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Venard OT (2009) Pagina sacra: Le passage de l’Écriture saint à l’écriture théologique.Paris: Cerf.
Venard OT (2015) Religious Imagination and Poetic Audacity in Thomas Aquinas. In Bugliani Knox F, Lonsdale D (eds) Poetry and the Religious Imagination: The Power of the Word. Farnham: Ashgate.
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The question of the place of the Holy Spirit in the Orthodox Ecclesiology is not a new one, but it still remains open. In this article special attention is devoted to the Eucharistic Ecclesiology of Nicholas Afanasiev, in which he has tried to give to the Person of the Holy Spirit an essential place, and to the ecclesiological ideas of George Florovsky, who in his theological constructions has been extreme Christocentric and has avoided to give a special place to the oikonomia of the Spirit. A particular remark is made also about the possibility of using the neo-patristic synthesis in the discussion (with special reference the texts of St. Basil the Great, St. Athanasius of Alexandria and Didymus the Blind).
This article is a critical engagement with D. Stăniloae’s and J. Ratzinger’s ecclesiological thought as shaped by the description of church as the body of Christ and the Trinitarian roots of this ecclesiology. Starting from practical problems of prayer and living a Christian life, the authors argue that God’s relationship to the Christian community has primacy over God’s relationship to individual believers. When one conceives of the Christian community as being the body of Christ, one can uphold the elevated Christian ideal of Eucharist Communio without making it unattainable. The authors show that the being of the church is given to the Christian community not as a possession or property, but as a task to be fulfilled through the power of Christ and of the Holy Spirit. One can discover that in becoming the church, the Christian community is elevated to the Trinitarian life in communion. Communion ecclesiology has the potential to bridge the divide between the Orthodox and Catholic churches.
In the last century both Orthodox and Catholic theologians have improved their reflection on the Eucharistic sacrifice in a critical manner in regard to the Latin medieval or scholastic theology. They have also developed their thinking in a theological dialogue involving the Eastern and Western mentalities, which could show different approaches but also lots of similarities. The relation between the Eucharistic sacrifice and Christ’s sacrifice on the Cross, the connection with the Church’s sacrifice, the mystic sacrifice, the boundary existing in the liturgical cult between sacrifice and sacrament are equally treated in the Orthodox and the Catholic theologies. Odo Casel and Dumitru Stăniloae are among the most creative theologians in their conceptions of the sacrifice. The mystery of Christian worship in Casel’s doctrine and Stăniloae’s teaching on the permanent state of sacrifice of Christ are original reflections in modern theology.
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The present conference discusses the symbolic meaning of bread in the religious mentality of the Ancient Near East. We will find that bread, besides being a food necessary for its existence, also represented a cultural archetype that summed up and assumed in itself either different divinities of Oriental civilizations, or had a ritual-sacrificial character, in order to facilitate man rather immortality.
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 incarnate, who died and arose again, and sent His Holy Spirit in the Church, so as to radiate among those who open up to Him in faith, and thus saturate them with the dynamism of His own surrender to the Father.
During the 20th Century, the Taizé Community created a unique liturgical tradition, combining Byzantine and Latin liturgical elements with Protestant background worship. The combination of these liturgical elements concurred with the rediscovery of the old Tradition of the Church and with the entrance of a considerable number of Catholic brothers into the Taizé community. The high point of this reconsidered Tradition is the introduction of the weekly Sunday Eucharist using the Taizé liturgical order. Nonetheless, the Community maintains a Eucharistic discipline and tries to avoid intercommunion. The combination of different traditional liturgical elements on a traditional Protestant base under the supervision of the community’s founder, Br. Roger, aroused great interest among both theologians and simple believers during the time.
It is twenty years since the horrendous genocide in Rwanda. This article reflects on the nature of forgiveness by a person who experienced terrible personal tragedy as her husband was killed in the genocide. Lesley reflects on what it means for her to remember well and to remember rightly. She reflects on what it means now to practice forgiveness and draws on the gospels for some helpful and potentially surprising insights. She concludes by affirming that we can find healing and wholeness through our participation in the dis-membering and re-membering of the eucharist.
This paper presents details pertaining to the dialogue between Eastern Orthodox Churches and Oriental Orthodox Churches. A brief history of the official bilateral meetings between the representatives of these two Christian traditions is sketched in the first part of the paper. The texts which converge by way of doctrine are highlighted. In the second part I present some of the difficulties which still prevent Eucharistic intercommunion between Eastern Orthodoxy and Oriental Orthodoxy, in spite of the doctrinal agreement which has been reached. Finally, some possible solutions are drafted in the last part of the paper, with special reference to Fr. Dumitru Stăniloae’s proposal of broadening the dogmatic expression from Chalcedon.