American And Dutch Missionaries During The 19th Century

The Eucharist or communion has been celebrated for over 2000 years in the church; however, the frequency of the practice varies greatly across churches. For example, the non-denominational church that I grew up in, celebrated communion every Sunday with consistency and the focal point of each service. (It was so routine I could quote what was going to be said.) Now, I am part of a church that celebrates communion once per month as a conclusion to the sermon. Another major difference between the two churches is who is welcome to participate in communion. For instance, my first church greatly expressed that only those who profess Christ could partake and must not receive communion in an unworthy. Evidently, the church’s view of Atonement (Penal Substitution) influenced a memorial view of communion. Also, the leader’s interpretation of 1 Corinthians 11:29 influenced this approach to communion. As our weekly reading pointed out, “Most who take the Memorial View do not have a place for grace in their theology beyond salvation” (Peterson 3). Therefore, during

During the early to mid nineteenth century, the new Americans expanded their territories westward and developed four new territories: Texas, Oregon, Utah, and California. Explorers, traders and trappers pushed into the unknown lands before settlers. These men were tremendously tough in body and mind. They learned Indian survival methods in the wild, and could stand months of isolation. Trappers, or “mountain men” were the most independent of all the frontiersmen; loners who had turned their back on settled life. It was their stories of trails and passes through mountains that helped government explorers to map the new lands properly.

One of the main themes of the service was based around the divine liturgy, which is the considered the primary worship of the church. The Devine Liturgy is read by a combination of the priest, bishop, choir, and the church community. It is from the liturgy that the offerings of the bread and wine come from along with other prayers. It teaches that the bread and the wine “truly become the body and blood if Jesus Christ” (Sorensen). The priest, or the deacon is the ones that prepare the Eucharist, also known as the “ritual meal of bread and wine” (“Orthodox Churches" 233) as “the body and blood of Christ” (“Orthodox Churches" 233). They combine both the bread and the wine and bless these gifts to become one. They are then put into a chalice, and fed to the community through a golden spoon. While observing the taking of communion I noticed that a red cloth was held under the gold cup by acolytes, which are “altar boys who assist the adult officiants” (“Orthodox Churches" 231). The community puts their hands behind their back while taking communion so that they do not touch the gift or the priest. It is also during the time of communion that the community honors the “painted or mosaic” (“On Common Ground: World Religions in America” ) saints that are used as icons throughout the church. It was during the honoring of

Along with the belief in the Trinity there were two well-known rituals in early Christianity. The first ritual is a baptism that only needed to be done once in a lifetime this was an initiation into the group. The baptism demonstrated repentance and preparation for the second coming of Christ. Some baptisms would include phrases, which allude to the removing social distinctions. The second ritual was Lord’s Supper, or Eucharist, to honor the Passover meal the Jesus shared with his disciples before his arrest and execution. In the beginning the Lord’s Supper was a communal meal it wasn’t until later in became a stand-alone ritual. Some early Christian communities used a different language when describing the Lord’s Supper such as referring

While studying Theology in South Korea, I obtained an opportunity to translate one of Saint Basil the Great’s writings, Ad Adolescentes from Greek into Korean with two professors, and write a thesis on his educational thoughts. Basil’s writing was for educating adolescents in the fourth century including his nephews, who were experiencing conflicts regarding whether they could read the pagan literatures or not. In his writing, Basil underscores the importance of the pagan works from which Christians can attain benefits in order to clearly understand God and the Bible. It continuously led me to make a question: “So what does it mean for modern Korean churches?”

Most Protestants call Communion The Lord’s Supper the Roman Catholic Church holds to the doctrine of transubstantiation, the idea that bread and the wine are changed during the Eucharist liturgy into the body and blood of Christ our Savior, who died on the cross for us. Protestants believe it is just a representation. We believe it is the true blood and flesh of Jesus. This is why the Eucharist is the biggest difference between Catholics and

Eucharist “is the source and summit of the Christian life” “the source and summit of the Christian life” (Vatican II, Lumen Gentium, Dogmatic Constitution on the Church, paragraph 11),The real presence of Christ in the Eucharist comes about through transubstantiation meaning to change on an in perceivable level, we believe that bread and wine changes at a fundamental level have become the body and blood of Christ as a result of our prayers to God. St Augustine’s sermon 272 stated that “for what you see is simply bread and a cup this is the information your eyes report, but your faith demands far subtler insight the bread if Christ’s body and the cup is Christ’s blood”

In the same regard, Christians are to take part in the Lord’s Supper. The Lord’s Supper is clear symbol of the sacrifice that Jesus Christ of His body and blood, and Christians should regularly take part in remembering the cross, as well as looking forward to Christ’s return.

One cannot be done without the other. God calls us all to worship Him and remain connected to all humanity. Therefore, Christian spirituality must be rooted in the liturgical life of the church, that is, to be a part of the mystical Body of Christ. The Council understood the liturgy, specifically the Eucharist, as "the source and summit of Christian life." It is the source of nourishment for our ethics, our morality, our sense of responsibility for, and accountability to, one another. It is here in the church, in the midst of diversity and inclusivity that we find our common ground – living in the Spirit of Christ. It is in the liturgy that we are enlightened and empowered by the Holy Spirit, and gain the perspective of how the world should be – rooted in communion and

The first Eucharistic transfiguration was conducted by Jesus Christ at the Last Supper. The Last Supper was the final meal Jesus shared with his Disciples in Jerusalem. The meal also commemorated His establishment of the priesthood. At the Last Supper – also identified as Mass, Jesus articulated to his Apostles, the forerunners of the current bishops, to reenact His enactment in commemorative of his passing. The Church has traditionally imparted how the Eucharist has originated at the Last Supper and how the initial society followed Jesus' command to ‘break bread’ in his name (Acts 2:42). Luke’s Gospel also expresses Jesus’ words: ‘Do this in memory of me’. During the Mass, Catholics faithfully unleavened bread and wine are transformed into the body and blood of Jesus Christ through a process known as transubstantiation. This has been an action completed by Jesus during the Passover meal who uttered the words "This is my body, which is given for you." Subsequently, he passes a cup filled with wine. He then says, "This is my blood..." It is believed those who eat of Christ's flesh and blood shall have eternal life. Since that period, the Church has devotedly obeyed the Lord's commands, the Last Supper is renowned everyday through the commemorating of Mass.

Using Christ’s last Passover meal, where He introduced the first instance of what is now the Lord’s Supper, as an example, we see that since AD 30 it has continued to evolve into a tradition that no longer closely resembles the original one of 1446 B.C. Today, the holiday is becoming even more individualistic, while still holding traditional values. Likewise, the Christian Communion has changed considerably. For years it was observed, like the one in the Upper Room following Jesus’ resurrection. Then when the Church began to move out of people’s homes and into buildings, the meal was discontinued. Today, in some Christian faiths, there is tremendous ritual and rules. In others, it is very informal. Communion elements in prepackaged individually

At the door, we were greeted by a friendly Korean lady, with a long skirt and a bright smile. She looked at us rather confusedly, and attempted to point us in the direction of the English service. But we told her our reasons, she handed us a bulletin, and then proceeded to find us a seat in the sanctuary. Once we were settled in, she left us. I looked around at the congregation, who at this time were listening to the robed choir members perform a hymn. There seemed to be a mixture of ages, but there weren’t any children present (they had their own Sunday School groups). Everyone was dressed in refined winter clothes, and everyone had a Bible in their laps (or on their iPads). The congregation rose for each of the songs. The music was accompanied by a pianist and electric organist, and had a definite Asian flavor. Beautiful harmonies filled the sanctuary. There were several responsive readings, and the pastor delivered his message from the pulpit with an iPad by his side. Korean culture

The “Lord’s Supper” is a significant command that Jesus has given to His disciples and to us who believe Him in the present time because it is the foundation of Christian’s faith and salvation in Jesus. To further explain this, the “Lord Supper” indicates Jesus covenant with us through His body, which had been marred beyond recognition for our healing, and through His bloodshed on the cross, we can have life through Him by the forgiveness of our sins. It then applies that we, as Christians must not forget to partake of the “Lord’s Supper” that serves to remind us of what Jesus Christ has given to humanity.

Receiving the Eucharist is one of the most important things we can do as a catholic. Holy Communion is the most important of all the sacraments. It completes the Sacraments of Initiation. The bread and wine we receive at communion is the body and blood of Jesus. It becomes the bread and body of Jesus through Transubstantiation. Transubstantiation is the conversion of the substance of the Eucharistic elements into the body and blood of Christ at consecration, only the appearances of bread and wine still remain. We participate in the sacrament of communion to commemorate all that Jesus did for us and getting nailed to a cross so we can be free from sin and have eternal life in heaven.

Christianity and colonialism are two terms that are frequently carefully related for the reason that Protestantism and Catholicism were the religions of the European colonial influences (Kea, 2003) and a lot of the time they were known to act in numerous methods as the "religious arm" of the powers that be (Alfred, 2009). As stated by a man named Edward Andrews, Christian missionaries at one time originally had portrayed themselves as "visible saints, examples of perfect piousness in a sea of tenacious savagery". On the other hand, by the time the colonial period starting getting more closer in the last half of the twentieth century, missionaries turned out to be looked at as "philosophical shock troops for colonial assault whose zealotry blinded them", (Wild-Wood, 2009) colonialism's "agent, scribe and moral alibi." (Alfred, 2009).The relationship that was among Western colonialism, and Christian missions and has been a discordant subject matter for scholars ever since the 1960s. Stated frankly, the main question has been the degree Western missionaries in Asia, Africa, and somewhere else could be called "colonialists" and "imperialists" by some historians. The significant work of John and Jean Comaroff, mainly Of Revelation and Revolution, volumes 1 and 2 (1991, 1997), has motivated thought-provoking conversation of this subject. Regrettably, this discussion has too often been condensed to the all too