Thesis (S.T.L.)--Catholic University of America, 2003. / Includes bibliographical references (leaves 165-170).

Thesis (D.W.S.)--Institute for Worship Studies, 2005. / Abstract. Includes bibliographical references (leaves 69-73).

Thesis (S.T.L.)--Catholic University of America, 2005. / Abstract. Includes bibliographical references (leaves 162-175).

Thesis (S.T.L.)--Catholic University of America, 2005. / Includes bibliographical references (leaves 163-170).

Thesis (M.A.)--St. Vladimir's Orthodox Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaves [33-34]).

Thesis (Ph.D.)--Baylor University, 2006. / Includes bibliographical references (p. 334-349)

No description available.

One of the primary images for ecclesiology is Paul's "body of Christ" metaphor. The contemporary church, as the body of Christ, sometimes struggles with its sense of identity and mission as well as with its relationship with other social bodies in the world. This study examines the intersection of ecclesiology, disability, embodiment, and liturgy and offers possibilities for developing a general ecclesiology of disability that is grounded in human embodiment and embodied practices. The interconnections between disability theory and theology are explored, followed by an examination of the "body of Christ" metaphor, starting with Paul's context and continuing with an analysis of how the metaphor functions linguistically. A review of how body theology developed and functioned in church history is presented, and then consideration is given to how the work of theologians such as Louis-Marie Chauvet and Edward Schillebeeckx is grounded in a theology of the body. A brief history of ecclesiology is followed by an assessment of the embodied ecclesiology of Chauvet, Schillebeeckx, John Howard Yoder, and Stanley Hauerwas. The relationship among embodiment, liturgy, and Christian formation is probed using the work of Don Saliers, Gordon Lathrop, and James K. A. Smith. Finally, principles are proposed that answer the question, "What would it mean for the church to be a disabled body?" The intention of these principles is to help churches dis-able those beliefs and practices that keep them from being the message of the kingdom of God and from embodying the new social reality of the gospel that challenges the values of other social bodies in the world. / 2017-05-30T00:00:00Z

This work attempts to bring the information about St. John Chrysostom liturgy. It deals with its formation, evolution and with the way it is used in the practice of the Exarchate of Greek-Catholic Church in the Czech Republic. It speaks also about the Exarchate as such and about traditions it is based on. Using St. John Chrysostom liturgy this work shows the richness of the Catholic Church rite, unity in diversity.

The Christian Church has always found the origin of the Eucharist to be the Last Supper of our Lord Jesus Christ with His disciples. So firmly rooted has this idea of the origin of the Eucharist become that it is commonly referred to as "The Lord's Supper"- a title with obvious reference to the Last Supper. J.H. Srawley says, "The fact that Jesus suffered at the Paschal season, that He had the Passover in mind at the Supper (Luke 22 : 15) and that He had come to be thought of as 'our Passover' (I Cor. 5 : 7) would naturally lead to the conception of the solemn memorial of His death as a Christian Passover, and this influence may have affected the Synoptists' account of the actual setting of the Supper". This tradition has persisted until the present, so that it is now generally accepted that the origin of the Eucharist is the Jewish Passover. If this is true, then the Eucharist is associated chiefly with the sacrifice and death of Jesus Christ, and there are only tenuous and indirect connections with the Resurrection of the Lord. In that case, the subject of this study would need to be abandoned. If, however, there is proof that the Eucharist is closely related to the Resurrection of Jesus Christ in origin, then it is natural to look for the influence of the Resurrection on eucharistic liturgy. Cahp. 1, p. 1.