The Eucharist or the Lord's Supper in the light of the Catholic-Pentecostal dialogue (1972-2015) (original) (raw)
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The Last Supper and the Holy Mass according to the teaching of the Roman Church – an ecumenical perspective, 2022
The article describes the Mass as a celebration not primarily performed by a validly ordained priest who does so in the historical past after the Last Supper. The article shows the celebration performed by each priest as a celebration in the Upper Room, where Jesus celebrates it the night before His death at the cross at Golgotha. The man-celebrant and his Eucharistic community are moved by the power of God into the Upper Room every time when they celebrate Eucharist in their historically distant time from the time of Jesus's celebration. The main celebrant of each Eucharist is Jesus celebrating in the Upper Room before His Death at Golgotha; every priest-celebrant participates in His priesthood in His historically once-time celebration. The author articulates the truth of the Holy Mass as the making present of us in the Last Supper. It is quite the opposite of making present the Last Supper in our celebration of the Holy Mass – as it is according to the common understanding. This understanding of making-present creates a new perspective in the ecumenical dialog. Table of contents: Introduction 1. What is the Holy Mass in relation to the Last Supper? 2. The making present of the Glory of Jesus after the making present of His Sacrifice 3. The time after the Last Supper and after the Holy Masskairos 4. Appendix: Clarification of the problems of Pius XII's time Conclusion The article was published in Polish in 2004 as part of the book: J. Immakulata Adamska OCD, W zadziwieniu Eucharystią. Rok Eucharystyczny 2004-2005 [In Amazement of the Eucharist. The Eucharistic Year 2004-2005], Borne-Sulinowo 2004, pp. 246-260. The translation into English was published first on the Academia.edu website on 7. December 2022.
The article is intended to provide an adequate analytical description of the theology of the Eucharist as it is formulated and understood within three Protestant theological traditions: the Lutheran, the Anglican and the Russian Baptist. The fundamental presupposition of this research is that the hospitality between various Protestant churches is impossible without ample theological comprehension of the key similarities as well as dissimilarities in their interpretations of classic Christian doctrines. This paper attempts to produce such an investigation in the instance of the doctrine of the Eucharist. Here the three confessional theologies of the Eucharist are examined each in its turn according to the ‘dogmatic’ approach, that is a study of the official doctrinal documents of the three denominations, and the ‘key theologians’ approach, that is an inquiry into opinions of several thinkers determinative to the respective traditions. After short review of Biblical roots and pre-Reformation historical developments in the theological interpretation of the Eucharist, the author dedicates next sections of the article specifically to the exploration of Lutheran, Anglican and Russian Baptist ways of looking at the Lord’s Supper. Then the key differences and fundamental commonalities of the three Eucharistic traditions are highlighted and concluding statements about the need for re-appreciation of different aspects of the Eucharistic theology are made.
A systematic and ecumenical ecclesiology among Pentecostals is still in the making. The present article suggests that eucharistic hospitality is a suitable starting point for this endeavor. Th is notion exceeds the traditional confi nes of a sacramental approach to the nature of the church by rooting the Christian community more fi rmly in the foundational dimensions of companionship and hospitality. Central to these essential dimensions of the Christian life is the discipline of spiritual discernment, which continues to be neglected in most ecclesiologies. Moreover, the eucharistic meal itself has been entirely disregarded as an instrument of ecumenical discernment. From an analysis of the spiritual practice of discernment, in general, and in the context of the eucharistic meal, in particular, emerges an ecclesiology that emphasizes universal companionship among the faithful and hospitality to all creation. This perspective presents the greatest challenge and opportunity to Pentecostal eucharistic practice, ecumenical engagement, and ecclesiology.
Eucharist and Meal: Christian Sacraments as the Fulfillment of Human Experience
Ex-position, 2021
Are Christian sacraments merely particular rites of the Church, or do they also have an anthropological basis in human life? Is there a relationship between the most mysterious Catholic sacrament-the Eucharist-and the experience of an everyday meal? Following Joseph Ratzinger's essay "The Sacramental Foundation of Christian Existence," this article aims to show the profound relationship between the sacraments and human experience. Human life presents a sacramental structure, an encounter of spirit and matter, expressed with signs, symbols, and rites. In all cultures, the most important or recurring events of human life, such as birth, entry into adult life, having a meal, sexual relations, suffering, and death, are often expressed by specific rites that underline their sacred and mysterious nature. Christian sacraments are the fulfillment of a common anthropological ground, to the extent that through them, according to the Church's belief, God himself shares in his people's lives, notably within their most significant moments and situations. Through the partaking of bread and wine, the Eucharist expresses the most intimate form of communion between God and humankind, introduced by the Incarnation and fulfilled in Christ's passion, death, and resurrection.