispute to a culture of dialogue; the unity of the Christian church under what he terms “the papacy of all believers”; the only true “reformation by faith alone” initiated by the Anabaptists; the ecumenical importance of celebrating the Lord’s Supper together; and, finally, the idea that a reformation of hope needs to follow a reformation of faith.

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Oberdorfer, Bernd. "Theologie des Kreuzes aus evangelischer Perspektive in ökumenischer Absicht." Evangelische Theologie 78, no. 6 (December 1, 2018): 436–48. http://dx.doi.org/10.14315/evth-2018-780606.

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AbstractIn September 2017, the feast of the Exaltation of the Holy Cross in Trier was celebrated ecumenically. It is within this context that this contribution discusses central traits of Luther’s theology of the cross based on the 1518 Heidelberg Disputation and the 1519 Sermon on Preparing to Die (Sermon von der Bereitung zum Sterben). It then identifies important consequences of Luther’s focus on the cross in Christology, his understanding of the Lord’s Supper, and in ethics, and draws reception-historical lines to modern Lutheranism. At the end, considerations as to the ecumenical relevance of the theology of the cross are presented.

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Smit, Peter-Ben. "Exploring the Eschaton. The Lord’s Supper as a Cultural Technique Enabling Prefigurative Politics." Yearbook for Ritual and Liturgical Studies 38 (October 24, 2022): 59–72. http://dx.doi.org/10.21827/yrls.38.59-72.

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Focusing on 1 Cor. 11, this article argues that the early Christian meal can be understood as a cultural technique that enables new knowledge and insight, specifically about the world to come. The argument takes its vantage point from an understanding of the early Christian meal as a form of social experimentation that engages in prefigurative practices, thereby anticipating the world to come. To explore the latter phenomenon, this article makes use of a body of theory concerning prefigurative politics, a field not commonly associated with the study of religion. However, it is shown that this body of theory is a useful tool for considering that the kind of knowledge regarding the world to come is made possible through the performance of the early Christian meal, understood as a cultural technique. In this manner, the present article aims to make contributions at the levels of both the theory regarding the study of the early Christian meal and insights into it.

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Arjona, Rubén. "John Calvin on the Lord’s Supper: Food, Rest, and Healing for Shivering Souls." Pastoral Psychology 66, no. 2 (November 19, 2016): 177–90. http://dx.doi.org/10.1007/s11089-016-0740-2.

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Bettley, James. "Some Architectural Aspects of the Role of Manuals in Changes to Anglican Liturgical Practice in the Nineteenth Century." Studies in Church History 38 (2004): 324–38. http://dx.doi.org/10.1017/s0424208400015904.

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The evangelical Francis Close, rector of Cheltenham and Dean of Carlisle, pithily observed in 1844 that ‘Romanism is taught Analytically at Oxford [and] Artistically at Cambridge … it is inculcated theoretically, in tracts, at one University, and it is sculptured, painted, and graven at the other’. The two forces to which he was referring – the Oxford Movement and the Cambridge Camden Society – emerged within a few years of each other, in 1833 and 1839 respectively. Although they were very different in the ways in which they achieved their ends, they were essentially products of the same Zeitgeist, and their influence combined to bring about radical changes to the conduct of church services and church affairs generally within the Church of England. The most significant and fundamental change was the reinstatement of the celebration of Holy Communion as the central act of Christian worship. Like the crucial doctrine of apostolic succession, which was the keystone of Tractarian philosophy, this sacrament provided a direct link with Christ, being a re-enactment of the ceremony which he instituted at the Last Supper. For the service was not simply, as it was for Protestants, a commemoration of that event; it was a renewal of Christ’s sacrifice and was accompanied by a belief in the Real Presence. This is reflected in the terminology used. The Book of Common Prayer calls the service ‘Holy Communion’, which emphasises that part of the service where the people take part and share ‘the Lord’s Supper’. High Churchmen invariably referred to ‘the Holy Eucharist’, ‘Eucharist’ meaning ‘thanksgiving’, thus stressing the sacrificial aspect of the service which might be, in the more advanced ritualist churches, celebrated without the active participation of the congregation, as it had been before the Reformation. Further evidence of this attitude is the use of the word ‘altar’, with its sacrificial overtones, rather than the more domestic ‘Lord’s table’.

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Gatta, John. "Sacramental Communion with Nature: From Emerson on the Lord’s Supper to Thoreau’s Transcendental Picnic." Religions 9, no. 2 (February 3, 2018): 48. http://dx.doi.org/10.3390/rel9020048.

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