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This article examines the church’s sacramental life – baptism and the Eucharist – as enactments of trauma that mirror Christ’s suffering and death, shaping its vocation of self-giving for a broken world. Drawing on a psychoanalytical lens inspired by Lacan and Žižek, itexplores how these sacraments resymbolise trauma as redemptive, plunging the church into the realm of Christ’s cross – a traumatic rupture that shatters sacrificial systems and redefines divine being (Lau 2016). Baptism, a drowning into Christ’s death (Rm. 6:3-4), initiates believers into a new creation (2 Cor. 5:17), historically defiant – from early martyrs to modern persecuted churches – and politically potent, confronting domination with resurrection hope (Wright 2013; Jinkins 1999). The Eucharist, a shocking presencing of the eternal in bread and wine, counters alienation with brokenness, uniting the church in Christ’s suffering to heal societal divides(Pound 2007; Lewis 2006). Integrating a theology of Holy Saturday, where God embraces death to end worldly violence, the article argues that these sacraments are not private rituals but public acts of resistance and renewal (Cavanaugh 1998). They compel the church to embody Christ’s trauma – dying to self, serving the marginalised – transforming suffering into a political witness of grace andreconciliation in a violent world.

is a famous piece of medieval drama that was composed in the late twelfth century by the clerics and students connected to the Beauvais Cathedral in northern France and committed to writing in the early thirteenth century. The musical drama retells the story of Daniel in the courts of Balthasar and Darius, including his experience in the lion’s den (Dan 5–6). The long-standing Christian tradition of interpreting Daniel as a prophet and even prefigurement of Christ finds new expression in the form and content of The play has enjoyed immense scholarly attention focusing on its distinctive features, performance history, devotional impact, context amid other performance traditions, and most notably, its role as a corrective to the Feast of Fools tradition. A reexamination of how presents and interprets the biblical narrative suggests that the play served an additional purpose, responding to the theological and ecclesiological trends that shaped the period in which the play was composed, performed, and recorded. The persona of Daniel was an ideal candidate for establishing an imaginative space to help the young clerics engage those trends. The playful engagement between the source material and dramatic mechanisms established a symbolic space wherein the court tales of Daniel 5–6 became the language for negotiating the desired norms of clerical authority and personal piety. The formational playscape created by the ludic (game-like) nature of the plays empowered the young clerics to negotiate the evolving role of the subdeacon as well as the tensions between private devotion and increased ecclesial mediation, especially in the sacrament of the Eucharist. Through purposeful playfulness, utilized the person and story of Daniel to engage in instructional commentary and contemplative pilgrimage, encouraging ideal clerical identity and piety while also reinforcing the expanding mediatory role of the clergy.

This article investigates the of the of the eucharist in the thought of Thomas Aquinas, attempting to fill a lacuna in eucharistic theology. It proceeds from the questions on Christ’s in the and the of the , with a short synthesis arguing that Christ exists by one . Then, it argues that the eucharist exists by this same by answering two possible objections, taken from the many instances of the eucharist across the globe and Christ’s unique mode of sacramental presence, to the eucharist only having this one

Richard Burridge’s volume could not have come at a better time. In the aftermath of the COVID pandemic, his discourse is on the virtual church and the celebration of Holy Communion online. Some Christian churches have gladly embraced the concept of online meetings and still allow their members to attend services in this way. Other Christian churches do not support online Holy Communion. Instead, they support online church services only, without the Eucharist. Burridge’s book provides a raison d’etre for online forms of Christian worship.

Yannaras interprets the fall as a descent from the potentiality of realising authentic selfhood in God to a fragmented human nature. Sartre claimed that God and belief are dead, and the only certainty is death and nothingness. This article explores how Christ in His incarnation and death on the cross overcomes the human will’s narcissistic bent by uniting human nature to the will of the divine logos. It discusses Gregory of Nyssa’s idea of the soul’s recovery of its pre-fall potentiality in spiritual struggle toward God and how Christ draws those who love Him into Himself to participate in the body of Christ through the Eucharist.

Cyprian of Carthage’s On the Lapsed , written in the aftermath of the third-century Decian persecution, contains several stories of the eucharist attacking apostate Christians. These Christians claimed they had been admitted to the eucharist by local, highly esteemed martyrs and confessors. Cyprian, who had fled during the persecution and been unpopular since the day of his election, could not afford to confront this group directly. Instead, he crafted a text that conjured up an autonomous eucharist that policed itself against unworthy intruders. Moreover, he used the graphic language of bodily suffering and dismemberment to scramble the boundaries between lapsed Christian, bishop, and martyr, essentially reconfiguring himself as a martyr.

Liturgical renewal has emphasized the partnership of preaching and Eucharist. What does this partnership look like in the new reality of remote preaching and worship? The church has largely ignored this partnership in conversations about remote worship. Official statements treat preaching as necessary while discouraging or forbidding remote celebrations of the Eucharist. The work of pre-pandemic theologians to foster this partnership suggests that not only is remote Eucharist possible, but it is preferable to holding remote worship without Eucharist. This article makes that claim, emphasizing preaching and Eucharist as two pieces of a single liturgical action. In doing so, it breaks with theologians who emphasized the partnership between preaching and Eucharist before the pandemic but have opposed remote Eucharist once it was being practiced widely.

Luke’s Eucharistic pattern not only serves as a Christological marker, but formative pattern for Christian faith communities. In this article, I appeal to Luke’s Eucharistic pattern to advance the claim that hospitable Eucharistic table practices are not only consistent with Luke’s Christology but also form faith that is capable of confronting and dismantling psychological disgust responses to outsiders. This motif is expanded in Luke–Acts, where acts of table fellowship become the places where socio-moral barriers are transgressed, signaling the good news of the gospel, especially for Gentiles. Drawing from biblical scholarship as well as recent work in psychology, I will advance the claim that hospitable Eucharistic practices not only expose disgust psychology in the faith formation of persons but also act as a potential balm, forming persons according to the good news proclaimed in Luke–Acts.

In France today, philosophy--phenomenology in particular--finds itself in a paradoxical relation to theology. Some debate a \"theological turn.\" Others disavow theological arguments as if such arguments would tarnish their philosophical integrity, while nevertheless carrying out theology in other venues. In Crossing the Rubicon, Emmanuel Falque seeks to end this face-off. Convinced that \"the more one theologizes, the better one philosophizes,\" he proposes a counterblow by theology against phenomenology. Instead of another philosophy of \"the threshold\" or \"the leap\"--and through a retrospective and forward-looking examination of his own method--he argues that an encounter between the two disciplines will reveal their mutual fruitfulness and their true distinctive borders. Falque shows that he has made the crossing between philosophy and theology and back again with audacity and perhaps a little recklessness, knowing full well that no one thinks without exposing himself to risk.

Proliferation of AI technologies, especially generative AI, throughout our culture may be altering our experience of truth. This article discusses three prominent and reductive features of that experience: virtual, factual, and useful. The experience of truth with AI is also contrasted with the experience of truth found by Christian believers in the Eucharist, an experience that is authentic, personal, and beautiful. The contrast highlights the relatively reductive aspects of truth with AI, but it also will be of interest to readers investigating the effects of the Eucharist and similar religious experiences on epistemology and virtue in an anxious age.