scholarly journals The Doctrine of St. Nicholas Cabasilas on the Eucharist as Sacrifice

2021 ◽  
pp. 151-177
Author(s):  
Вадим Евгеньевич Елиманов
Keyword(s):  
Old Testament ◽  
The Body ◽  
State Change ◽  
Semantic Relationship ◽  
The Gift ◽  
Life Itself ◽  
The Moment ◽  
Definition Of ◽  
The Sacrifice ◽  
The Church

Данная статья представляет собой попытку системной реконструкции учения св. Николая Кавасилы о Евхаристии как Жертве. В труде св. Николая «Изъяснение Божественной литургии» Евхаристия предстаёт как Богочеловеческая Жертва, в которой Церковь в целом и каждый христианин в частности под видом даров (хлеба и вина) приносит саму себя, свою жизнь в жертву Богу. Бог в ответ на это дароприношение подаёт Саму Жизнь, Самого Себя. Важным открытием стало определение смысловой связи между этапами совершения Евхаристической Жертвы, этапами совершения ветхозаветных жертв и этапами домостроительства спасения, совершённого Христом. Было установлено, что всякая жертва совершается в момент изменения состояния: когда «дар» (δῶρον) становится «жертвой» (θυσία). Если Голгофская Жертва совершилась через распятие, когда Христос из «Дара» Богу стал «Жертвой» Ему, а ветхозаветные кровавые жертвы совершались через заклание, когда жертвенное животное из дара становилось жертвой Богу; то Евхаристическая Жертва совершается через преложение (μεταβολή), когда дары (хлеб и вино) становятся истинной Жертвой, то есть Телом и Кровью Агнца Христа. This article is an attempt at a systematic reconstruction of the doctrine of st. Nicholas Cabasilas on the Eucharist as Sacrifice. In the work of st. Nicholas «Commentary on the Divine Liturgy», the Eucharist appears as a God-Human Sacrifice, in which the Church as a whole, and every Christian in particular, under the guise of gifts (bread and wine), offers itself, its life as a sacrifice to God. God responds to this gift and gives back Life itself, Himself. An important discovery was the definition of the semantic relationship between the stages of the Eucharistic Sacrifice, the stages of the Old Testament sacrifices, and the stages of The Economy of Salvation, accomplished by Christ. It was established that every sacrifice is made at the moment of state change: when a «gift» (δῶρον) becomes a «sacrifice» (θυσία). If the Sacrifice of Calvary was made by crucifixion, when Christ from the «Gift» to God became the «Sacrifice» to Him, and blood sacrifices in the Old Testament were made by slaughter, when the sacrificial animal from the gift became the sacrifice to God; then the Eucharistic Sacrifice is performed by the transformation (μεταβολή), when the gifts (bread and wine) become the true Sacrifice, i.e., the Body and Blood of the Lamb of Christ.

scholarly journals PERSPEKTIF RASUL PAULUS TENTANG BERBAHASA ROH BERDSARKAN 1 KORINTUS 14

2015 ◽  
Vol 2 (1) ◽  
pp. 11-21
Author(s):  
Sarwono Sarwono
Keyword(s):  
The Body ◽  
Body Of Christ ◽  
1 Corinthians ◽  
Speaking In Tongues ◽  
The Gift ◽  
The Church

The gift of speaking in tongues is a message to the body of Christ which is given in tongues and is not understood by the user. Therefore, it must be followed by an interpretation by the language understood by the congregation. The gift of tongues is usually news of a prophecy for the Lord's church and must be followed by an interpretation. If the gift of tongues is not followed by an interpretation, it cannot build up the church. Therefore, the author will discuss the apostle Paul's perspective on tongues based on 1 Corinthians 14.

'Familia Christi': La eclesiología en el libro XII del 'Contra Faustum' de Agustín de Hipona

Augustinus ◽  
2020 ◽  
Vol 65 (3) ◽  
pp. 323-369
Author(s):  
Enrique A. Eguiarte ◽  
Keyword(s):  
Old Testament ◽  
The Body ◽  
Symbolic Meaning ◽  
Body Of Christ ◽  
Side Door ◽  
Enarrationes In Psalmos ◽  
Noah's Ark ◽  
The Church

The first part of this article, presents a bibliographic review of the works that in the last hundred years have addressed in a direct and central way Augustine’s Contra Faustum, making a more extensive description of the most important of them. Later the ecclesiological ideas of Book XII of Augustine’s Contra Faustum are approached, to discuss, Saint Augustine’s exegetical justification to make an spiritual interpretation of the Old Testament. Subsequently, the central ecclesiological figure of Book XII of Augustine’s Contra Faustum is addressed, namely, Noah’s ark, highlighting the symbolic meaning of the pure and impure animals, of the square and imperishable timbers with which the ark was built, of the ark’s side door and its relationship with the side of Christ, of the three levels of Noah’s ark and its ecclesial interpretation, of the greasy glue that joined the timbers as a symbol of unity and peace within the Church. The importance of the expression familia Christi as a name for the Church is highlighted, making an exposition of other augustinan works in which this expression is used. The theme of the Church as the body of Christ and the prosopological exegesis in Augustine’s Book XII of Contra Faustum is also addressed, as well as Saint Augustine’s interpretation of some characters of the Old Testament as figures of the Chruch in book XII of Contra Faustum. The article addresses indirectly to other contemporary Works of Contra Faustum, such as De Baptismo, Ad catholicos fratres and some sermons and enarrationes in Psalmos.

scholarly journals Post-Newtonian treatise on the rotational motion of a finite body

1986 ◽  
Vol 114 ◽  
pp. 35-40 ◽  
Author(s):  
T. Fukushima
Keyword(s):  
Angular Momentum ◽  
Rigid Body ◽  
Angular Acceleration ◽  
Relative Magnitude ◽  
The Body ◽  
Coordinate Systems ◽  
Functional Forms ◽  
Finite Body ◽  
The Moment ◽  
Definition Of

The definition of the angular momentum of a finite body is given in the post-Newtonian framework. The non-rotating and the rigidly rotating proper reference frame(PRF)s attached to the body are introduced as the basic coordinate systems. The rigid body in the post-Newtonian framework is defined as the body resting in a rigidly rotating PRF of the body. The feasibility of this rigidity is assured by assuming suitable functional forms of the density and the stress tensor of the body. The evaluation of the time variation of the angular momentum in the above two coordinate systems leads to the post-Newtonian Euler's equation of motion of a rigid body. The distinctive feature of this equation is that both the moment of inertia and the torque are functions of the angular velocity and the angular acceleration. The obtained equation is solved for a homogeneous spheroid suffering no torque. The post-Newtonian correction to the Newtonian free precession is a linear combination of the second, fourth and sixth harmonics of the precessional frequency. The relative magnitude of the correction is so small as of order of 10−23 in the case of the Earth.

Resurrection of the Body: Continuity in Christ through Death in Christ

2021 ◽  
pp. 002114002110176
Author(s):  
David J. Norman
Keyword(s):  
Spiritual Transformation ◽  
The Body ◽  
Eternal Life ◽  
Physical Body ◽  
Good Friday ◽  
2 Corinthians ◽  
In Christ ◽  
The Moment ◽  
Spiritual Body ◽  
The Church

This article examines the question of when the resurrection of the body begins. Matthew 27:51–53 testifies to the resurrection of bodies on Good Friday; and 2 Corinthians 5:1 speaks of those who die in Christ receiving a building/body from God, a house not made with hands, eternal in the heavens. Eternal life begins for Christians with baptism into Christ’s death; they become members of his Body, the Church. Through the presence of Christ’s Spirit, our bodies undergo a spiritual transformation up to the moment of death. Those who die in Christ pass from resurrected life in the physical body to the fullness of resurrected life at death in Christ’s spiritual body. Whether one is in the (physical) body and away from the Lord or with the Lord and away from the (physical) body, one remains in Christ.

scholarly journals Postacie kobiece Starego Testamentu w alegorycznej egzegezie Orygenesa

Vox Patrum ◽  
2016 ◽  
Vol 66 ◽  
pp. 39-56
Author(s):  
Mariusz Szram
Keyword(s):  
Old Testament ◽  
The Body ◽  
Spiritual Warfare ◽  
Human Soul ◽  
Early Christian ◽  
Intellectual Abilities ◽  
Bodily Feelings ◽  
The Individual ◽  
The Mind ◽  
The Church

The article systematises the metaphors ascribed by Origen (185-253/254) to the well-known female characters of the Old Testament utilising the method of allegorical exegesis of the text of Scripture. Females appearing on the pages of the historical books of Bible are – according to the Alexandrian – allegories of hu­man virtues or defects. They embody the spiritual warfare between the spirit and the body, between the mind and the feelings. In the collective sense they symbo­lize the synagogue or the church chosen from the Gentiles, and in the individual sense – the human soul in its relation to God. Origen refers to the telling names of women, translating them and embedding into the spiritual context often giving the several different allegorical meanings to the same biblical person. Despite the often-quoted in his writings beliefs characteristic to the ancient world, procla­iming that the woman is a symbol of bodily feelings and the man – a symbol of the intellectual abilities, majority of allegorical interpretations relating to the Old Testament women indicates a personification of the virtues worthy of imitation. This phenomenon is conditioned with the meaning of the names of those persons and the role attributed to them by the biblical authors, but Origen’s interpretations are original and based on his own concept of spiritual life. They deny opinions of misogyny of Origen and the early Christian writers in general.

scholarly journals HISTÓRIA E TEOLOGIA DA INFALIBILIDADE DA IGREJA

2014 ◽  
Vol 46 (128) ◽  
pp. 71
Author(s):  
Bernard Sesboüé
Keyword(s):  
Middle Ages ◽  
Vatican Ii ◽  
Vatican I ◽  
The Gift ◽  
Papal Infallibility ◽  
History Of ◽  
First Millennium ◽  
John Xxii ◽  
Definition Of ◽  
The Church

Faz-se o histórico da doutrina da infalibilidade da Igreja e, especialmente, do papa, diante da sensibilidade de hoje e diante da discrição do Vaticano II. Trata-se da verdade e da certeza da verdade na Igreja, que não pode errar. Distingue-se entre a indefectibilidade (da Igreja) e a infalibilidade, que implica a irreformabilidade da proposição. No primeiro milênio tinha-se consciência do dom da inerrância confiado à Igreja. Na Idade Média, acentua-se a plenitude do poder atribuída ao papa. O caso de João XXII e dos franciscanos espirituais, o problema do papa herege, o cisma ocidental e os concílios de Constança e de Basileia, a crise jansenista e o empenho de Fénelon levaram finalmente, no Vaticano I, à definição da infalibilidade papal. Esta, porém, não foi invocada com a frequência que se esperava. O Vaticano II ensina dentro da indefectibilidade da fé, sem definições irreformáveis.ABSTRACT: This article presents the history of the doctrine of the infallibility of the Church, and especially of the Pope, in light of the today’s sensibility and of the discretion of Vatican II. It deals with the truth and certainty of truth in the Church, which cannot err. A distinction is made between the indefectibility (of the Church) and the infallibility, which implies a “non-reformability” of the proposition. In the first Millennium there was an awareness of the gift of inerrancy entrusted to the Church. In the Middle Ages, the fullness of power assigned to the Pope became accentuated. The case of John XXII and of the spiritual Franciscans, the problem of the heretical pope, the Western schism and the Councils of Constance and Basileia, the Jansenist crisis and the work of Fénelon led finally, in Vatican I, to the definition of papal infallibility. This, however, was not invoked as often as expected. Vatican II teaches within the indefectibility of faith, without unalterable definitions.

scholarly journals Spiritual gifts for biblical church growth

2016 ◽  
Vol 50 (1) ◽  
Author(s):  
Brian A. DeVries
Keyword(s):  
Church Growth ◽  
Holy Spirit ◽  
Spiritual Gifts ◽  
Church Leaders ◽  
The Body ◽  
Body Of Christ ◽  
The Holy Spirit ◽  
Definition Of ◽  
The Church

This article examines the use of spiritual gifts for church growth, particularly in relation to the sovereign work of the Holy Spirit. The article begins with a definition of spiritual gifts and by highlighting their purpose for growing the church. This is followed by two practical considerations: How should Christian believers use spiritual gifts for church growth, and how should church leaders motivate gift use for this purpose? Since the Holy Spirit works though believers to build up the body of Christ, advocates of biblical church growth should seek to employ his means to motivate spiritual giftedness in the church.

Human Gestures between Power and Action

Paragrana ◽  
2010 ◽  
Vol 19 (1) ◽  
pp. 213-220
Author(s):  
Daniel Blanga Gubbay
Keyword(s):  
Human Body ◽  
Human Condition ◽  
The Body ◽  
Present Condition ◽  
Epistemological Tradition ◽  
External Objects ◽  
Human Gestures ◽  
The Subject ◽  
Definition Of ◽  
The Sacrifice

AbstractThe aim of this paper is to define the act itself of making gestures in its implication for human condition. Departing from Johann Jakob Engel′s definition of gestures as movements toward real external objects, the first part of this paper defines objects as everything opposed to the subject or to the present condition of the body, in line with Sartre and the epistemological tradition. The second part then investigates the relation of gesture with its possibilities to reach objects, that is, its ability to be concrete actions as well. Starting from biblical image of the sacrifice of Isaac, gesture is defined as the rejection of being an action, in order to be ascribed to the Aristotelian category of power. Hence, gesture is what makes us perceive both the present condition of human body and its possibilities.

scholarly journals Wiara jako akt poznawczy. Analiza "Quaestiones" Ambrozjastra

Vox Patrum ◽  
2014 ◽  
Vol 61 ◽  
pp. 387-397
Author(s):  
Grzegorz Babiarz
Keyword(s):  
Holy Spirit ◽  
Cognitive Model ◽  
Son Of God ◽  
Absolute Certainty ◽  
The Gift ◽  
The Holy Spirit ◽  
The Will ◽  
Definition Of ◽  
The Church ◽  
The Trinity

Ambrosiaster uses two forms for the definition of the concept of faith. The first one – in the sense of a noun: fides; the second one – from the perspective of the knowing subject: credere. Abraham’s act of faith, whose object is God, is shown as a cognitive model. The acceptance of God’s authority leads to recogniz­ing in Christ the Son of God. Believers receive in Baptism the gift the Holy Spirit and knowing the will of God. By participating in the fullness of His life, they are given access to the Eucharist. Knowability is one of God’s characteristics. Accepting this fact and submit­ting oneself to God’s guidance results in knowing the Trinity. Christ’s confidence in the Father is the basic principle of knowing through faith, and this translates into absolute certainty of the truthfulness of the conclusions. It is a duty of believ­ers to explore the truth. The Gospel, interpreted by the authority of the Church, remains the main source of revelation. The intensity of cognition influences the entirety of one’s life, manifests itself in the acceptance of all the truths of the faith and in creating harmony between faith and the virtues of love and hope.

scholarly journals Nauczanie św. Augustyna o Żydach w świetle "Enarrationes in psalmos"

Vox Patrum ◽  
2012 ◽  
Vol 57 ◽  
pp. 677-698
Author(s):  
Mariusz Terka
Keyword(s):  
Old Testament ◽  
Jewish People ◽  
Complete Separation ◽  
Reciprocal Relationship ◽  
The Body ◽  
New Covenant ◽  
The Individual ◽  
Simple Ratio ◽  
Enarrationes In Psalmos ◽  
The Church

Christian reflection of God’s Revelation, given especially in Jesus Christ, from the very beginning has developed with a personal tension between the continuing message of the Old Testament and the newness brought on by the New Covenant. The Christian attitude towards the traditions of Judaism have held a special place in this field. Many of the early Christian writers engaged in this attitude, proclaim­ing the superiority of the Gospel to the Law of Moses, meanwhile also underlining the idea of continuity, which occurred between the Church and Israel. These same views found their way into the teachings of St. Augustine, among others, in his Enarrationes in Psalmos. The main perspective from which he looks at this prob­lem always remains the mystery of Christ and the Church. That is why his views are theological in nature, and not socio-political. The Synagogue, which symbolizes the Jewish people, is described by St. Augustine as a mother figure. Christ leaving her behind was due to the rejection by the Synagogue, which is – according to St. Augustine – based on a misunder­standing of the mystery of the Incarnation and the Paschal Mystery. Which is also why, Christ is left crucified for synagogue, which does not see his beauty, but only his scandal. Another metaphor, which Augustine uses to try and describe the Church and its relationship to the people of the Old Covenant, is the image of God and the physical Church building. It is based on the foundation, which is not only Christ, but also the apostles and prophets. Therefore, what determines the belonging to the Church of the Jews, as well as the Gentiles, is their regard to Christ and the prophetic-apostolic tradition. The Church – the building of God is not something newly created, but in determining its identity refers to the tradition of Israel as the chosen people and because, like him, can be called God’s heritage. His rejection by part of Israel, expressed in the crucifixion of Christ, led the di­vision in himself. The primary legacy of Abraham has been split. Some remained the wall of the church, others turned to dust. Thus, St. Augustine teaches two types of Israel: the corporeal, which rejects Christ and the spiritual, which is the true Church. What determines the division within the chosen people, and what is the cause of this rupture, which occurs in it, is a phenomenon referred to by Augustine as the term „physicality” (meaning of the body), consisting of directing the heart towards temporal and earthly values. The physicality and the related closure to God, involves not only the opposi­tion of the Jews against Christ himself, but also of the Church and this is expressed in the various forms of persecution of Christians. This enmity, however, does not mean their complete separation, as Augustine points out that the thread binding the Jewish people to the Church, is their common origin. Although Jews, like Esau, have lost their heritage and their place was taken by Jacob – the true Israel, or the Church, after all, he also comes from Abraham, and belongs to the chosen people. This makes the reciprocal relationship of Jews and Christians not a simple ratio of the persecutor and the persecuted, but has a deeper dimension, which takes place between the dynamics of communication and conflicts, struggles and relationships. It is because of this that, even though Jews do not recognize Christ at the time of his coming, they may still believe in Him if they have already ac­complished the work of salvation, for it is He alone who restores their vision of faith. Therefore, their fate, whose image is the figure of Cain – the persecutor, turns out to be not so much intended as a providential event. The possibility of faith was open not only to the individual repenting (returning from the wrong path) Jews, but also to the whole nation.

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