Artículos de revistas: "Christos paschōn"

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Wittreich, Joseph. "Still Nearly Anonymous: Christos Paschon." Milton Quarterly 36, no. 3 (2002): 193–98. http://dx.doi.org/10.1111/1094-348x.00039.

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Михалицын, П. Е. "История атрибуции византийской трагедии "Christos paschon"" ("Страждущий Христос")". Східний світ, № 1 (2010): 118–35.

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Ferguson, Everett. "Preaching at Epiphany: Gregory of Nyssa and John Chrysostom on Baptism and the Church." Church History 66, no. 1 (1997): 1–17. http://dx.doi.org/10.2307/3169629.

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From as early as 200 C.E., the church made the spring paschal celebration its primary occasion for baptizing new converts. A week of intense preparation climaxed for the candidates in their reception of baptism early on Easter Sunday. During the fourth century, the preliminary preparation of candidates during Lent included attendance at lectures that gave doctrinal instruction. The catechumens who were ready to receive baptism at the coming Pasch turned in their names to be enrolled for the period of teaching. This registration for the final period of catechetical instruction occurred near the beginning of the year, not long after the feast of Epiphany on 6 January—celebrated in the Eastern church since the fourth century as the feast of the baptism of Christ. The proximity of these two events—a celebration of Christ's baptism and the enrolling of candidates for baptism at the next Pasch—made the time around Epiphany a propitious time for preaching sermons on baptism. Since many catechumens in the fourth century delayed their baptism until old age, many of these sermons took the form of exhortations to baptism in order to encourage the hearers not to postpone baptism but to enroll for the immediate season.

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Lacore, Michelle. "Le corps du Christ dans le Christos paschôn : imaginaire tragique, imaginaire chrétien." Kentron, no. 18 (December 31, 2002): 93–115. http://dx.doi.org/10.4000/kentron.1978.

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Behr, John. "Unveiling the Pathos of Life: The Phenomenology of Michel Henry and the Theology of John the Evangelist." Journal of French and Francophone Philosophy 26, no. 2 (2018): 104–26. http://dx.doi.org/10.5195/jffp.2018.861.

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From the early centuries, the Evangelist John has been referred to as “the theologian.” And rightly so, for Christian theology, as we have come to know it, is inconceivable without his Gospel and especially its Prologue. Its words have provided the vocabulary for theological reflection thereafter, and it seems certain that, until the middle to the end of the second century, the annual celebration of Christ’s Passion, Pascha, was only celebrated by those who recalled how John had worn the distinctive headdress of the high priest in Jerusalem: the only disciple to remain at the foot of the cross, John was, for them, the high priest of the paschal mystery. It is thus perhaps not surprising that it was especially in John, and his words about the revelation of Christ, the Word and Life, that Michel Henry found a vision of Christianity that resonated with the phenomenology that he had been investigating from his initial magnum opus, The Essence of Manifestation, through to his final Christian trilogy: first, I Am the Truth: Towards a Philosophy of Christianity, then several years later, during which time he read Tertullian and most importantly Irenaeus, Incarnation: A Philosophy of Flesh, and finally, appearing in print posthumously, Words of Christ.

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Parente, James A. "The Development of Religious Tragedy: The Humanist Reception of the Christos Paschon in the Renaissance." Sixteenth Century Journal 16, no. 3 (1985): 351. http://dx.doi.org/10.2307/2540223.

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Vasilakis, Dimitrios A. "Love as Descent: Comparing the Models of Proclus and Dionysius through Eriugena." Religions 12, no. 9 (2021): 726. http://dx.doi.org/10.3390/rel12090726.

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This paper explores the models of the providential-erotic descent in Neoplatonism and Christianity and the ethical consequences that these two models entail. Neoplatonic representative is an excerpt from Proclus’ Commentary on the First Alcibiades, where a parallel with ancient Greek mythology is drawn: Socrates’ providential love for Alcibiades is compared to Hercules’ descent to Hades in order to save Theseus. This image recalls not only the return of the illumined philosopher back to the Cave (from Plato’s Republic) but also the Byzantine hagiographical depiction of Jesus Christ’s Resurrection qua Descent to Hades. The end of Dionysius’ 8th Epistle (the Christian counterpart to Proclus) recalls this Byzantine icon and forms a narration framed as a vision that a pious man had. There are crucial features differentiating Proclus from Dionysius, and Eriugena’s poetry (paschal in tone) helps in order to understand their ontological background and the eschatology they imply, as well as explain why Christ’s “philanthropy” (love for mankind) is more radical than that of Proclus’ Socrates.

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Wolf, Geralyn. "‘That They May All Be One’: Anglican Communion in Prayer." Journal of Anglican Studies 7, no. 2 (2009): 139–46. http://dx.doi.org/10.1017/s1740355309990131.

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AbstractThe bishops of the Anglican Communion gathered at the Lambeth Conference, 2008, at a time when some constituent provinces and dioceses had already crossed the threshold of discontent, deciding not to attend the gathering, and when further division loomed ahead. This article examines the challenges of living into a generous diversity while holding fast to the historic Christian faith. The author reveals a cautious hope rooted in Jesus’ prayer for unity and the mystery of the Pascha, Christ’s death and resurrection. As the Communion drifts into greater autonomy, she calls for a disposition of reconciliation, paving the way for reunification in the future.

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Bouras-Vallianatos, Petros. "Introduction to Astronomy by Theodore Metochites (Stoicheiosis Astronomike 1.5-30), written by Emmanuel Paschos and Christos Simelidis, 2017." Early Science and Medicine 23, no. 3 (2018): 279–80. http://dx.doi.org/10.1163/15733823-00233p05.

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Di Donna, Gianandrea. "Mixed-Marriages in the Liturgical Catholic Church Tradition." Review of Ecumenical Studies Sibiu 10, no. 3 (2018): 412–25. http://dx.doi.org/10.2478/ress-2018-0031.

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Abstract The question of inter-confessional marriages concerns all the Churches and has become much more urgent because of the great mobility of contemporary man. The Christian wedding is seen as a sacrament of Christ by the Orthodox Church and the Catholic Church, while the Churches born from the Protestant Reformation do not take this sacramental view, although Luther considers the divine blessing on the institution useful. The advantage of a sacramental perspective lies in the fact that the spouses, by virtue of the sacrament of marriage, become capable of “being married” according to the quality of Christ’s paschal love for his Church. In this way, according to the author, other theological perspectives open up, for example the sequela Christi, the idea of the vocation to Christian marriage, the foundation of the bond of indissolubility-fidelity and the foundation of sexual union-fruitfulness.

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Homey, Helge Hanns. "Christus fluenta tangit. Sedulius, carm. pasch. 2, 139 – 174; 3, 46 – 69. 219 – 235." Wiener Studien 126 (2014): 199–238. http://dx.doi.org/10.1553/wst126s199.

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Wróbel, Ryszard. "Chrystofania nad Jeziorem Tyberiadzkim (J 21, 1-14). Problemy interpretacyjne i znaczenie." Ruch Biblijny i Liturgiczny 60, no. 3 (2007): 185. http://dx.doi.org/10.21906/rbl.371.

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Among many New Testament texts concerning the paschal events the appearances of the Risen Christ are mentioned. They fit right in between the Old Testament theophanies and Christ’s second coming, as in a way they crown the past, earthly being of Jesus of Nazareth and anticipate His coming again in glory.The author of this article – as suggested by the title – is interested in the meeting of the Risen Christ with seven disciples on Lake Tiberias shore described in Jn 21: 1-14. He neither intends to present an exhaustive exegesis, nor to carry out a critical, literary study of the quoted chapter. He passes over the question of the text’s authorship and origin as well.Instead he indicates the problems one sees while reading the pericope, presents the possible ways to solve them and discovers the meaning of the text.The issue of the article is discussed at two stages: first the reader gets aquainted with the structure of christophany’s description, next the symbolic meaning of the text is presented on the basis of some parallel texts and existing traditions.Many issues related to this particular text remain more or less probable assumptions. Opinions of different exegesists and theologians are to a large degree based on their attitude to the whole of paschal events. It is therefore impossible – according to the author – to reach an unquestionable solution. However, there is no doubt that the appearances of Jesus became crucial in leading the apostles to true faith in the reality of resurrection. They also became the object of testimonies of those whose preaching was fundamental for the faith of the whole Church. The first christophany – as the one from Lake Tiberias can be considered the first – is of great significance here.The author hopes that the present article may be a good example of various difficulties that can be found by everyone who tries to fathom the paschal mystery of Jesus Christ, which the christophany from the last chapter of John’s gospel is an inseparable part of.

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TELELIS, Ioannis. "Book Review: EMMANUEL PASCHOS - CHRISTOS SIMELIDIS, Introduction to Astronomy by Theodore Metochites (Stoicheiosis Astronomike 1.5-30), Singapore - Hackensack, NJ: World Scientific 2017." Byzantina Symmeikta 27 (December 24, 2017): 413. http://dx.doi.org/10.12681/byzsym.14340.

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Košćak, Silvio. "Kenoza križa – forma i sadržaj svjedočanstva suvremenih Kristovih svjedoka." Diacovensia 25, no. 4 (2017): 617–37. http://dx.doi.org/10.31823/d.25.4.7.

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The author of the paper discusses Christian testimony as a fundamental position from which a believer and Christian community start the proclamation of the Truth that is recognized as fundamental for life. Testimony is examined from biblical positions and put in the context of modern society and the context of Christ’s Paschal Mystery in order to develop a reflection on the form and content of contemporary witnesses. In reflecting on the testimony, the author leans on the thought of the Swiss theologian Hans Urs von Balthasar and, based on his insights, the author develops some elements of testifying that stem from the Cross of Christ. From the Cross, which represents kenosis, we can read the form of testifying as well as the contents of the testimony, which involves every act of humility of Christian life. The author concludes with some specific expressions of the form and contents of Christian testimony in the contemporary context from the position of contemplating the Cross, all with the aim to present this thought out testimony as a dialogical and integrating element of the Church and the contemporary society.

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Senem, Cleiton José. "Celebração e vida: dois momentos inseparáveis da celebração eucarística." Revista Eclesiástica Brasileira 71, no. 281 (2019): 124. http://dx.doi.org/10.29386/reb.v71i281.1071.

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A Eucaristia é a celebração do Mistério Pascal de Nosso Senhor Jesus Cristo. Nela faz-se memória da Páscoa de Cristo e da páscoa dos cristãos. Olhando para a sua história, percebe-se que nos primórdios do cristianismo a celebração eucarística tinha um desdobramento prático na vida do cristão. Com o passar do tempo, a relação celebração e vida foi se perdendo, e a celebração tornou-se um rito, muitas vezes, distante da vida. Hoje, um dos nossos maiores desafios é restabelecer esta unidade: celebração e vida são dois momentos inseparáveis da Celebração Eucarística.Abstract: The Eucharist is the celebration of the Paschal Mystery of Our Lord Jesus Christ. In it we remember Christ’s Easter and the Christians’ Easter. Examining its history we see that in the early days of Christianity the Eucharistic celebration had a practical development in the Christians’ lives. As time went by, the relation between celebration and life started to fade away and the celebration became a rite, often far from ordinary life. One of our greatest challenges today is to re-establish this unity: celebration and life are two inseparable moments of the Eucharistic Celebration.

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Emerson, Matthew Y. "‘The one who trampled Hades underfoot’: a comparative analysis of Christ's descent to the dead and trinitarian relations in second-century Christian texts and Hans Urs von Balthasar." Scottish Journal of Theology 72, no. 03 (2019): 277–90. http://dx.doi.org/10.1017/s0036930619000334.

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AbstractIn both Theo-Drama IV and Mysterium Paschale, Balthasar suggests that the descensus existentially separates the divine hypostases of Father and Son. He also repeatedly argues that his position is faithful to the Great Tradition. While there has been much debate about Balthasar's view of the descensus, this debate has focused mostly on the issues of universalism and penal substitution, leaving the issue of trinitarian relations either to the side or without an analysis of its historical precedent. This article attempts to address this lacuna by asking whether Balthasar's view of the descensus is in fact supported by the Great Tradition, with a specific focus on second-century texts. After surveying the apostolic fathers, second-century Jewish and Christian traditions (e.g. the New Testament apocrypha), second-century apologists and Melito's Peri Pascha, the article concludes that Balthasar's position does not find historical support in the second century. His view may be in line with the Great Tradition elsewhere, but it is not grounded in this seminal century of Christian doctrinal reflection.

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Usher, M. D. "N. Vakonakis Das griechische Drama auf dem Weg nach Byzanz. Der euripideische Cento Christos Paschon. (Classica Monacensia 42.) Pp. x + 184. Tübingen: Narr Verlag, 2011. Paper, €48. ISBN: 978-3-8233-6582-2." Classical Review 63, no. 2 (2013): 622–23. http://dx.doi.org/10.1017/s0009840x13001571.

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Cipolini, Pedro Carlos. "Igreja e Eucaristia, festa e sacrifício." Revista Eclesiástica Brasileira 66, no. 261 (2019): 26. http://dx.doi.org/10.29386/reb.v66i261.1606.

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O artigo reflete sobre a íntima relação que vigora entre a Igreja e a Eucaristia: a Eucaristia une o povo fiel, faz o povo de Deus participar na vitória de Cristo, bem como o introduz na dimensão do Reino de Deus. Explora também o rico simbolismo do pão e do vinho, de origem bíblica, e aprofunda o sentido destas duas dimensões do mistério pascal celebrado na Eucaristia: refeição/convívio e sacrifício/entrega. Recorda a necessidade de um justo equilíbrio entre as dimensões de festa e sacrifício do mistério eucarístico. Mostra, por fim, que a participação na Eucaristia torna os fiéis missionários da Boa-Nova do Reino de fraternidade e paz, anunciadores de um mundo novo e liberto, criado pela “fração do pão”, e da vitória do “Ressuscitado”, penhor de nossa ressurreição, a festa que não tem fim.Abstract: The article deals with the close relation that prevails between the Church and the Eucharist: the Eucharist brings together the faithful, encourages God’s people to participate in Christ’s victory and introduces them into the dimension of God’s Kingdom. It also explores the rich symbolism of the bread and wine, originated in the Bible, and strengthens the meaning of these two dimensions of the paschal mystery celebrated in the Eucharist: meals/convivial spirit and sacrifice/surrender. It reminds us of the need for a fair balance between the dimensions of festivity and sacrifice in the Eucharistic mystery. Finally its shows that participation in the Eucharist turns the faithful into missionaries of the Good Tidings of the Kingdom i. e. the fraternity and peace that herald a new, free world, created by the “fraction of the bread” and the victory of “the one who resurrected”, the pledge of our resurrection, the endless feast.

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HOŁUBOWICZ, RAFAŁ. "The Eucharist as a sacrament of unity. The legal consequences of Church Magisterium in accordance to regulations included in Codex Canonum Ecclesiarum Orientalium." Prawo Kanoniczne 57, no. 1 (2014): 79–102. http://dx.doi.org/10.21697/pk.2014.57.1.05.

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In the first words of his last encyclical Ecclesia de Eucharistia, blessed John Paul II reminded what have been determining the foundation of Church teaching, from the very beginning: «The Church lives thanks to Eucharist. That truth not only expresses the everyday faith experience but also contains the essence of Church mystery. The Church feels with great joy and in immense variety of ways, that the promise: “And now I am with You, through all these days, until the world ends” (Mt 28, 20) is continually coming true. Thanks to Sacred Eucharist, during which wine and water are being transformed to Holy Blood and Body of Jesus Christ, the Church rejoices in this presence in a unique way. In this meaning, The Eucharist, that is always in the center of Christian’s life, becomes for whole community of believers, in particular way, the sacrament of unity. The last Council reminded this fact, telling that the sacrament of Eucharist, constituted by Jesus Christ during the Last Supper, which not only reminds but also embodies in a real way the Sacrifice of the Cross is, first of all, the sacrament of God’s mercy, sign of unity, love tie and paschal feast. It is necessary to underline the fact that according to council’s teaching, Eucharist is not only the sign of whole Church community, but also the sacrament, which really builds and strengthens the unity of all Christians. The teaching of council fathers determines the base of present canonical legislation within whole Catholic Church, both Latin and East. Though canon number 698 reads: «In God’s liturgy, through the service of the Christ impersonated by the priest, celebrated over the Church gifts, by the power of Holy Spirit, continuously there is performed exactly the same what Jesus himself made during the Last Supper, when he gave to his Apostles his body sacrificed on the cross for our redemption and also his blood, shed for our sins, constituting the real and mystic sacrifice in which sacrifice of the cross is being recalled with thanksgiving, presented, and in which the Church takes part through the contribution and communion for expressing and improving the unity of God’s People, to build his own Body, which means the Church». Consequences of this canon, with strong theological sound, occur in next canons concerning the sacrament of Eucharist. There is possible to find inside them norms regarding to active participation of worshippers in celebration of the Eucharist, which causes that the internal unity of God’s People gathered around Christ’s Altar, becomes expressed also in external form as well as the norm regarding to an individual celebration of God’s Liturgy or concelebration made by many priests. The problem of concelebrating is extremely important due to the fact, that just in this form of celebrating the God’s Liturgy, there is visible its uniting function. The base to define which form (individual or concelebrated one) is advisable in particular situation, is pastoral criterion. Priestly favors allow even to concelebrate the Eucharist by bishops and priests belonging to different Churches sui iuris, every time when justified reason exists, and there is no danger of liturgical syncretism; rules of liturgical books that belong to main celebrant are kept and colours of canonicals are used according to own Church rules. These and other norms enclosed in Codex Canonum Ecclesiarum Orientalium, pointing out in a perfect way the Eucharist as a sacrament of unity for everyone who have been baptized, constitute canonical translation of the theological teaching that have been given by Second Vatican Council and regulate presently all of the liturgical life of east Catholics.

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Giniūnienė, Asta. "The dramatization of the Holy Week in Švėkšna church in the first half of the 19th century." Menotyra 24, no. 1 (2017). http://dx.doi.org/10.6001/menotyra.v24i1.3431.

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The article for the first time analyses the decoration parts of the Christ’s tomb of the second halfof the 18th century found a few years ago in Švėkšna church. The Christ’s tomb from the oldchurch was transferred to the new church, which was built in 1804 and used until the 4thdecade of the 19th century. On the basis of the sources and remained fragments we can statethat this was a complicated structure of the Paschal decoration designed under the Europeanbaroque scenery principles. It was composed of the paintings on boards and canvas and mis-cellaneous accessories. The Christ’s tomb paintings are characterised by a symbolic allegoriccontent and artistry. The prophets of the Old Testament and characters the New Testamentreflecting the Paschal Triduum liturgy were depicted in the decoration. The survived outlinepaintings of Adam and Eve in Paradise, Noah waiting for the Saviour, and Angels Lamentingover the Death of Jesus are the exceptional iconography images in the Lithuanian church art.The decorations of the Christ’s tomb were created by the professional masters who decoratedthe churches in Samogitia in the second part of the 18th century. The images of suffering anddead Jesus used in the figuration of the Paschal Triduum influenced the spread of the Passionscenes. This is supported by an interesting archival fact about the shrine with a group of sculp-tures depicting the tomb of Christ in the Švėkšna churchyard.The fragments of the Paschal decorations in the Švėkšna church are important baroque scen-ery exhibits, which are valuable for the history of the Lithuanian church art and scenography.The investigation of the Holy Week figuration in the Švėkšna church is a valuable illustrationof this multidimensional cultural, religious and artistic phenomenon.

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SAFRASTYAN, RUBEN. "DIE ZWEITE TANZIMAT-PHASE: KONZEPT DER "VERSCHMELZUNG UND ZUSAMMENFÜHRUNG"." COUNTRIES AND PEOPLES OF THE NEAR AND MIDDLE EAST, 2019, 134–55. http://dx.doi.org/10.52837/18291422-2019.32a-134.

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In der Geschichte des Osmanisches Reiches ist die Zeit zwischen Mitte der 50er und frühen 70er Jahren des XIX Jahrhunderts als die zweite Tanzimat-Phase bekannt. Die türkischen politischen Persönlichkeiten der damaligen Zeit, die Führer der Reformbewegung Mehmed Emin Ali Pascha und Mehmed Fuat Pascha führten eine Politik der Annäherung an den Westen, in der Hoffnung, damit so viele Regionen wie möglich unter der Herrschaft des Sultans zu erhalten. Die größte Gefahr für die Integrität des Reiches war die nationale Befreiungsbewegung der unterdrückten christlichen Nationen. Ali Pascha und Fuat Pascha sahen dies ohne Zweifel ein und versuchten die bewaffneten Aufstände der Christen zu verhindern, folgend der Tradition dessen Gründer die Politiker der Anfangsphase der Proto-Tanzimat und Tanzimat waren. Daraus folgte, dass Ali und Fuat ideologische Nachfolger der türkischen Politiker der vorherigen Generation waren.

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Buchinger, Harald. "1Kor 5,7 als Schlüssel der Paschatheologie des Origenes. Das Pascha der Juden, das Opfer Christi und das Pascha der Christen — eine Aporie?" Zeitschrift für die Neutestamentliche Wissenschaft und die Kunde der Älteren Kirche 91, no. 3-4 (2000). http://dx.doi.org/10.1515/zntw.2000.91.3-4.238.

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Schimmoeller, Ethan M. "On Martyrdom, Suicide, and Christian Bioethics." Linacre Quarterly, June 2, 2020, 002436392092731. http://dx.doi.org/10.1177/0024363920927311.

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Christ has fashioned a remedy for the human condition out of mortality, making death the paradoxical means of salvation. Thus, the early Church saw martyrdom as the best kind of death, epitomized in the story of St. Ignatius of Antioch. He saw his death in Christ to be a birth into eternal life. Yet martyrdom and suicide can be conflated under crafty definitions and novel terminology, leading inevitably to calls to soften prohibitions against physician-assisted suicide. Whereas martyrdom locates death within the Christian lived experience of the Paschal mystery, suicide transfers the sovereignty of God over life and death to the individual, necessarily denying the goodness of creation in the process. I point to a liturgical foundation for bioethics as a better starting point for understanding martyrdom and suicide. Entering Christ’s sacrifice, Christians receive divine life and new vision to locate suffering, death, and health care within the Christian salvation narrative. Summary: Confusing martyrdom and suicide locates ethics outside the Church by bending language around the 5th commandment. St. Ignatius of Antioch's martyrdom clarifies the role of the Christian bioethicist to situate health care in the Church's life-giving liturgical experience.

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Artículos de revistas sobre el tema "Christos paschōn"

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