By John D. Zizioulas, Luke Ben Tallon
A suite of writings at the Eucharist by means of probably the most very important theological thinkers of our time. >
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Extra info for Eucharistic Communion and the World
12:22-31), but in terms of personal charisms and of activities that put a person into profound existential relationships with others — something like the hierarchy existing in the Holy Trinity where obedience is not absent, but is based upon the activities of each person, themselves determined precisely by the relationships they have with one another and with the world they have created and love. Understanding the ministry and order in this way and viewing them in the eucharistic context leads inevitably to a Christocentric vision (so striking in the New Testament).
But the Church must ensure that this does not happen. Excommunication was precisely the instrument by which the Church, guided by concern for the eternal salvation of its members, took responsibility for preventing the eternal condemnation of one member by denying him or her access to communion. ‘[W]hen we are judged 46 Cf. Ignatius, Magn. 1; Trall. 1; and Phld. 1 in relation with Didascalia 11 (ed. H. Connolly, 1929, pp. 109–115). 47 Justin, Apol. I, 65 and 67. 48 Again, we must understand ‘the body of Christ’ not only objectively but also ecclesiologically — designating the Church.
A Eucharist not preceded by baptism is inconceivable. That is why the Church not only does not cease to repeat God’s call to the world to repentance, but also, because it is the priest of the world, the Church will maintain ‘closed doors’ until the return of the Lord. Concluding Remarks We have attempted to consider the Eucharist as seen in the light of the New Testament. This is not an easy task because, over the course of the centuries that separate us from that time, the Eucharist has been 34 the euch a ristic com munion an d the wor ld overloaded with comments and accents that have obscured the original figure.