Noch einmal »Den falschen Weg Roms zu Ende gegangen?« Auseinandersetzung mit meinen Kritikern
The article 'Persuing the wrong path of Rome to the very end? On the current discussion of the liturgical reform of Martin Luther and its relationship with the traditions of the Ancient Church' (ZThK 94, 1997, 437—467) has found a lively echo. The author had contradicted the widely accepte...
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| Format: | Electronic Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Mohr Siebeck
2002
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| In: |
Zeitschrift für Theologie und Kirche
Year: 2002, Volume: 99, Issue: 4, Pages: 400-440 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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MARC
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| 520 | |a The article 'Persuing the wrong path of Rome to the very end? On the current discussion of the liturgical reform of Martin Luther and its relationship with the traditions of the Ancient Church' (ZThK 94, 1997, 437—467) has found a lively echo. The author had contradicted the widely accepted theory of the Lutheran liturgy of the Lord's Supper being the final point of the history of decline of the Western liturgy since patristic times. She now discusses the arguments of her critics in three steps: The first criticism being that the Lord's Supper is primarily a eucharistic action of the church, she argues that the Lord's Supper is God's gift and its liturgical celebration a dialogical action between God and the church. The second criticism being that the role of the Words of Institution as words of consecration as it developed in the Western church of patristic and Medieval times has been an aberration, she argues that this development ist rooted in the Lord's Supper itself and that it must be seen as a parallel to the development of the doctrine of the Trinity. The third criticism being that the liturgies of the Lord's Supper of the Wittenberg Reformation themselves do not presuppose a dialogical vis-à-vis of God's gift and the church's grateful response, she argues that precisely this vis-à-vis is fundamental for the understanding and the structure of those liturgies. | ||
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