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"Ceci est mon corps." Ces mots que les chrétiens entendent à chaque eucharistie, sont, malgré l'habitude, très étranges. Après avoir interpellé les premiers théologiens de l'Eglise, ces paroles ont fasciné les philosophes : René Descartes, Gottfried Leibniz, et plus proches de nous Maurice Blondel, Emmanuel Falque ou Jean-Luc Marion. Tous ont cherché à scruter ce que cette affirmation implique comme conception du réel. Reprenant le dossier, Matthieu Rouillé d'Orfeuil montre comment la considération par des philosophes et des théologiens du mystère eucharistique ne se résume pas à une question technique d'interprétation de la foi. Le regard attentif à la notion de cette "présence" - que la foi dit "réelle" - met à la question l'ensemble du monde "réel" que l'on dit "présent". En d'autres termes : que peut-on dire d'un langage où cette phrase - "Ceci est mon corps " - possède un sens ? La pensée classique (Augustin, Thomas, Bonaventure) est ici confrontée aux relectures plus décalées (Erigène), ou plus récentes (Martin Heidegger, Louis Lavelle, Jean- Luc Marion), pour s'étonner en fin de compte de ce qu' "être" veut dire.

265.3 --- 265.31 --- 265.31 Eucharistie: instelling; apologetica --- 265.31 Eucharistie: werkelijke tegenwoordigheid; transsubstantiatie --- Eucharistie: instelling; apologetica --- Eucharistie: werkelijke tegenwoordigheid; transsubstantiatie --- 265.3 Eucharistie --- Eucharistie

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Christian church history --- anno 1600-1699 --- anno 1700-1799 --- anno 1500-1599 --- Protestantism --- Cannibalism --- Transubstantiation --- Lord's Supper --- Protestantisme --- Cannibalisme --- Eucharistie --- History. --- 265.31 --- Eucharistie: werkelijke tegenwoordigheid; transsubstantiatie --- 265.31 Eucharistie: instelling; apologetica --- 265.31 Eucharistie: werkelijke tegenwoordigheid; transsubstantiatie --- Eucharistie: instelling; apologetica --- History --- Lord's Supper - History. --- EUCHARISTIE --- INCARNATION --- VIE RELIGIEUSE --- CHRISTIANISME --- CANNIBALISME --- HISTOIRE --- MYSTERE --- EUROPE --- AMERIQUE --- 16E SIECLE --- 16E-18E SIECLES

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Lord's Supper --- Rites and ceremonies --- Sacrifice --- Eucharistie --- Rites et cérémonies --- History of doctrines --- Christianity --- Histoire des doctrines --- Christianisme --- History --- 265.31 --- Eucharistie: werkelijke tegenwoordigheid; transsubstantiatie --- 265.31 Eucharistie: instelling; apologetica --- 265.31 Eucharistie: werkelijke tegenwoordigheid; transsubstantiatie --- Eucharistie: instelling; apologetica --- Rites et cérémonies --- Lord's Supper - History - Middle Ages, 600-1500.

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Epiclesis --- Lord's Supper (Liturgy) --- History --- #GROL:SEMI-264-0 --- #GROL:SEMI-264.03 --- 265.31 --- 265.31 Eucharistie: instelling; apologetica --- 265.31 Eucharistie: werkelijke tegenwoordigheid; transsubstantiatie --- Eucharistie: instelling; apologetica --- Eucharistie: werkelijke tegenwoordigheid; transsubstantiatie --- Epiklesis --- Eucharistic prayers --- Holy Spirit --- Epiclesis - History --- Lord's Supper (Liturgy) - History

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The monograph analyses eucharistic texts on the basis of the social practices which generated them. Six stages of ideology are identified. Jesus himself practised fellowship at meals as celebrations of Israel's purity (stage 1), and later insisted that a pure meal was a better sacrifice than an offering in the Temple (stage 2). The circle of Peter made such meals into covenantal celebrations; Jesus became a new Moses (stage 3). In order to militate against the full participation of non-Jews, the circle of James invented the full identifications with Passover (stage 4). Paul resisted any such limitations (stage 5). The Synoptic tradition accepted the Jacobean chronology, but joined Paul in developing the Hellenistic theme of Jesus as heroic martyr, and in explaining eucharist as a means of effecting solidarity with Jesus (stage 5). The Johannine ideologies transformed the idiom of eucharist by making Jesus into the paschal lamb which is consumed (stage 6). A conclusion relates the practices identified to the sources behind the Gospels; and shows how practice is key to the meanings of eucharistic texts.

Lord's Supper --- Eucharistie --- History --- Histoire --- Bible. --- Criticism, interpretation, etc. --- 265.31 --- -Communion --- Eucharist --- Holy Communion --- Sacrament of the Altar --- Blood --- Sacraments --- Sacred meals --- Last Supper --- Mass --- Eucharistie: werkelijke tegenwoordigheid; transsubstantiatie --- -Religious aspects --- Christianity --- -Eucharistie: werkelijke tegenwoordigheid; transsubstantiatie --- -265.31 --- 265.31 Eucharistie: instelling; apologetica --- 265.31 Eucharistie: werkelijke tegenwoordigheid; transsubstantiatie --- Eucharistie: instelling; apologetica --- -265.31 Eucharistie: instelling; apologetica --- Communion --- -Lord's Supper --- Ba-yon Tipan --- Bagong Tipan --- Jaji ma Hungi --- Kainē Diathēkē --- New Testament --- Nouveau Testament --- Novo Testamento --- Novum Testamentum --- Novyĭ Zavet --- Novyĭ Zavi︠e︡t Gospoda nashego Īisusa Khrista --- Novyĭ Zavit --- Nuevo Testamento --- Nuovo Testamento --- Nye Testamente --- Perjanjian Baru --- Dhamma sacʻ kyamʻʺ --- Injīl --- Primitive and early church, ca. 30-600 A.D. --- Lord's Supper - History - Early church, ca. 30-600.