scholarly journals Reality of presence in virtually mediated sacramentality: Has sacramental theology sustained us?

2022 ◽  
pp. 000332862110603
Author(s):  
Lizette Larson-Miller
Keyword(s):  
The Body ◽  
Theological Reflection ◽  
Body Of Christ ◽  
Sacramental Theology ◽  
Eucharistic Theology ◽  
On Demand ◽  
Global Pandemic ◽  
Real Presence ◽  
The One ◽  
The Church

The global pandemic has impacted the liturgical life of the church by forcing worshiping communities to turn to online liturgies in lieu of gathering together as the body of Christ in one place and time. But the ongoing theological reflection has been particularly concerned with sacramental liturgy online. How can incarnate matter-filled ecclesial sacraments be celebrated without being “in-person”? This article suggests that the ritual and sacramental effects of the pandemic brought an already-existing lack of catechesis on sacramental theology to the surface by exploring two connected conversations: on the one hand, eucharistic theology and the meaning of “real presence” in a time of Internet religion, and on the other hand, the effects of the insidious inculturation of consumerism and commodification highlighted in the “liturgy on demand” world of online ritual and ritual online.

scholarly journals Towards a Kenotic Identity Politics: Migration, Transformation and the Eucharist

Religions ◽  
2021 ◽  
Vol 12 (6) ◽  
pp. 380
Author(s):  
Matthew John Paul Tan
Keyword(s):  
Identity Politics ◽  
The Body ◽  
The Other ◽  
Body Of Christ ◽  
Eucharistic Theology ◽  
Critical Tradition ◽  
Other Hand ◽  
Massive Influx ◽  
Identity Based ◽  
The One

This paper will focus on one element of the pushback against the massive influx of immigrants taken in for humanitarian purposes, namely, an identity-based chauvinism which uses identity as the point of resistance to the perceived dilution of that identity, brought about by the transformation of culture induced by the incorporation of a foreign other. The solution to this perceived dilution is a simultaneous defence of that culture and a demand for a conformity to it. While those in the critical tradition have encouraged a counter-position of revolutionary transformation by the other through ethics, dialogue, or the multitude, such a transformation is arguably impeded by what is ultimately a repetition of the metaphysics of conformity. Drawing on the personalism of Emmanuel Mounier and the Eucharistic theology of Creston Davis and Aaron Riches, this paper submits an alternative identity politics position that completes the revolutionary impulse. Identity here is not the flashpoint of a self-serving conflict, but the launch-point of politics of self-emptying, whose hallmarks include, on the one hand, a never-ending reception of transformation by the other, and on the other hand, an anchoring in the Body of Christ that is at once ever-changing and never-changing.

Martin Luther and the Eucharist

1983 ◽  
Vol 36 (4) ◽  
pp. 447-461 ◽  
Author(s):  
John Stephenson
Keyword(s):  
Jesus Christ ◽  
Martin Luther ◽  
The Body ◽  
Body Of Christ ◽  
Son Of God ◽  
The Real ◽  
Real Presence ◽  
The Reformation ◽  
Bodily Presence ◽  
The Church

Several years before the mode of Christ's eucharistic presence became a controverted issue which would presently provoke a lasting schism among the Churches of the Reformation, Luther could unaffectedly propound the traditional dogma of the bodily presence of Christ in the Sacrament of the Altar as a necessary consequence of the evangelical quest for the sensus grammaticus of the words of institution. The same exegetical method which led to his reappropriation of the doctrine of the justification of the sinner ‘by grace, for Christ's sake, through faith’ obliged him to confess that ‘the bread is the body of Christ’. Already here, in the mordantly anti-Roman treatise On the Babylonian Captivity of the Church, Luther has laid his finger on the model in terms of which he will understand the real presence to the end of his days: the consecrated host is the body of Christ, just as the assumed humanity of jesus Christ is the Son of God. The displacement of the scholastic theory of transubstantiation by the model of the incarnate person illustrates the Reformer's allegiance to the Chalcedonian Definition: ‘Luther is really replacing Aristotelian categories by those derived from Chalcedonian christology, to which he remained faithful: “unconfusedly, unchangeably, indivisibly, inseparably”.’ While the doctrine of the real presence moved from the periphery to the centre of Luther's theology and piety as the 1520s wore on, his conception of the modality of the eucharistic presence remained constant throughout.

Wolfhart Pannenberg

2018 ◽  
pp. 486-504
Author(s):  
Friedericke Nuessel
Keyword(s):  
Kingdom Of God ◽  
The Body ◽  
Political Order ◽  
Systematic Theology ◽  
Body Of Christ ◽  
Civil State ◽  
Wolfhart Pannenberg ◽  
The One ◽  
The Church

This chapter describes the development of Wolfhart Pannenberg’s ecclesiology in his early work and explores his fully developed ecclesiology in the Systematic Theology of 1993. It analyses the fundamental role of the church to be a sign and foretaste of the kingdom of God. This involves a constitutive self-distinction of the church from any political order or civil state on the one hand and from the future kingdom of God on the other. Moreover, the chapter emphasizes the simultaneity of individual salvation and incorporation into the church as the body of Christ in Pannenberg, and demonstrates the ecclesiological task to overcome the divisions between churches in order to witness to the unity, holiness, catholicity, and apostolicity of the church.

Ratramn’s Eucharistic Doctrine and its Influence in Sixteenth-Century England

1965 ◽  
Vol 2 ◽  
pp. 54-77
Author(s):  
J. N. Bakhuizen Van Den Brink
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
Ninth Century ◽  
The Body ◽  
The Other ◽  
Body Of Christ ◽  
Early Middle Ages ◽  
Reliable Interpretation ◽  
The One ◽  
The Church

In the two ninth-century treatises on the Eucharist written by Paschasius Radbertus and Ratramnus two opinions are expressed which seem to be in complete contradiction with each other. Both, however, are founded in the liturgy of the Church and spring from the same orthodox root. Their doctrines, therefore, do not differ from each other in every detail of the argumentation. The one may be characterised as the realistic-metabolic doctrine, the other as the symbolic doctrine. J. R. Geiselmann in his penetrating studies of the eucharistic doctrine in the early Middle Ages prefers to distinguish between three tendencies: (1) the metabolism of St Ambrose and the Gallican liturgies; (2) the realism of the Roman liturgy; (3) the dynamism of St Augustine’s more spiritual doctrine. The most diverse answers were inspired by closer inquiries into the realisation of the sacrament, i.e. the question firstly how the conversion of the elements should be understood and, secondly, how the relation should be seen between the consecrated elements and the body of Christ ascended to heaven. In these answers the terminology used is not always the same, so that a reliable interpretation offers great difficulties.

scholarly journals The Challenge of the Unity of Christ Based on the Letters of 1 Corinthians 3:3-9 Its Relevance in Local Church Ministry

2021 ◽  
Vol 8 (9) ◽  
pp. 330
Author(s):  
Enny Irawati
Keyword(s):  
The Body ◽  
Body Of Christ ◽  
1 Corinthians ◽  
Church Ministry ◽  
The Core ◽  
God's People ◽  
Differences Of Opinion ◽  
Corinthians 3 ◽  
The One ◽  
The Church

The research objective that the author means is to find out how the unity of the body of Christ in the church can be carried out properly according to 1 Corinthians 3: 3-9. moving on from the core written in the text above, the author wants the whole congregation to understand the unity of the body of Christ correctly today, given the importance of the unity of the body of Christ in the church, so that some of the more mature congregations in the faith must support the congregation that is not yet mature faith. This writing is intended so that all God's people understand well that the unity of the body of Christ is not to become divided because of disagreements, divisions and differences of opinion. but the body of Christ is the one that brings God's people better together. Some of the things that concern the author in this study are how the congregation can understand the unity of the body of Christ correctly.

The Postcolonial Paradox: Becoming Less than Whole(s) Producing Parts that Exclude Other Parts

2009 ◽  
Vol 7 (1) ◽  
pp. 67-77
Author(s):  
Joseph F. Duggan
Keyword(s):  
Colonial Period ◽  
The Body ◽  
Whole Body ◽  
Body Of Christ ◽  
Ecclesial Identity ◽  
Theological Critique ◽  
The One ◽  
The Church

AbstractThe purpose of this article is to address coexistent Anglican faith identities that have flourished in contexts after the colonial period. Thus far these identities have been treated as differences in viewpoints. Metaphysically speaking member differences are included as ‘parts’ of the one ‘whole’ Body of Christ. Without a postcolonial metaphysical and theological critique that decolonizes the Body of Christ, as the Church, then parts repeatedly seek, to redefine, restore or reform the ‘whole’ to maintain the whole’s coherence and empowering the former part. Ignoring the metaphysical aspect of ecclesial identity postpones the emergence of a postcolonial Anglican Communion where multiple faith identities can coexist.

The Church: Towards a Shared Vision

Exchange ◽  
2015 ◽  
Vol 44 (3) ◽  
pp. 302-316
Author(s):  
Elizabeth Salazar-Sanzana
Keyword(s):  
Shared Vision ◽  
The Body ◽  
Theological Reflection ◽  
Body Of Christ ◽  
Ecumenical Movement ◽  
Pentecostal Movement ◽  
Everyday Practices ◽  
The Everyday ◽  
The Church

Pentecostalism has taken its own diverse paths, also with regard to its relation with the ecumenical movement. However, most of the Pentecostal movement has developed with an aversion to ecumenism. This reflection considers its limitations, because of the diversity of Pentecostalism and because of the fact that the written theological reflection is very much dissociated from the everyday practices of communities. One must consider the fragility of the ecumenical movement against the Pentecostal versatility. In Pentecostalism, the church as the body of Christ in unity and communion is understood as centred in the gospel, guided at all times by Christ himself as path, truth and life. This is where we can find points of convergence with the ctcv document. This contribution comes from an optimistic conviction about ecumenism, in resonance with this process of dialogue and other reflections for strengthening the church and its witness.

The body of Christ—An Intersubjective Interpretation

Horizons ◽  
2004 ◽  
Vol 31 (1) ◽  
pp. 7-21 ◽  
Author(s):  
Joseph A. Bracken
Keyword(s):  
Human Nature ◽  
The Body ◽  
Karl Rahner ◽  
Body Of Christ ◽  
Christian Belief ◽  
Good Sense ◽  
The Real ◽  
Real Presence ◽  
Process Oriented ◽  
The Church

ABSTRACTIn this essay the author rethinks the provocative remarks of Karl Rahner about the overall symbolic character of reality in his essay “The Theology of Symbol.” While conceding the inevitable differences in perspective between a Thomistic metaphysics of Being and process-relational philosophy, the author explains how Rahner's “theses” on symbolism likewise make good sense within the context of his own process-oriented metaphysics of intersubjectivity as developed in previous publications. Then he applies this Rahnerian/neo-Whiteheadian scheme to the analysis and explanation of Christian belief in the Incarnation of the Divine Word in the human nature of Jesus, the Real Presence of the risen Christ in the Eucharist, and the Church as the Mystical Body of Christ.

scholarly journals The Reciprocal Causation of the Eucharist and the Church: A Critical Analysis from Catholic Theological Perspective

2020 ◽  
pp. 318-324
Author(s):  
Francis Appiah-Kubi
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
The Body ◽  
Body Of Christ ◽  
Sacramental Theology ◽  
Reciprocal Causation ◽  
Holy Communion ◽  
Theological Perspective ◽  
The Church ◽  
Catholic Theological

The Catholic Church believes in the intrinsic and inseparable bond of the Holy Eucharist and the Church. In reference to its dogmatic Constitution, Lumen Gentium paragraph 11 (LG 11) the Church professes that the Eucharist, which is the body and blood of Jesus Christ, is “the source and summit of Christian life.” Each of these two sacraments effects and builds each other. This implies that as the church celebrates the Eucharist, the members as they partake in the Holy Communion manifest concretely their unity and become one body of Christ. This article seeks to underscore the indissoluble reciprocal causality of the Eucharist and the Church, while it stresses on the Eucharist as the origin, the being, and the destiny of the Church. The study drums home critically the idea that the Eucharist builds the Church, and the Church makes the Eucharist. These are but two complementary terms, the Body of Christ, the Church which lives and continuously builds itself up through the Eucharist, Body of Christ. This great theological theme is one of the central points of a deeper interest in Orthodox, Roman Catholic and Anglican ecclesiology. However, the paper examines critically the reciprocal causality between the Church and the Eucharist from the Catholic perspective as proposed by H. de Lubac, a French theologian. It finally treats the interpenetration of the Eucharist as the Body of Christ and the Church as the Body of Christ from the perspective of sacramental theology.

Aristotle and the Sacrament of the Altar: A Crisis in Medieval Aristotelianism

1991 ◽  
Vol 17 ◽  
pp. 195-249 ◽  
Author(s):  
Marilyn McCord Adams
Keyword(s):  
Human Nature ◽  
Eleventh Century ◽  
Thomas Aquinas ◽  
The Body ◽  
Body Of Christ ◽  
The Real ◽  
Real Presence ◽  
The Church ◽  
The Way

In the Anglican theological circles in which I move, the doctrine of transubstantiation is apt to be declared guilty by association with its Aristotelian underpinnings, most notably its ‘out-moded’ substanceaccident ontology. These negative assessments, based as they usually are on cursory acquaintance with the theory’s most enthusiastic medieval exponent, Thomas Aquinas, abstract from historical complications. For eleventh-century theologians had already debated the manner of Christ’s presence in the Eucharist: whether it was merely symbolic (as Berengar of Tours was accused of holding) and/or spiritual (as some passages of St. Augustine would suggest); or whether the Body and Blood of Christ were really present in the Eucharist under the forms of bread and wine? Once the Church pronounced in favor of ‘the real presence,’ several competing theories were advanced to explain it: (i) ‘impanation,’ according to which the Body of Christ assumed the substance of the bread, the way the Divine Word assumes Christ’s human nature; (ii) ‘annihilation,’ according to which the substance of the bread is annihilated; (iii) ‘consubstantiation,’ which stipulates that the substance of the bread remains and the Body of Christ coexists with it; and (iv) ‘transubstantiation,’ which says the bread is neither annihilated nor remains, but is converted into the Body of Christ.

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