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This article analyzes the participation of women in the Archdiocese of Mexico, in the context of renewal, fostered by the Second Vatican Council (1962–65) and the provisions of Miguel Darío Miranda (1956–77), which allowed greater involvement of the laity in the Church, based on the recognition of their own mission and identity (no longer dependent on the clergy). It highlights the unique experience of Catholic women in two areas that had been exclusive to priests: decision making and planning in pastoral councils; and distributing the Eucharist as extraordinary ministers of Communion. The essay thus examines the differences between men and women in mixed spaces, the possibilities for women's leadership and involvement, the number of laywomen who participated, and the way in which they did so. It also discusses the changes that took place with respect to the preconciliar period, clerical attitudes, and the limitations imposed because of women's gender. The article aims to contribute to the history of both the Archdiocese of Mexico and Catholic women in the postconciliar period, which has been insufficiently studied. [ABSTRACT FROM AUTHOR]

Rm 12,1 exhorts to perform spiritual worship, which is born of the Eucharist. This theme was central both in the writings of Joseph Ratzinger-Benedict XVI and in those of St. Josemaría Escrivá. The former concentrates his thought on the Eucharist itself, which is opus Dei and the sacrifice of the Logos that must influence Christian life. St Josemaría, for his part, stressing the Eucharistic foundation of life, points to the existential praxis of spiritual worship performed through work offered to God as a Mass on the altar of the human heart. Although the texts differ in style, they have a wonderful complementarity. [ABSTRACT FROM AUTHOR]

The text just quoted constitutes an introduction and corazóna framework for this article. Throughout the pages we will try to discover and get to know the relationship of the Founder of Opus Dei with the liturgy, through the most significant biographical aspects, especially his relationship with the liturgical movement, complemented by references to his liturgical thought. The Author's love for the liturgy will lead him to "relate" with many of the intuitions of the liturgical movement already in the 1930s and will lead him to a preaching and liturgical teachings that will precede, at times, the liturgical magisterium of the Second Vatican Council. This same love for the liturgy, as an ecclesial reality, is what moved him to promote an orderly and progressive introduction of the liturgical reform in the celebrations of the centers of Opus Dei, as requested by the Holy See. [ABSTRACT FROM AUTHOR]

The central theme of the work is the study of the concept of spiritual worship, that is, of logiké latreía (Rm 12,1) in the writings of Joseph Ratzinger-Benedict XVI and St. Josemaría Escrivá de Balaguer, with a comparative analysis of the positions of both authors. After an introductory exegetical-theological examination of logiké latreía, the study focuses on the presentation of the Greek concept in the texts of Joseph Ratzinger-Benedict XVI. For Ratzinger, it is the most appropriate term to explain the Eucharist as opus Dei and to point out the necessity of transforming the Christian's life into continuous adoration of God, to which he is called by baptism and participation in the Eucharist. In harmony with the German theologian's thought, Escrivá's writings are then analyzed, which show how rational worship is carried out. The saint uses the expressions «Deo omnis gloria», «sacrifice», «holocaust» and «service of God and of souls» to illustrate that spiritual worship takes place especially through sanctified work offered to God on the altar of the human heart. The final comparison of the two perspectives points to love as the foundation of authentic worship in the New Covenant and underlines the contribution of the saints' writings to systematic theological reflection. [ABSTRACT FROM AUTHOR]

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Comprendre: Revista Catalana de Filosofía is the property of Herder Editorial S.L. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

One of the most important contents of preaching and Writings of Francis of Assisi are the Eucharistic themes. The critical study of the Writings dealing with this topic not only want to identify, order and synthesise the Poverello's ideas in this regard, but seeks also and above all the keys to understanding the motivations that prompted the Saint of Assisi to transmit his experience of the Sacrament of the Altar. The reading of the Writings then become more relevant and inspiring, especially as the proposal unfolds from Francis' initial commitment, aroused above all by historical circumstances, and evolves towards the care to transmit the contents within the first fraternity the indispensable elements of their founding charism. In fact the article studies this development in Francis' Writings on the Eucharist. [ABSTRACT FROM AUTHOR]

The present dissertation develops a historical-theological study of the various doctrinal and pastoral aspects of the sacramental reception of the Holy Eucharist, taking into account the due provisions and conditions established by the Church by which, driven by the Holy Spirit, we prepare ourselves conveniently to receive this holy sacrament. The historical-theological study has as fundamental axes: the testimonies of the Scripture, the Church Fatners, the interventions of the Magisterium of the Church and the contributions of some theologians such as Peter Lombard, St. Thomas Aquinas and John Duns Scotus, who present a balanced approach between the conditions and the frequency of the sacramental Eucharistic reception, which is one of the crucial elements of this research. These elements are embodied in the three chapters that structure the thesis. The first chapter is dedicated to the apostolic and patristic epoch. The second one covers the Middle Ages and the Modernity. The last chapter deals with the sacramental Eucharistic reception in present times. The journey on these historical stages shows that the problem of frequent communion, one of the most relevant aspects of the history of the reception of the Eucharistic sacrament, is resolved to the extent that there is a harmonious and balanced relationship between the frequency of the reception of holy communion and the provisions necessary to receive it in a dignified and fruitful way. Hence the importance of this harmonious relationship being part of the catechesis, preaching and preparation of each communicant. [ABSTRACT FROM AUTHOR]

The liturgical actualization of the Paschal Mystery of Christ's sacrifice has an intrinsic relationship with the words of the Redeemer at the end of the Institution of the Eucharist, "Do this in Memory of Me" (11 22, 19). Already in the early Church this mandate of Christ had been understood in its character of liturgical memorial, by which, each time the offering of the Last Supper is renewed, the sacrifice that He offered and consummated the following day is offered anew. This word, in the context of the Jewish liturgy, holds a deep and singular meaning that Catholic theology has come to know more profoundly, since it was only at the end of the twentieth century that a complete theological vision ofits application to the Eucharistic liturgy emerged. The studies of Heinz Shormann, Max Thurian and Joachim Jeremias have shed new light on its meaning. This consideration is linked to the triple temporal dimension of the pre-pascal, pascal, and post-pascal sacrificial supper, evidencing an intrinsic relationship between the Supper, Calvary and the Resurrection; events that take place and are renewed in every liturgical celebration of the Church. Thus, in their threefold temporal dimension of offering, realization and sacramental actualization, they transcend simply human acts in their ontological sense. This sacrifice of divine value is made effective by The man Jesus Christ. born ofwoman, subject to the Law (cli ITin 2.5, Gal 4,4), demonstrating that the theandric actions of Jesus are made possible by His human nature, hypostatically united to His divine nature in personal unity, a mystery that is realized in Mary, through Mary and counting on the voluntary and active acceptance ofthe "handmaid of the Lord" (Lk 1,38). [ABSTRACT FROM AUTHOR]

The present work consists of three chapters. The first one takes a historical tour that highlights how the Catholic Church, from its beginnings, has confessed the truth of the real presence of Christ in the Eucharist. Furthermore, it teaches that this presence takes place by virtue of transubstantiation, by which the substance of the bread and wine becomes the substance of the body and blood of Christ, while preserving their appearances. The second chapter describes in detail the content of the official documents of the theological dialogue between the Catholic Church and the other christian confessions with regard to the real presence of Christ in the Eucharist. A theological order is followed for this, beginning with those traditions that share the Catholic doctrine in the real presence to a greater degree. The third chapter studies the theology about the real presence of Christ in the Eucharist in some contemporary theologians belonging to various christian confessions (Ratzinger, Kasper, Zizioulas, Williams, Pickstock, Pannenberg, Hunsinger). The reflection of Ratzinger stands out, who defines the substantiality of things from faith in Creation and describes transubstantiation as the transformation exerted in bread and wine by the powerful presence of Christ, which causes them to lose their creative autonomy to become pure signs of his presence. This opens up promising horizons for dialogue driven by ecumenism. [ABSTRACT FROM AUTHOR]

Copyright of Quintana: Revista do Departamento de Historia da Arte USC is the property of Universidad de Santiago de Compostela, Servicio de Publicaciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Codex Aquilarensis is the property of Fundacion Santa Maria la Real del Patrimonio Historico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Codex Aquilarensis is the property of Fundacion Santa Maria la Real del Patrimonio Historico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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This article seeks to recover the peculiar notion of "matter" that Xavier Zuribi formulated in his final philosophical works, recovering the proposals that he previously worked out in On Essence, the course on matter and the courses on the person that were edited in Man and God, in order to then subject them to a profound transformation on the basis of the trilogy of Sentient Intelligence, which highlights the concept of "actuality" as a deepening of the term "substantivity," fundamental in the first treatises. The relevance of this deepening can be seen in the theological elaboration that Zubiri undertakes of the sacrament of the Eucharist, modifying a previous work and resignifying the concept of "trans-substantiation" as "trans-actualization." This play of concepts points toward an enrichment of his notion of matter, allowing it to serve as an interdisciplinary bridge for the philosophy of humanity, of history and of theology. [ABSTRACT FROM AUTHOR]

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En los Desengaños amorosos la mujer aparece bajo la dicotomía Eva/Ave: primero es sublimada por los hombres y a continuación transformada en objeto de deseo potencialmente desestabilizador del orden social, lo que justifica el ser acusada y sacrificada, hasta que, una vez exenta de su elemento contaminante, se convierte en modelo de virtud y vía de salvación. Las numerosas escenas de sacrificio crean una estética de crueldad que se nutre tanto del imaginario de la Pasión de Cristo como de las nociones anatómicas del cuerpo femenino promovidas por las teorías fisiológicas del momento. Al analizar la confluencia de discursos teológicos y médicos, cuyo núcleo explicativo establece la "imperfección" del cuerpo femenino, este estudio sugiere que la propuesta del sarao como defensa de la mujer aparece subvertida por una economía del sacrificio que perpetúa el privilegio masculino. [ABSTRACT FROM AUTHOR]

Copyright of Cuestiones Teológicas is the property of Cuestiones Teologicas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper attempts to present the main results of theological research on ecclesiastical celibacy in the last ten to fifteen years. It especially studies recent developments of the main motive for celibacy proposed today by the Magisterium and theology, namely, the so-called spousal motive. The possible vital consequences of this research, particularly on priestly spirituality, will also be considered. [ABSTRACT FROM AUTHOR]

Sacramental theology has made its reflection regarding the real presence of Christ in the Eucharist and its formal reason from a metaphysics of substance. This article presents, from the Zubirian philosophy, another conceptual possibility for the theological reflection of the Eucharist, new directional concepts that point to a better direction, on one hand, to precise the radical point of the mysteriousness of mystery and, on the other hand, the formal reason of Eucharist, which is the co-corporeity with Christ from the believer, encompassing its individual, social, and historic dimensions. Xavier Zubiri treated the topic of Eucharist in texts of diverse data in an explicit way, and in them he shows how the concept of present is gaining terrain, as well as the attainments this concept has regarding the formal reason of Eucharist: configuring one body, an only one present. [ABSTRACT FROM AUTHOR]

Copyright of Cauriensia: Revista Anual de Ciencias Eclesiásticas is the property of Instituto Teologico San Pedro de Alcantara de Caceres and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Espacio, Tiempo y Forma. Serie VII, Historia del Arte is the property of Editorial UNED and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Studia Universitatis Babes-Bolyai, Theologia Catholica is the property of Babes-Bolyai University, Cluj-Napoca, Romania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the Spanish translation of the chalice's consecratory formula, the expression «por todos los hombres» has been substituted by «por muchos ». This article briefly analyzes the formula from both the exegetical and the dogmatic standpoints. It examines some New Testament passages and the foundation they provide for the approved change and considers its theological scope. This article also insists that, since Jesus' blood is shed for all mankind, this change of formula is not due to purely doctrinal reasons and underlines that the new translation makes it easier for one to rectify the erroneous conception that salvation is something «automatic» which hardly depends on man's free cooperation. [ABSTRACT FROM AUTHOR]

Synodality has found its proper place in the ecclesial language, although it contains terminological and conceptual ambiguities. This article attempts to clarify these ambiguities by showing synodality's roots, dynamism, and levels of realization. From the original ecclesial selfconsciousness, the communion with God -experienced and celebrated mainly in Baptism and the Eucharist-turns out to be the foundation of a «we» that is expressed and articulated in three levels: in a local church, in the communion among churches, and in the universal Church. In all these levels, the communion with God harmonizes the prominence of all, of some, and of one (the prótos). [ABSTRACT FROM AUTHOR]

The dissertation seeks to present a consistent view of the development of the tradition of the manna as a whole and of its theological content throughout Sacred Scripture. It studies biblical passages from a various Old and New Testament books that are linked to that tradition (particularly Ex 16,1-36; Nm. 11, 4-35; Sal 78,1-72; Sb 16,15-29 and Jn 6,22-59). Each one of the passages is analized in accordance with the historical-critical methods and judged theologically within an overall canonical perspective. The research identifies and anlyzes four theological motifs linked to the manna tradition: the desert motif, the revelation of God, the fidelity of God, that of life. The dissertation also studies six specific issues related to that tradition: what is the manna, how is the manna, who is the principal agent of its sending, who are its beneficiaries, what is it sent for and its development together with the tradition of the quails and of the rock as the spring of water. The study of the developments of the manna tradition up to the New Testament observes that Jn. 6,58, whilst speaking of the mystery of the bread of life, offers an answer to the questions of «man hu»? in Ex 16,15. This reply brings together the greater part of the theological motifs that had been associated with this tradition throughout the centuries. [ABSTRACT FROM AUTHOR]

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The next pages will attempt to shed light on the theology developed by Reginald Scot in his The Discoverie of Witchcraft from one of the key topics of the 16th century: the Eucharistic affair. One of the goals is to demonstrate that the way the Englishman understands the divinity is not only the cause of his dismantling of radical demonology, but also of a similar approach to the catholic dogma of transubstantiation. It is suggested here that Scot rejected the intellectual basis of the witch-hunts for the very same reason he negates the transformation of bread and wine into Christ's body and blood. As a result of the historical context of his in tellectual production, the author uses his theology as an anti-catholic proselitis m tool, relating papism with every religious error. Furthermore, it became possible to find out if Reginald Scot propounds a positive Eucharistic stance, and -if he does- how it relates with that of the English church and the continental Reform mainstream. [ABSTRACT FROM AUTHOR]

The work seeks to deal with the production of the "autos sacramentales" of Lope de Vega. A first and fundamental problem comes from the very definition of the genre. Thus, I take as reference two of the most repeated features in most definitions: the allegorical character and sacramental structure of the Eucharist. With a corpus of forty-two reliable autos of the Fénix, it is studied the presence of each of these two elements. On the one hand, it is about to establish its validity as a generic definition and, secondly, to elucidate the author's aesthetic affinities in the use of allegory, the final exaltation of the Eucharist, the use of biblical material in terms of literary tradition, the study of possible internal developments... and so on. That proves that Lope prefers the autos with an allegorical structure to the biblical ones. Moreover, none of these works with a final Eucharist exaltation has a biblical origin (except the parables), so, in order to insert the sacrament, Lope seems to feel more comfortable with the more diffuse boundaries that allegory offers. Thus, although he occasionally borrows plot material of literary and religious tradition, Lope would rather to invent or participate in the commonplaces of his contemporary writers when he approaches the auto sacramental. And finally, it is interesting the use of the history in the autos, not well considered by critical tradition, however, it is something that Lope seems not to avoid at all. [ABSTRACT FROM AUTHOR]

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Anuario Argentino de Derecho Canónico is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Anuario Argentino de Derecho Canónico is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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The core of Joseph Ratzinger's theology is Christ, present in the Holy Scriptures and liturgy, and His relationship with the Church and Mary. Among the theological and ontological pillars of Ratzinger's thought, it is worth mentioning the person and the meaning of concepts such as love, truth, beauty and hope for that person. In view of the announcement of the Christian message, Ratzinger focuses on both faith and reason. Thus, his ideas on theology, catechesis and preaching are based on the relationship between those concepts. Finally, as regards to mission, it is important to highlight Ratzinger's statements about ministry and Eucharist (with relevant consequences for ecumenical theology), creation, religion and the relationship of the Church with the world. [ABSTRACT FROM AUTHOR]

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The brief text of the Didaché was 'rediscovered' a hundred and thirty-six years ago (1873) and it was edited for scholarly reading and analysis in 1883. Since then, several theories and interpretations have been proposed so as to its authors' identity, the audience it was written for, the sources and theological perspectives as well as the ecclesiology underlying the intricate tapestry of the topics which are considered to be foundations of the Western Christianity. Our aim in this paper is to look into the net of later rewritings for the Jew features, which can be clearly perceived as an early stratum in chapters 1-6 -referring to the moral teaching of the two ways-, in chapter 7 -related to the baptism- and in chapters 9-10 and 14 related to the Eucharistic. [ABSTRACT FROM AUTHOR]

The second Vatican Council and the Synod of 2005 considered the Eucharist as source and apex of Christian life and of the mission of the Church. This note approaches the transforming efficiency of the Eucharist according to the post-synod exhortation Sacramentum Caritatis (February 22, 2007). The first two sections highlight the «radical novelty» of Christian worship (which begins transforming the heart of the Christian and ends up transforming the cosmos) and the Eucharist as the center of the «spiritual worship» which is Christian life in Christ and in the Church. The third section considers that «Eucharistic form» of Christian life in order to underline its ecclesiastical and anthropological, socio-cultural, moral and political, testimonial, liberating and cosmic. [ABSTRACT FROM AUTHOR]

The history of Christian thinking contains two main traditions concerning the way the Christological mystery is approached, which have never been untainted by each other historically: the first is the way of St John and the second is the way of St Paul. Without excessive classification, it is observable that, as we focus on one or the other way, two discourses are born with different Christological, Eucharistic and spiritual points of view that are mutually complementary and enriching. The mystery is the revelation of God in Christ. The doctrine on the holy Eucharist is the sacramental face of Christology and spiritually it is the fruit, in life, of the Eucharistic celebration. In the awareness that centuries of theological speculation cannot be summarized in simple conclusions, this note tries to characterize how each of the approaches has particular consequences for the respective Christological, Eucharistic and spiritual doctrine. [ABSTRACT FROM AUTHOR]

The question of how to present the doctrine of the Council of Trent on the Sacrifice of the Holy Mass is at the root of this article. First the concept of sacrifice must be explained and the unique sacrifice of Jesus Christ must be emphasized. Then the concept of gift must be dealt with, as this is part of Christ's sacrifice. In this key the subject will be dealt with as follows: the relation between Cenacle and Cross; the Resurrection as a complement to the Sacrifice; the personal dimension of Christ's sacrifice; sacrifice or paschal mystery? Eucharist and priesthood; the real meaning of the Mass; Eucharistic worship. [ABSTRACT FROM AUTHOR]

The year devoted to the Eucharist has aided our reflection on the manner we celebrate Mass. The situation of many faithful who attend Mass but have not had an adequate Christian initiation has brought about a lack of balance in the celebration; the need for instruction and formation has caused a preponderance of the word over the actions. If the Eucharist is the source and summit of the Christian life, its celebration presupposes a preparation and a continuation. The mystagogic experience that flourished in the patristic era can enlighten our task to cope with this need. [ABSTRACT FROM AUTHOR]

The Eucharist, bread of hope, community on its way. This is a meditation about the pílgrimage of the Church as a community that was born of the death and resurrection of the Lord Jesus. From the living communion with the crucified, all people united by the blood of the Lord nourish the hope of a new mankind inaugurated at the resurrection, This new mankind is anticipation of the future, living and radical presence of Jesus that transforms the sacrifice in solidarity without end, in hope which, instead of forgetting the cross, assumes it. Assuming the cross, the Eucharist encloses the fullness of history, nourishes the remembrance and hope of God's love, embedded in our history, but called to a final consummation, when the temporary aspect of history will have disappeared, because it has been transformed and transsubstantiated into final history by the Spirit of Jesus, the risen Christ. [ABSTRACT FROM AUTHOR]

The year devoted to the Eucharistic Mystery was rich in deeper doctrinal reflection. It is necessary to proceed further in the consideration of its practice in order to bring it nearer to its primary experience. From some challenges put forward by society regarding the Eucharistic experience, a few bases are considered on which the truth of the mystery reposes. The invitation to the new communities that try to live the Eucharist cannot be reduced to multiplying and embellishing the celebrations. This paper, starting from that invitation, sets a few guidelines which should direct the Eucharistic praxis, which is not reduced to a liturgical celebration, but is really source and summit of an authentical Christian life. [ABSTRACT FROM AUTHOR]