Blood Of Christ Research Articles

Tinjauan Teologis Tentang Api Penyucian dalam Ajaran Katolik Roma Didasarkan Pada Kebenaran Alkitab dan Implikasinya Bagi Kehidupan Orang Percaya

Purgatory is a state, place of purification or temporary punishment. According to Catholic teaching, purgatory refers to a state, or place, where the soul of the dead is purified. There, it is cleansed of unpardonable sin. However, the teaching of purgatory has no place in Christian theology. Therefore, the purpose of writing this scientific work is to explain and describe the theological review of purgatory in Roman Catholic teaching based on biblical truth and implications for the lives of believers. The author uses a qualitative method with a literature study approach. The discussion in this study shows that only the blood of Jesus can erase and purify humans and nothing else. Everyone who lives in Christ will not experience condemnation.

Latter-Day Saint Liturgy: The Administration of the Body and Blood of Jesus

Latter-day Saint (“Mormon”) liturgy opens its participants to a world undefined by a stark border between the transcendent and immanent, with an emphasis on embodiment and relationality. The formal rites of the temple, and in particular that part of the rite called “the endowment”, act as a frame that erases the immanent–transcendent border. Within that frame, the more informal liturgy of the weekly administration of the blood and body of Christ, known as “the sacrament”, transforms otherwise mundane acts of living into acts of worship that sanctify life as a whole. I take a phenomenological approach, hoping that doing so will deepen interpretations that a more textually based approach might miss. Drawing on the works of Robert Orsi, Edward S. Casey, Paul Moyaert, and Nicola King, I argue that the Latter-day Saint sacrament is not merely a ritualized sign of Christ’s sacrifice. Instead, through the sacrament, Christ perdures with its participants in an act of communal memorialization by which church members incarnate the coming of the divine community of love and fellow suffering. Participants inhabit a hermeneutically transformed world as covenant children born again into the family of God.

The Theology of the Holy Eucharist and the Doctrine of Transubstantiation

Holy Communion is one of the seven sacraments in the Catholic Church. With Baptism and Confirmation, they constitute the sacraments of Initiation. Similarly, with the Word of God, they constitute the two indispensable pillars upon which the Church is built. It is the “fount and apex of the whole Christian life” (LG 11). It is named Holy Eucharist because it is an action of thanksgiving to God. It recalls God’s work of creation, redemption, and sanctification. The Eucharistic elements, bread and wine become, by the prayer of consecration and the invocation of the Holy Spirit, Christ's Body and Blood through an act appropriately known as transubstantiation. The term emphasizes the conversion of the total substance of bread and wine into the entire substance of the Body and Blood of Christ. When the bread and wine are consecrated at Mass, they are no longer bread and wine; they have become instead the Most Precious Body and Blood of Christ by the power of the Holy Spirit in accordance with the words of Christ. The empirical appearances and attributes remain the same, but the underlying reality changes. Therefore, the doctrine of transubstantiation teaches without ambiguity that in the Holy Communion, the Body and Blood, together with the soul and divinity, of the Lord Jesus Christ is truly, really, and substantially contained. How is this understood and what is its implication theologically? In an attempt to elucidate this problem, this work seeks first to highlight the theology of the Holy Eucharist within the context of the ecclesiology of Communion, and second, through some theological themes: sacred memorial and sacrificial banquet; eschatological meal. The third and final part treats the theme of real presence under the rubrics of Transubstantiation. Keywords: Transubstantiation, Eschatological Meal, Memorial, Real Presence, Communion, Eucharistic conversion.

The Apostle Paul, the Law, and Antinomianism

The Apostle Paul is frequently cited as the source for antinomianism - the belief that Jesus overturned the law and that is no longer has any authority. Such a view is incorrect as Paul like the other writers of scripture taught that Jesus fulfilled the law and thus the law is stratified by the blood of Jesus. However, the law still has authority and will serve as the basis for the judging of lost at the White Throne of Judgment. The false teaching of antinomianism has taken many forms throughout the Church AGe and continues to today.

Participatory Relationships in the Thanksgiving Prayers of Anglican Eucharistic Liturgies: A Case Study in the Church of England and the Anglican Church of Australia

This article examines the participatory relationships in the Thanksgiving Prayers of the Eucharist in two provinces of the Anglican Communion: the Church of England and the Anglican Church of Australia. Two types of participatory relationships are discussed: those between the body and blood of Christ and the elements (known as BBE), and those between the body and blood of Christ and the communicants (known as BBC). It is noted that both of these types of participatory relationship have been and are found in Anglican Thanksgiving Prayers but a balance between the two has not always been found due to a preference for particular eucharistic theologies. In some Thanksgiving Prayers BBE relationships are excluded or muted in order to lessen any realist notions of Christ’s presence in the Eucharist. Some Anglican liturgical history is considered along with modern liturgies to assess how these relationships are used. Recommendations for a balanced use of both relationships are made.

A Body That Matters: Liturgy, Mediation, Performativity

Taking the liturgy of The Episcopal Church as an extended case study, this article develops a poststructuralist eucharistic theology that bears upon the theorization of religious identity, Christian liturgy, and material religion. My point of departure is the question of whether a dinner-church Communion—that is, one in which an Episcopal priest consecrates items other than bread and wine—would qualify as an Anglican eucharistic celebration if that service was conducted using the 1979 Episcopal Book of Common Prayer. To this query I respond in the affirmative. In conversation with Birgit Meyer on religious media and Judith Butler on language and matter, I argue that it is in being interpreted as the body and blood of Christ that the eucharistic elements come to be materialized as such, with the Book of Common Prayer governing that interpretation for Anglicans and giving it force.

Public and Parochial: How the Sisters of the Precious Blood Shaped State-Funded Education in Ohio

The Sisters of the Precious Blood came to West Central and Northwestern Ohio to minister to immigrant Catholics who began arriving by the 1830s. Many communities were predominately German Catholic, and religious sisters were considered best equipped to teach. As villages formed their own schools, many were attached to Catholic parishes, including some that benefited from common school funds. Consequently, many Sisters of the Precious Blood served as teachers in publicly-funded educational institutions. When schools expanded and merged in the early twentieth century, some Precious Blood Sisters found themselves in more diverse communities, with an increasing number of non-Catholics in the classroom. Some questioned the employment of sisters in state-supported schools, and court cases ensued. A test case against the school board in Fort Recovery required the Precious Blood Sisters' testimony. Although the court decided against the school board and required modification of the sisters' presence, they continued teaching in Ohio's public schools until the mid-1990s.

San Agustín y la vida. Defensor de la vida y de la dignidad humana

The article has as point of departure the idea that for Saint Augustine biological life is intimately linked with spiritual life; moreover, biological life itself is nothing but a metaphor of the real life. It is also presented that for Saint Augustine life is ultimately a Christological matter. The basic Augustinian anthropological idea of the human being as mendicus Dei is also developed, starting from the text of 1 Cor 4, 7, and developing the image of the human being as vilicus, as a simple administrator of God’s gifts. On the other hand, the issue of abortion is addressed according to the Augustinian ideas, to highlight that despite the fact that in the time of Saint Augustine a subtle distinction was made between a formed and an unformed embryo, according to the number of days of gestation, following the Aristotelian theories illuminated by the text of Ex 21, 22-23, according to the LXX, Saint Augustine opposes abortion in all cases, considering it a homicide, because whoever will become a person, is already so in the very womb of their mother. Three sources of human dignity according to Saint Augustine are also presented. In the first place, the fact that the human being has been created in the image and likeness of the Triune God. Second, the fact of Christ’s incarnation and redemption, presenting the Augustinian argument that the price of each man is none other than the blood of Christ. A third Augustinian argument is also presented, which is his condition as a son of God through the sacrament of baptism. It also presents the point of view of Saint Augustine on the death penalty, specifically in relation to the circumcelliones and the ep. 133 and the slave traders (mangones) and ep. 10*.

The Accusation: Blood Libel in an American Town by Edward Berenson

Reviewed by: The Accusation: Blood Libel in an American Town by Edward Berenson Joel Streicker (bio) The Accusation: Blood Libel in an American Town By Edward Berenson. W. W. Norton & Co., 2019. 271 pp. When four-year-old Barbara Griffiths disappeared in the woods outside the upstate New York town of Massena on September 22, 1928, a rumor spread that she had been kidnapped by Jews intent on ritual murder. There is something mercifully anticlimactic about the recent book on the incident by Edward Berenson, a distinguished professor of history at New York University. The case drew national attention for a bit more than a week, occasioned widespread national support for the town's Jews among their co-ethnics and non-Jews alike, and has been mostly forgotten except by the area's dwindling Jewish population and their descendants, of whom Berenson is one. Perhaps most remarkable is that the accusation was leveled at all: it is the only known case of blood libel in American history. Given the uniqueness of the case, Berenson focuses mainly on explaining the historical circumstances giving rise to the Massena accusation. This requires a deep dive. Relying heavily on the work of Israel Yuval and David Nirenberg, he ably explores the genesis and significance of the blood libel in medieval Europe in the context of the Catholic Church's new (in 1215, that is) dogma of transubstantiation, the claim that the bread and wine of the Eucharist are literally—not merely metaphorically—the body and blood of Christ. Fascination with blood in that era, and the widely held notion that Jews engaged in satanic rituals involving cannibalism, also played a role. The miracles of Mary took on new importance in this era, with Jesus widely depicted as an infant in stories, paintings, and sculpture. This contributed to the notion that Jews sacrificed Christian children as a symbolic means of killing Christ. Moreover, Jews' supposed propensity for the ritual murder of children was, in Christian eyes, given credence by reports of Jewish fathers who killed their own children to prevent them from conversion at the hands of [End Page 287] Crusaders in the eleventh century. In some of these accounts, the murders were said to have taken the form of ritual sacrifice to atone for sins. While Jewish interpreters saw these as praiseworthy acts of martyrdom (many of these men were reported to have committed suicide after killing their children), they also disposed many Christians to believe Jews capable of murdering children. From these origins, Berenson traces blood libel and the anti-Jewish violence it generated through the modernera and, in an epilogue, to our ownday. The idea of blood libel never took root in America. Berenson attributes this to the dominance of Protestantism, which lacks a belief in transubstantiation, never developed a cult of Mary and baby Jesus, and, of course, postdates the Crusades. The author takes great pains to recount the antisemitism plaguing nineteenth- and early twentieth-century American society. However, antisemitism did not, by and large, result in anti-Jewish violence. When violence did occur, such as the lynching of Leo Frank, it did not take the form of blood libel. So why Massena? And who was behind the accusation? Here Berenson's account is swift, succinct, and convincing. He provides a brief history of the town's rise as an industrial center near the Canadian border, relying on mostly Catholic immigrant labor from Europe and, especially, Quebec. There is no hard evidence as to who actually started the rumor that Barbara Griffiths had been kidnapped by Jews for ritual murder, but many townspeople credited (or later blamed) an unnamed French Canadian immigrant. Others claimed that volunteer firefighters associated with the Ku Klux Klan, which was experiencing a revival in the area (and nationally), had spread the rumor. Timing here is everything. Berenson makes a case that Quebecois workers likely were behind the accusation. Quebec had, for decades and at that very moment, an active antisemitic press with clear connections to European antisemitism, which was ascendant on the Continent. Moreover, the United States was in the midst of a divisive presidential campaign. Drawing on decades of antagonism toward Catholic and Jewish immigrants...

New Medieval Literatures 18 ed. by Laura Ashe et al.

Reviewed by: New Medieval Literatures 18 ed. by Laura Ashe et al. Cheryl Taylor Ashe, Laura, Philip Knox, David Lawton, and Wendy Scase, eds, New Medieval Literatures 18, Cambridge, D. S. Brewer, 2018; hardback; pp. 242; 3 b/w illustrations; R.R.P. £60.00; ISBN 9781843844914. Each of the seven essays in this collection unfolds as a substantial work of scholarship that illuminates aspects of early or high medieval culture. Each contribution either questions received ideas about particular writings, or applies a new approach, or deepens understanding of a literary canon. The following outlines do not do justice to the breadth of evidence and subtlety of analysis on which each author bases her findings. Megan Cavell unfolds wide-ranging scholarship in a study of arachnophobia in early English literature—a topic that proves unexpectedly fruitful. She reveals that Old and Middle English authors, such as the translators of Boethius and the Physiologus, and the poet of the Owl and the Nightingale, rejected Latin authors' admiration for spiders as skilful weavers. Instead, they followed the Bible and its commentators in depicting them as dangerous, deceitful, dirty, and at times monstrous. This essay's uncovering of spiders' normalized gendering as feminine opens the prospect of historical research into their role in European misogyny. The same genus resurfaces as a topic in Hannah Bower's study, 'The Poetics of Late Medieval Medical Texts' (pp. 192–95). This broadly based study tests the applicability of 'literary' to late medieval vernacular recipes, remedies, and uroscopy texts by examining the figures—mainly similes—that they contain. An unconventional comparison between Gilbert of England's and Julian of Norwich's similes of rain falling from the eaves, the former applied to the passing of urine and the latter to Christ's blood, proves to be meticulous and fair-minded. Four essays share an interest in hermits, anchoresses, monks, saints, or devils. Hilary Powell argues that saints' lives were read, not for their (often unlikely) literal truth, but in order to experience 'a transcendent truth about divine grace' (p. 49). Osbern of Canterbury seems to have invented the tale of St Dunstan's grabbing the devil's nose with a pair of tongs. Embellished by Eadmer and paralleled before and after in other saints' lives, the story became a favourite in manuscript art. Powell proposes that such tales supplied meditators with mental images that fended off diabolic assaults in the form of intrusive thoughts. Next, Heather Blurton reconsiders the songs of a second hermit monk, St Godric of Finchale, as the work of a composer who was literate in Latin, but who chose (or was divinely inspired) to write in English. On this basis, she suggests that eleventh- and twelfth-century liturgy permitted the incorporation of some vernacular songs. Thirdly, Jenny C. Bledsoe analyses the role of devils in two saints' lives of the Katherine Group. In a technique that may have inspired C. S. Lewis's wartime [End Page 179] devil Screwtape, Seinte Iuliene suspends readers between sympathy and horror before returning them to an orthodox disgust for Belial in a comic denouement. Likewise, Saint Margaret's demon inadvertently instructs readers in temptation, confession, the Four Last Things, and contemplation of Christ's passion. In a fourth essay concerning demons, Isabella Wheater draws on correspondences newly discovered between Langland's B-Text and Hugh of Fouilloy's Aviarium. She offers fresh interpretations of hawks and other raptors in depictions of Haukyn, Mede, Envy, Covetise, Sleuthe, and Piers/Perkyn. Piers Plowman is the most arcane and profuse of canonical Middle English poems, with the result that multiplying etymologies and speculative source studies in this article tend to overwhelm. The reader will therefore find it helpful to begin at the moving and lucid 'Conclusion' (pp. 178–82). Finally, Cathy Hume offers new insights into the verse Life of Job, possibly written in London between 1430 and 1470, and surviving uniquely in San Marino, CA, MS Huntington 140. This contribution builds on recent reappraisals of fifteenth-century literary culture as one in which, despite Arundel's 1408–09 Constitutions against dissemination of the Wycliffite Bible, biblical literature continued to flourish. Job's close relationship with the Bible, which its...

Espiritualidad eucarística en los Sermones de Pascua de san Agustín

This article studies Augustine’s Eucharistic Spirituality as it emerges from primarily from his preaching, in his catechesis during the Easter Season. It investigates how the bishop of Hippo explains the transformation that makes bread and wine into the Body and Blood of Christ to the neophytes. It further considers the spiritual disposition necessary for the reception of the sacrament and its effects in the life of those who worthily share in the Sacred Banquet. Finally, the article explores the link Augustine establishes between the Eucharist and the Church to demonstrate the importance of Unity among those who approach the altar of the Lord.

Investigating the Holy Eucharist and the term ‘people of God’ according to the Eastern Orthodox Church

This article unpacks aspects of the Eucharist and how it is understood in various churches using a literature study methodology. It also looks at the notion of the “people of God’. The Greek word εὐχαριστία (eucharistia), means "thanksgiving", appears fifteen times in the New Testament and is a critical aspect of the Christian faith. The weekly celebration of the Eucharist on Sunday’s is an requisite activity of the Church because the Eucharist establishes the Church as the Body of Christ. The Eucharistic celebration is also known as the Divine Liturgy and is believed to impart the actual Body and Blood of Christ to the faithful. In the act of communion, the entire Church, those past, present, and even forthcoming are unified in eternity. It is the source of her life, the superlative act of her thanksgiving and of her sacrifice of praise to the creator God. The Holy Eucharist is the very core of Christian life, and the means by which each believer is nourished by God's grace and tender mercy. At the Divine Liturgy, the Church is continuously changed from a human community into the Body of Christ, the temple of the Holy Spirit, and the holy People of God.

Blood and Bodies

Blood, in relation to Jewish and Christian belief, is a multivalent symbol. At once an aspect of purification following ritual impurities, an aspect of impurity in relation to the Temple, and an indicator of kinship and lineage, its complexity renders its particular situational meanings all the more significant. Blood also signifies covenant with God: the blood of circumcision, the blood of the lamb, and the blood of Christ. Menstrual blood carries a very specific weight with regard to Jewish ritual purity both prior to and following the destruction of the Second Temple; women’s bodies and blood became monitored sites of inclusion and exclusion. In this paper, I engage discussions of blood in relation to female bodies and purity in Jewish and Christian history. I aim to counter historical interpretations of menstrual blood as repugnant and unclean with a feminist reading of the general Levitical understanding of blood as life.

“Apparatus of Belief”: Prayer, Material Objects/Media and Spiritual Warfare in African Pentecostalism

The neo-Pentecostal churches which burgeoned between the late 1970s and early 1990s, have grown not only in numbers but have also become the representative face of global Christianity. One significant feature of the neo-Pentecostal movement is their emphasis on prayer and the need for one to be “born again” and enjoy life devoid of the manacles of the devil. To achieve this, there is the need for one, through the power of the Holy Spirit, to discern the activities of evil or demonic forces and through prayer and the blood of Jesus, neutralise their diabolic plans. This is usually referred to as “spiritual warfare”. Focusing on the theory of mass mediation and religious sensation, this article reveals how material objects and/or media such as stickers, wristbands and handkerchiefs expressed in this article as “apparatus of belief”, acquire enchanted qualities and are, therefore, used as weapons of protection to fight against the enemy to destroy destructive powers in people’s lives.

Pre-operative blood ordering – Choose wisely!!

A multi-specialized research health center needs to implement a standard blood ordering schedule for elective surgeries and perform regular audits on blood ordering practices to ensure the judicial usage of resources. This retrospective study is a step towards implementing a maximum blood-ordering schedule in our Institute. Blood ordering and utilization of 10 surgical specialties (performing over 180 different surgical procedures) were analyzed for 1 year to formulate an institutional maximum blood-ordering schedule. Out of 7967 patients, the cross match- transfusion ratio, transfusion probability, and transfusion index were 2.5, 34.5%, and 0.7 respectively. There was a gross over-ordering of blood units pre-operatively (82.4%). Sixty-seven percent of the elective surgeries can be performed safely with type and screen alone saving 77% of the total expenditure if we were to cross-match the exact number of units demanded. Hence, this study reiterates the importance of regular auditing of blood requisition patterns and the introduction of maximum blood-ordering schedule to prevent wastage of precious blood bank resources.

Melchizedek and the Eucharist? Rediscovering Eucharistic interpretations of the bread and wine in Genesis 14

The strange Melchizedek pericope in Gen 14:18–20 garners much attention from scholars seeking the function of the enigmatic priest of the Most-High God. Most scholars brush past the mention of the bread and wine Melchizedek gives to Abram and overlook the early Christian exegetes of Genesis 14 who consider this bread and wine as a preview of the Eucharist found in the body and blood of Christ. This essay seeks to illuminate three of these early Christian authors’ exegeses of Gen 14:18–20 as integral to the historical understanding of the Eucharist. Moreover, this essay seeks to situate Gen 14:18–20 as part of the traditional understanding of the Eucharist and proposes that it should be rediscovered by Baptists.

Menghayati Kehadiran Riil Kristus, Tubuh dan Darah-Nya, dalam Perayaan Ekaristi

The essay deals with the theological discussion about the real presence of Christ in the eucharist celebration. According the Roman Catholic understanding, as the presiding priest pronounces the verba Domini (the word of the Lord) during the eucharistic prayer, the bread and wine are consecrated and changed substantially into the Body and Blood of Christ. Christ is present in reality with all His deity and humanity in consecrated bread and wine. In the Catholic dogmatic it is called a transubstantiation. The Church’s faith in the real presence of Jesus is celebrated in Eucharist. This celebration of faith based on the institution of Jesus Christ himself at the Last Supper. In the Eucharist, bread and wine are changed into the Body and Blood of Christ, trough the words of Christ (consecration) and the prayer to the Holy Spirit (epiclesis). Awareness and understanding of the real presence of Christ, God, in the Eucharist build a liturgical sense of the faithful to express the proper liturgical attitude.

Belas Kasih Allah dalam Penerimaan Komuni Suci Bagi Orang dengan Retardasi Mental

People with mental retardation have limitations in intellectual and adaptive functioning. Intellectual functioning refers to general mental capacity such as learning, reasoning, problem solving, and so forth. Therefore, a person with mental retardation has limited understanding of the Body and Blood of Christ. Though it must be owned by the recipient of Holy Communion. This research aims to find pastoral solutions for people with mental retardation in the reception of Holy Communion. They have to obtain the divine grace of Christ through the sacraments if it is possible. This essay proposes a theological and pastoral discussion about this theme.

The Reciprocal Causation of the Eucharist and the Church: A Critical Analysis from Catholic Theological Perspective

The Catholic Church believes in the intrinsic and inseparable bond of the Holy Eucharist and the Church. In reference to its dogmatic Constitution, Lumen Gentium paragraph 11 (LG 11) the Church professes that the Eucharist, which is the body and blood of Jesus Christ, is “the source and summit of Christian life.” Each of these two sacraments effects and builds each other. This implies that as the church celebrates the Eucharist, the members as they partake in the Holy Communion manifest concretely their unity and become one body of Christ. This article seeks to underscore the indissoluble reciprocal causality of the Eucharist and the Church, while it stresses on the Eucharist as the origin, the being, and the destiny of the Church. The study drums home critically the idea that the Eucharist builds the Church, and the Church makes the Eucharist. These are but two complementary terms, the Body of Christ, the Church which lives and continuously builds itself up through the Eucharist, Body of Christ. This great theological theme is one of the central points of a deeper interest in Orthodox, Roman Catholic and Anglican ecclesiology. However, the paper examines critically the reciprocal causality between the Church and the Eucharist from the Catholic perspective as proposed by H. de Lubac, a French theologian. It finally treats the interpenetration of the Eucharist as the Body of Christ and the Church as the Body of Christ from the perspective of sacramental theology.

MASSIVE TRANSFUSION IN A CASE OF HEPATOCELLULAR CARCINOMA

The mortality in massive transfusion is high due to many associated complications. We share our experience with massive blood transfusion in a young patient with 71 units of blood products transfused within 24 hours and 90 more blood components required in subsequent days. The case highlights the importance of massive transfusion protocol to improve clinical outcomes in the patient and judicious use of precious blood units. Blood transfusion services and the clinical team should have good communication and coordination to deal with such situations. Furthermore, in view of cost, constant increased demand, urgency, limited availability and risk of associated infections, more research in the area of blood substitutes is highly re-commanded. This case report also emphasizes on future research to make blood substitute with more similarities and minimum complications.