decision by the faithful community to exclude one of its own from the celebration of the Eucharist. That decision is made not only for the offender’s spiritual well-being, but also for the well-being of the community as a whole as well. The process of excommunication is therefore rooted in medicinal
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A Critical Investigation of the Meaning and Praxis of Exclusion from the Sacrament of the Eucharist
David P. Long
Volume 2: The 20th Century to the Present
Edited by Ian Levy, Gary Macy and Kristen Van Ausdall
Contributors include: Celia Chazelle, Michael Driscoll, Edward Foley, Stephen Edmund Lahey, Lizette Larson-Miller, Ian Christopher Levy, Gerhard Lutz, Gary Macy, Miri Rubin, Elizabeth Saxon, Kristen Van Ausdall and Joseph Wawrykow.
Edited by Lee Palmer Wandel
Contributors include: Gary Macy, Volker Leppin, Carrie Euler, Nicholas Thompson, Nicholas Wolterstorff, John D. Rempel, James F. Turrell, Robert J. Daly, Isabelle Brian, Thomas Schattauer, Raymond A. Mentzer, Michele Zelinsky Hanson, Jaime Lara, Andrew Spicer, Achim Timmermann, Birgit Ulrike Münch, Andreas Gormans, Alexander J. Fisher, Regina M. Schwartz, and Christopher Wild.
© Koninklijke Brill NV, Leiden, 2010 DOI: 10.1163/027209610X12628362887596 Pneuma 32 (2010) 41-55 brill.nl/pneu Pentecostal Ecclesiology and Eucharistic Hospitality: Toward a Systematic and Ecumenical Account of the Church Wolfgang Vondey Associate Professor of Systematic Th eology; School of
Huub van de Sandt
Vigiliae Christianae 65 (2011) 1-20 brill.nl/vc Vi g i l i a e C h r i s t i a n a e © Koninklijke Brill NV, Leiden, 2011 DOI: 10.1163/157007210X503144 Why does the Didache Conceive of the Eucharist as a Holy Meal? Huub van de Sandt Faculty of Humanities, Department of Religious Studies
Peter De Mey
Introduction In recent years a discussion has been taking place on whether it would make sense to work towards a Joint Declaration on Church, Eucharist and Ministry between the Roman Catholic Church and Protestant Churches. The invitation was made by Cardinal Koch, President of the Pontifical
Andrew A. Cashner
borders of modern dichotomies between sacred and secular, or elite and popular culture. One such villancico from colonial Mexico juxtaposes the Eucharist, the most sacred part of Corpus Christi, with a seemingly profane social practice—gambling on card games. The musical ensemble at the cathedral of
This chapter seeks to explore the contention that understanding the Eucharist in the context of the trauma of the Annunciation-Incarnation event is not only in line with ancient Christian traditions, but is also a fruitful avenue for exploring contemporary issues within Christianity, specifically the issue of ordination of women. Beginning with an exploration of the psychoanalytical understanding of the features of a traumatic event as the rupture of bodily integrity, time, and cognition, this chapter suggests that it is possible to see Mary experiencing all three of these ruptures. Thus, it is legitimate to consider this event through the lens of trauma theory. In doing so, it becomes possible to view the Eucharist as a nonidentical repetition of the Annunciation-Incarnation event. In examining the modes of trauma recovery, this chapter seeks to demonstrate that Mary must be considered to be both the archetypal and prototypical Christian. In the story of her journey to her cousin Elizabeth’s house and the words of her Magnificat, the stages of trauma recovery can clearly be seen – the re-establishment of bodily integrity, the construction of a trauma narrative, and making the trauma a gift to the wider community. It is the contention of this chapter that this model of trauma recovery is repeated in the liturgy of the Mass as Christians seek to follow Mary’s example in their re-experience of the Annunciation-Incarnation event in their reception of the Eucharist. Finally, this chapter explores the effects of this understanding of the Eucharist and suggests that in placing Mary and her experience at the heart of the Eucharist, questions are raised about both the role and gender of priests. Furthermore, it posits a multi-valent understanding of the Eucharist as essential and suggests that it is the Annunciation-Incarnation event which is the high point of theological discourse.
Reflections on the Emergence and Development of Eucharistic Spirituality in the Western Middle Ages
transformations of which are symptomatic of more overall changes that were taking place in the period under consideration: the Eucharist, or to use a mediaeval term, the Mass. 1. The High Middle Ages: A Period of Liturgical Decline? Before I delve more deeply into the history of the Eucharist based