APA 6th Edition Pažin, Z. (2017). Vino u bogoslužju. Diacovensia, 25 (2), 231-242. https://doi.org/10.31823/d.25.2.2
MLA 8th Edition Pažin, Zvonko. "Vino u bogoslužju." Diacovensia, vol. 25, br. 2, 2017, str. 231-242. https://doi.org/10.31823/d.25.2.2. Citirano 27.10.2021.
Chicago 17th Edition Pažin, Zvonko. "Vino u bogoslužju." Diacovensia 25, br. 2 (2017): 231-242. https://doi.org/10.31823/d.25.2.2
Harvard Pažin, Z. (2017). 'Vino u bogoslužju', Diacovensia, 25(2), str. 231-242. https://doi.org/10.31823/d.25.2.2
Vancouver Pažin Z. Vino u bogoslužju. Diacovensia [Internet]. 2017 [pristupljeno 27.10.2021.];25(2):231-242. https://doi.org/10.31823/d.25.2.2
IEEE Z. Pažin, "Vino u bogoslužju", Diacovensia, vol.25, br. 2, str. 231-242, 2017. [Online]. https://doi.org/10.31823/d.25.2.2
Sažetak Speaking of wine in liturgy, the author begins with the role and meaning of wine in the everyday and liturgical life of ancient nations. It is emphasized that wine has a particular importance in Jewish ordinary life and worship, especially in the ritual of the Passover dinner. Since the Eucharist was established precisely on the Passover dinner, the bread and wine became the basic elements of the Eucharist. Though the Eucharistic meal is imbued in the very essence of the Eucharist, in history, believers have only rarely received Communion, while the Communion from the chalice is barely present even today. In the end, the author emphasizes that a pure, natural wine has always been used for the Eucharist, without any other ingredients. Only in some special cases the bishop may allow a priest to use pure grape juice instead of wine for the mass.