Relevant bibliographies by topics / Mystical Body of Christ

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Mystical Body of Christ'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Mystical Body of Christ"

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Hughes, Jennifer Scheper. "The Colony as the Mystical Body of Christ." Social Analysis 64, no. 4 (2020): 21–41. http://dx.doi.org/10.3167/sa.2020.640402.

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In New Spain in the sixteenth century, the colony was imagined as a sacred body, as the mystical body of Christ (corpus mysticum), in which millions of presumed Catholic Indigenous subjects figured as the body’s wounded feet. Beyond the simple secularization of a theological concept and its appropriation toward political ends, the colonial corpus mysticum became living, enfleshed, and incarnate, both sustaining the colonial project and rebelling against it. The Mexican corpus mysticum was grounded in the vernacular theologies and affects of the mortandad, the violent death world of the colonial cataclysm. The ‘mysterious materiality’ of the New World corpus mysticum points to signs of Mexican Indigenous communities’ theopolitical refusal to be subsumed into the Spanish colonial flesh-body.
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Bauerschmidt, Frederick Christian. "Julian of Norwich and the Mystical Body of Christ." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 9, no. 2 (2000): 243–44. http://dx.doi.org/10.1177/106385120000900209.

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Wiitala, Pam. "Sacred Liturgy: The Language of the Mystical Body of Christ." Antiphon: A Journal for Liturgical Renewal 27, no. 2 (2023): 222–60. http://dx.doi.org/10.1353/atp.2023.a914285.

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ABSTRACT: The Wednesday addresses by Pope John Paul II, published as The Theology of the Body , can provide some insights into how one should approach the sacred liturgy. The liturgy presents the mysteries of the life of Christ, both those of his life on earth and those of his Mystical Body, the Church. This article, drawing upon the incarnational theological anthropology of Pope John Paul II, explores the notion of sacred liturgy as the “language” of the Church. Through this lens, the various liturgical gestures and actions are infused with a deeper meaning, making them an apt means and medium for expressing the Mystical character of the Church.
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Raby, Elyse J. "Eighty Years after Mystici Corporis Christi: Rereading Mystical Body Theology in the Early Twentieth Century." Theological Studies 85, no. 2 (2024): 287–308. http://dx.doi.org/10.1177/00405639241238387.

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Contemporary interpreters of the mystical body movement in the early twentieth century often refer to works therein as mystical body “ecclesiologies” and tend to identify distinctions among them according to the author’s language or nationality. In this article, I argue that the differences among mystical body theologies in that era are better understood according to theological locus—of “mystical body” as either an ecclesiological or a christological-soteriological concept. This framework best explains the paradoxical evaluations of the mystical body movement more broadly, and the encyclical Mystici Corporis Christi in particular, as simultaneously too vague and too juridical.
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Faesen, Rob. "Christ’s Wounded Body, Sorrowful Soul and Joyful Spirit: The Interpretation of Christ’s Passion in a Forgotten 16th Century Classic of Mystical Literature." Religions 13, no. 4 (2022): 365. http://dx.doi.org/10.3390/rel13040365.

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The Passion of Christ is not only an important theme in Christian theological and devotional literature, iconography, and music, but it is likewise the focus of considerable attention in contemplative, mystical literature. This contribution focuses on a specific interpretation of the suffering of Christ, which is to be found in an important but now somewhat forgotten mystical text, namely the Evangelical Pearl. This text is to be situated within the broad mystical network and initiatives of the Cologne Carthusians in the early sixteenth century. The Pearl has a remarkable interpretation of Christ’s passion, namely that—simultaneously—his body was in terrible pain, his soul was deeply sorrowful and his spirit was joyful. These reflections culminate in a radical theology of deification.
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Khondzinskii, Pavel. "Émile Mersch and theology of the russian diaspora." St. Tikhons' University Review 102 (August 31, 2022): 29–49. http://dx.doi.org/10.15382/sturi2022102.29-49.

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In 1933 the Catholic scholar Emile Mersch published his work “The Mystical Body of Christ” (Le Corps mystique du Christ), in which the concept of the “mystical body” was traced from early Christian times to the beginning of the 20th century. Having paid tribute to Eastern fathers, Mersch believed that this concept reaches its final synthesis in the works of the “French school” authors in the 17th century, where the concept of personal mystical unity with Christ, dating back to the Rhine mystics, is combined with the idea of St. Cyril of Alexandria and St. Hilary of Pictavia of the “natural” unity of the Church in the Eucharist. Mersch considered this synthesis to be a complete expression of St. Augustine’s teachings of the Church as the “total Christ” (the whole Christ) - totus Christus. Some authors of the diaspora paid their attention to the Mersch’s monography. M. Lot-Borodina wrote a review to this work. Fr. Sergey Bulgakov used this work as a source of the references to blessed Augustine. But it was Fr. Georges Florovsky who treated this work most thoughtfully. In the description of his response to the Mersch’s work, we need to remember that initially Fr. Georges based on the position, which was formed in Russian theology by representatives of “new theology” at the beginning of the 20th century, first of all – the position of metropolitan Antony (Khrapovitsky). This position was characterized by the constitution of the unity of the Church on the moral rather than Eucharistic level. The moral level was regarded, because of the personalistic concept of the mutual transparency of persons, as a natural unity. The article traces the gradual evolution of Fr. Georges’s views from the above concept, through an attempt to combine the teaching of totus Christus with the teaching of metropolitan Anthony, to the unambiguously expressed Christological emphasis in ecclesiology. As a result, Florovsky's late ecclesiology reveals a certain closeness to the ecclesiology of the French school, and hence to Mersch’s general conceptual conclusions.
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Hahnenberg, Edward P. "The Mystical Body of Christ and Communion Ecclesiology: Historical Parallels." Irish Theological Quarterly 70, no. 1 (2005): 3–30. http://dx.doi.org/10.1177/002114000507000101.

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Bracken, Joseph A. "The body of Christ—An Intersubjective Interpretation." Horizons 31, no. 1 (2004): 7–21. http://dx.doi.org/10.1017/s0360966900001043.

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ABSTRACTIn this essay the author rethinks the provocative remarks of Karl Rahner about the overall symbolic character of reality in his essay “The Theology of Symbol.” While conceding the inevitable differences in perspective between a Thomistic metaphysics of Being and process-relational philosophy, the author explains how Rahner's “theses” on symbolism likewise make good sense within the context of his own process-oriented metaphysics of intersubjectivity as developed in previous publications. Then he applies this Rahnerian/neo-Whiteheadian scheme to the analysis and explanation of Christian belief in the Incarnation of the Divine Word in the human nature of Jesus, the Real Presence of the risen Christ in the Eucharist, and the Church as the Mystical Body of Christ.
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Vanhoozer, Kevin J. "Hocus Totus: The Elusive Wholeness of Christ." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 1 (2019): 31–42. http://dx.doi.org/10.1177/1063851219891610.

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This article responds to David Moser’s essay commending the Totus Christus to Protestants who wish to be biblical, identify with the catholic tradition, and speak truly about the Church. The article recognizes the Totus Christus as an important case study of the relationship between Christology and ecclesiology. The article evaluates Moser’s case in three movements: first, by examining the way in which biblical language of Christ as the “head” of the Church “body” has been interpreted by Augustine and others; second, by comparing and contrasting the Reformed (soteriological) emphasis on mystical union with the Roman (ecclesiological) emphasis on mystical body; third, by examining the metaphysics of the Totus Christus and, in particular, the conceptual coherence of claiming that the Totus Christus designates a “united person” with “two subjects” that are “distinct in their being.” The article concludes by asking about the practical consequences of accepting the Totus Christus, and by noting that the Totus Christus never did receive the necessary creedal support commensurate with catholic doctrine.
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King, Rolfe. "The Body of Christ: An Aligning Union Model." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 3 (2021): 345–70. http://dx.doi.org/10.1177/10638512211013493.

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In the context of recent debate about whether “Reformed Catholics” and Protestants, more generally, should accept Augustine’s totus Christus Christological ecclesiology, I illustrate the notion of an asymmetric aligning union. This is a metaphysically real union, but not a substantial union. I suggest that Reformed catholic theology would be better served by deploying the notion of an asymmetric aligning union. It preserves the Reformation solas and is compatible with the notion of the mystical body of Christ, without the disadvantages of the totus Christus notion, if that is taken to involve a substantial union. This form of union should be of wider ecumenical interest.
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Dissertations / Theses on the topic "Mystical Body of Christ"

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Gabrielli, Timothy R. "Solidarity and Mediation in the French Stream of Mystical Body of Christ Theology." University of Dayton / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1417899509.

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Van, Niekerk Margeretha. "Bodies in the body of Christ : in search of a theological response to rape." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86459.

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Thesis (MTh)--Stellenbosch University, 2014.<br>ENGLISH ABSTRACT: This study argues that rape is an instrument of patriarchy, functioning in the same way as torture to keep patriarchal power hierarchies intact. Rape robs women of their voices, making and keeping them invisible. The body is a symbol for power and the female body represents patriarchal angst about losing power. The development of ontologies of body over the ages is traced, showing how these ontologies eventually led to the dualistic devaluing of the body. The body came to be seen as a commodity while the so-called inner or spiritual world became the body of theology. The body of Christ in 1 Corinthians is analysed, showing how Paul placed the body in the centre of theology and Christian life, while he simultaneously undermined the seemingly natural societal hierarchies by (re)constructing the body of Christ in a subversive way. The body of Christ re-members (remembers and reconstructs) the body in a way that controverts the abuse of women’s bodies. By subverting patriarchy’s power hierarchies, by valuing bodies and thereby making them visible, by transforming bodies and by imagining a body beyond patriarchy, the body of Christ re-members the social and individual body in a way that resists the violently abusive patriarchal body.<br>AFRIKAANSE OPSOMMING: Hierdie studie argumenteer dat verkragting ’n instrument van patriargie is. Verkragting funksioneer op dieselfde manier as marteling met die doel om patriargale mag-strukture in stand te hou. Verkragting beroof vroue van hul identiteit en maak en hou hulle sodoende onsigbaar. Die liggaam is ‘n simbool van mag en die vroulike liggaam verteenwoordig patriargale angs oor magsverlies. Die ontwikkeling van liggaamsontologieë word nagespeur om aan te toon hoe hierdie ontologieë uiteindelik ontwikkel het tot ’n dualistiese devaluasie van die liggaam. Die liggaam is gesien as ’n kommoditeit, terwyl die sogenaamde innerlike of geestelike wêreld die liggaam van teologie geword het. Die liggaam van Christus in 1 Korintiërs word geanaliseer, om aan te toon hoe Paulus die liggaam in die sentrum van die Christelike lewe geplaas het, terwyl hy terselfdertyd die oënskynlik natuurlike samelewingshiërargieë ondermyn deur die liggaam van Christus op subversiewe wyse te (her)konstrueer. Die liggaam van Christus onthou en rekonstrueer die liggaam op so ‘n wyse dat dit die misbruik van vroue se liggame opponeer. Deur patriargie se magstrukture te ondergrawe, deur liggame te waardeer en hulle sodoende sigbaar te maak, deur liggame te transformeer en deur ’n liggaam anderkant patriargie voor te stel, onthou en rekonstrueer die liggaam van Christus die gemeenskaplike en individuele liggaam op ’n manier wat die gewelddadige misbruik deur die patriargale sisteem teëstaan.
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Gretzinger, Harold Alex. "Christ, the final genome." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Forsee, Bruce Alan. "The role of union with Christ in sanctification." Theological Research Exchange Network (TREN) Access this title online, 1985. http://www.tren.com.

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Lam, Kin. "The soteriological significance of the exalted Christ." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Brock, Mark D. "The relationship of spirit baptism to union with Christ." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p086-0043.

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Griffith, Wayne Douglas. "The influence of union with Christ on the relational practice of pastors." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Boctor, Farouk T. K. "Union with Christ in the work of Father Matta el-Meskeen." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 1995.<br>Map not included on fiche. Includes bibliographical references (leaves 108-109). "The books and booklets issued by Father Matta el-Meskeen": leaves 102-107.
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Farrier, Daniell E. "The realization of the resurrection of the dead in I Corinthians 15 the consummate redemption of the church as a function of covenantal union with the resurrected Christ /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p068-0576.

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Montani, Alessandro. "Mystical language and the problem of the body Jacopone da Todi." Thesis, University of Reading, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273903.

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Books on the topic "Mystical Body of Christ"

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Douglas, Martis, ed. Mystical body, mystical voice: Encountering Christ in the words of the mass. Liturgy Training Publications, 2011.

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Catholic Church. Congregatio pro Doctrina Fidei. Letter to the Bishops of the Catholic Church on some aspects of the Church understood as communion. Office for Publishing and Promotion Services, United States Catholic Conference, 1992.

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Fahey, Denis. The mystical body of Christ in the modern world. 3rd ed. Christian Book Club of America, 1994.

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Carroll, Richard C. Is Christ divided?: Approaching our conflicts in Christ. WinePress Pub., 2008.

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Liston, Gregory J. The anointed church: Toward a third article ecclesiology. Fortress Press, 2015.

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Cornides, Johannes. Corpus Christi: Biblische Vorausbilder, sakramentale Vergegenwärtigung und ekklesiologische Vorwegnahme des 'neuen Menschen'. Verlag Ferdinand Schöningh, 2018.

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Mirbach, Sabine. "Ihr aber seid Leib Christi": Zur Aktualität des Leib-Christi-Gedankens für eine heutige Pastoral. F. Pustet, 1998.

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Frati, Alessandro. L'espressione "Ecclesia Christi subsistit in Ecclesia catholica": Genesi e chiarimenti post-conciliari. Marcianum Press, 2013.

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Fejérdy, Áron. L'Église de l'Esprit du Christ: La relation ordonnée du Christ et de l'Esprit au mystère ecclésial : une lecture de Vatican II. Academic Press, 2013.

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Lubac, Henri de. Corpus mysticum: The Eucharist and the church in the Middle Ages : historical survey. SCM, 2006.

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Book chapters on the topic "Mystical Body of Christ"

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Rossi, Valfredo Maria. "Ecclesiam esse corpus Christi mysticum. Supremi Pastoris, Clemens Schrader and the Ecclesiology of the Mystical Body." In Bibliothèque de la Revue d'histoire ecclésiastique. Brepols Publishers, 2023. http://dx.doi.org/10.1484/m.brhe-eb.5.135293.

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Gere, Charlie. "Stelarc’s Mystical Body." In Identity, Performance and Technology. Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137284440_14.

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Komjathy, Louis. "The Daoist Mystical Body." In Perceiving the Divine through the Human Body. Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230339767_5.

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"The Mystical Body of Christ." In The Forgotten Jesuit of Catholic Modernism. 1517 Media, 2017. http://dx.doi.org/10.2307/j.ctt1tm7h7t.15.

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"VII The Mystical Body of Christ." In Social Imagery in Middle Low German. BRILL, 2013. http://dx.doi.org/10.1163/9789004204959_009.

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Prevot, Andrew. "Mystical Bodies of Christ: Human, Crucified, and Beloved." In Beyond the Doctrine of Man. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286898.003.0007.

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As one way to contribute to the decolonization of Christian theology, Prevot seeks to reexamine and reformulate the doctrine of the mystical body of Christ. He argues that, in addition to referring to the church and the sacrament of the Eucharist, the idea of a “mystical body of Christ” may be understood in a more decolonially significant way to refer to each human body insofar as it is united with Christ’s humanity and especially to each crucified body, including the bodies of black, indigenous, and female victims of colonial modernity. By virtue of its humanity and its suffering, each of these bodies is a mystical body of Christ. Moreover, Prevot contends that the idea of a spousal union of bodies in freedom and love (the two becoming one flesh), which has similarly been employed to symbolize the church, may also be interpreted in a more decolonially significant way as an indictment of the sexual coercion and objectification endemic to colonial modernity and as an affirmation of the divine loveliness of darkly colored, variously shaped, and otherwise marginalized bodies which this violently colonized world deems ugly or undesirable.
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Viroli, Maurizio. "Republican and Monarchical Religion." In As If God Existed, translated by Alberto Nones. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691142357.003.0004.

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This chapter focuses on republican and monarchical religion in late medieval Europe. Republican religion spread in a late medieval Europe dominated by monarchies that, from the thirteenth century on, had endowed themselves with a sacred dimension similar to that of the church. Jurists and political philosophers transferred the concept of corpus mysticum—intended to designate the church community as a body that cannot be seen by the eyes but can only be grasped by the intellect—to the state. Applied to the state, the concept of a mystical body referred mainly, but not exclusively, to the monarchy, where the king is at the head of the mystical-political body, just as Christ or his vicar on earth is at the head of the mystical body of the church. Thus, the main difference between the royal and the republican religion is that the former celebrates an individual mystical body—the king; the latter celebrates a collective mystical body—the republic.
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"From Royalism to the Mystical Body of Christ." In Soldiers of God in a Secular World. Harvard University Press, 2021. http://dx.doi.org/10.2307/j.ctv1xbc25f.5.

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"Israel, the Church, and the Mystical Body of Christ." In Christ’s Fulfillment of Torah and Temple. University of Notre Dame Press, 2002. http://dx.doi.org/10.2307/j.ctvpj7fq2.9.

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"2. From Royalism to the Mystical Body of Christ." In Soldiers of God in a Secular World. Harvard University Press, 2021. http://dx.doi.org/10.4159/9780674269613-003.

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Conference papers on the topic "Mystical Body of Christ"

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Horka, Róbert. "Paradox as an expression of the inexpressible in Sedulius’ Paschal Song." In The Figurativeness of the Language of Mystical Experience. Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-13.

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In the middle of the fifth century, a relatively mysterious Christian poet, Sedulius, wrote his epic composition named Paschal Song. In terms of contents, it is notably a description of Christ’s miracles according to the four Gospels. The poet is facing the reality of something that transcends the common human experience – according to what was defined by the Council of Ephesus and Chalcedon regarding the real divine and human nature of Christ. For such reason, even his poetical language is adapted, in order to describe something that contravenes common reality. A useful and suitable means for reaching this purpose is the frequently employed paradox. The reader/listener can get closer to the indescribable, unprecedented, and inexpressible mysterious nature of Christ. In this way, the author creates a very specific and elegant mystic – and his epic composition becomes a meditative text.
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Mancebo, Juan. "[Re]readings of the perfect. Mysticism of James Lee Byars." In The Figurativeness of the Language of Mystical Experience. Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-21.

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The complex contextualization of the work of James Lee Byars (1932–1997) in contemporary artistic practices was determined by its timelessness in both form and concept. Considered by Kevin Power as one of the key artists of the second half of the twentieth century alongside figures such as Joseph Beuys and Andy Warhol, his legacy seems to have declined probably because of the discomfort caused by the approach to his work, since any previous consideration and attempt at cataloging, escapes through the loopholes on which they are based. Byars’ performances and pieces were mostly structured around the cryptic concept of perfection. The artist’s mission, in this case, takes on the roles of a shaman and a magician who questions the illegibility of a world whose materialism seems to have expelled any consideration of the sacred, thus articulating a work that, far from providing answers, raises questions about the ultimate meaning of life. Gold, geometry, time (and its transience), space (re-signified by his cultural heritage), language and the body expressed a proposal in which installations and actions are the instruments he uses primarily to question us about the big questions. Byars in this sense has been considered a mystic, since he places us at the doors of a new perception to make us uncomfortable and provoke us, to transmit us the questions about being in the world. This article is modulated on the poetics of the work, thought and actions of James Lee Byars, one of the few contemporary artists who can be defined as mystic in the broad sense of the word and for whom the sacred, contrary to the current of unidirectional thought, is inherent to the contemporary subject.
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Şamıyeva, Həyat. "Khurramism in Sufi System." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201817.

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First of all, we need to overview at the history and essence of Sufism in order to understand the place of the Sufism system and the teaching of Khurramism in this system. “Sufism“ or “tasavvuf“ are essentially of the same meaning. Both terms are used parallel to express the same belief system. Sufism had been a widespread religious-philosophical, mystical moral-ethical thinking and behavior system in the Middle Ages. There are various versions on the origin and essence of this term. The Sufism and the tasavvuf system have had proper and similar features with a number of religions, religious - philosophical and faith systems of human-cultural development up to it. One of these systems is Khurramism. The Khurramism was the ideology of the Khurramid movement, which took place in the late eighteenth -early ninth century. The Khurramid movement had a political, as well as religious-irfani, religious-philosophical-mystical character. The religious faith and values of this movement is the subject of disputes so far. In the historical literature, the words “Khurramids “ or “Khurramdinler “ have appeared since in the time of the Abu Muslim rebel. Among the ideological views of Khurramids known to science, there are some points considered important by them that they indicate the presence of religious-ideological views, and these views were later included in the Sufism system. There were three basic aspects of the religious beliefs of Khurramids: 1) Hulul - God's personification in man; 2) Tanasukh – (reincarnation, metamorphosis as a scientific term) - the pass of the soul from one body to another; 3) Rijat -rising from the dead; Resurrection. They are purely religiousphilosophical- mystical elements. The Sufism system and the Kizilbashlik widely embrace the religious and ideological principles of Babek and Khurramism, and we have also tried to talk about these issues in our articles. Keywords: Sufism, Khurramism, Hulul, Tanasukh, Rijat.
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Beuk, Bojana, and Sergej Beuk. "PLAŠTANICA KRALjA MILUTINA: MOTIV VASKRSENjA U ERI DINASTIJE PALEOLOGA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.781b.

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This study is dedicated to researching the significance of the Epitaphios of King Milutin as a kind of cultural and historical heritage, whose stylistic and artistic value places this artifact among the representatives of the main development of Serbian art in the 14th century. The Epitaphios of King Milutin, as a museum derivative of Serbian medieval applied art, symbolizes the canvas with which Joseph of Arimathea embalmed the body of the Savior during the funeral of Jesus Christ. The purpose of the Epitaphios is to point to the very beginning of the Christian religion, centered on the concept of Resurrection. Therefore, the empty Epitaphios in the New Testament is not only the absence of the body but also a hint of new life, implying corporality in a new and unrepeatable anthropological framework. With a specific way of making and stylistic composition, this object of sacral origin represents the embodiment of the cultural and artistic climate of the Palaeologan dynasty. One of the basic methods applied in this paper is a comparative analysis of the motifs of the Resurrection embodied in the stylistic and artistic production of Epitaphios in Serbian medieval art, as well as a review of the significance and origin of this subject. Therefore, it is provided insight into the dual development path of the Epitaphios - on the one hand, its spiritual significance with its allegorical knowledge, and on the other hand, as a material artifact of cultural-artistic and historical value.
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