Az eucharisztikus kenyér szimbolizmusa

2021 ◽  
Vol 24 (1) ◽  
pp. 111-127
Author(s):  
Lajos Dolhai
Keyword(s):  
Lex Orandi

La liturgia vuol insegnarci in tre diversi modi. Attraverso la parola di Dio che è un elemento costitutivo della liturgia. Possiamo riconoscere la dottrina della Chiesa nelle preghiere (euchologia) perché „lex orandi lex credendi”. Anche i segni e simboli sacramentali ed i riti della liturgia sono importanti nella catechesi sacramentale. Per questa ragione il Sacrosanctum Concilium ci raccomanda di comprendere i sacramenti „per mezzo dei riti e delle preghiere” (SC 48). Ciò significa che la comprensione delle parole e dei gesti della liturgia è legata ad una catechesi che partendo dal senso antropologico faccia comprendere il valore simbolico-salvifico che rivestono in rapporto ad eventi e parole della storia di Israele e della vita di Cristo. In questo saggio vedremo che il simbolismo del pane eucaristico ha una rilevanza teologica. Il pane eucaristico come „pane spezzato” è un nutrimento e segno dell’unità dei cristiani.

An Unfortunate Lex Orandi? Some Comments on Episcopacy Envisioned in the 1979 ECUSA Ordinal

2004 ◽  
Vol 2 (2) ◽  
pp. 58-69 ◽  
Author(s):  
Bryan D. Spinks
Keyword(s):  
Anglican Church ◽  
Prayer Books ◽  
Roman Model ◽  
Common Prayer ◽  
Lex Orandi

ABSTRACTSince the Anglican Church has neither a teaching Magisterium of the Roman model, nor a binding Confession of Faith as in some Lutheran and Reformed traditions, it has become commonplace to invoke the dictum Lex orandi, Lex credendi and claim that Anglican doctrine is enshrined in its liturgy. This of course may have made some sense when all Anglican Prayer Books had not wandered far from the 1662, or even 1637/1764 texts, but it becomes much more problematic today, when, even with ‘guidelines’ issued by the International Anglican Liturgical Consultation (which have only the authority a Province wishes to give them), Provincial liturgies grow further and further away from any common prayer texts. This is particularly pertinent in an ecumenical context with regard to the Anglican understanding of its threefold ministry. The Preface to the Ordinal (1550, 1552 and 1662) stated: ‘It is evident unto all men diligently reading the Holy Scriptures and ancient authors that from the Apostles' time there have been these orders of Ministers in Christ's Church, Bishops, Priests and Deacons’.

Theologizing Latinamente: Had Anselm Known Us!

2019 ◽  
Vol 101 (4) ◽  
pp. 587-602
Author(s):  
Orlando O. Espín
Keyword(s):  
Methodological Approach ◽  
Christian Theology ◽  
The People ◽  
Cultural Grounding ◽  
The Church ◽  
Lex Orandi

After a historical and cultural grounding of Prosper of Aquitaine's lex orandi, lex credendi and of Anselm of Canterbury's notion that theology is fides quarens intellectum, this article examines the importance of constructing an Episcopal Latinoa theology that is clearly validated by the academy but whose most important validation comes from the people who are the church. Teología de conjunto (or teología en conjunto ) demands and expects theologians’ grounding location to be within lo cotidiano of our people. To theologize latinamente, therefore, is a movement, a contextual perspective, and a methodological approach to theologizing within Christian theology, distinguished by a cultural, critical, contextual, justice-seeking, and noninnocent interpretation of Scripture, tradition and doctrine, society and church, and history. It is intent on acknowledging and honoring Latinoa cultures, histories, and stories as legitimate and necessary sources of Christian theology.

Lex Orandi, Lex Credendi

2011 ◽  
pp. 57-72
Author(s):  
Paul De Clerck
Keyword(s):  
Lex Orandi

Ordination: A Catholic Ecclesiological Approach

2016 ◽  
Author(s):  
James F. Puglisi
Keyword(s):  
Mutual Recognition ◽  
Careful Consideration ◽  
Ordained Ministry ◽  
English Speaking ◽  
English Speaking World ◽  
Definition Of ◽  
The Church ◽  
Lex Orandi

Several important works on the history and theology of ordination have been published in the English-speaking world, among the most recent of which is one by Dr. Paul F. Bradshaw.1 The questions touching on ministry are absolutely essential for the resolution of questions regarding the unity of the church. The mutual recognition of ministry among communities is fundamental if they are to recognize one another as authentic apostolic churches. Although ministry is not the only question for the apostolicity of the church, it is a fundamental one, given that ordination rituals articulate an effective structuring, as well as an auto-definition, of a church. This fact begs, therefore, an exploration of the theological meaning of the “process of ordination” as a whole, as well as careful consideration of the content of the ritual and prayers. The attempt to recognize theological equilibria, which are articulated through the relation of the lex orandi, lex credendi, and the Trinitarian dimension of the process of access to the ordained ministry, leads to an understanding of the originality of the ordained ministry in the context of a plurality of ministries in a church that is itself fully ministerial. Finally, the importance of ordination resides in the fact that it is a process that represents, in a demonstrative way, the structuring of each church, because the process is not only an ecclesial act but also a confessional, epicletic, and juridical one.

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