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Journal articles on the topic 'Theses – Ecclesiology'
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1
Ilo, Stan Chu. "The Church of the Poor." Ecclesiology 10, no. 2 (May 5, 2014): 229–50. http://dx.doi.org/10.1163/17455316-01002006.
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This article takes Pope Francis’ call for ‘a poor church’ in Evangelii Gaudium as a starting point for an ecclesiology of vulnerable mission for the church. Drawing from biblical, patristic, and theological sources, the article proposes two theses on the church of the poor, and links these theses with a new model of a vulnerable mission which reflects a humble, servant church which embodies in her teachings and in her inner life and external activities the priorities and practices of Christ in walking with the poor. The paper uses a biblical analysis of the first proclamation of the Lord in the Synoptic Gospels to show that an ecclesiology of vulnerable mission is a way of being church which can help transform the social context. It advances some theological steps which the theologian and the faith communities can take in becoming actively and prophetically involved in co-operating with God in bringing about in particular and group histories the eschatological fruits of God’s kingdom.
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Kasprzak, Artur Antoni. "Pneumatologia w eklezjologii Konstytucji Lumen gentium Soboru Watykańskiego II z perspektywy teologii Yves’a Congara." Poznańskie Studia Teologiczne, no. 33 (December 11, 2019): 41–65. http://dx.doi.org/10.14746/pst.2018.33.03.
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For all readers of the text of the Lumen Gentium constitution of the Second Vatican Council during this event, and also immediately afterwards, it seemed that the document focused solely on the explanation of the Church from the perspective of Christ. Some of the conciliar observers, espe- cially the Orthodox theologians, brought up criticism that the reflection of the Council was marked by a Christomonism. This study presents the question of the pneumatological implications of the ecclesiology contained in the Lumen Gentium constitution from the perspective of Yves Congar’s theological thought. As the analysis of the undertaken research will show, the answer of the French theologian not only provides an essential response to the objection of Christomonism based on a direct commitment of this theologian to the co-writing of Lumen Gentium as early as March 1963, but it also gives a thorough insight into the subject-matter referring to his theological achievements already before and mainly after the Council. The Dogmatic Constitution on the Church has a dis- tinct pneumatological dimension. The theology contained therein is related to all the theses on the subject as they were formulated by Yves Congar in 1973.
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Brodd, Sven-Erik. "Themes in operative Ecclesiology." International journal for the Study of the Christian Church 6, no. 2 (July 2006): 124–25. http://dx.doi.org/10.1080/14742250600694025.
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Fiddes, Paul S. "Versions of Ecclesiology." Ecclesiology 12, no. 3 (October 13, 2016): 331–53. http://dx.doi.org/10.1163/17455316-01203006.
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The recent book by Nicholas Healy, Hauerwas. A (very) critical introduction, charges that the centrality given to ecclesiology by Hauerwas unbalances theology in general, especially undermining doctrines of God and salvation, and ends with a Christology based on human experience akin to the thought of Schleiermacher. Healy adds that, ironically, an ethic supposedly characterized by the formation of character through practices does not lead to sufficient attention to the empirical church. The article proceeds to review two recent volumes of essays by Hauerwas, which he intends to be retrospective on his life’s work, and explores the extent to which they might provide a riposte to Healy’s criticisms, focusing especially on the themes of ‘the logic of believing’, story, church as ‘contrast-community’, grace and salvation, and the incompleteness of theology. The article urges that a more trinitarian ecclesiology than either writer offers can preserve the best insights of both, affirming Healy’s recognition of the blurring of boundaries between church and world, and Hauerwas’ stresses on covenantal partnership between God and church and the indispensable identity of the church.
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Costigan, Richard F. "Book Review: The Ecclesiology of Yves Congar: Foundational Themes." Theological Studies 46, no. 2 (May 1985): 371–73. http://dx.doi.org/10.1177/004056398504600225.
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Wodziński, Grzegorz. "Jana Kalwina zarys nauki o Kościele w świetle Institutio Religionis Christianae z 1543r." Saeculum Christianum 24 (September 10, 2018): 119–27. http://dx.doi.org/10.21697/sc.2017.24.13.
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One of the main postulates of the reformation movement, apart from the theological questions, was a proposal of the internal reform of the church institution. The Father of the Reformation,as Rev. Martin Luther is called in the source literature, raised the questions concerning the mission of the Church, its role in the magisterium, and also and perhaps above all its hierarchical structure and about the role of the clergy in the process of the eternal salvation. As a result of his reflections and probably his observations and his own experiences Luther undermined in succession different dogmatic, theological questions as well as those regarding the organization of the Roman Catholic Church. Slogans of renewal and reforms of the church structure spread very rapidly through the territory of German Reich, gaining numerous supporters among European nations. One of those for whom the Reformation ideas became the main field of activity was French man John Calvin. That well-rounded, well educated and well-read lawyer, knowing the main works of the German monk, acquired his principal theses postulating the changes in the functioning of the Church. Additionally, Calvin made a division of the Church between the earthly – the visible and the heavenly – the invisible one, and the person who bonds it, guarantees its unity and permanency, the indivisibility is the only and the highest Priest – Jesus Christ. In the work of his life Institucio Religionis Christianae Calvin embodied a full picture of the Christian Church as, in his opinion, it should be. Analysing particular issues regarding the function of the clergymen, the pope, celebrating the sacraments, penance and conversion, and also the eternal salvation, we are given the basic compendium of knowledge concerning the ecclesiology by John Calvin. His teaching about the Church, although in some points different in from the preaching of Rev. Martin Luther, however oscillates within the principal slogans of Reformation: Sola Fides –the man is saved solely by faith, Sola Gratia – God’s grace is necessary for salvation, Sola Scriptura – the only source of faith is the Holy Bible. He also added the idea: Solus Christus – only Christ saves, He is in the centre of The Church, we can observe Calvin’s Christ centred attitude in his preaching and in building ideological basics of the reformed denomination.
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Salvet, Ondej. "Silvestr Braito (1898–1962): A Czech Story of the Corpus Mysticum Ecclesiology." Ecclesiology 7, no. 3 (2011): 336–53. http://dx.doi.org/10.1163/174553111x585671.
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AbstractThe purpose of this paper is to describe the lifelong work of the Czech Dominican monk and theologian Silvestr Braito (1898–1962). Braito ascribed significant importance to ecclesiology as a prerequisite for effective pastoral work, which he understood as a process of ongoing intellectual education of the faithful as well as their spiritual formation. Ecclesiology underwent a dramatic development in the twentieth century, particularly in Germany and France. Braito, while avoiding the more controversial issues, followed this discussion and presented its main themes to the Czech speaking Christian public. He considered a deep knowledge of the Church indispensable for a sound spiritual life. In this context, a dynamic comprehension of the relation between God and the human person, which Braito liked to express as 'sonship of God', presents his distinctive contribution to a practical pastoral-oriented application of ecclesiology.
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Burton, Simon J. G. "The Heavenly Pattern of the Church." Ecclesiology 10, no. 1 (May 9, 2014): 53–75. http://dx.doi.org/10.1163/17455316-01001005.
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The ecclesiology of Richard Baxter (1615–91) has long been a matter of dispute. In particular, his role in the Restoration debates over the settlement of the Church of England from 1660–2 and as a leader of the Nonconformist party thereafter has been a source of considerable confusion. In this article it is argued that from at least the 1650s onwards Baxter was motivated by an ‘Association ecclesiology’ – a desire to comprehend as many confessions as possible around the fundamentals of the Gospel – which displays marked affinities to Archbishop James Ussher’s system of reduced episcopacy. In this the twin themes of unity and discipline become rooted within a distinctive Trinitarian and covenantal framework, which unfolds in his mature ecclesiology into a moving vision of the universal Church reunited in bonds of love towards God and one another.
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Scharen, Christian Batalden. "‘Judicious narratives’, or ethnography as ecclesiology." Scottish Journal of Theology 58, no. 2 (May 2005): 125–42. http://dx.doi.org/10.1017/s0036930605000979.
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Ethnography ought to be a means of doing theology. Following debates over John Milbank's influential work Theology and Social Theory, the paper responds to criticism that Milbank's church is too idealised, a critique that Milbank accepts, saying that his work requires ‘supplementation by judicious narratives’. The thesis of the paper proposes that ethnography provides the most robust corrective to the problem of too formal an ecclesiology, thus offering just the sort of ‘judicious narratives’ that can make such ecclesiology more recognisably real. Drawing on the author's research, such an approach is modelled by suggesting that a sense of ‘communal identity’ stands as a complex and crucial element in practical ecclesiology.The last chapter of Theology and Social Theory requires (infinite) supplementation by judicious narratives of ecclesial happenings which would alone indicate the shape of the Church we desire.
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Haight, Roger. "The Promise of Constructive Comparative Ecclesiology: Partial Communion." Ecclesiology 4, no. 2 (2008): 183–203. http://dx.doi.org/10.1163/174413608x308618.
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AbstractConstructive comparative ecclesiology is the method used by the Faith and Order Commission in its transdenominational documents. The method aims at characterizations of the Church that are inclusive of as many churches as possible. These interpretations thus represent an existential ecclesial existence that is shared by Christians across the churches. This common existential ecclesial existence can be the basis for partial communions among churches, that is, communions that recognize common ecclesial bonds despite substantial ecclesial differences that prevent full communion. The thesis of this essay, then, is that the usefulness of constructive comparative ecclesiology lies in its encouragement of partial communion among the churches.
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Watkins, Clare, and Bridget Shepherd. "The Challenge of ‘Fresh Expressions’ to Ecclesiology." Ecclesial Practices 1, no. 1 (2014): 92–110. http://dx.doi.org/10.1163/22144471-00101005.
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This dual authored paper reports and reflects on theological action research carried out with an instance of the Fresh Expressions church, Messy Church. Locating the work in the wider ecclesiological debates surrounding Fresh Expressions, the authors describe the research methods used, before going on to develop ecclesiological reflection in a conversational form. As such, the paper is an example of the ‘four voices’ approach to theological action research developed by the ARCS team (Action research - Church and Society, Heythrop College, University of London). As both practitioners and academics reflect together a number of significant insights emerge about the ways in which Messy Church might be understood as church: the possibility of being a ‘church to an (as yet) unknown God’; the understanding of being a searching church, a community of journey; and the vision of an expansive, centred ecclesiology, which cares less about boundaries and definitions, and seeks more to affirm a variety of ecclesial relations. These themes, variously discussed by the different parties, offer an account of both practical and systematic theological learning through attentiveness to contemporary practices of church.
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Beattie, Tina. "Transforming Time – the Maternal Church and the Pilgrimage of Faith." Ecclesiology 12, no. 1 (February 5, 2016): 54–72. http://dx.doi.org/10.1163/17455316-01201003.
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Two related themes running through Pope Francis’ theology form the focus of this article: the importance of time over space in the context of the unfolding story of salvation as a journey through history, and the motherhood of the Church, personified in Mary. On the face of it, these two different theological metaphors are not easy to combine to form a coherent ecclesiology. The first develops the Second Vatican Council’s imagery of the Church as the pilgrim people of God, and the other draws on the ancient metaphor of the Church as Mother. This article explores each of these in turn, in order to suggest ways in which they can be creatively integrated to offer a revitalised ecclesiology for our times. However, this can only happen if the church takes a leap of faith to acknowledge the sacramental significance of the female body.
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Chung, Youngkwon. "Ecclesiology, Piety, and Presbyterian and Independent Polemics During the Early Years of the English Revolution." Church History 84, no. 2 (May 15, 2015): 345–68. http://dx.doi.org/10.1017/s0009640715000074.
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Religious controversy swept across England during the revolutionary decades of the 1640s and 1650s. Historians have studied the attendant ecclesiological debates meticulously. The piety as practiced by the puritans has also been carefully examined. Yet generally, these two subjects of ecclesiology and piety have been kept as separate compartments of analysis. The plethora of tracts that rolled off the press during the initial years of the 1640s, nevertheless, shows that many contemporary polemicists were keen to tie the two themes together. The Presbyterian and Independent polemicists were no exception. As this article seeks to demonstrate, a common feature of their publications was the belief that their preferred ecclesiastical polity best served the purpose of promoting individual piety and creating a godly society. Thus the Presbyterian and Independent conflict waged not only over issues of ecclesiology proper such as categories of church offices and of governing councils or composition of church membership to which historians have directed their attention hitherto, but also over questions of how ecclesiology affected piety. Such conflict was a reflection of the commitment of Presbyterians and Independents to their respective vision of reformation for the country. More broadly, this article shows a facet of religious controversy that ultimately led to the disintegration of the godly community and weakened the base of support for the Commonwealth and the Protectorate.
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Pickard, Stephen. "Many Verandahs, Same House? Ecclesiological Challenges for Australian Anglicanism." Journal of Anglican Studies 4, no. 2 (December 2006): 177–200. http://dx.doi.org/10.1177/1740355306070678.
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ABSTRACTThe article addresses a number of different themes related to Australian Anglicanism. Underlying this inquiry is a deeper concern to trace the contours of an ecclesiology that is both embedded in a particular context (Australia) and through that points to common ideals that inform the self-understanding of the wider Communion. After an introduction, the remainder of the article is divided into four sections. The first section involves a brief historical perspective to introduce Australian Anglicanism to a wider audience. A second section attends to matters of law and governance; familiar enough but often dry territory, though certainly revealing as to the present state of our Church. From history and law I offer in the third section a reflection of a geographical kind on the idea of place as a formative factor in ecclesiology. In this way I hope to be able to highlight some of the particular challenges for Australian Anglicans and hopefully the wider Communion.
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Zammit, Mark Joseph. "Francis’ Idea of the Church: Outline of an Ecclesiology." AUC THEOLOGICA 11, no. 1 (September 27, 2021): 85–107. http://dx.doi.org/10.14712/23363398.2021.5.
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In the past eight years, since the election of Francis as the first Latin American pontiff in history, the Church has experienced new manners of being and acting. Even though she has also been in a constant state of aggiornamento, Francis’ vision has contributed greatly to this concept of being a perfect image of the ideal Church of Christ (cf. Ecclesiam Suam 10) and a better servant of humanity. The objective of this study is to present an outline of Francis’ main ecclesiological concepts, in the awareness that this endeavour can never be completely exhaustive. For this reason, the article is divided into two main sections. In this first one, the bedrocks of his ecclesiological thoughts are studied. These include his Jesuit vocation, the CELAM conferences and vision, and the Argentine theology of the people. In the second section, his main ecclesiological themes are analysed: the people of God, a poor Church for the poor, ecumenism, reform, and an ecological Church.
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Gunton, Colin. "Election and Ecclesiology in the Post-Constantinian Church." Scottish Journal of Theology 53, no. 2 (May 2000): 212–27. http://dx.doi.org/10.1017/s0036930600050730.
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It is often enough averred that Calvin developed his doctrine of predestination in order to reassure believers of their status before God; it is even more often asserted that the overall effect of his teaching was eventually to subvert that assurance, or at any rate to turn it into a form of self-absorption that has an effect contrary to that for which the gospel frees us. Self-absorption is indeed among the besetting sins of Western Christianity, from Augustine onward. In each era, it takes characteristic form. In our day, it is among the prime dangers of the post-Constantinian Church, which, deprived, apparently, of once secure social and political status and role; diminished, apparendy, in numbers and influence, flounders variously in inaction, activism and political correctness in a sometimes desperate concern not to lose the attention of the—reprobate? In this paper, I propose to bring together the related themes of election and ecclesiology, with particular reference to the beleaguered situation of the Christian Church in a world which, as Robert Jenson has observed, is unique in being the first once apparently believing culture to have abandoned the Christian gospel. That throws into the limelight the problem of the, if not everywhere minority status, at least unique situation for the Church of rejection by the main streams of intellectual and cultural life.
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Bracken, Joseph A. "Relationality and Intersubjectivity within a Socially Oriented Metaphysics: A Note on Ecclesiology." Theological Studies 80, no. 2 (May 7, 2019): 436–48. http://dx.doi.org/10.1177/0040563919836216.
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Given increased attention to the themes of relationality and intersubjectivity in contemporary Christian systematic theology, the author argues that these terms are best understood within the context of a new socially ordered metaphysics in which human beings enjoy a richer life through active participation in various forms of community life. He then applies this analysis to the life of the church.
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Fiddes, Paul. "Christian Doctrine and Free Church Ecclesiology: Recent Developments among Baptists in the Southern United States." Ecclesiology 7, no. 2 (2011): 195–219. http://dx.doi.org/10.1163/174553111x559454.
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AbstractThe main substance of this article is an extended review of a recent book by a Southern Baptist historical theologian, Malcolm Yarnell, entitled The Formation of Christian Doctrine, which aims to root the development of doctrine in a free-church ecclesiology. This review offers the opportunity to examine a spectrum of ecclesiologies that has recently emerged among Baptists in the Southern region of the United States of America. Four 'conservative' versions of ecclesiology are identified, which are named as 'Landmarkist', 'Reformed', 'Reformed-Ecumenical' and 'Conservative Localist'. Four 'moderate' versions are similarly identified, and named as 'Voluntarist', 'Catholic', 'Moderate Localist' and 'World-Baptist'. While these categories are not intended to be mutually exclusive, the typology is useful both in positioning Yarnell's particular thesis, and in making comparisons with recent Baptist ecclesiology in Great Britain, which has focussed on the concept of covenant. Yarnell's own appeal to covenant is unusual in Southern Baptist thinking, and means that he cannot be easily fitted into the typology suggested. Though he belongs most evidently to the group named here as 'Conservative Localists', and is overtly opposed to any concept of a visible, universal church except in an eschatological sense, it is suggested that his own arguments might be seen as tending towards a more 'universal' view of the reality of the church beyond its local manifestation. His own work thus offers the promise that present polarizations among Baptists in the southern United States might, in time, be overcome.
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Naude, P. "The theological coherence between the Belhar confession and some antecedent church witnesses in the period 1948- 1982." Verbum et Ecclesia 24, no. 1 (October 15, 2003): 156–79. http://dx.doi.org/10.4102/ve.v24i1.319.
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This article explores the historical and theological relation between the Confession of Belhar (1982) and some significant antecedent church witnesses from 1948 onward. After identifying these witnesses, a coherence is sought in the confessional interpretation of the SA situation, and core theological themes linked to ecclesiology, Christology and anthropology that served as basis for the vision of an alternative society. Although Belhar is no “summary” of these witnesses, an interpretation of the confession is enhanced by reading it against the ecumenical history of the time.
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Doe, Norman. "The Ecumenical Value of Comparative Church Law: Towards the Category of Christian Law." Ecclesiastical Law Journal 17, no. 02 (April 10, 2015): 135–69. http://dx.doi.org/10.1017/s0956618x15000034.
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This study explores juridical aspects of the ecclesiology presented in the World Council of Churches' Faith and Order Commission Paper,The Church: Towards a Common Vision(2013). It does so in the context of systems of church law, order and polity in eight church families worldwide: Roman Catholic, Orthodox, Anglican, Lutheran, Methodist, Reformed, Presbyterian and Baptist.Common Visiondoes not explicitly consider church law, order and polity or its role in ecumenism. However, many themes treated inCommon Visionsurface in church regulatory systems. This study examines how these instruments articulate the ecclesiology found inCommon Vision(which as such, de facto, offers juridical as well as theological principles), translate these into norms of conduct and, in turn, generate unity in common action across the church families. Juridical similarities indicate that the churches share common principles and that their existence suggests the category ‘Christian law’. While dogmas may divide the churches of global Christianity, the profound similarities between their norms of conduct reveal that the laws of the faithful, whatever their various denominational affiliations, link Christians through common forms of action. For this reason, comparative church law should have a greater profile in ecumenism today.1
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Kochaniewicz, Bogusław. "Świętość Kościoła w ujęciu św. Piotra Chryzologa." Poznańskie Studia Teologiczne, no. 30 (August 24, 2018): 353–68. http://dx.doi.org/10.14746/pst.2016.30.17.
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The article Holiness of the Church according to Sermons of St. Peter Chrysologus presents one aspect of the ecclesiology of the bishop of Ravenna. Among the most popular questions, which are evidenced in his theological reflection, it is necessary to evidence, that Church Fathers focus their attention on an ontological aspect of the Church’s holiness which finds its foundation in Christ. Frequent references to ideas of the Mystical Body of Christ or the Church as a spouse of Christ confirm our opinion. It is necessary to admit that these themes, like other questions, developed in Chrysologus’s sermons (the role of the sacrament or belief that there is no salvation outside the Church) are already known in the patristic literature. Therefore the ecclesiology of the bishop of Ravenna is not original. However, taking into consideration the pastoral dimension of his teaching, it is clear that the objective of his sermons was different than to present an ecclesiological treatise.The results of analytical researches allow to complete the picture of the doctrine of the Church by its unknown aspect, contained in the teaching of the bishop of Ravenna.
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Venter, Rian. "Trinity and mission: challenges to a reformed witness in Africa today." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 751–68. http://dx.doi.org/10.4102/ve.v25i2.298.
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The paper explores the possibility of a Reformed missional response to the present moment in Southern Africa. The basic thesis is that two of the Reformed tenets – theo-centrism and intellectual reflection as part of a holistic vocation – are especially suitable for a missional response, but stand in need of radicalising. The renaissance of trinitarian thinking and the ramifications for missiology and ecclesiology are discussed. Finally attention is given to quality improvement of theological school and the articulation of a comprehensive Reformed theology for Africa. The conviction is that these emphases will simultaneously be a turn to the material world and its challenges.
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Gopegui, Juan A. Ruiz de. "O CONCÍLIO VATICANO II QUARENTA ANOS DEPOIS." Perspectiva Teológica 37, no. 101 (May 25, 2010): 11. http://dx.doi.org/10.20911/21768757v37n101p11/2005.
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O artigo evoca o que significou, não só para a Igreja católica romana, mas para a Igreja de Jesus Cristo, presente também em outras Igrejas cristãs, a iniciativa inspirada de João XXIII de convocar o Concílio Vaticano II. Estuda-se o complexo problema da recepção do Concílio e mostra-se que a crise atual do aggiornamento Conciliar é resultado, paradoxalmente, do seu sucesso, analisado a partir de três temas conciliares: a soberania da Palavra divina e sua tradição, a eclesiologia de comunhão e as aberturas ecumênicas desta eclesiologia. Conclui-se mostrando a obrigatoriedade para a Igreja do aggiornamento conciliar e o seu futuro.ABSTRACT: The article evokes what John XXIII’s initiative of convoking the Vatican II council meant not only for the Roman Catholic Church , but also for the church of Jesus Christ, present in ther Christian churches. It studies the complex issue of the council reception and shows that the current crisis of conciliar aggiornamento is paradoxically the result of its success by analyzing three conciliar themes: the sovereignty of divine Word and its tradition, the ecclesiology of communion, and the ecumenical openness of this ecclesiology. It concludes by showing the mandatory character of the conciliar aggiornamento for the church and its future.
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DeVille, Adam A. J. "Can These Bones Live? A Catholic Baptist Engagement with Ecclesiology, Hermeneutics, and Social Theory - By Barry Harvey." Reviews in Religion & Theology 16, no. 3 (July 2009): 427–29. http://dx.doi.org/10.1111/j.1467-9418.2009.00433_13.x.
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Boersma, Hans. "Can These Bones Live? A Catholic Baptist Engagement with Ecclesiology, Hermeneutics, and Social Theory - By Barry Harvey." Religious Studies Review 35, no. 2 (June 2009): 119. http://dx.doi.org/10.1111/j.1748-0922.2009.01341_15.x.
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Pinnock, Clark. "Church in the Power of the Holy Spirit: The Promise of Pentecostal Ecclesiology." Journal of Pentecostal Theology 14, no. 2 (2006): 147–65. http://dx.doi.org/10.1177/0966736906062119.
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AbstractIn another instance of a long and fruitful effort to engage and encourage Pentecostal theologians, appreciatively and constructively, in making their own distinctive contributions to the larger theological world, renowned evangelical theologian Clark Pinnock has here sketched a suggestive proposal for the construction of a distinctly Pentecostal ecclesiology. Originally presented as the keynote address at the 34th annual meeting of the Society for Pentecostal Studies at Regent University in Virginia Beach, VA on March 11, 2005, this paper appears here as the featured dialogue piece followed by responses from three Pentecostal theologians, Frank D. Macchia, Terry L. Cross, and R. Hollis Gause. Pinnock’s proposal for a Pentecostal theology of the church is here outlined in terms of the following themes: (1) An Anointed Herald of God’s Kingdom, (2) A Trinitarian Society, (3) A Church Oriented to Mission, (4) A Continuing Charismatic Structure, and (5) An Institutional Dimension.
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van Asselt, Willem J. "Covenant Theology: an Invitation to Friendship." NTT Journal for Theology and the Study of Religion 64, no. 1 (February 18, 2010): 1–15. http://dx.doi.org/10.5117/ntt2010.64.001.asse.
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In his covenant or federal theology Johannes Cocceius (1603-1669) sought to formulate a theology which described all of human history by introducing the structure of consecutive covenants or foedera. In this essay I explore the various ways in which he described the covenantal relationship between God and humankind in terms of ‘friendship with God’ (amicitia cum Deo). It enabled him to shed new light on many of the traditional topics of Protestant theology: (1) salvation history; (2) ecclesiology (church and sacraments) and (3) the Christian life (ethics). The main thesis defended is that the type of covenant theology presented by Cocceius can be best described as an interesting form of what today might be called a ‘relational theology’ with some significant hermeneutical perspectives and theological possibilities for today.
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Appleby, R. Scott. "Modernism as the Final Phase of Americanism: William L. Sullivan, American Catholic Apologist, 1899–1910." Harvard Theological Review 81, no. 2 (April 1988): 171–92. http://dx.doi.org/10.1017/s0017816000010038.
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The figure of William L. Sullivan, the Paulist missionary and teacher who renounced Roman Catholicism in 1910 and migrated eventually to Unitarianism, poses a continuing challenge for historians of American religion. How is one to interpret his spiritual pilgrimage? Is Sullivan best understood as a reformer whose abhorrence of the perduring Vaticanism and Romanism in Catholic ecclesiology impelled him towards liberal Protestantism? Was he primarily, as he put it in his unfinished autobiography, “a moral personality under orders,” ultimately restless with every institutional expression of the “religion of the Infinite Spirit”? Or does the key to his life and thought lie in an excessive patriotism and nationalism reflected, in part, by his allegiance to the “cause” of the Americanists? Was he a Modernist? Most provocative, perhaps, is the thesis linking these two heresies: does Sullivan's career stand as the embodiment of the continuity between Americanism and Modernism?
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Balboni, Michael. "A Practical Church Unity within Secular Hospitals." Ecclesiology 3, no. 3 (2007): 343–62. http://dx.doi.org/10.1177/1744136607077157.
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AbstractEcclesial unity among Christian physicians is jeopardized by the culture of secular medicine. The medical context, rather than being a neutral sphere, has increasingly become a context that cuts loose and reshapes church members into a secular ecclesia. This thesis is demonstrated through focus groups composed of Christian physician-residents within Harvard Medical School residency programs. The interviews describe how many Christian physicians are psychologically isolated and spiritually endangered because of compliance to secular expectations within academic teaching hospitals. In contrast, the key to undoing secular atomization stems from the nature of the church as a people gathered in the presence of Christ. Thus, the essay develops an ecclesiology that focuses on the manifestation of unity in its local relationships and embodied practices. Despite severe time constraints, Christian physicians have the opportunity to reconstitute a unified church within the secular by pursuing one another in love and offering tangible signs of solidarity.
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Hellqvist, Elina. "‘Satis est — Necesse est’." Exchange 44, no. 3 (September 11, 2015): 270–83. http://dx.doi.org/10.1163/1572543x-12341368.
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The task of the current paper is to compare two important, ecclesiological documents to each other, namely, the document The Church of Jesus Christ (cjc, 1994) of the Leuenberg Church Fellowship to the Faith and Order document The Church: Towards a Common Vision (ctcv, 2012). The first one, cjc, outlines an ecclesiology of one, specific confessional church family and church fellowship, in a geographical area. ctcv, on the other hand, reflects the global situation, and seeks to express convergence between churches living in very different societies and cultural spheres. By comparing the two documents, this paper explores themes such as church as a community of Saints, the Leuenberg methodology of unity, legitimate diversity, apostolic succession and requirements for unity. The paper argues that the Leuenberg model of ‘reconciled diversity’ could be understood as a step and a practical tool on the way to the full, visible unity, which, according to ctcv, is the ultimate goal of the ecumenical movement.
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Byers, Andrew J. "Johannine Bishops?" Novum Testamentum 60, no. 2 (March 13, 2018): 121–39. http://dx.doi.org/10.1163/15685365-12341598.
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Abstract Though the Gospel and Letters of John are widely understood as textual embodiments of an insular, “low church” community resistant to leadership structures, the later episcopal ecclesiology of Ignatius of Antioch is actually compatible with Johannine theology. Ignatius envisions the office of bishop as deriving from participatory reciprocity, an ecclesial dynamic demonstrated in the fourth evangelist’s narrative portraits of the disciples collectively and individually of Peter and the Beloved Disciple. After a reconsideration of the supposed tension between these two Gospel characters, the article will briefly reassess standard interpretations of another pair of antagonists—Diotrephes and John the Elder—whose tension is regularly attributed to Johannine anti-institutionalism. Even if the traditions behind the Gospel and Epistles of John had promoted an egalitarianism disinclined toward hierarchical leadership structures, the Johannine themes of reciprocity and participation may have contributed to the episcopal models of church orders that became established in 2nd century Christianity and beyond.
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Lodberg, Peter. "Grundtvig i økumenisk perspektiv." Grundtvig-Studier 49, no. 1 (January 1, 1998): 157–74. http://dx.doi.org/10.7146/grs.v49i1.16276.
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Grundtvig in an Ecumenical PerspectiveBy Peter LodbergN.F.S. Grundtvig’s theology has often been perceived as a uniquely Danish phenomenon. This has resulted in a failure to appreciate the ecumenical themes in his theology and has precluded a positive consideration of what impulses his comprehensive work may have added to the ecumenical debate about such issues as practical theology, ecclesiology, and the relationship between Scripture and tradition.The article points out that in order to understand Grundtvig’s church view it is absolutely essential to begin with the Danish version of a classical discussion in ecumenical theology: the relationship between justification and church, christology and ecclesiology, as it manifested itself in the discussion between Grundtvig and H.N. Clausen about the nature of Catholicism and Protestantism.In Kirkens Gienmæle (The Rejoinder of the Church), Grundtvig rejects the attempt by modem Protestantism to establish a fundamental difference between the two versions of the understanding of Christianity in the Western Church as far as the question of the relationship between justification and church is concerned. According to Grundtvig, such an attempt is bound to end in heresy, since it fails to appreciate the actual historical church as the bearer of God’s salvation in the world. Instead Grundtvig emphasizes an ecumenical ecclesiology, starting from a common confession of the Apostles’ Creed, Baptism and Communion, which are the unifying elements of all Christians, regardless of differences in theological dogma. Hence follows that there is no fundamental difference between Catholicism and Protestantism, but a shared basic view as far as the content and celebration of faith is concerned.Thus, what Grundtvig achieves is a theological freedom to remain critical of the transformations undergone by the historical church in its many confessional and national versions through the ages. But at the same time this means that there is a decisive systematic-theological point in emphasizing that Grundtvig always speaks about the Christian Church before he speaks about the confessional or national church. It should be stressed at the same time that the all-Christian church is not invisible or an unattainable ideal, but a historical fact when the congreation is gathered for divine service. Here the Gospel and the Holy Communion is administered to people, so the faith must live in their hearts.Grace is thus inseparable from and dependent on the sacramental presence as it is experienced in the church which is the congregation celebrating divine service. Thus the way has been opened for a positive consideration of Grundtvig’s contributions to ecumenical theology.
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Goodson, Jacob. "Word about Recent Book: II. Historical-Theological Studies: Can These Bones Live?: A Catholic, Baptist Engagement with Ecclesiology, Hermeneutics, and Social Theory." Review & Expositor 106, no. 4 (December 2009): 646–49. http://dx.doi.org/10.1177/003463730910600416.
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Grabau, Joseph L. "John 4:23-24 in North African Preaching." Scrinium 13, no. 1 (November 28, 2017): 136–53. http://dx.doi.org/10.1163/18177565-00131p12.
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This paper explores the possibility of recovering a tradition of Donatist readings of John’s Gospel, by highlighting five of the so-called Donatist ‘anonymous’ homilies of the Vienna Collection (Sermones Escorial. 16, 19, 20, 22 and 23; cf. Leroy 1994/1999; Bass 2014/2016; Dossey 2010; and Shaw 2011). After pointing out their relatively limited, threefold Johaninne interest – chapters 4 and 8, and the ‘farewell discourse’ of chapters 14-17 (Tilley 1997) – I then focus on Sermo Escorial. 16, presenting its exegetical and theological strategies in the light of Donatist ecclesiology and its North African context. Here, I argue that a particular use of John 4:23, in conjunction with a modified form of a well-known concept of Cyprian (nulla salus extra ecclesiam), stands in sharp opposition to any of Augustine’s interpretations of the same verse. Thus, I suggest, Augustine seems both to correct Donatist views of salvation and the church, as well as a Donatist reading of the verse in question. This thesis is to be linked up with other Johannine citations in future research.
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Fergus, Donald. "Lebensraum – just what is this ‘habitat’ or ‘living space’ that Dietrich Bonhoeffer claimed for the church?" Scottish Journal of Theology 67, no. 1 (January 15, 2014): 70–84. http://dx.doi.org/10.1017/s0036930613000331.
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AbstractDietrich Bonhoeffer's liberal use of spatial concepts in constructing an ecclesiology served his theological purpose in the articulation of a concrete ecclesiology. In particular, Bonhoeffer uses the themes of taking-up-space and the visibility of the church. The visibility of the church is depicted as a proclamatory space, a liturgical space and an ordered space, all encapsulated in the concept of Lebensraum. Within this space, witness is given to the foundation of all reality in Jesus Christ. The church is the place where this reality is proclaimed; a space no bigger than that required to serve the world in witness to Christ. As opposed to any idea of a ‘privatised’ or individual space, Bonhoeffer insisted on the public and territorial nature of this space as essential to the church's witness, for it was in this very visibility that the church gains space for Christ.Lebensraum, an idea popularised by Adolf Hitler and incorporated into the foreign policy of the Third Reich, was a highly charged political concept taken over by Bonhoeffer to represent a living space diametrically opposed in form to that proposed by the Reich. A useful way of thinking about the Christian form of Lebensraum as proposed by Bonhoeffer is to regard it as the space in which the ‘social acts that constitute the community of love and that disclose in more detail the structure and nature of the Christian church’1 are to be demonstrated and observed. These ‘social acts’ are built upon the foundational concepts, first found in Sanctorum Communio, of Stellvertretung or vicarious representative action, Miteinander or church members being with-each-other, and Füreinander or church members actively being for-each-other. Bonhoeffer proposes that, as its life is lived out in this way, the church will take the form of its suffering servant Lord. It is in this particular space and no other, grounded and upright in Christ, that Christians are to live their lives in witness to Christ.
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Tomasiewicz, Marcin. "Koncepcja państwa i władcy w myśli politycznej Pawła Orozjusza." Krakowskie Studia z Historii Państwa i Prawa 13, no. 4 (2020): 443–68. http://dx.doi.org/10.4467/20844131ks.20.034.12759.
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In this article, the author tries to present Paul Orosius’s political doctrine, taking its connection with the tradition of imperial theology of Eusebius of Caesarea and the philosophy of Augustine of Hippo as references. The main source material is the historiographic study of Orosius from the beginning of the 5th century – Seven Books of History Against the Pagans. The considerations focus on the interpretation of four key themes: the Roman Empire, monotheism, peace, and Christianity. Orosius shares the prevalent belief of Christian writers of the late antiquity, that God gives special protection to the Roman Empire. He emphasizes the importance of the peace that prevailed in the time of Augustus, and gives theological and political interpretation of the temporal coincidence of Octavian’s reign and Christ’s birth. On the basis of proper interpretation of symbolic historical events, Orosius built a kind of political ecclesiology. This doctrine advanced the principal that the Roman state and the Church were united by a common mission to promote the Christian faith. At the same time, in Book Seven, Orosius confronts an attempt at the historiosophical interpretation of barbarian invasions that threatened the prosperity of the empire. Based on factual material, he relativizes the relationship between the Roman Empire and Christianity. The state appears as a subsidiary power to the Church’s evangelizing mission, which concept is also reflected in the ethos of the good ruler proposed by Orosius.
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Lösel, Steffen. "Guidance from the gaps: the Holy Spirit, ecclesial authority, and the principle of juxtaposition." Scottish Journal of Theology 59, no. 2 (May 2006): 140–58. http://dx.doi.org/10.1017/s0036930606002134.
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Recent ecumenical dialogues have focused on the question of ecclesiastical offices. At the heart of this debate lies the question of how to relate the Holy Spirit's guidance of the church to its structures. Two alternative visions frame the debate. The Roman Catholic Church insists on the authority of the church's teaching office, as the channel through which the Holy Spirit guides the church. In contrast, Protestant churches emphasize the self-sufficiency of scripture, the normative function of the Gospel vis-à-vis the church, and the freedom of the Holy Spirit in, with, and over against all ecclesiastical structures. My essay engages this ecumenical debate through fundamental ecclesiological reflections on the relation between the Holy Spirit on the one hand, and the scriptural witness and ecclesial authority on the other. I argue that no ecclesial structure must be identified undialectically with the voice of the Holy Spirit, but that the church must discern the guidance of the Spirit in the context of the Christian assembly, as it emerges ever anew from the “gaps” left open in the assembly's juxtapositions of texts, bath, and shared meal. In order to develop my thesis, I first retrieve Karl Barth's christological foundation of ecclesiology, his definition of divine freedom over against the church, and his introduction of scripture as the critical principle for the church's permanently needed self-reform. Second, I discuss Walter Kasper's insistence on the incarnational and sacramental nature of the church and his threefold understanding of the church's apostolicity in terms of succession, tradition, and communion. Finally, I develop Gordon Lathrop's reading of the Christian assembly of worship in terms of liturgical juxtapositions for my ecclesiastical purposes.
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Wainwright, Geoffrey. "An Ecclesiological Journey: The Way of the Methodist – Roman Catholic International Dialogue." Ecclesiology 7, no. 1 (2011): 50–70. http://dx.doi.org/10.1163/174553110x540905.
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AbstractEcclesiology eventually imposed itself as the main theme of the international Methodist / Catholic dialogue by virtue of what have been from the beginning the differences in the respective self-understanding and ecclesial claims of the partners. Confessing that no ecclesiology shaped in a time of division is likely to be entirely satisfactory, the Joint Commission in its Nairobi Report of 1986 ('Towards a Statement on the Church') began exploring 'ways of being one Church' that might obtain in the case of reunion, and the goal of the Methodist / Catholic dialogue was formulated as 'full communion in faith, mission and sacramental life'; and so it has remained, although 'governance' should probably be added as a fourth element in communion. By the time of the Seoul Report of 2006 ('The Grace Given You in Christ: Catholics and Methodists Reflect Further on the Church'), the Commission decided to face head-on the need for 'a mutual reassessment' in the 'new context' set by the ecumenical movement: each partner would look at the other with the eye of faith for what could be discerned there as 'truly of Christ and of the Gospel and thereby of the Church'. The way was thus opened for an 'exchange of gifts' on the road to 'full communion'. The dialogue continues to confront long-standing questions on what may be called 'the instrumentality of grace' as the Joint Commission prepares a Report for Durban 2011 on 'Encountering Christ the Saviour: Church and Sacraments'. The classic Faith and Order themes of baptism, eucharist and ministry remain in need of full settlement, and an ecumenical confession of 'the faith of the Church' would be welcome. Meanwhile, the Joint Commission has produced – under the title 'Together to Holiness'- a thematic synthesis of the first eight rounds of dialogue (1967-2006).
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Grzenkowitz, Mikołaj. "The Relationship between Theology and Law on the Basis of the Encyclical Pacem in terris of John XXIII." Roczniki Teologiczne 68, no. 2 (February 26, 2021): 83–99. http://dx.doi.org/10.18290/rt21682-5.
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The above research permits one to draw legal and theological conclusions. The first sub-point, presenting the legal value and social-political context of the papal teaching, permits the creation of a foundation for the following theological considerations. The second subpoint permits for the separation of the theology of the encyclical and its meaning for the whole document. The last sub-point reveals in what way the legal and theological elements intersect in the encyclical’s text and what consequences this has for ecclesiology and the methodology of research at the intersection of theology and law. This article presented many mutual points of reference for theology and law and emphasized their methodological and substantive autonomy. The encyclical Pacem in terris of John XXIII is a creative proposal for the cooperation between theology and law, in which the Pope follows the principle of efficacy, which is the desire that the catalogue created by him is not only theoretical but also actually used. His teaching focuses on the theme of peace, which seems to assume the meaning that has already placed on justice, and the Pope seems to make it the centre of all international relations. That, in turn, allows to distinguish peace as a clearly legal category and so decisive for the just character of law itself. Because of the connection between peace, God’s order and Christ’s mission, there is a perfect intersection between temporal matters regulated by law and supernatural ones, which are the subject of theology. There exist two alternative models of the unity of humankind: the natural and the ecclesial. They have a complementary character as the two paths leading to a common goal and take the form of attaining the commonly desired peace on earth and the unification of humanity in Christ, who is peace himself. The Pope uses legal language, which has characteristics manifesting the openness of theology to law and vice-versa. Among them are cognitive realism, universal concepts, universal themes, social efficacy, legal naturalism, and mutual inspiration.
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Frohlich, Mary. "Book Review: Ghislain Lafont and the Continuing Quest for an Adequate Ecclesiology (A Review Article in Commemoration of Vatican II's 50th Anniversary): St. Teresa of Avila: 100 Themes on Her Life and Work, St. Teresa of Avila: The Book of her Foundations; A Study Guide." Theological Studies 74, no. 1 (February 2013): 229–32. http://dx.doi.org/10.1177/004056391307400131.
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Pedersen, Kim Arne. "Nekrolog over Henning Høirup." Grundtvig-Studier 47, no. 1 (January 1, 1996): 9–24. http://dx.doi.org/10.7146/grs.v47i1.16221.
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Henning Høirup in memorianBy Kim Arne PedersenOnly two years before the fiftieth anniversary of the Grundtvig Society, it suffered the loss of one of its founders and pioneers, Bishop and Doctor of Divinity Henning Høirup. The present obituary begins with a recapitulation of Høirup’s own account, in articles and in his memoirs, of the foundation of the Grundtvig Society and the circumstances behind its formation. The Grundtvig Society has its background in the Danish Grundtvig Renaissance during World War II, both its popular and existential and its more academic side. Among the inspirations behind it were the Grundtvigian »self-reflection movement« around the Independent Church clergyman Anders Nørgaard and the Tidehverv Grundtvigianism which is inspired by dialectic theology in its interpretation of Grundtvig. At the same time it was a decisive consequence of the formation of the Grundtvig Society that there was a new vivid interest in Grundtvig’s writings in circles that had not hitherto occupied themselves with them.Høirup combined the existential and the academic approach to Grundtvig’s universe. It was highly approved of by Høirup that Grundtvig became accessible to circles outside the Grundtvigian movement. Høirup came from a Grundtvigian background himself, but was never a strict partisan, even though he was in touch with the two Grundtvigian movements mentioned above and was rooted in the .neo-Grundtvigian. movement through his family.Høirup’s childhood home shared the profound interest taken by this movement in social and political issues, but combined it with a broad cultural outlook which, more than anything else, was Høirup’s inheritance from his childhood home. In his high school years Høirup took a vivid interest in literature, art and history, but nevertheless chose to become a student of theology. During his studies he experienced a growing involvement in theological issues, inspired by Karl Barth’s theology, but was also deeply influenced by his teachers. Thus, the church historian, Professor Jens N.rregaard’s influence is reflected in Høirup’s interest in ecclesiology, and that of the systematic theologian, Professor Eduard Geismar, in his emphasis on existential life conditions as the point of departure of theology.Høirup was the first scholar in Denmark to write a doctoral thesis on Grundtvig. The thesis, which is the fruit of Høirup’s broad theological and humanistic learning, begins with an account of Grundtvig’s theory of cognition in the light of history of philosophy. According to Høirup, this theory is founded partly on the emphasis, in pre-Kantian Rationalism, of the contradictory principle as a fundamental ontological .law., partly on English Empiricism, used by Grundtvig in connection with history. To Grundtvig, the maxim of contradiction becomes an expression of the contradictory relationship between life and death which is manifested in the renunciation of the Confession of Faith. Thus, the maxim of contradiction is behind the emphasis, inherent in the Grundtvigian view of the church, on the community of the congregation as the life condition where man meets the word of the living God. Despite its basic character as church history, the thesis, then, aims at a dogmatic analysis of Grundtvig’s church view.Høirup carried out his scholarly research, first while working as a vicar on Funen, later as a dean in Viborg, and finally, in the period from 1963 to 1979, as the Bishop of the Diocese of .rhus. The demanding offices gave Høirup a number of very busy years. All the same, he produced a series of eminent studies in Danish culture and literature and, above all, in the writings and impact of Grundtvig. Among them should be mentioned the book Fra D.den til Livet (From Death to Life) from 1954, the book about Frederik Lange Grundtvig from 1955, and the study of Grundtvig and Ansgarius from 1965-1966 (Danish and German editions). In addition a large number of articles appeared, among them the study of Grundtvig’s and Kierkegaard’s church view, published in English in an American theological periodical. His activities also comprised editorial work, for example Grundtvigs Erindringer og Erindringer om Grundtvig (Grundtvig’s Memoirs and Memories of Grundtvig), in collaboration with Steen Johansen, 1948, and he also found time to participate in and supervise the registration of Grundtvig’s unprinted papers.Having been the editor of the first volumes of Grundtvig Studies during the period 1948 to 1953, Høirup became the chairman of the Grundtvig Society at Scharling’s death in 1951, a post he filled until 1972. In recent years Høirup followed the activities of the Soicety with great interest, and just before he died he was doing research into Grundtvig’s family and Grundtvig’s relationship with his mother.
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Botma, Andre, and Andries Van Aarde. "Die formule (ἐν ΧρισΤῷ) as basis van die Pauliniese ekklesiologie." HTS Teologiese Studies / Theological Studies 52, no. 2/3 (January 11, 1996). http://dx.doi.org/10.4102/hts.v52i2/3.1506.
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The formula (ἐν ΧρισΤῷ) as the basis of Pauline ecclesiology. This article is an attempt to interpret the Pauline formulaἐν ΧρισΤῷ. The argument proceeds from the thesis that the formula forms the basis of Pauline ecclesiology. Firstly, traditional interpretations of the formula are shown to be inadequate since they understand the phrase one-sidedly as a reference to the kerugma of the cross. It is argued instead, as a second step, that theformula should be understood in terms ofparticipation in the 'Jesus-Sache'. This expression encapsulates Paul's intention that the believer should 'become as Jesus was' Participation and reconciliation, ethics and Suffering thus cohere. In conclusion, the meaning of the formula ἐν ΧρισΤῷ is further explicated by juxtaposing it with the phrase ἐν ΧρισΤῷ The interpretation of the genitive as subjective implies that the believer should 'believe as Christ believed'. To participate in the 'Jesus-Sache' thus means to become part of the church.
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Botma, M. A., J. H. Koekemoer, and A. G. Van Aarde. "Onaanvaarbare verskeidenheid in Galasiers: έκκλησία en συνγωγη1." HTS Teologiese Studies / Theological Studies 56, no. 2/3 (January 11, 2000). http://dx.doi.org/10.4102/hts.v56i2/3.1772.
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Unacceptable diversity in Galatians: έκκλησία and συνγωγη. This article proceeds from the thesis that the formula έν Χριστώ forms the basisof Pauline ecclesiology. To be "in Christ" means to participate in the "Sache Jesu". Participation also means that the believer becomes part of the church. From this thesis the problem of unity and diversity in Galatians is argued. According tot Galatians 2:1-14 it is clear that the "Sache Jesu" was interpreted in diverse ways. The diverse interpretations gave way to conflict between Christian parties. The Christians in Antioch did not follow the Jewish law. Their opponents however felt that it was imperative to hold to circumsicion and the Jewish law. Itis argued that the term έκκλησία was chosen against the term συνγωγη because of the latter term's affiliation with Christians who held to the Jewish law.
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Volschenk, Gert J. "Review article: The mountain motif in the plot of Matthew." HTS Teologiese Studies / Theological Studies 66, no. 1 (February 19, 2010). http://dx.doi.org/10.4102/hts.v66i1.326.
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This article reviewed T.L. Donaldson’s book, Jesus on the mountain: A study in Matthean theology, published in 1985 by JSOT Press, Sheffield, and focused on the mountain motif in the structure and plot of the Gospel of Matthew, in addition to the work of Donaldson on the mountain motif as a literary motif and as theological symbol. The mountain is a primary theological setting for Jesus’ ministry and thus is an important setting, serving as one of the literary devices by which Matthew structured and progressed his narrative. The Zion theological and eschatological significance and Second Temple Judaism serve as the historical and theological background for the mountain motif. The last mountain setting (Mt 28:16–20) is the culmination of the three theological themes in the plot of Matthew, namely Christology, ecclesiology and salvation history.
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Appiah-Kubi, Francis. "The Theology of the Holy Eucharist and the Doctrine of Transubstantiation." E-Journal of Religious and Theological Studies, June 8, 2021, 78–86. http://dx.doi.org/10.38159/erats.2021761.
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Holy Communion is one of the seven sacraments in the Catholic Church. With Baptism and Confirmation, they constitute the sacraments of Initiation. Similarly, with the Word of God, they constitute the two indispensable pillars upon which the Church is built. It is the “fount and apex of the whole Christian life” (LG 11). It is named Holy Eucharist because it is an action of thanksgiving to God. It recalls God’s work of creation, redemption, and sanctification. The Eucharistic elements, bread and wine become, by the prayer of consecration and the invocation of the Holy Spirit, Christ's Body and Blood through an act appropriately known as transubstantiation. The term emphasizes the conversion of the total substance of bread and wine into the entire substance of the Body and Blood of Christ. When the bread and wine are consecrated at Mass, they are no longer bread and wine; they have become instead the Most Precious Body and Blood of Christ by the power of the Holy Spirit in accordance with the words of Christ. The empirical appearances and attributes remain the same, but the underlying reality changes. Therefore, the doctrine of transubstantiation teaches without ambiguity that in the Holy Communion, the Body and Blood, together with the soul and divinity, of the Lord Jesus Christ is truly, really, and substantially contained. How is this understood and what is its implication theologically? In an attempt to elucidate this problem, this work seeks first to highlight the theology of the Holy Eucharist within the context of the ecclesiology of Communion, and second, through some theological themes: sacred memorial and sacrificial banquet; eschatological meal. The third and final part treats the theme of real presence under the rubrics of Transubstantiation. Keywords: Transubstantiation, Eschatological Meal, Memorial, Real Presence, Communion, Eucharistic conversion.