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The proposed theme concerning ecumenical dialogue and more specifically the dialogue between churches and Christian denominations (interconfessional) is broad, interdisciplinary and very complex to study in its specificities. The text presented examines some peculiar aspects of this important dialogue between the Church and humanity - built on some of the most important evangelical decrees and recommendations given to us personally by our Lord and Savior Jesus Christ – to be all one single Body, the body of the Church. [ABSTRACT FROM AUTHOR]

In 1264 in the town of Orvieto, St. Thomas Aquinas composed the Lauda Sion as the Mass sequence for Pope Urban IV's new universal solemnity of the Body and Blood of our Lord Jesus Christ, the feast of Corpus Christi. The present paper will consider this text of St. Thomas's liturgical sequence in relation to the eucharistic theology that he teaches in the Summa Theologiae. Just as, according to the Dionysian Aquinas, the Psalms contain all the doctrines revealed in the rest of scripture but transposed into the highest literary genre of praise, so the Lauda Sion contains all the essential eucharistic doctrines of the Summa Theologiae , now set in that same laudatory genre as the Psalter. The paper is divided into ten sections, corresponding to the questions in St. Thomas's treatment of the Holy Eucharist in the Tertia Pars. Proceeding one topic at a time, this paper will show how the Lauda Sion serves as a doxological compendium of St. Thomas Aquinas's whole eucharistic theology. [ABSTRACT FROM AUTHOR]

The paper argues that the image of Luther cutting his mystical roots when he became a reformer draws more from a concept of orthodox or even liberal Lutheranism than from Luther himself. It shows that Luther and Karlstadt did not divide about the question of following mysticism or not, but about the way mysticism was shaped theologically. For Luther, after his debate with Karlstadt, mysticism was always based on the Word. He also developed a sacramental mysticism, with the Eucharist at its core. One might say, thus, that Luther's mysticism shaped the central aspects of Lutheran ecclesiology. [ABSTRACT FROM AUTHOR]

The COVID-19 disruption from 2020 to early 2023 forced the Catholic Church in Indonesia to make significant changes in serving sacraments to the faithful. The change was from in-person to online Eucharistic sacrament services. Online mass was a new experience in Indonesia. Until now, the Vatican as the highest authority in the Catholic Church has not issued an official document regarding the practice of online mass, and the transformation of online mass services is happening quickly. This qualitative study describes, highlights, and analyzes the experiences of Catholics in DKI Jakarta in celebrating online mass. Questions have risen regarding the validity of celebrating the sacraments in virtual space. In general, study participants admit that in-person mass is their preferred choice, but people also hope that online mass services will be maintained because they are beneficial for certain people: those who don't have time to go to Church as well as the elderly and people with physical limitations. Online services help them meet their spiritual needs so their faith remains alive and growing. [ABSTRACT FROM AUTHOR]

People assembled in worship and prayer constitutes one of the most common images of the Christian religion; indeed, it is often what people have in mind when they say ‘church’. While Christian worship has developed patterns and content specific to its beliefs from the New Testament period forward, still, as engagement in symbol and ritual it comprises activity basic to universal human existence. As symbol and ritual, worship is fundamentally embodied experience. This entry begins with a theological definition of Christian worship, and an explanation of its meaning and function in the life of the church. An overview of terminology for ritual forms of worship will come to focus on ‘liturgy’ as the operative term in Catholic, Anglican, Orthodox, and some Protestant denominations. Three theological understandings of the power and purpose of Christian liturgy are predominant among these traditions, both historically and today. Taken together, these understandings lead to an acknowledgement of the multidimensionality of human bodily experience in the ritual performance of faith within these traditions. Following sections explore how, from biblical origins forward, time has been the primary framework for liturgical worship – both through the corporately observed cycles of Sunday, the week, and the year, and through sacramental rites specific to an individual’s life cycle. Being corporeal, Christian liturgy is likewise a matter of space, and each of the major liturgical families – Orthodox, Catholic, and Protestant –have distinctive environmental and artistic features. All these topics invite consideration of how worship can engage the physical and mental capacities of participants while respecting differences in their individual abilities.

Baptism (from the Greek baptizo: to immerse, to submerge) is a ritual that is practised in practically all Christian churches and communities. It involves a person being immersed in water – or having water poured over them – along with the spoken trinitarian formula. This article outlines the origins of baptism, its development throughout history, its meaning and practice, as well as the ecumenical-theological problems that emerge.

As the uniquely Christian form of worship, the Eucharist is studied by ‘systematic’ theologians in terms of its coherence with revelation as a whole, and by ‘dogmatic’ theologians in light of historic definitions that still impact the churches of today. Examination of ‘eucharistic sacrifice’ thus presents scholars and students with a cross section of systematic and dogmatic theology as practised within the church at large and among the still separated churches that comprise present-day Christianity. While few would deny connection between ‘Eucharist’ and ‘sacrifice’, historic language of ‘sacrifice’ concerning the central act of Christian worship has often been tantalisingly imprecise. This article explores the relation between the multifaceted phenomenon of sacrifice in Old Testament religion and its development in Jesus’ own understanding of his ministry and death, and in the New Testament church’s practice of the Eucharist. Having identified three distinct motifs of ‘eucharistic sacrifice’ (thanksgiving, sacrificial banquet, propitiatory sacrifice), the article examines their roots in the text of the New Testament and the ways in which they have taken form in the worship and theology of the church. The historical review that forms a major part of the article builds up to the sixteenth-century clash between Martin Luther (joined by all other contemporary Protestants) and the Roman Catholic Church. Moving back into ‘systematic’/’dogmatic’ gear, the question is raised whether the Orthodox account of the relation of Eucharist to sacrifice might supply a path towards overcoming sixteenth-century antinomies, leading to an examination of the treatment of this topic in historic and recent Roman Catholic, Anglican, and Lutheran theology. As the article deliberately adopts an eirenic approach to a long-controversial area of theology, its author admits that the material covered here still ignites strong passions within divided Christianity.

This essay argues that Augustine's doctrine of the totus Christus , the "whole Christ," provides a fruitful starting point for ecumenical theology. The whole Christ signifies the church as the body joined to Christ its head. I suggest that we must seek where else the body of Christ is manifest in the world, especially upon the cross and in the eucharist, to flesh out the ecumenical import of the totus Christus. In both theological moments, the body of Christ is revealed as broken, crucified on the cross, and fractured in the sacrament. Yet, in both breakings we find grace, salvation, even wholeness. The whole Christ, as it exists in this world, is always, in one way or another, broken, yet this broken body is no less joined to the one head who is Christ. A theology of ecumenism, therefore, can be drawn from Augustine's totus Christus by expanding our vision of what the ecclesial body of Christ means in light of the broken sacramental and soteriological bodies. The essay examines both Augustine's theology of the totus Christus and its original polemical context, which suggests the possibilities of the doctrine along with its historical limitations. In expanding the significance of the "whole Christ," it also engages the author's own Wesleyan tradition. For the broken body on the cross, it draws from Charles Wesley's hymns' imagery for appreciating the depths of such brokenness. For the broken body of the eucharist, it draws upon the liturgies of the United Methodist Church and concludes with a vision of the healed body of Christ that will be fully realized only in the eschaton. [ABSTRACT FROM AUTHOR]

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Without attempting to associate Martin Luther historically with the many complexities and implications of the twentieth-century philosophical school of personalism, this essay aims to trace the development of "personalist" tendencies in Luther's works, particularly with regard to his treatments of faith and the sacraments. "Personalist" refers to Luther's emphasis on Christ's intimate and personal relationship with each individual Christian. This essay traces the personalist elements of his spirituality chronologically by dividing his works into three sections: early (1509–17), middle (1517–21), and late (1522 onward). Between the sections on Luther's middle and late work, a brief excursus is taken to explore Luther's understanding of the Song of Songs to highlight the development of his spirituality. The essay concludes by summarizing the trajectory of Luther's spirituality and reflecting on the strengths and weaknesses of the theology that comes out of it. Positively, Luther's spirituality highlights the personal and relational aspects of the Christian life and guards against overly mechanistic or impersonal understandings of grace. Negatively, Luther's framework fails to incorporate an ecclesiological component adequately. Further work remains to be done to integrate his personalist theology into a "personalist ecclesiology," in which Christ the bridegroom unites himself mystically not only to the individual Christian soul, but to the entire church, his bride, especially through the sacramental encounter. [ABSTRACT FROM AUTHOR]

September 2021 marks 100 years since the birth of Fr. Alexander Schmemann. This interview focusses on the main significance of his work for Christian theology in the fields of liturgical revival and Eucharistic Theology. Fr. Georgy Kochetkov notes the role of Fr. Alexander’s works and ecclesial activity in spreading ideas that facilitate liturgical renewal both in the Russian and American Orthodox Churches. At the same time, he believes that the further development of an Orthodox theology of the Holy Mysteries (sacraments) may involve a more thorough discernment of the sacramental and mystical levels within spiritual experience. Paul Meyendorff takes the view that the liturgical renewal within the Orthodox Church, that began at the end of the 19th century, at first had a very individualistic character and presumed only that individual believers would receive communion more frequently; but thanks to the theological works of Fr. Alexander, which were based on careful study of earlychurch sources, the Eucharist came to be understood as an affair of the entire ecclesial gathering, rather than as an affair for individual piety. Professor Meyendorff and Viktor Aleksandrov also underscore the contribution of various religious teachers, and in particular of Fr. Nicholas Afanasiev, in the development of an historical description of the liturgy. Victoria De Haan recalls the particular roll of Fr. Alexander Schmemann in revealing the theology of the liturgy; Schmemann sees thanksgiving as the Eucharistic calling of the human person, as he brings his whole life as an offering to God, and also sees the liturgy as an affair which integrates three separate realities — of the world, the Church, and the Kingdom of God — into a single whole. Among those upon which Fr. Alexander’s liturgical theology had a particular influence, he names Benedictine monk and scholar Aidan Kavanagh, Roman Catholic theologian David Fagerberg, and Lutheran theologian Gordon Lathrop. Zoya Dashevskaya notes that Fr. Alexander raised the issue of the importance of perceiving the prayers of the clerics and the laity as a single and integral whole. A majority of researchers agree that Fr. Alexander Schmemann had a significant influence upon the liturgical practice of the Roman Catholic Church and many protestant churches.

The theme of the sacraments taken from St. Maximilian in his Writings is treated here in a systematic manner. The sacraments of Christian initiation constitute the first part of the work, which is presented here, the second will embrace the remaining signs of the real presence of Christ. Baptism, according to St. Maximilian, is not only the reconciliation and restoration of divine childhood through the sacrament, but also the fact that it becomes the beginning of the gift of the grace of the Holy Spirit to people and gives dynamism to human life. Confirmation is mentioned only a few times by the Saint; however, the Eucharist constitutes the main theme in the theological reflections and in the reminders given to the friars and all the faithful. The image of the Eucharist, presented by St. Maximilian, is a reality wherein the true union of the Son of God with all human beings is realised, which springs from the love of God and from his mission as Mediator who communicates salvation. The Eucharist is the seal of the intimate union of the Creator with creation, so that the latter participates, as a member of Him, as well as in his life. Furthermore, in Kolbean thinking there are constant references to the mediation and assistance of Mary Immaculate in living the sacramental relationship with her Son, Jesus Christ. [ABSTRACT FROM AUTHOR]

The present dissertation develops a historical-theological study of the various doctrinal and pastoral aspects of the sacramental reception of the Holy Eucharist, taking into account the due provisions and conditions established by the Church by which, driven by the Holy Spirit, we prepare ourselves conveniently to receive this holy sacrament. The historical-theological study has as fundamental axes: the testimonies of the Scripture, the Church Fatners, the interventions of the Magisterium of the Church and the contributions of some theologians such as Peter Lombard, St. Thomas Aquinas and John Duns Scotus, who present a balanced approach between the conditions and the frequency of the sacramental Eucharistic reception, which is one of the crucial elements of this research. These elements are embodied in the three chapters that structure the thesis. The first chapter is dedicated to the apostolic and patristic epoch. The second one covers the Middle Ages and the Modernity. The last chapter deals with the sacramental Eucharistic reception in present times. The journey on these historical stages shows that the problem of frequent communion, one of the most relevant aspects of the history of the reception of the Eucharistic sacrament, is resolved to the extent that there is a harmonious and balanced relationship between the frequency of the reception of holy communion and the provisions necessary to receive it in a dignified and fruitful way. Hence the importance of this harmonious relationship being part of the catechesis, preaching and preparation of each communicant. [ABSTRACT FROM AUTHOR]

Until recently Christian worship has emphasised people coming together to participate as a community. The COVID pandemic has presented a challenge to this primary activity. It was no longer possible to attend church, receive the sacraments or to share faith in small groups. New means of sustaining faith communities had to be put in place in unprecedented ways. Researchers and authors have been swift to begin an analysis of the ways in which churches have responded. In particular the acceleration of the use of digital technology has been charted. We are fortunate that publishers have made research known more widely with books and research articles. Two of these, Ecclesiology for a digital Church: Theological reflections on the new normal edited by Heidi A. Campbell and John Dyer (SCM, 2022) and Holy Communion in contagious times: Celebrating the eucharist in the everyday and online worlds by Richard A. Burridge (Cascade Books, 2022) are discussed and analysed alongside others in this review article. [ABSTRACT FROM AUTHOR]

The use of virtual liturgy during the pandemic has shown dedication on the part of both clergy and laity. Employing virtual means to do this, however, presents questions and concerns about the nature of the Church and the eucharist in their eschatological dimension. This article explores this dimension and how it relates to the practice of virtual liturgy. In this article, the author describes the early eucharist as a meal involving physical bodies gathered to eat physical food and examines the meal as an anticipation of the kingdom of God, referring to literary and archeological examples and reviewing its historical tendency to be abridged into something immaterial. In the final section, the author notes how this history of abridgement, including virtual eucharists, destroys its eschatological dimension while promoting an individualistic, clericalist, and consumerist spirituality. A summary and suggestions for the better use of virtual media close the article. [ABSTRACT FROM AUTHOR]

The health restrictions required by the COVID-19 pandemic made it impossible for many people to receive communion, creating profound spiritual hunger for many who are accustomed to receiving communion regularly. One option is the practice of spiritual communion, which may include a prayer of intent in times when a Christian is unable to receive the sacrament. This article explores theological foundations for this practice and its roots in Christian tradition, and the use of this devotional practice by congregations during the pandemic. [ABSTRACT FROM AUTHOR]

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This essay explores the forms of sacrament centred piety that developed in the late Elizabethan and early Stuart church. It does so by utilising Christopher Sutton's "Godly Meditations", first published in 1601. The text's movement from Catholic mass book to Protestant communion guide, and Sutton's amendments to later editions, are used to examine the ways texts were altered to fit different theological and pastoral requirements. Attention is paid to the ambiguous and flexible rhetoric of the "Meditations" and of avant-garde conformists more generally. It is shown that this ambiguity allowed such texts to be appropriated by Laudians who cast them as precedents for their innovations. In doing so, Laudians recast avant-garde conformity as something much narrower than it had been. Ultimately, it is suggested that a more nuanced approach to avant-garde conformity is required; one which recognises that anti-Calvinism was not an inherent part, or necessary consequence, of sacramental piety. [ABSTRACT FROM AUTHOR]

The current writing is a summarizing paper on the second sacrament of the Reformed Church, which, according to our faith, was appointed by Jesus Christ at the Last Supper. This can be even seen in the Old Testament during the events of the Exodus, namely the Passover/Pesach, which is the predecessor of the Christian communion. After a short historical overview, I outline the various beliefs about this sacrament in different denominations, namely in the Roman Catholic, Lutheran, and the Reformed Churches. After introducing these ideas, I will approach this sacra- ment from a practical side, which is the liturgical perception. In this part, I intro- duce the liturgical viewpoints of some reformers as Luther, Calvin, and Zwingli and additionally I name those practices that should be kept in nowadays' practice of faith. In the last chapter, I explain the eschatological meaning of communion, which is a predecessor of the Messianic Feast. [ABSTRACT FROM AUTHOR]

Are Christian sacraments merely particular rites of the Church, or do they also have an anthropological basis in human life? Is there a relationship between the most mysterious Catholic sacrament--the Eucharist--and the experience of an everyday meal? Following Joseph Ratzinger's essay "The Sacramental Foundation of Christian Existence," this article aims to show the profound relationship between the sacraments and human experience. Human life presents a sacramental structure, an encounter of spirit and matter, expressed with signs, symbols, and rites. In all cultures, the most important or recurring events of human life, such as birth, entry into adult life, having a meal, sexual relations, suffering, and death, are often expressed by specific rites that underline their sacred and mysterious nature. Christian sacraments are the fulfillment of a common anthropological ground, to the extent that through them, according to the Church's belief, God himself shares in his people's lives, notably within their most significant moments and situations. Through the partaking of bread and wine, the Eucharist expresses the most intimate form of communion between God and humankind, introduced by the Incarnation and fulfilled in Christ's passion, death, and resurrection. [ABSTRACT FROM AUTHOR]

The concept of holiness has played a significant role in Pentecostal identity. Worship has also been a defining feature of Pentecostalism, and for British Pentecostals, the ultimate locus of worship was historically around the Lord's Table at the weekly Breaking of Bread service. Here at the Table holiness and worship met in the presence of the Lord, and in that meeting of the two the Gifts of the Spirit flowed, healing was found at the Table, and the Spirit-filled gathered congregation were sent back out into the world, renewed and refreshed as witnesses of the living Lord. While the Breaking of Bread could involve either intense joy or tears of repentance, it constantly bore witness to the seriousness with which Pentecostals took the holiness of God and His sanctification of His people. This article draws on historic British Pentecostal Eucharistic worship in working towards a Pentecostal theological account of holiness. [ABSTRACT FROM AUTHOR]

This article proposes an ontology and praxis of mediation for the sake of ecumenical dialog, showing that the Pentecostal theological and spiritual tradition does not necessarily deny mediation or challenge its goodness, even if it does decry clericalism and 'ecclesio-monism'. Instead, Pentecostals hold to confidence in the freedom of God to work however and whenever is best for us, always so that 'the means of grace' prove to be more than mere instruments or channels of divine power. [ABSTRACT FROM AUTHOR]

A major consequence of the pandemic for the Church of England was the decision of the Archbishops on 24 March 2020 to prevent the use of churches (even for the broadcasting of services by the clergy), and the consequent sudden trajectory into online worship streamed by clergy from their homes. On Easter Sunday the Archbishop of Canterbury exemplified the challenge confronting Anglican clergy by presiding for the nation from his kitchen table. This sudden change to online services may have highlighted differences in eucharistic practice within the Church of England, differentiating between those shaped in the Anglo-Catholic, Broad Church, and Evangelical traditions. This paper tests the thesis that during the initial days of lockdown this blessed sacrament of unity also embraced rich diversity among loyal Anglicans. Data provided by 3,286 laity and 1,353 clergy from the Coronavirus, Church & You Survey lend support for this thesis. [ABSTRACT FROM AUTHOR]

Persons with intellectual disabilities are still regularly refused access to the Eucharist, as illustrated in an article in the Washington Post. Although Pope Francis and several Bishops' Conferences and the new Directory for Catechesis (n°269–272) have made it clear that Catholics with disabilities have a right to participate in the sacraments as all other members of the ecclesial community, many church leaders still refrain from allowing persons with profound intellectual disabilities to access the Eucharist. This article investigates the experience of a pastoral team that prepared First Communion of a young boy with profound intellectual disabilities. The experience raised practical theological, pedagogical and pastoral ecclesial issues to be solved. These issues structure the article. [ABSTRACT FROM AUTHOR]

The goal of the present research, bibliographical and documentary, is to analyse how the COVID-19 pandemic affects the live of the churches, focussing on the celebration of the sacrament of Holy Communion/Eucharist, and how Catholic and Lutheran churches have sought to react to the given situation. In the Catholic case, masses are celebrated in the presence of a reduced number of persons and transmitted online. The Evangelical Church of the Lutheran Confession in Brazil - IECLB, for its part, has preferred to discourage the celebration of Holy Communion for the time being, which has resulted in a kind of already extended "Eucharistic fasting". Either solution has its advantages and disadvantages and its practical and doctrinal reasons to be in place. Analysing the different attitudes of the two aforementioned churches in relation to Eucharistic celebrations during the pandemic, the article explores new modalities that could be discovered for the celebration of Holy Communion/Eucharist in this context, as well as their respective theological implications. [ABSTRACT FROM AUTHOR]

Communion without baptism remains a controversial topic in The Episcopal Church, with many parishes practicing it in violation of the canons of the church. Drawing on recent scholarly arguments both for and against the practice of opening the table to all comers, this article brings a new perspective to the discourse, emphasizing the real presence of Christ in the Eucharist to suggest a way of interpreting the “open table” as an audacious proclamation of the scandalous nature of the gospel of Christ crucified. The cross of Christ, as the reality underlying the eucharistic sacrament, provides a way out of the controversy concerning the practice of open communion. [ABSTRACT FROM AUTHOR]

Due to the progress and globalization the contemporary world more and more differs from Christ and the teaching of the Church. Therefore, there is a need to look again at the essential though often discounted aspect of the sacraments of initiation and their role in pastoral and liturgical life of a parish. The aim of the review of fr. Andrzej Megger’s monograph entitled Sacraments of Christian Initiation in a Parish is the encouragement to read and explore the model of the pastoral work which often meets with ignorance or incomprehen sion in parish life reality. While reading the monograph it might be helpful to point the book’s specificity and to present the reviewer’s insights so that the people interested could analyze the thesis with the knowledge of its assumptions and the scope of the research. Particularly significant for the future readers is the emphasis of the monograph’s role as a source of valuable knowledge which could be used in community pastoral work and therefore, it might be a compendium of appropriate and effective pastoral premises. In order to provide content’s clearness the text is divided into paragraphs so that the main part of the article corresponds to individual chapters of the book. Accordingly to its nature, the review is fully based on the title mentioned above. To sum up, the result of the review is to outline the issues that are broadly discussed in the monograph. The article is also an incentive to read the book which might seem only a theoretical study but might as well greatly affect practical dimension of preparation and celebration of the sacraments of Christian initiation in a parish. [ABSTRACT FROM AUTHOR]

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The Lord's Supper is not widely considered a distinguishing mark of Pentecostal spirituality, and yet the Breaking of Bread has been at the very centre of British Pentecostal worship and devotion from the very beginnings of the movement. This article examines key features of Pentecostal eucharistic spirituality through a consideration of Pentecostal writing on the sacrament as well as the songs and practices of Pentecostal eucharistic worship. It is argued that a Pentecostal spirituality of the Supper rooted in meeting with the crucified and risen Christ in the Holy of Holies of the Lord's Table encompasses the whole of the Christian life, by flowing out from the Breaking of Bread in contemplation, embodied response, cross-shaped speech, empowered mission, and holiness of life, and then drawing others back in to the Table to encounter the presence of Jesus in thanksgiving and joy. [ABSTRACT FROM AUTHOR]

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After the Second Vatican Council, the Church in Białystok became open to the catechetical trend of kerygmatic renewal. Influenced by Her predecessors, the Church began to move away from didactic catechesis and to developing a catechesis based on initiation. Drawing on years of pastoral experience, the Archdiocese of Białystok implemented its own catechetical program that includes scripts and teaching aids based on a catechumenal model of formation to prepare children to receive the Sacraments of Reconciliation and the Eucharist. [ABSTRACT FROM AUTHOR]

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It is determined the relevance of the study the ideal of social relations in the well-known Orthodox theologian of the present day, Metropolitan John of Pergamon John Zizioulas. It has been found that in the philosophical and theological circles the ideas of Metropolitan John are among the most influential in addressing the most important issues that the Church and the Orthodox community are facing today. His teaching is that the question of the ideal of social relations can be solved only by addressing contemporary ecclesial problems in the context of the living reality of the Church. It is proved that John Zizioulas pays considerable attention to highlight the peculiarities of the existence of a person in a society built on the basis of the Eucharist as a sacrament of unity of community and communion of «one» and «many». [ABSTRACT FROM AUTHOR]

In his article, 'Prophetic witness in weakness', Robert Vosloo asks what it means for believers, faith communities, churches and ecumenical bodies to be authentic witnesses in the public sphere in light of the life-denying realities we are faced with on a daily base. He articulates three aspects of authentic prophetic witness, namely prophetic solidarity, prophetic imagination and prophetic performativity. In response, this article focuses on the sacrament of the Eucharist, especially in terms of the notion of prophetic solidarity that Vosloo illuminated. In particular, this response article is informed and shaped by liberation theologians. It is argued that one valuable form of qualification is to take the Eucharist as our point of departure and to argue that authentic prophetic witness can be born from the 'weakness' celebrated in the Eucharist. [ABSTRACT FROM AUTHOR]

In the article the authors are trying to give sociological insight in the origin and initial meaning attributed to Eucharist as one of the first Christian sacraments. The analysis is limited to the meaning of Eucharist for the community of disciples which originated it after the execution of Jesus. In the first step the authors are dealing with the theory of René Girard, in order to reveal the dynamic of the 'generative production of scapegoat' within the community of Jesus' disciples. In the second step they are using the theory of magician's regeneration (i.e. his second birth as a magician), developed by Max Weber, in order to establish the dominant professional problem the disciples are left with after the execution of their teacher, who was extraordinary successful magician. With help of this two theories, the authors find the origin and the meaning of Eucharist in the innovation of the initiation ritual aiming at providing the new way of acquiring the professional skills of Jesus, the magician.

Cardinal Van Thuân invites us to rediscover the centrality of the Eucharist in the life of the Church. The Eucharistic spirituality of this figure enters perfectly into this great dynamic of the nearness of Jesus in the Eucharist, still developed by the Church after the Council by Saints Paul VI and John Paul II. Rightly, he is part of a historical journey of the Church to increasingly live the Eucharist as the Sacrament of the daily closeness of God; of the God who became man in the womb of a woman in addition to uniting himself ineffably to us in the Eucharistic communion under the most humble form of daily bread, and which remains present in this form in the Tabernacle. [ABSTRACT FROM AUTHOR]

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The Mystery of Marriage has always been understood by the Eastern Orthodox as a divinely mandated holy act, in which the grace of the Holy Spirit is communicated to the affianced man and woman, whose natural bond of love becomes thus elevated to the state of representation of the all-encompassing spiritual union between Christ and His Church. According to the patristic tradition, the service of the Mystery of Marriage invariably took place during the Liturgy and within the Eucharistic context. It was through the blessing of the bishop that the espousal love merged with the love of Christ-the true source and power of all human affection, and only then could the two become one single being, one single "flesh", the body of Christ. The intent of the present article is by no means to cover all aspects of the marriage ritual in the Orthodox Church, as this is a vast topic that begs for further theological research and ample multi-angled analysis, but rather to examine the patristic view on the Mystery of Marriage and on its evolution, and to revisit the exegesis of its liturgical expression. [ABSTRACT FROM AUTHOR]

This article calls attention to the need for an ethics of representation. The practical power of signs, symbols and images is obvious all around us. It is pre-eminent in the economy, which has undergone a process of financialization to the extent that it is now dominated by the performative financial signs known as ‘derivatives.’ In early modern Europe, at the dawn of capitalism, people engaged in an extended debate about the ethics of performative representation. That discussion focused on the Eucharist, but this article demonstrates that it was also concerned with the psychological effects of commodification. Such controversies should be interpreted in the light of the twenty-first century economy, in order to elaborate a moral response to the autonomous practical power of representation. This article considers the Eucharistic theories of Luther, Zwingli and Calvin as an initial, partial attempt to develop an ethics of representation for the twenty-first century. [ABSTRACT FROM AUTHOR]

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This Introduction to a special issue on “The Sacramental Text Reconsidered” provides a brief genealogy of the practice of describing texts, performances, and poetics as sacramental, eucharistic, and incarnational. It also offers a critique and clarification of such reading practices by differentiating between the real divine presence theologically understood to dwell in a proper sacrament and the “disincarnation” enacted by sacramentally laden literary texts and performances. Drawing on the writings of Emmanuel Levinas, Rowan Williams, and St. Paul, I demonstrate the disincarnate as a poetic of ritual and oblation in an extended reading of Herbert’s poetry. [ABSTRACT FROM AUTHOR]