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Articoli di riviste sul tema "Jesus Christ in the liturgy"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 30 luglio 2024

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1

Sisto, Walter N. "The Beginning of the End: Bulgakov and the Ascension." Irish Theological Quarterly 83, no. 2 (2018): 164–79. http://dx.doi.org/10.1177/0021140018757886.

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This paper analyzes Sergius N. Bulgakov’s unique interpretation of the Ascension of Jesus Christ. Drawing from the Orthodox liturgy and the New Testament, Bulgakov argues that the Ascension of Jesus Christ into heaven is the beginning of the end times. It is a foretaste of the general Resurrection, but also it reveals that humankind and God are inextricably linked through the created Sophia. The created Sophia allows for human nature to encounter the power and glory of God and survive.

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Yudhiantoro, Stephanus Augusta. "Evangeliarium dan Pemakluman Injil: Simbol dan Puncak Kehadiran Kristus dalam Liturgi Sabda." MELINTAS 34, no. 3 (2019): 272–90. http://dx.doi.org/10.26593/mel.v34i3.3460.272-290.

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The Eucharist is the Christians’ source of life in faith. In Eucharist, Christians gather to commemorate the presence of the Lord Jesus Christ. Christ's presence in the Liturgy of the Word is marked symbolically with the book of Evangeliary and with the act of proclaiming the Gospel. The meanings of these symbols in the Liturgy of the Word seem to receive less attention by the practice of replacing Eucharist’s readings with other texts on spirituality. The Evangeliary and the act of proclaiming the Gospel hold an important role in the Eucharist as the symbol and the peak of Christ’s presence i

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3

Barnard, Marcel. "Bricolageliturgie: Liturgical Studies Revisited." Verbum et Ecclesia 29, no. 1 (2008): 14–31. http://dx.doi.org/10.4102/ve.v29i1.2.

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This article examines a fifth trend, complementary to the four identified in a previous article, in contemporary liturgy visible in churches in the Netherlands as well as South Africa. Drawing on the specific case in the Netherlands of a service in which a minister was ordained, the tendency to mix liturgies is highlighted. This “cut-and-paste” liturgy can be described as “bricolage liturgy”. The term “bricolage” is not new: its use by Claude Lévi-Strauss and Jacques Derrida is investigated in order to better apply the term to liturgy. Bricolage liturgy is a-centrical and a-typical. Jesus Chri

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4

Wolterstorff, Nicholas. "Liturgical Love." Studies in Christian Ethics 30, no. 3 (2017): 314–28. http://dx.doi.org/10.1177/0953946817693587.

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In this article, I focus on the ways in which liturgical participation can be a manifestation of love rather than on the formative effects of liturgy. I introduce the discussion by distinguishing two quite different love commands that Jesus issued: we are to love our neighbors as ourselves, and the followers of Jesus are to love each other as he loved them. The former sort of love I call ‘neighbor love’, the latter, ‘Christ-like friendship love’. I distinguish two ways in which both kinds of love can be manifested: by exercising the love, or by giving symbolic expression to the love. I point t

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George, William P. "The Praxis of the Kingdom of God: Ethics in Schillebeeckx' Jesus and Christ." Horizons 12, no. 1 (1985): 44–69. http://dx.doi.org/10.1017/s0360966900034319.

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AbstractEdward Schillebeeckx' two-volume christological study, Jesus and Christ, offers a rich theological foundation for ethics. Three aspects of this foundation emerge. (1) Ethics is grounded in faith in Jesus the eschatological prophet, where faith means living as he did: “going about doing good” while trusting in God to grant final salvation. Central to this “praxis of the Kingdom” is suffering, a “contrast experience with critical-cum-practical force.” (2) Ethics expresses grace mediated historically in Jesus Christ. The New Testament gives the most reliable access to this mediation and p

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Zatwardnicki, Sławomir. "The “Just Once” and “Once for Ever” of the Word of God." Collectanea Theologica 92, no. 1 (2022): 89–112. http://dx.doi.org/10.21697/ct.2022.92.1.04.

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The text asks the question about the role of the Word of God in connection with Pascha and its being made present in the liturgy. The article first refers to Joseph Ratzinger’s theology of liturgy. According to the Bavarian theologian, in Christian worship the historical event of the Passover (“just once”) corresponds to its continuous actuality (“once for ever”). The essence of Jesus’ words and actions – as the Son of the Father – at the Last Supper remains always present. It is then shown that the inspired writings can only be understood in connection with the words of institution at the Las

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7

Amarkwei, Rev Charles. "A Christian Engagement and Interpretation of Ga Rites of Passage and the Kpelelogical Theological Method." Oguaa Journal of Religion and Human Values 7, no. 1 (2023): 31–47. http://dx.doi.org/10.47963/ojorhv.v7i1.1408.

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The paper studies the dialogical relationship between the gospel and Ga rites of passage. There is a paradox in this relationship which only becomes meaningful only by considering its mediation through the person and works of Jesus Christ. This view allows a mutual critical approach which resolves the paradox of the initial rejection of Ga rites of passage by the gospel and their later acceptance after they have been transformed and preserved by the mystery of Christ. In this way, Ga rites of passage become useful in the light of the death and resurrection of Jesus Christ, while the gospel add

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Faulconer, James E. "Latter-Day Saint Liturgy: The Administration of the Body and Blood of Jesus." Religions 12, no. 6 (2021): 431. http://dx.doi.org/10.3390/rel12060431.

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Latter-day Saint (“Mormon”) liturgy opens its participants to a world undefined by a stark border between the transcendent and immanent, with an emphasis on embodiment and relationality. The formal rites of the temple, and in particular that part of the rite called “the endowment”, act as a frame that erases the immanent–transcendent border. Within that frame, the more informal liturgy of the weekly administration of the blood and body of Christ, known as “the sacrament”, transforms otherwise mundane acts of living into acts of worship that sanctify life as a whole. I take a phenomenological a

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Nielsen Hansen, Robert Bonde. "Meningen der gik tabt." Dansk Teologisk Tidsskrift 73, no. 1 (2010): 41–55. http://dx.doi.org/10.7146/dtt.v73i1.106409.

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Until a couple of decades ago, few scholars of the liturgy of the early church doubted that the Eucharistic and Baptismal rites of the early church could be traced back to the institution of these rites by Jesus Christ, or the Apostles in Jerusalem around the year 30. This view has in later years been challenged, and it is today commonly held that we are unable to reconstruct a primordial rite dating back to Jesus or the Apostles. Supposedly, we are also unable to find common elements in the earliest Christian rites, which appear to be solely regional phenomena. Even though this latter view ma

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Longosz, Stanisław. "Dramatyzowane homilie patrystyczne zalążkiem dramatu chrześcijańskiego." Vox Patrum 65 (July 15, 2016): 389–431. http://dx.doi.org/10.31743/vp.3508.

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The author of this paper tries to prove that the origins of Christian drama shouldn’t be sought in Latin liturgical drama crystalized in 9th and 10th century – as it is commonly accepted – but rather much earlier: in Eastern dramatized patristic homilies of 5th, 6th and 7th century. All fully dramatized homilies of those days are arranged in three groups: The homilies about John the Baptist and the Baptism of Jesus Christ; The homilies about descending of Jesus Christ into the abyss and liberation of those who are righteous from hell; Homilies about the Annunciation of Blessed Virgin Mary – m

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Farwell, James W. "Liturgy and Public Theology." Anglican Theological Review 102, no. 2 (2020): 219–29. http://dx.doi.org/10.1177/000332862010200206.

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Liturgy is an act of public theology, when considered from the point of view that Christian ritual performance is publicly enacted for the sake of a wider public, and joins the assembly to Jesus Christ, who is himself God's logos tou theou and God's liturgy. Liturgy does this work through its scripted repetition, formality, spatial and temporal patterning, focus on the body, and deployment of the familiar and unfamiliar. Through these modes, a worldview is enacted and valorizes a certain set of virtues and an orientation to living that correspond to that worldview. Among those virtues are grat

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Martyanov, P. K. "Holy Grail." Ukrainian Religious Studies, no. 7 (February 24, 1998): 160–62. http://dx.doi.org/10.32420/1998.7.162.

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THE HOLY GAL - and European, medieval legends - a mysterious vessel, for the sake of approaching and engaging in its good deeds, the knights performed their exploits. It was commonly believed that this is the Cup with the blood of Jesus Christ, which Joseph of Arimathea gathered, who removed from the cross the body of the crucified Christ. It was often assumed that this cup originally served Christ and the Apostles at the time of the Last Supper; was the Cup for the communion of the first Liturgy (in translation from the Greek - "common work"). Gral is a mystery, invisible to the unworthy, but

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Streza, Ciprian Ioan. "“Ὁ Χριστὸς, μυστικῶς ἱερουργούμενος ἐν ταῖς ἁγίαις σκηναῖς” – Fr. Dumitru Staniloae and the Rediscovering and Reinterpreting St. Cyril of Alexandria’s Teaching About the State of Perpetual Sacrifice of Jesus Christ". Review of Ecumenical Studies Sibiu 8, № 1 (2016): 100–122. http://dx.doi.org/10.1515/ress-2016-0007.

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Abstract Father Dumitru Staniloae’s complex and integral vision on the Holy Liturgy comprises all the dimensions of life in the church; it constitutes the object of this study, which intends to re-interpret, systematize, and evaluate the teaching of St. Cyril of Alexandria concerning the importance of the Eucharistic Synaxis in the life of the Church. The Eucharistic celebration is only the visible dimension of the eternal Liturgy of love within the Holy Trinity, whose Altar, Oblation and High Priest is Jesus Christ, the slain Lamb, who lives in a state of permanent sacrifice, who was incarnat

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Sigmon, Casey Thornburgh. "Homiletical possibilities and challenges in Colossians." Review & Expositor 116, no. 4 (2019): 458–65. http://dx.doi.org/10.1177/0034637319879034.

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Colossians shines a light onto how some early churches on the margins of society adjusted to everyday life in the midst of a non-Christian society. Engaging baptismal liturgy and hymnody, the Colossian authors instruct Christians in the Lycus Valley (western Turkey) to beware of philosophies and ascetic practices competing for their devotion. According to Colossians, the baptized are now living a new life in Christ, the head of the Church and cosmos. New fruit is visible evidence to the outside world of the cosmic reconciliation that occurred through the cross of Jesus Christ. As dramatic as t

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Dy-Liacco, Veronica Chiari. "Expiation in Levinas and His Understanding of Judaism, and in the Catholic Mass." Philippiniana Sacra 55, no. 166 (2020): 413–32. http://dx.doi.org/10.55997/ps3002lv166a2.

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The Jewish philosopher Emmanuel Levinas describes ethical substitution as a suffering for another’s suffering. Levinas’s phenomenology would make of the act of substitution a universal calling, a calling regardless of race, culture, and ethnicity, that makes one truly human. Levinas’s ethical phenomenology, imbued with his Jewish faith tradition, provides philosophical illumination on the Christian and specifically Catholic understanding of Jesus Christ as the Suffering Servant of God, as found in the New Testament and in the Liturgy of the Mass. These connections and illuminations return us t

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Vélez Caro, Olga Consuelo. "A 50 anos do Vaticano II: luzes e desafios." Revista Eclesiástica Brasileira 71, no. 283 (2019): 619. http://dx.doi.org/10.29386/reb.v71i283.999.

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Este artigo recolhe alguns ganhos do Vaticano II, tais como: a recuperação da história como lugar de revelação, a centralidade dos pobres, a renovação da liturgia, o reconhecimento da autonomia das realidades terrestres etc. Assinala também alguns desafios urgentes aos quais é necessário prestar atenção, tanto para consolidar os frutos do Concílio, como para continuar o caminho empreendido por ele. Esta perspectiva de prosseguir no caminho empreendido pelo Vaticano II deve constituir-se, segundo a Autora, na melhor maneira de celebrar estes 30 anos do Concílio e de viver com mais fidelidade e

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Spencer, Joseph M. "A Moderate Millenarianism: Apocalypticism in the Church of Jesus Christ of Latter-Day Saints." Religions 10, no. 5 (2019): 339. http://dx.doi.org/10.3390/rel10050339.

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The Church of Jesus Christ of Latter-Day Saints, the largest and arguably best-known branch of the Restoration movement begun by Joseph Smith, sustains a complex but living relationship to nineteenth-century marginal millenarianism and apocalypticism. At the foundations of this relationship is a consistent interest in the biblical Book of Revelation exhibited in the earliest Latter-Day Saint scriptural texts. The Book of Mormon (1830) affirms that apocalyptic visionary experiences like John’s in the New Testament have occurred throughout history and even contains a truncated account of such a

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Sumiyati, Sumiyati, and Eriyani Mendrofa. "Implikasi Pedagogis Pada Sakramen Perjamuan Kudus Dalam Liturgi Gereja." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 5, no. 1 (2021): 116. http://dx.doi.org/10.46445/ejti.v5i1.314.

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The Lord's Supper is one of the sacraments of the church and is an important part of the Christian liturgy. The author conducts research on the meaning of the Holy Communion so that he can find pedagogical implications in the Holy Communion. The research used is a literature analysis approach that uses various relevant literature sources. The pedagogical implications of the Lord's Supper concern the past, present and future. The meaning of the past means that the Lord's Supper is a reminder of Christ's sacrifice for believers. Today means that the Lord's Supper means sharing in enjoying the be

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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 transforme

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Moraes, Abimar Oliveira de, and Wagner Francisco de Sousa Carvalho. "dimensão mistagógica do presbítero na iniciação à vida cristã." Revista Eclesiástica Brasileira 84, no. 327 (2024): 130–44. http://dx.doi.org/10.29386/reb.v84i327.5233.

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Objetiva-se nesse artigo refletir sobre como a dimensão mistagógica do presbítero na Iniciação à Vida Cristã é importante no cenário pastoral atual, sobretudo, nas relações entre catequese e liturgia; o mesmo situa-se dentro de uma concepção ministerial, onde o ministério do presbítero deve ser vivido como ministério de síntese e não síntese dos ministérios. Portanto, sua ação não é limitante e clericalizante, mas condicionante, que favorece a partir do seu agir as diversas iniciativas. Neste sentido, a reflexão reconhece e indica três formas importantes de sua atuação: a primeira é na “pastor

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Kilanowicz, Ryszard. "Obrzędy sakramentu małżeństwa w ujęciu wymogów Kodeksu Prawa Kanonicznego z 1983 roku." Ius Matrimoniale 30, no. 2 (2019): 79–93. http://dx.doi.org/10.21697/im.2019.30.2.05.

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The liturgy of the Church is an expression of his life with Christ, it uses natural signs such as: wine, water, light, fire, smoke, oil, salt, and ash. It is through Christ, that they are given new meaning. This meaning is to glorify God and sanctify man. The sacramental ordinances are determined by ecclesiastical law which follows the nature and life of the Church. The ordinances of the Church, through the visible, direct us to the invisible. Behind what is visible there is no action or God's grace. These signs of God's presence are symbols, which St. Augustine calls the encounter betwe

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Kelly, James E. "“To Evangelize the Poor”." Lumen et Vita 9, no. 2 (2019): 21–28. http://dx.doi.org/10.6017/lv.v9i2.11125.

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In this essay, I will examine the scriptural basis for Origen’s interpretation of Luke 4:18-19 as an allusion to Jesus’ identity as savior, not as a call to social justice. I argue that this interpretation is consistent with the intentions of the gospel writer. The essay begins with an analysis of the gospel writer’s redaction of Mark 1 in Luke 3-5. Based on that redaction, I hypothesize that Luke intends to emphasize Jesus’s identity with the anointed one mentioned in Isaiah 61:1-2. This excerpt from Isaiah not only gives Luke 4:18-19 its Christological significance but also clarifies Luke’s

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Nestola, Paola. "Liturgic emphasis, dramaturgy, identity of power and episcopal jurisdiction (XVIth-XVIIIth centuries)." Revista de História das Ideias 36 (May 9, 2018): 97–122. http://dx.doi.org/10.14195/2183-8925_36_5.

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Based on two biographical records of the archbishop of Braga, Fr. Augustin of Jesus, the study aims to consider an intense moment of manifestation and recognition of the identity of episcopal power and jurisdiction in Portugal. Centered on the inedited solemn ceremony of the imposition of the pallium, the distinctive band attributed to archbishops and primates, this paper is articulated in five paragraphs. The first one deals with the recent historiography of political ceremonies within the framework of the Portuguese Church and its hierarchies, namely episcopal entries. The second contextuali

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Faot, Julio. "Memahami TUHAN Sebagai Gembala: Suatu Analisis Teologis dan Komposisi Syair Mazmur 23." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 4, no. 1 (2022): 56–67. http://dx.doi.org/10.46817/huperetes.v4i1.132.

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Mazmur 23 merupakan bagian dari kitab suci yang tidak hanya menyuguhkan aspek seni berpuisi, tetapi juga memberikan makna teologis. Beragam penggunaannya dalam liturgi gereja dipahami sebagai cara orang Kristen mengagumi TUHAN sebagai gembala. Faktanya, dalam membangun komposisi lagu Mazmur 23, para komposer tidak memberikan interpretasi lagu itu. Hal ini hanya memberikan makna emotif, namun kekurangan makna teologis. Di lain sisi, para sarjana Perjanjian Lama telah memaparkan interpretasi Mazmur 23 dengan berbagai macam latar belakang sudut pandang. Namun, mereka agak abai dengan esensi Mazmu

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Viljoen, F. V. "Die betekenis en funksie van die himnes in Openbaring 12-22." Verbum et Ecclesia 23, no. 2 (2002): 558–74. http://dx.doi.org/10.4102/ve.v23i2.1224.

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The meaning and function of the hymns in Revelation 12-22 The hymns in Revelation 12-22 function as type of commentary, as they interpret the narrative events of the kernel plot. Being separated spatially and in some instances temporally, the hymns offer interpretations on the events and emphasise the basic themes of God’s accomplishment of salvation and judgement through Jesus Christ in the narrative. The final set of hymns in 19:1-8 recall the prior themes recounted through the hymns to form a musical climax. The hymns function as both prolepsis and analepsis in the narrative time, to the cr

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Hallig, Jason Valeriano. "Catholicization: Towards a Theological Praxis of the Unity of the Church of Jesus Christ in Celebration of the Upcoming 500th Anniversary of the Protestant Reformation." Evangelical Quarterly 88, no. 1 (2016): 22–36. http://dx.doi.org/10.1163/27725472-08801002.

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Jesus’s prayer for unity needs a face. Evangelicals have been accused of a pathological tendency to fragment. And unless the Church addresses its disunity and deals with its calling for unity, both its life and ministry are at risk. Catholicization is an attempt to offer a theological praxis of the unity of the Church, putting emphasis both on theology and its practical relation to the life and ministry of the Church to make its spiritual unity an empirical one. This is a new ‘Reformation’ but this time towards a catholic movement. Catholicization is anchored in and founded upon four ‘distinct

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Kristriyanto, Kristriyanto. "Yesus Kristus Juru Ruwat Manusia: Sebuah Pendekatan Semiotika dalam Gereja Kristen Jawa." Kurios 4, no. 1 (2018): 39. http://dx.doi.org/10.30995/kur.v4i1.32.

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Ruwatan is a form of ceremony in Javanese society that aims to free man from bad luck or the calamity that would befall him. The term "ruwatan" also appears in the discourse of church life amid the Javanese Christian Church (GKJ) as it is written in the Javanese Bible, the Christian Song of Song (the official book song of worship) and the liturgy. This article aimed to find the understanding of the citizens of the Javanese church about ruwatan and develop it in the concept of thinking and devoting of the people church about Jesus Christ is the Man of Ruwat. The method used is a descriptive soc

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Thodberg, Christian. "Den liturgiske eksegese og Grundtvig." Grundtvig-Studier 51, no. 1 (2000): 118–25. http://dx.doi.org/10.7146/grs.v51i1.16360.

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Grundtvig and Liturgical ExegesisBy Christian ThodbergLiturgical exegesis is defined as the way in which the Church re-actualised the words and deeds of Jesus in the service of worship in trying to answer the need of the congregation for being simultaneous with the biblical events. In the Western Church this liturgical exegesis received an emphatic exposition in connection with the old series of pericopes in the roman mass and in most of protestant churches as well.Many modem preachers do not like the old lectionary because it is crammed with the stories of Jesus’ miracles which - as they say

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KREUDER, FRIEDEMANN. "Flagellation of the Son of God and Divine Flagellation: Flagellator Ceremonies and Flagellation Scenes in the Medieval Passion Play." Theatre Research International 33, no. 2 (2008): 176–90. http://dx.doi.org/10.1017/s0307883308003672.

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Medieval Passion Plays appear to be no less violent than the flagellation and crucifixion scenes in Mel Gibson's film The Passion of the Christ. They were performed with what to today's eyes appears to be, in the context of its presentation in a religious play, chillingly intense and explicit violence. This suspicion is supported by surviving descriptions of performances of medieval Passion Plays in London and Metz, in each of which the actor playing Jesus in the crucifixion scene was fatally injured by the thrust of Longinus' spear or nearly died of heart failure. The expansion of what in the

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Maciaszek, Paweł. "Życie i działanie św. Pawła Apostoła w świetle liturgii Kościoła." Ruch Biblijny i Liturgiczny 62, no. 2 (2009): 131. http://dx.doi.org/10.21906/rbl.202.

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In the liturgical calendar St. Paul is mentioned twice – for the first time on the day of his conversion (25 January), and then during the celebration – in common with St. Peter the Apostle – when the congregation contemplates his life and martyr’s death (29 June). In this article, through the analysis of liturgical texts about St. Paul – biblical readings and forms of the Holy Mass, and Liturgy of the Hours – the spiritual richness and depth of mysteries of salvation are transmitted to the Church community by this Apostle of the Nations. The Apostle of Tarsus, through his life and deeds, show

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Maciaszek, Paweł. "Życie i działanie św. Pawła Apostoła w świetle liturgii Kościoła." Ruch Biblijny i Liturgiczny 62, no. 2 (2009): 131. http://dx.doi.org/10.21906/rbl.281.

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Abstract (sommario):

In the liturgical calendar St. Paul is mentioned twice – for the first time on the day of his conversion (25 January), and then during the celebration – in common with St. Peter the Apostle – when the congregation contemplates his life and martyr’s death (29 June). In this article, through the analysis of liturgical texts about St. Paul – biblical readings and forms of the Holy Mass, and Liturgy of the Hours – the spiritual richness and depth of mysteries of salvation are transmitted to the Church community by this Apostle of the Nations. The Apostle of Tarsus, through his life and deeds, show

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Vodičar, Janez. "The homily as a way to the synodal Church.The possibility of building a responsible laity." Polonia Sacra 28, no. 1 (2024): 7–28. http://dx.doi.org/10.15633/ps.28101.

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The first Church was formed during the Pentecostal speech of the apostles. The first forms of evangelization were narratives of personal experiences with Jesus. With the formation of structures in the Church, the role of authority in official proclamation in worship also developed. We will try to show how a communal sharing of God's word is necessary for a communal participation in Christ's sacrifice on the way to synodality. Pope Francis encourages everyone to bear witness to Christ. We would follow the words that Pope Francis wrote in The Joy of the Gospel: “We are not asked to be flawless,

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You, Bin, and Qianru Ji. "“In Communion with God”: The Inculturation of the Christian Liturgical Theology of Giulio Aleni in His Explication of the Mass (Misa Jiyi)." Religions 14, no. 10 (2023): 1255. http://dx.doi.org/10.3390/rel14101255.

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Liturgical practice and its theological interpretation are not only very important to the Chinese inculturation of Catholicism in particular and Christianity in general but also of great significance in the establishment of an indigenized Christian faith and system of life. This paper will analyze the methodological approaches and historical inspirations for the inculturation of Christian liturgical theology through Giulio Aleni’s (1582–1649) Explication of the Mass (Misa Jiyi, 弥撒祭义), the first book to utilize Chinese cultural resources to systematically interpret the Mass (Eucharist). Continu

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Pradipta, Dio A. "PERISTIWA PENTAKOSTA DIPANDANG DARI PERSPEKTIF TEOLOGI YANG TRANSFORMATIF." Matheo : Jurnal Teologi/Kependetaan 10, no. 1 (2020): 12–22. http://dx.doi.org/10.47562/matheo.v10i1.98.

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Abstract The Pentecostal events that took place in the Acts 2, are believed to be the fulfillment of the prophecy of the prophet Joel (Joel 2: 28-32); at least, that is the Pentecostals’ perspective today. The problem that arises is that often the outpouring of the Holy Spirit is not seen as a precursor of change or transformation whether it is individual or ecclesiological (liturgical worship). People tend to ignore the contribution of Holy Spirit in the life of believers. The resurrection of Jesus Christ is indeed a very important event, but Pentecost is what drives the apostles to be

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35

King, Fergus. "Lex orandi, lex credendi: worship and doctrine in Revelation 4–5." Scottish Journal of Theology 67, no. 1 (2014): 33–49. http://dx.doi.org/10.1017/s0036930613000318.

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AbstractA number of New Testament scholars, including John O'Neill and Larry Hurtado, have drawn attention to the prospects which worship texts in the writings of the New Testament offer in revealing the way in which the first Christians thought of Jesus. Whilst the impossibility of separating the Jesus of history from the Christ of faith has contributed to this development and has also been a central impulse in the so-called Third Quest, the ancient principle oflex orandi, lex credendi, coined by Prosper of Aquitaine, gives a further theological foundation for such explorations. However, its

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Cortina Riu, Carlos. "La Patum, un credo de ceremonial y de fuego / La Patum, a creed of ceremonial and fire." REVISTA ESTUDIOS INSTITUCIONALES 4, no. 6 (2017): 79. http://dx.doi.org/10.5944/eeii.vol.4.n.6.2017.18870.

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La obra maestra de la ciudad de Berga se inspira en sus orígenes; acata el Corpus Christi, se emancipa y se desacraliza de la procesión; conquista la Plaça de Sant Pere; y se convierte en una expresión universal.Este acto sacramental se crea como necesidad del pueblo, como expresión de su factor humano, como testimonio de liturgia sagrada, como ejemplo de protocolo laico, como arquetipo de rito intemporal y como expresión de libertad.La Patum se manifiesta a través de la forma de sus imágenes, del gesto de sus comparsas, del mensajes de sus colores, de la melodía de sus músicas, del ritmo atáv

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Sadovnikova, Olena. "“Ne riday Mene, Mati” (“Do not mourn Me, Mother”): poetics, liturgics, hymnography." Aspects of Historical Musicology 16, no. 16 (2019): 26–51. http://dx.doi.org/10.34064/khnum2-16.02.

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Introduction. The meaning of the Holy Saturday is a transition from Passion week to the Easter, from the greatest grief to jubilation, from death to life. It focuses different ontological extremities in a single point: death of the Immortal and resurrection of mortal body. This engenders maximal concentration of liturgical events, exceptional saturation of the services, revealing ample hymnographic material, diversity of stylistics, ways of incarnating of different senses, approaches to the events happening. One of the most interesting chants of the Passion Cycle is “Ne riday Mene, Mati” (“Do

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Mostova, S. M. "The verbalization of the concept faith in the religious discourse by Josyf Slipyj." Linguistic and Conceptual Views of the World, no. 69 (2) (2021): 50–83. http://dx.doi.org/10.17721/2520-6397.2021.2.04.

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Nowadays, in linguistics, the interest in the field of religion and communication within it has increased and the study of the religious discourse is becoming very popular. It contributes to the understanding of the religious picture of the world and the concept as a representative of the values, ideas, feelings, and associations. The article is based on the testament, sermons and speeches by Josyf Slipyj who was a Major Archbishop and a Cardinal of the Ukrainian Greek Catholic Church. Previously he, as a public figure was banned and the issue of religious mentality was on the periphery, in pa

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Makwati, Luyanduhlobo Bophelo. "The Implications of COVID-19 on Catholic Education at the Catholic University of Zimbabwe: The Case of Bulawayo Campus 2019–2023." Religions 14, no. 6 (2023): 783. http://dx.doi.org/10.3390/rel14060783.

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The main aim of this article is to unravel the implications of the COVID-19 pandemic on Catholic education at the Catholic University of Zimbabwe (CUZ), Bulawayo campus. The research, qualitative in nature, has been guided by the importance of Catholic education nationally. It has interrogated the effects of COVID-19 on that educational system. It does emerge quite prominently that Catholic education is key, and it is important in the lives of many citizens. The researcher establishes that the distinctive features of Catholic education have been part of the Bulawayo campus community. It is als

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40

Bonneke, G. J. M. "Het Ontslapen van de Moeder Gods." Het Christelijk Oosten 38, no. 3 (1986): 149–71. http://dx.doi.org/10.1163/29497663-03803002.

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The Falling Asleep of the Mother of God There is only one instance in the New Testament giving rise to speculations about the death of the Mother of God. In Luke II, 35 it is said that a sword will stab Maryʼs soul. The absence of reliable information caused Bishop Epiphanius of Salamis († 403) to state: „Actually nobody knows what has been her end.” This was no reason, however, to stop visualizing the life of Mary after the Ascension of Jesus Christ in the Early-Christian period. The results are to be found in a large number of apocryphal stories, written in a wide geographical area. The doub

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Jura, Piotr Pawel. "Architettura per la liturgia nelle chiese dell’occidente. Appunti di un liturgista." Teologia i Człowiek 62, no. 2 (2023): 33–57. http://dx.doi.org/10.12775/ticz.2023.009.

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Virtually all religions have their spaces of worship. In fact, the very term “temple” derives from the Greek verb temno, “to cut off,” which points to a space that is cut off from the whole and dedicated to a deity. Likewise, after Christ’s resurrection, Christians would need a venue for ritual worship that would become a place of encounter with God the Trinity. That place would not be an equivalent of the Jewish or pagan temples, which were determined by the presence of a deity and considered sacred and sanctifying on account of that presence. A place of Christian worship would be identified

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Amadi, Amadi. "Upacara Adat Basaru’ Sumangat dalam Konteks Batalah Tradisi Dayak Kanayatn dan Hubungannya dengan Liturgi Gerejani dalam Konteks Sakramen Pembaptisan." VOCAT: JURNAL PENDIDIKAN KATOLIK 1, no. 1 (2021): 9–21. http://dx.doi.org/10.52075/vctjpk.v1i1.14.

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This research aims to find out the basic meaning of the traditional ritual of Basaru 'sumangat in the context of batalah for Dayak Kanayatn people, the meaning of baptized sacrament in the Catholic Church, the relationship between Adat basaru' sumangat in the context of Batalah Kanayatn traditions with baptized sacrament Catholic Church. Using a qualitative approach, data were obtained from the results of in-depth interviews which focused on the village of Nangka, Landak district. The results of the research analysis show that: First, the basic meaning of the Batalah tradition of the Kanayatn

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43

Clark, Tyler. "Jesus Christ." Dialogue: A Journal of Mormon Thought 52, no. 3 (2019): 109. http://dx.doi.org/10.5406/dialjmormthou.52.3.0109.

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Steffen, Jason R. "Jesus Christ, Esq." Dialogue: A Journal of Mormon Thought 54, no. 2 (2021): 175–82. http://dx.doi.org/10.5406/dialjmormthou.54.2.0175.

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Cutler, Jody B. "Jesus Christ Superstar." Afterimage 36, no. 4 (2009): 37–38. http://dx.doi.org/10.1525/aft.2009.36.4.37.

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46

McBee, Lucy. "Rabbi Jesus Christ." Minnesota Review 2023, no. 100 (2023): 34–44. http://dx.doi.org/10.1215/00265667-10320870.

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47

Anderson, E. Byron. "Scripture and Liturgy: Offering Christ." Studia Liturgica 39, no. 2 (2009): 185–201. http://dx.doi.org/10.1177/003932070903900205.

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Dwiatmaja, Alb, Irawan. "Kristologi Michael Amaladoss dalam Terang Model Antropologis Stevan B. Bevans." Jurnal Teologi 10, no. 02 (2021): 119–36. http://dx.doi.org/10.24071/jt.v10i2.3287.

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Jesus Christ remains the same yesterday, today and forever but changed humans can not help but think of Him differently (cf. Heb 13:8). The appreciation of the Christian faith in Jesus Christ continues to change in line with the context in which Christianity is located. Change requires everyone, both the Church, theologians, and even the people to conceptualize and discuss Jesus Christ in a new way so that Jesus Christ can be preached to different people. Michael Amaladoss contribute ideas on how Jesus Christ can be understood by people according to the context in which they live. He explain w

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Manurung, Pangeran. "The Problem of Messiah in the Mind of Semitic Religion." Journal Kerugma 1, no. 1 (2019): 39–48. http://dx.doi.org/10.33856/kerugma.v1i1.66.

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Broadly speaking, the subject of the Christology that is still worth talking about in the academic pulpit is the title "Messiah" carried by Jesus Christ. In general, the Judeo-Islamic community and some Christians are still dilemma in positioning Jesus, especially regarding the worthiness of Jesus Christ to be accepted as the Messiah. Placing Jesus Christ in the right place for all three of these great religions has proven to be no easy matter. Especially for Judeo-Islam, Christians generally accept Jesus Christ as the Messiah. On the contrary for Jews and Islam. Some Jews gave rise to a half-

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MICHIELS, Robrecht. "Church of Jesus Christ." Louvain Studies 18, no. 4 (1993): 297–317. http://dx.doi.org/10.2143/ls.18.4.2013752.

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