Search Results (80)

In Catholic Eucharistic theology, an influential metanarrative claims that the Catholic Church mitigated its condemnation of Berengarius of Tours, frequently claiming St. Thomas Aquinas and the Council of Trent as evidence for such a mitigation. The authors of this metanarrative claim that Catholic teaching prohibits the “crass realism” of Christ being “physically” present in the Eucharist. This paper first argues that the authors of the metanarrative have misinterpreted their historical evidence, particularly regarding the entailments of Christ’s substantial presence in these sources. It then argues, on the strength of the encyclical Mysterium Fidei, that the semantic range of “physically” can cover the same meaning as “corporeally,” allowing Catholic theologians to say that Christ is physically present in the Eucharist, subject to the appropriate qualifications of the Ro-man Catechism and Mysterium Fidei about the non-local presence of Christ. Full article

The personal documents of the biblical scholar Heinz Schürmann as a member of the commission charged with the elaboration of the Mass lectionary of Vatican II show that this was not an exegetical work which did away with the traditional way the Church used the Bible in the Eucharist, as some critics have recently declared, but an ecclesial endeavor carried out in fidelity to the tradition and rigorous scholarship. My research of Schürmann’s files has shed a personal and original light on the entire process of organizing the new Mass readings. His contributions are multiple, but especially in producing a more biblically Christological lectionary, which would eventually lead to greater unity among the different Christian communities. Schürmann always lamented that biblical scholars were not heard by the overwhelming majority of liturgists. The question of time restrictions on the work of this commission has surfaced as a real concern. Renewed scholarship on figures like Schürmann, who contributed so positively to Vatican II’s liturgical reform, is much needed today to underline the validity and value of such a renewal of today’s Church. Full article

Challenges caused by secularization, ideological pluralism and the transformation of religious institutions in the modern world have raised the question of what role the Christian priesthood plays in a changing society. The focus of this study is the Orthodox priesthood in Russia in the context of its historical development and theological conception. The article analyzes the position of the parish clergy, which, despite its theoretically exalted and sacred status in the Russian Empire, remained socially vulnerable and dependent on both the state and the community of believers. Particular attention is paid to St. John of Kronstadt, whose ministry became a model for a new type of pastoral care. This combined ascetic strictness, Eucharistic revival, and deep involvement in the lives of the laity. An analysis of Fr. John’s diaries reveals the following: in contrast to the Western tradition, where the crisis of the priesthood is often associated with its excessive sacralization and separation from the laity, in Russian Orthodoxy the response to the challenges of modernity was the sacralization of both the clergy and the entire parish community. This author suggests that, under the circumstances of revolution and persecution, the ideal of the ascetic priest and spiritual father contributed to the formation of stable church communities, which remains relevant in the context of contemporary discussions on the place of religion in the secular world. Full article

This article examines the hermeneutical criteria underlying the various principles of selection and arrangement of the readings within the celebration of the Sunday Eucharist. Methodologically, two dimensions of the lectionary will be considered: the horizontal, referring to the arrangement of the readings throughout the liturgical year, and the vertical, focusing on the intertextuality and thematic relationships among the readings within a single celebration. A special point of reference will be the lesser-known Ambrosian Lectionary of 2008 (Milan), which may be regarded as an advancement of the Roman Ordo Lectionum Missae. In its selection and arrangement of readings, it consciously takes alternative paths to the Roman model. At the end, this article draws conclusions for liturgical hermeneutics and for a possible revision of the Roman order of readings, exploring how the advantages of the Roman and the Ambrosian lectionary could be combined. Full article

This article investigates the theological and pastoral debate on the frequency of eucharistic communion in the Romanian Orthodox Church during the twentieth century and early twenty-first century. At the center of this discussion was a movement that promoted a return to the ethos of the early Church through the practice of frequent, even daily, participation in the Eucharist. Emerging in a period marked by communist repression, this initiative sparked both enthusiasm and controversy, as it challenged established patterns of ascetic discipline and sacramental preparation. The study analyzes the spectrum of responses that arose within Romanian Orthodoxy. On one side stood voices emphasizing strict preparation, prolonged fasting, and confession as indispensable prerequisites for communion. On the other side were those who regarded frequent participation as a recovery of authentic ecclesial life and a vital source of spiritual renewal. Between these poles, additional perspectives sought to balance reverence with accessibility, proposing nuanced forms of pastoral discernment that could adapt to contemporary conditions without undermining tradition. These debates, far from being resolved, remain relevant for contemporary Orthodox discussions on the pastoral meaning of communion and its role in renewing ecclesial life. Full article

Manuscript 50 (46) from the library of the monastery of Putna contains a text entitled “Discourse on the appropriate manner of standing in the church.” The first part explains the Eucharistic liturgy, from the vesting of the priest to the moment before the epiclesis. The service is dramatized as an interaction between the priest and an angel of God, who later enters a battle with a demon that distracts the congregation. The second part of the text consists of the vision of the monk who lost his faith in the Eucharist. At the prayers of the community, he receives a revelation of the reality of the liturgical mystery, in which he is shown a child slaughtered on the altar table. The visionary text in the first section is part of a tradition attested in the Slavonic environment of the Balkans, which later became popular in the Russian world. These Slavonic versions are based on a similar visionary text attested in Greek manuscripts, but the similarities are only partial. The present study places the text from the Putna manuscript in relation to the iconography of the liturgical space and highlights the relevance of this type of literature for understanding the local monastic culture. Full article

This article examines the Christological implications of Catholic devotion to the Sacred Heart of Jesus. After exploring the biblical significance of the heart, it provides an overview of the development of Sacred Heart devotion in Catholic history. It then turns to the Christological significance of devotion to the Sacred Heart of Jesus in light of papal teachings. The Christological significance is explored under nine categories: (1) the hypostatic union; (2) the infinite love of Jesus for humanity; (3) the humanity of Christ; (4) the motivation to love Jesus and others more deeply; (5) the link to Divine Mercy; (6) the link to the Paschal Mystery; (7) acts of reparation; (8) the Eucharist; and (9) the union of the Sacred Heart of Jesus with the Immaculate Heart of Mary. Full article

This essay provides a fine-grained analysis of selected passages of Giulio Aleni (艾儒略 1582–1649)’s translation of Catholic liturgy into classical Chinese in late imperial China. It focuses on the hitherto underexplored relationships between Aleni’s resort to medieval Aristotelianism and Thomism, as well as his translation-based introduction of Catholic Eucharistic theology into China. The case studies here revolve around Aleni’s Chinese translation of Aristotelian-Thomistic hylomorphism, with a focus on his interpretation of “anima” (i.e., the soul, which corresponds largely to linghun 靈魂 in Chinese), which is a multifaceted Western concept that pertains simultaneously to Aristotelian-Thomistic philosophy and Eucharistic theology. It is argued that in his overarching project of introducing Western learnings (i.e., 西學) to sixteenth- and seventeenth-century China, Aleni’s attention is centered primarily on the body-soul and form-matter relationship. This is, as understood here, motivated to a great extent by his scholarly awareness that properly informing Chinese Catholics of the Aristotelian-Thomistic underpinning of Western metaphysics enacts an indispensable role in introducing Catholic liturgy into China, notably the mystery of the Eucharist and Transubstantiation that would not have been effectively introduced to China without having the Western philosophical underpinnings already made available to Chinese intellectuals. Aleni’s use of medieval European cultural legacy thus requires more in-depth analysis vis-à-vis his translational poetics in China. Accordingly, the intellectual and liturgical knowledge in Aleni’s Chinese œuvres shall be investigated associatively, and the medievalism embodied by Aleni offers a valid entry point and productive critical prism. Full article

In his passion, Jesus Christ was a victim of the intentional violent acts of others, which were highly likely to have been traumatic for him and those around him. In the Eucharist, traumatizing acts and events are represented through symbolism, narrative and action. Although the body is a common doctrinal and eucharistic trope, particularly in Paul, the flesh, which is prominent in Johannine imagery, is a more distinctively Christian symbol as well as being more generative for a eucharistic theology of the victim. In the eucharistic elements of separated bread and wine, Christ the priest is presented as also the paradigmatic victim. His shed blood, which was not reassimilated into his flesh at his resurrection, indicates an abiding earthly humanity in solidarity with other victims. For traumatized victims, where space in the Eucharist is provided for the acknowledgement of suffering and other negativity, participation in it may be a pathway of transformation. Traumatized victims might themselves continue this priestly transformation in the world, bearing, like Christ, the sins and woundedness of others and contributing to Christian witness, instruction and healing. Full article

This article argues that truth can be disclosed and found in incarnation and eucharistic repetition in a proportion between things and mind. Truth as a Christian concept is explored in the Gospel of John, and more specifically in the interaction between Jesus and Pilate, where Pilate at Jesus’ trial asks the question: ‘What is truth?’ The work of biblical commentators is examined in relation to truth in John’s Gospel. The importance of the Word made flesh and its eucharistic repetition is seen as central to truth. This is expanded using the concept of non-identical repetition, as discussed by several scholars, including David Ford and Catherine Pickstock, arguing that Jesus Christ in his incarnate form and in eucharistic repetition calls attention to truth as the proportion between things and mind. The implications of an ontological approach, as opposed to an epistemological approach are drawn in relation to eucharistic theology, with reference to signs (things of this world) and reflective processes (mind) in such a way that where there is a proportion between things and mind, truth is disclosed and found in incarnation and eucharistic repetition. Full article

The aim of this article is to explain the sapiential moment experienced by some Latin American theologies and, in relation to it, the possible emergence of a new look at the origins of the liberation movements of the last century. Firstly, an interpretation of the ethical–spiritual matrix of liberation theologies and the affiliations that have sprung from this experience is summarily presented. Next, an example of the sapiential heirs of Latin American liberation theologies is shown: theogastronomy. Thirdly, a new hypothesis is proposed about the ethical–spiritual matrix presented above, associating it with the women’s emancipation movement. Finally, it concludes with a brief Eucharistic reflection, which gives a paschal meaning to the rereading presented, opening prospects for reconciliation in the contemporary world. Full article

The Church of Christ is unity in diversity. Around the great centers of diffusion, the rites have been gradually defined as “the liturgical, theological, spiritual and disciplinary patrimony, culture and circumstances of the history of a distinct people, by which its own manner of living the faith is manifested” (Code of Canons of the Eastern Churches can. 28 § 1). At the same time, the necessity of the existence of the sacred ministry for the celebration of the Eucharist and the Sacraments is the basis for the establishment of the hierarchy of bishoprics that are formed ontogenetically and diachronically around the primary diffusion center, recognized as the Mother Church or, starting from the IVth–Vth centuries, as the Patriarchates. The tensions between dissident factions culminated in the Ecclesiastical Schism of 1054, which separated Eastern Christianity from the Roman Church. The restoration of the unity of the Constantinopolitan Churches of Central and Eastern Europe began with the Union of Brest–Litovsk (1595–1596), which generated a process of gradual entry of the territories of the Eastern Churches into unity, in 1700 reaching Transylvania. The Greek Catholic Churches fought a pioneering struggle in asserting their own traditions in order to restore the unity of the Church. The Eastern churches that re-entered the unity of the Catholic Church faced a change of ecclesiological paradigm, being in a permanent struggle to preserve their own specificity and to affirm the unity. The signatories of the Union Acts rejected “the Uniatism” from the beginning, a fact accepted today within the theological dialogue between the Catholic Church and the Orthodox Churches, the canonical evolution and the treatises of Greek–Catholic theology being the result of a process of experimentation “from within” of unity and catholicity in the context of the modern and contemporary era. The United Churches have paved the way for the restoration of unity between East and West, being obligated to grasp different forms of canonical manifestation of unity in the absence of a Patriarchate in communion with the Church of Rome, during which they offer a reflection that fully grows through a theology of restoring the unity of the Church, benefiting today from the ecclesiological paradigm shift of Vatican II and by the conceptual tools provided by the traditions and the Code of Canons of the Eastern Churches. Full article

This study demonstrates that Paul presents the Eucharist in 1 Corinthians 11:17–34 as an identity-forming and identity-sustaining liturgical act. Through literary analysis, the research first highlights Paul’s deliberate fivefold use of the verb συνέρχομαι (“to come together”) to frame the passage, emphasizing the communal nature of the Eucharist. The meal is intended to mark the identity of the church as one body—set apart from the status-based divisions typical of Roman banquet culture. The current study also observes that Paul strategically places the early Christian confession of the Lord’s Supper at the center of his argument. In doing so, he calls the Corinthians to recall this tradition and re-engage in a shared act of remembrance—one that enacts the memory of Christ’s death and thereby reconstitutes them as a unified body. This understanding is rooted in Jewish conceptions of ritual memory, in which liturgical acts not only recall the past but renew and reinforce communal identity. Through such embodied remembrance, the church does not merely recall who it is; it performs and sustains that identity. Thus, the Eucharist functions both to form the church as one body distinct from the world and to maintain that identity through repeated, participatory remembrance. Full article

There is a widespread belief today, primarily among the agnostics and atheists, and even among the not so active believers, that all forms of religious belief, including Christian Catholicism, should remain outside the political realm, limited to private spirituality. This paper thematises, in the context of “positive laicity”, the way the Catholic Church changed its understanding of politics after the Second Vatican Council, regarding the involvement of believers, as serving the common good in a plural society. Using conciliar and post-conciliar documents as sources for reflection and argumentation, this paper outlines eight theological and anthropological assumptions regarding Catholic involvement in politics within the context of the 21st century, adapting the (post-)conciliar thought to the conditions of today’s globalised world. For Christians to do well in this responsible assignment, the starting point is Jesus Christ, both in the historical and in the cosmic project of God’s world in the making, expressed in the Old Testament as the arrival of God’s Kingdom. This article is methodologically limited, as the title states, to recognise and briefly sketch the content of a few basic theological–anthropological assumptions of Christian participation in politics, without going into the history of the issue, as well as to the authors who dealt with it in various aspects. In conclusion, we notice that the manner of religious action in politics described in this way presupposes that the believer has already left the state of infancy within his ecclesial community and is ready to make decisions within the political community based on his faith, competences and conscience, without clerical tutelage and obstruction. Full article

While most Christians might imagine the resurrection of Jesus Christ from the dead as a single event, for the author of Ephesians, the resurrection is a continuing event of cosmic proportions. In a very real way, the Epistle to the Ephesians is an extended reflection on the ongoing multidimensional cosmic consequences and transformations that result from the death of Jesus and his resurrection, whose impact not only affects the macrocosm in which Christ sits triumphantly at the right hand of God, “far above every principality, authority, power, and dominion” (Eph 1: 20–22), but also the microcosm of the Church, “his body, the fullness of the one who fills the universe in every way” (1: 23), transforming those who compose the smallest microcosm, the baptized who form a Christian household and who, gathered at table to share Eucharist (5: 17–6: 9), are “seated with Christ in the heavenly places” (2: 6), already participating in the eternal Messianic banquet. This is to say that, for this author, the resurrection of Jesus of Nazareth is the catalyst for an ongoing and ever more evolving “new creation” of humanity and, indeed, the entire cosmos, with “Christification”—the full maturation into the divine “Christ nature” (Eph 4: 13, 15–16) as the telos or goal for the whole universe (Eph 1: 10). Full article