The intimate link between the eucharistic and ecclesial body of Christ was a commonplace of medieval theology, and continued into the early Reformation. Thomas Davis writes that “before the Protestant conflicts over the presence of Christ’s true body in the Eucharist came about, it was . . . . Continue Reading »
Calvin’s early Eucharistic theology was neither Zwinglian nor Lutheran. It was Melanchthonian, argues Richard Muller in a 2010 Calvin Theological Journal essay: “Of great interest here is that the 1536 Institutio, despite its denial of a substantial presence of Christ’s natural . . . . Continue Reading »
Zizioulas ( The Eucharistic Communion and the World ) argues that in the thirteenth century, the earlier bonds between Eucharist and church were broken: “With the help of subtle distinctions used by thescholastic theologians of that time, the terms body of Christ, body ofthe Church, and body . . . . Continue Reading »
Zizioulas ( The Eucharistic Communion and the World ) defines a symbol as a means for bridging the gulf between infinite and finite, or between Creator and creation. Christian symbolism differs from pagan because paganism believes that the nature bridges the gulf on its own, while in Christian . . . . Continue Reading »
Zizioulas ( The Eucharistic Communion and the World ) argues that “the New Testament Churches . . . seem to have so identified the Eucharist with the Church herself that the terms ‘Eucharist’ and ‘Church’ are interchangeable in the existing witnesses” (15). He . . . . Continue Reading »
John Zizioulas ( The Eucharistic Communion and the World , 9) says that once the Eucharist is understood as an epicletic memorial, then there is no longer any question of “”renewing the Supper and the sacrifice ofChrist accomplished once for all.’” He suggests that . . . . Continue Reading »
Cyril of Alexandria lays out a coherent Christological-Eucharistic position in his Third Letter to Nestorius : “We proclaim the fleshly death of God’s Only-Begotten Son, Jesus Christ, we confess His return to life from the dead and His ascension into heaven when we perform in church the . . . . Continue Reading »
Nicholas Thompson ( Eucharistic Sacrifice And Patristic Tradition In The Theology Of Martin Bucer 1534-1546 ) stresses the importance of the second great commandment for Martin Bucer’s Eucharistic reforms: “love of neighbour necessarily implied the communion of believerswith one another . . . . Continue Reading »
Shakespeare’s English tetrologies explore the demands and perils of political ceremony . . . . . Continue Reading »
Yahweh’s fast is “to divide bread for the hungry” (Isaiah 58:7). Then again, it’s to “give yourself to the hungry” (v. 10). Giving bread is a mode of self-gift. Jesus keeps Yahweh’s Eucharistic fast. Yahweh’s fast is to cover the naked and “not . . . . Continue Reading »
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