The thesis Teaching of the Eucharist sacrament in Magisterial documents from 2nd Vatican council to present at first, concerns with the Second Vatican Council, where, first of all, deals with the selected paragraphs from the particular constitutions, which participated essentially on the formation and elucidation of the eucharistic dogma. For the reason of coherent image, not a single decree was left behind (1st chapter). The teachings on the eucharist after the Second Vatican Council is divided according to the pontificates, those are an interest of the following chapters (2nd - 4th chapter). Each chapter deals only with the most important documents of the period. At first, the structure for every document is presented and after that follows a commentary on the eucharistic teachings, that indicates effect of this sacrament (the source and the summit of all the action; the unity of church and faithful). The fundamental questions are: Why was the given document written? Who wrote it? On what did an author reacted? The main goal of the work is to show the continuous church teachings on the eucharist. For the church can not be divided in the pre- and post-conciliar.

After the Council of Trent, Catholic Spain in the seventeenth century increasingly turned to the arts to articulate their identity and mission as a church. Writing for the Spanish Court in the early 1630s, Pedro Calderón de la Barca uses La cena del rey Baltasar to portray the Church as an essential mediator for the relationship between the congregant and the divine, specifically through the use of didactic imagery and authoritative interpretation of God’s word. This essay reviews elements in the play that support this message and articulates the eucharistic and allegorical elements therein. The action of the Biblical narrative and the play culminates in the divine manifestation of the hand of God, a moment also captured in paint by the Catholic Spanish painter Jusepe de Ribera and the Protestant Dutch painter Rembrandt van Rijn. These painted works serve as visual hermeneutics articulating the contrasting views of Catholics and Protestants in post-Tridentine Europe.

This thesis examines a new reading of Cervantes’s immortal Don Quixote: reading the Quixote as eucharistic art. Just as the Catholic Eucharist, when consumed by the believer, is transubstantiated into the literal flesh and blood of Jesus Christ, so too is this proposed reading of the Quixote. Using Michel Foucault’s work in The Order of Things, the author employs Foucault’s statement—that Don Quixote is “the book in flesh and blood” (48)—to explore a eucharistic reading of the novel as the reader’s internalization of Don Quixote’s being. The end of the novel is read not as Don Quixote’s return to sanity, but rather a sacrifice of the self, sealing the text to his being. The “disciple reader” then, through eucharistic reading, metaphysically internalizes the text that is Don Quixote transubstantiated, acquiring his madness in the process: a new Don Quixote. The author lays out a theory for eucharistic reading, noting the Quixote’s singular place in world literature as a prime novel fit for this type of mystical reading. The thesis then examines and analyzes the theory and its effects on intratextual metafictional readers of the novel. As a kind of measuring tool, the author looks at painted representations of Don Quixote within the novel as eucharistic self-portraits of the metafictional disciple reader’s “quixotic” self. The thesis closes with a proposal for future studies regarding artistic representations outside of the text as products of eucharistic reading worthy and in need of future analysis.

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This dissertation explores relationships between Christian communities, ecological theology, food and meal patterns, and planetary wellbeing amid changing climates in the Plantationocene. The thesis is that a process theology of the Eucharist provides a framework for Christian sacramental theology to respond to the dynamic conditions of food amid changing climates on Earth by prioritizing processes of restoring and sustaining communion with God and all our creaturely kindred in ecological wellbeing. This dissertation presents and develops the process theology of Norman Pittenger, a Christian process theologian and theological interpreter of Alfred North Whitehead. By critically retrieving Norman Pittenger’s process ecclesiology, I aim to encourage Christian process theology to develop theological perspectives of sacramentality as celebrated through the church and Christian life for the wellbeing of the planet. In addition to developing a process theology of the Eucharist, this dissertation also lays foundations for a broader process theology of meals that seeks to respond to the dynamic conditions of food in changing climates in modernity. Weaving together the work of Theodore Walker, Jr., William T. Cavanaugh, Catherine Keller, Nick Estes, S. Yael Dennis, Filipe Maia, Roxanne Dunbar-Ortiz, Donna Haraway, Anna Tsing, and William Cronon, I critique modernity as a paradigm of commodifying relationships that depend on isolating people from one another and dismembering ecosystems for capital profit. I identify modernity’s meals as products of and contributors to anthropogenic climate change in the Plantationocene that depend upon processes of commodification and dismemberment of ecological bodies. How humans eat matters for the wellbeing of the world. For many Christians, the Eucharist meal is central to relationship with God and other people. The particularities of local eucharistic communities influence how the church experiences eucharistic relationships with God. Likewise, experiences of the Eucharist influence the particularities that characterize any local church. This dissertation contends that encountering cosmic Love in the Eucharist meal transforms the church to reveal and enact love in all our meals, promoting planetary wellbeing through food justice and ecological health.

Made available in DSpace on 2016-07-27T13:48:14Z (GMT). No. of bitstreams: 1 Onyemauche Cletus Chukwujioke.pdf: 707570 bytes, checksum: e8336f4c215c4c3914644310ebd1836d (MD5) Previous issue date: 2005-09-20 / The theme Eucharist and its symbolisms are treated in this work as the central point. However, the Eucharist and symbolisms treated not as separated theme but in the ecumenical context. Once ecumenism and its different ramifications are too vast, the concentration will be only around the churches that are members of National council of Christian churches of Brazil (CONIC). Here are the names of the churches that are members of CONIC; The Roman Catholic church, Catholic Orthodox church of Sirian, The reformed Christian Church, Episcopal Anglican Church of Brazil, Evangelical church of Lutheran Confession of Brazil and the Presbyterian United Church. Eucharist is the center of Christian faith surviving in the midst of plurality of believes in Brazil. Will it be possible one day seeing the Christians celebrating the Lord s Supper around one altar? According to one of the persons we interviewed, when this type of celebration happens, then it will not be called anymore the ecumenical celebration but fulfillment of the Jesus dreams. May they all be one, just as you, father, you are in me and I am in you . / O ponto central deste trabalho é a eucaristia e o simbolismo. Contudo, a eucaristia e o simbolismo não como tema elaborado isoladamente, mas no contexto do ecumenismo. Uma vez que o sentido da palavra ecumenismo, em suas ramificações, é bastante grande, o aspecto ecumênico da eucaristia aparece somente naquelas igrejas que fazem parte do Conic. As denominações cristãs que compõem o Conic são as seguintes: Igreja Católica Romana, Igreja Católica Ortodoxa Siriana, Igreja Cristã Reformada, Igreja Episcopal Anglicana do Brasil (IEAB), Igreja Metodista, Igreja Evangélica de Confissão Luterana no Brasil (IECLB) e Igreja presbiteriana Unida (IPU). O ponto central da fé cristã é a eucaristia, a fé cristã existente no meio de uma pluralidade de outras crenças no Brasil. Será possível que um dia todos os cristãos celebrarão a Ceia do Senhor ao redor de uma única mesa? Segundo um dos entrevistados deste trabalho, quando esta celebração única acontecer, ela não será mais uma celebração ecumênica, mas uma plena realização do sonho do Jesus: A fim de que todos sejam um .

Made available in DSpace on 2016-07-27T13:49:36Z (GMT). No. of bitstreams: 1 SOLANGE PEREIRA BARROS.pdf: 1190723 bytes, checksum: 71dc4ad2967947c01e51de5465b17100 (MD5) Previous issue date: 2007-12-17 / Our research seeks to understand the relationship established throughout history between Eucharistic ritual and priestly power, supported and legitimated by religious experiences and preserved until today. We intend to demonstrate a mutual dependency created between both concepts. Therefore, beginning from our object of research, religious power and its sacred authenticity we look first at Eucharist, beginning from its origin and symbolism as well as the process of transformation on the ways people comprehend and relate to this sacred symbol; secondly we look into religion and sacred power, the center of all theoretical construction, its institutionalization and evolution; finally we return to the Eucharist as the center of decentralized and shared power. / A nossa pesquisa busca compreender a relação que foi estabelecida no decorrer da história entre a Eucaristia e o Poder Sacerdotal, afirmada e legitimada pelas experiências religiosas e conservada até hoje. Nosso interesse é demonstrar a mútua dependência que foi criada entre os dois conceitos. Partindo então, do nosso objeto de estudo, o poder religioso e sua legitimação sagrada, abordamos primeiramente a Eucaristia a partir da sua simbologia originária e o processo de transformação que foi ocorrendo na maneira de se compreender e se relacionar com este símbolo sagrado; em segundo lugar, a religião e o poder sagrado, centro de toda construção teórica, sua institucionalização e evolução; e por fim, retomamos a Eucaristia como centro do poder partilhado e descentralizado.

The dissertation describes development of the preparation of children for reception of the first Communion and the first confession. In particular time periods of our history the church passed its teaching and faith on in a lot of various ways. The first Christians educated the newcomers in catechism. In the Middle Ages begins the development of catechesis and primarily of preaching, which should educate both children and adults. There isn{\crq}t still much time devoted to children and their preparations for reception of the sacraments; children cannot receive the sacrament until they reach an older age. Change in a bestowal of the sacraments is brought by a decree Quam singulari promulgated in 1910 by Pius X. It{\crq}s a decree on the age at which children are to be admitted to first Communion and it still influences the pursuance of preparing the new communicants for the reception of the sacraments. In my work I described, with the help of an available literature, the course of the preparations of the new communicants from the promulgation of the decree until now. I am also stating the methodic materials used by those, who lead those preparations.

Hamlet's tragedy is constructed as a perspective of matter that is destined for decay, and this "objective," or "object-focused," mode of viewing the material world enhances theatrical and theological understandings of the play's props, figurative language, and characters. Hamlet's "objective mode" evokes early modern materialist philosophies of vanitas and memento mori, and it is communicated in theatre through semiotic means, whereby material items stand for moral ideas according to an established sign-signified relation. Extending an objective reading to Hamlet's characters reveals their function as images, or two-dimensional emblems, in moments of slowing narrative time. In the graveyard scene (5.1), characters and theatrical props cooperate to materialize the objective perspective. As a prop, Ophelia's corpse complicates the objective mode through its semantic complexity. Thus, she stands apart from other characters as one that both serves to construct and to deconstruct the objective mode. Hamlet's tragic outlook, which depends upon an understanding of matter as destined for decay, and of material items as ends in themselves rather than vehicles for spiritual transformation, is an early modern notion concurrent with theological debates surrounding the Eucharist. Drawing upon art-historical, linguistic, feminist, theological, and theatrical approaches, this thesis contributes to concurrent discourse on Hamlet's tragic genre.

The Spirit tradition is a fairly new tradition with its essential focus on experiencing the Holy Spirit. This tradition has made its latest and most influential appearance during the Azusa street revival in Los Angeles at the start of the 1900s. This has started a new wave or move if you want across the earth andhas made inroads into most other existing traditions. It is a tradition fashioned by the needs of believers and the reality of experiencing the Holy Spirit. Worship is a vital part of any Charismatic church service. Upbeat music with talented bands is up front and ready to lead people into passionate and expressive worship. Their worship stretches further than just music. They attempt to fashion their lives as a worship offering to God. Within the Charismatic tradition, the word Liturgy is unheard of, even though it is part of their service. Part of this worship includes the celebration of Communion. Communion is celebrated all over the world in most Christian churches. It has been one of the most sacred sacraments of the church through the centuries. With it came many feuds over doctrine and challenges regarding the form, meaning, presence, elements and so forth. It has been thecenter of many debates. But it still remains central to any believer. The researcher has looked at the history of the Spirit tradition within chapter 2 with its main focus on liturgical rituals of healing, exorcism and speaking in tongues. These rituals are researched and traced all through history. The rituals are present and active in every era the researcher looked at. The Theology of the spirit tradition was also explored. She then went on to look at the history of the Eucharist. The changes and forms were noted. A deeper understanding of the celebration of the Eucharist was realized and the Theology depicted the differences in opinion. No current day practical theological research is complete without Empirical research. This made the researcher more involved. By participatory observation and questionnaires, essential information was gathered regarding how believers in Charismatic churches appropriate their participation during the celebration of Communion. New insights were gained. Based on this research the researcher came to the conclusion that the Meal-and the Spirit worship traditions can come together in a more meaningful way. The true meaning needs to be taught to believers so that a deeper knowledge of the truth of Communion can be gained. Communion cannot remain watered-down and enter as an afterthought during a service. It has the potential to be an incredible experience by any Christian believer. When the Spirit and the Meal can be brought together in a more meaningful way, it has the potential to become the future of Charismatic worship. This conclusion is worked out in some detail in the final chapter. / Dissertation (MA Theol)--University of Pretoria, 2013. / gm2014 / Practical Theology / unrestricted