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Eucharistic Liturgy and the Kin-dom of God.pdf
Research Essay, 2018
What kind of eucharistic liturgy is most true to the life and teachings of Jesus Christ? This study explores the relationship between the liturgy and Jesus’ central focus – the βασιλεία or ‘kin-dom’ of God. Through analysis of biblical and liturgical theology, a relational formula is proposed: 'the eucharistic liturgy is a symbol and a rehearsal of the kin-dom of God'. ‘Kin-dom’ language adds to traditional ‘kingdom’ language to foster four kinds of relationships: God and humans; humans in community; all humans; and God, humans and creation. A simple formula to connect traditional christology, sacramental theology, ecclesiology and eschatology then arises: 'through Christ’s flesh and blood, we are all flesh and blood'.
Jesus the Sacrament of the Father
2018
The incarnation of Jesus Christ is truly the greatest message that God could give. The message was not given through any medium but it was communicated through His only begotten Son. The messenger is the message Himself! The act of revelation of God the Father through Jesus Christ is the summit and the culmination of the revelation of God to man. Through many years, the Father has disclosed Himself to man through the patriarchs, prophets and kings. He spoke in many different ways, with message of love to His chosen people Israel. Unfortunately, the people of Israel would not heed His voice, repeatedly rejecting the covenant they made to the God whom they took for granted. But when God removed the veil and ultimately revealed Himself through Christ, his love was preserved through the sacraments. Pope Leo the Great stated, “What was visible in Christ is made present in the sacrament.” The sacrament made present the life of Christ in whom the revelation of God in its totality is present. Nevertheless, we still cannot grasp the fullness of the mystery of Christ for we are only finite beings. With this, we will explore why Jesus, the summit and the fullness of divine revelation, is the sacrament of the Father.
This essay will consider whether it is possible to construct an understanding of engagement with the poor and the marginalised as a sacrament.It is not intended to be a comprehensive ‘sacramental theology’. Instead, it will explore the concept of sacrament as a key to understanding the interaction between God and humanity in the midst of mission. It is hoped that the results of this exploration may give Salvationists a useful framework for understanding their own denomination’s engagement in mission from a theological point of view.
Encountering God in the Sacrament of Reconciliation A Liturgical Catechesis for the Young People
Thesis , 2009
The lifestyle today has changed and many young people are affected by it. The young people seem to be marked as alienated being in our Churches and many of them are living in a fragmented lifestyle caused by relativism, secularism and globalization and as a result the Sacrament of Reconciliation with God, with others, with self and with nature is also affected. The Sacrament of Reconciliation has suffered more than any other Sacrament in the Catholic Church because of many factors. And this is affirmed by Pope John Paul II noted in his Post-Synodal exhortation on Reconciliation and Penance when he said that, “the Sacrament of Reconciliation is in crisis.” The reasons of these crises as pointed above also include the way the Sacrament of Reconciliation was taught, celebrated, lived and understood as well as other challenging factors. History has shown us so much about the steps the Church has taken at different epochs regarding reconciliation. This Thesis is about “Encountering God in the Sacrament of Reconciliation: A Liturgical Catechesis for the Young People in Ikot Ekpene Diocese – Nigeria.” The rationale behind undertaking this study is the very fact that young people long to encounter and experience God yet they decline in the Sacrament of Confession which is a Sacrament of love. It is a pastoral care and response to the young people in our parishes to help them appreciate the Sacrament of Reconciliation. The Church through the proper celebration of the Penance can reach out to the young people yearning and longing to encounter and experience the compassionate and merciful God. Therefore, the Church (Ikot Ekpene Diocese) should open re-contextualization of the Sacrament of Reconciliation. Looking at traditional understanding of reconciliation and its effects in Ikot Ekpene context and the history of the Sacrament of Reconciliation the Church should be able to contextualize the Sacrament of Reconciliation. There are many challenges and obstacles to the Sacrament of Reconciliation especially among the young people therefore, the aim of this thesis is an attempt at finding a way to make the Sacrament of Reconciliation better understood, more meaningful and relevant to young people in Ikot Ekpene Diocese as well as the whole Catholic world through a liturgical catechesis of the words used in celebrating the Sacrament, the role of the minister and the penitent, the Sacramental environment, signs and symbols and other elements relevant to the celebration of the Sacrament of Reconciliation.. The Sacrament of Reconciliation is a Sacrament of conversion. Therefore adaptation and inculturation (re-contextualization) of the Sacrament of Reconciliation through liturgical catechesis should be able to bridge the lex credendi, the lex orandi, and lex vivendi. No re-contextualization (inculturation) is possible without an adequate understanding of what we celebrate. Therefore, today’s pressing need is a pastoral praxis that corresponds to the theology of the Sacrament – a rite that links lex credendi, lex orandi, and lex vivendi.
Conspectus, 2017
This paper aims to demonstrate the relationship between Luther’s atonement theology and the work of recent theologians who have in one way or another fostered and development his theology on the cross of Christ. I argue that Luther’s theology has shaped much of recent atonement theology. His theology was grounded in the earlier theological traditions as well as in scripture, and yet it was informed by specific spiritual, historical, theological and sacramental contexts. Some theologians have identified the Christus Victor motif as Luther’s theology of atonement, without consideration for the other themes. Others, on the other hand, have focused on satisfactio or/and penal substitution as Luther’s major theme, neglecting the Christus Victor motif altogether. However, it is argued that the development of Luther’s atonement theology is far more variegated and inclusive of the various themes. Luther made the cross the very centre of his theology, evident in his 1518 Heidelberg Disputation. But his theology of atonement is really more fully articulated in his commentary on Galatians 3:13 and in both his small and large catechisms. It is then demonstrated how in some recent theologians’ work, the themes of atonement have become far more varied and composite than they have since Luther. It is not unreasonable to view Luther as a significant influence on recent atonement theology. Beginning with Gustaf Aulén, the discussion explores ways in which Luther’s atonement theology has shaped today’s theology on the cross of Christ.
The mystery of Incarnation is central as there cannot be be the Paschal mystery of the suffering, death and resurrection of Jesus . Besides even in Incarnation there is the idea of self-emptying and glorification and salvation is to be understood as sharing in the divinity of Jesus through his human body. .