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Journal articles on the topic 'Louis-Marie Chauvet'

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Published: 4 June 2021

Last updated: 13 February 2022

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1

Niebauer, Michael. "Chauvet and Anglican Sacramentology." Journal of Anglican Studies 16, no. 1 (February 13, 2018): 50–65. http://dx.doi.org/10.1017/s1740355317000249.

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AbstractThis essay demonstrates how Louis-Marie Chauvet’s sacramental theology both coheres with the sacramentology of the Anglican divines and challenges the multitude of sacramental expressions within Anglicanism today. After giving a brief background to the sacramental controversies inherited by both Chauvet and Richard Hooker, the first section of this essay argues that key similarities exist between unitive Anglican sacramental concepts and core components of Louis-Marie Chauvet’s fundamental theology as outlined in his monograph Symbol and Sacrament. After demonstrating that, through these similarities, Chauvet’s theology should be seen as a fruitful conversation partner with Anglican sacramentology, the second section of the essay will focus on two concepts within Symbol and Sacrament (the Eucharist as stumbling block and ritual as symbolic rupture) that hold the potential to enrich sacramentology within Anglicanism today.

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2

Witherington, T. Derrick. "Praying in the Breach: Worshiping through the End of Metaphysics." Horizons 45, no. 2 (November 29, 2018): 317–46. http://dx.doi.org/10.1017/hor.2018.73.

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In recent years, discussion has raged within theologies inspired by Continental philosophy of religion regarding the supposed “overcoming” of ontotheology. In this article, I will consider the theological methodology of Louis-Marie Chauvet, a sacramental theologian whose work has been highly influenced by these discussions. For Chauvet, it is the liturgy that provides human beings with the necessary means, not for overcoming ontotheology, but for learning to livewithit in a healthy way. Through the liturgy, we learn towork throughontotheology, and thus to hear the call of Being to appropriation and thankful response. This is, however, quite a bit to ask of our liturgies, and I suggest that the only way that Chauvet's method can function is if it is placed in a framework of dialogue. I adopt this framework from Chauvet and expand upon it, which results in an innovativerelectureof Chauvet's theology.

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3

Schlesinger, Eugene R. "Exchanging Symbols for Symbolic Exchange." Journal of Reformed Theology 9, no. 1 (2015): 56–78. http://dx.doi.org/10.1163/15697312-00901002.

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This article examines recent articulations of Reformed sacramental theology by Michael Horton and Nicholas Wolterstorff, both of whom appropriate the insights of speech act theory in their accounts of Calvinist sacramentology. I put these expressions of Reformed thought into conversation with the fundamental theology of the French Roman Catholic, Louis-Marie Chauvet, noting areas of convergence. I contend that Chauvet’s sacramental theology provides the resources for the Reformed to develop their own sacramental theology in a considerably higher direction, while also remaining true to their fundamental commitments.

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4

LEIJSSEN, Lambert. "Laudatiopour le DoctoratHonoris Causadu Professeur Louis-Marie Chauvet." Questions Liturgiques/Studies in Liturgy 88, no. 2 (June 30, 2007): 105–9. http://dx.doi.org/10.2143/ql.88.2.2020845.

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5

Prétot, Patrick. "Louis-Marie Chauvet à l'Institut Supérieur de Liturgie." Transversalités 111, no. 3 (2009): 177. http://dx.doi.org/10.3917/trans.111.0177.

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6

Miller, Vincent J. "An Abyss at The Heart of Mediation: Louis-Marie Chauvet's Fundamental Theology of Sacramentality." Horizons 24, no. 2 (1997): 230–47. http://dx.doi.org/10.1017/s0360966900017151.

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AbstractIn his imposing work, Symbol and Sacrament, Louis-Marie Chauvet creatively explores the implications of symbolic mediation for the whole of Christian theology. Central to Chauvet's “fundamental theology of sacramentality” is the assertion that there is an inescapable absence within any mediation of presence. With this critical principle, he attempts to counter ecclesial triumphalism. Despite this critical concern, Chauvet's impressive project suffers from a naive optimism concerning symbolic mediation. Religious symbols are misused not only by those who assume direct, unmediated presence but also by those who coopt them to ideological ends. Chauvet's theology provides no principle of discernment concerning the possibility of the corruption of the Christian symbol tradition. His use of the notion of Gelassenheit to describe the proper posture toward religious symbols stifles critical reception. This article offers suggestions for correcting these shortcomings in Chauvet's worthwhile project using the thought of Levinas, Habermas, and Ricoeur.

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7

Doré, Monseigneur Joseph. "Louis-Marie Chauvet, théologien des sacrements et de la liturgie." Transversalités 111, no. 3 (2009): 163. http://dx.doi.org/10.3917/trans.111.0163.

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8

WILLIS, MEGAN L. "LANGUAGE AS THE SANCTUARY OF BEING: A THEOLOGICAL EXPLORATION WITH LOUIS-MARIE CHAUVET." Heythrop Journal 51, no. 5 (August 21, 2009): 872–80. http://dx.doi.org/10.1111/j.1468-2265.2010.00596.x.

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9

White, Lauren Smelser. "The Sacrament of Revelation: Toward a Hermeneutics of Nuptial Encounter." Religions 10, no. 9 (August 22, 2019): 495. http://dx.doi.org/10.3390/rel10090495.

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This article addresses the notion of sacramentality in relation to revelation, framing revelation as a divine-human discursive encounter facilitated through semantic media. In doing so, it suggests disciplines for theological reflection that would preserve the import of human submission to the Holy Spirit’s guidance in interpreting God’s Word while also envisioning a positive place for subjective construction along that Spirit-led way. The article locates the basic tenets of such a methodological paradigm in the works of Sarah Coakley, Louis-Marie Chauvet, and Rowan Williams. Coakley’s work provides the groundwork for a vision of ecstatic encounter with God as integral to the Spirit-led process of revelation. Next, engagement with Chauvet establishes how mediated revelation may be conceived as a sacramental and dialogical reality, which fundamentally evokes and includes human self-expression. The article closes by drawing upon Williams’ theological reflection on sexuality as a resource for embracing subjective construction, as integral to our Spirit-guided, “nuptial” incorporation into the life of Christ. The results afforded by this analysis warrant spiritual-hermeneutic commitments from communities who desire to cooperate with the Holy Spirit in acts of theological interpretation.

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10

Verghese, Mathew. "One in Christ: Virgil Michel, Louis-Marie Chauvet, and Mystical Body Theology by Timothy R. Gabrielli." American Catholic Studies 130, no. 2 (2019): 91–92. http://dx.doi.org/10.1353/acs.2019.0018.

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11

Moore, Gerard. "Book Review: Sacraments: Revelation of the Humanity of God: Engaging the Fundamental Theology of Louis-Marie Chauvet." Pacifica: Australasian Theological Studies 24, no. 1 (February 2011): 118–19. http://dx.doi.org/10.1177/1030570x1102400115.

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12

Wakeling, Jennifer. "A General Theological Symbolic Structure of Textless Music in Christian Worship." Studia Liturgica 51, no. 1 (March 2021): 46–59. http://dx.doi.org/10.1177/0039320720979053.

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When textless music is performed as a stand-alone act in Christian worship, it can function as a Christian symbol through which meaning can be generated at experiential, reflective, and transformative levels. This article proposes a four-dimensional theological symbolic structure for conceptualizing and heightening the effectiveness of textless music as a Christian symbol in worship. A piece of textless music can take on Christian symbolic capacity in worship by virtue of its specific musical properties and structures interpreted through the lens of human subjectivity formed within a Christian context (incorporating Christian worship), a locus of divine communication. Relevant aspects of the theology of Paul Tillich, Karl Rahner, and Louis-Marie Chauvet, particularly pertaining to symbols, are applied, fitted together, extended, and supplemented to construct and explicate this structure. Deriving from the structure, elements of praxis regarding the selection, contextualization, performance, and reception of pieces are presented for ongoing reflection and development.

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13

Chapel, Joseph. "Why Confess Our Sins Out Loud?: Some Possibilities Based on the Thought of Ferdinand Ebner and Louis-Marie Chauvet." Irish Theological Quarterly 66, no. 2 (June 2001): 141–56. http://dx.doi.org/10.1177/002114000106600205.

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14

Olver, Matthew S. C. "Book Review: Christ's Gift, Our Response: Martin Luther and Louis-Marie Chauvet on the Connection between Sacraments and Ethics." Anglican Theological Review 98, no. 3 (June 2016): 564–65. http://dx.doi.org/10.1177/000332861609800320.

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15

Yogerst, Jared David. "Christ’s Gift, Our Response: Martin Luther and Louis-Marie Chauvet on the Connection between Sacraments and Ethics by Benjamin Durheim." Lutheran Quarterly 30, no. 3 (2016): 357–58. http://dx.doi.org/10.1353/lut.2016.0067.

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16

Belcher, Kimberly Hope. "Book Review: Christ’s Gift, Our Response: Martin Luther and Louis-Marie Chauvet on the Connection between Sacraments and Ethics. By Benjamin M. Durheim." Theological Studies 78, no. 1 (March 2017): 261–63. http://dx.doi.org/10.1177/0040563916682640v.

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17

Brunk, Timothy. "One in Christ: Virgil Michel, Louis-Marie Chauvet, and Mystical Body Theology. By Timothy Gabrielli. Collegeville, MN: Liturgical Press, 2017. xx + 239 pages. $34.95." Horizons 45, no. 2 (November 29, 2018): 456–58. http://dx.doi.org/10.1017/hor.2018.93.

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18

Klink, Aaron. "The Theology of Louis-Marie Chauvet: Overcoming Onto-Theology with Sacramental Tradition. By Glenn P. Ambrose. Burlington, VT: Ashgate, 2012. Pp. ix + 201. $99.50." Religious Studies Review 39, no. 1 (March 2013): 23. http://dx.doi.org/10.1111/rsr.12007.

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19

Martos, Joseph. "Symbol and Sacrament: A Sacramental Reinterpretation of Christian Experience. By Louis-Marie Chauvet. Translated by Patrick MadiganS.J., and Madeleine Beaumont. Collegeville, MN: Liturgical Press, 1995. 569 pages. $39.95." Horizons 23, no. 2 (1996): 345–46. http://dx.doi.org/10.1017/s0360966900030498.

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20

Koernke, Theresa F. "Sacraments: Revelation of the Humanity of God: Engaging the Fundamental Theology of Louis-Marie Chauvet. Edited by Philippe Bordeyne and Bruce T. Morrill. Collegeville, MN: Liturgical Press, 2008. xxiv + 242 pages. $29.95 (paper)." Horizons 36, no. 2 (2009): 353–54. http://dx.doi.org/10.1017/s0360966900006514.

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21

FUCHS, Lorelei F. "Louis-Marie Chauvet's Theology of Sacrament and Ecumenical Theology." Questions Liturgiques/Studies in Liturgy 82, no. 1 (January 1, 2001): 58–68. http://dx.doi.org/10.2143/ql.82.1.565718.

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22

Blohm, Michelle. "“As by a New Pentecost”: Embodied Prayer in Catholic Charismatic Renewal Following Vatican II." Religions 12, no. 8 (July 31, 2021): 591. http://dx.doi.org/10.3390/rel12080591.

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On 25 December 1961, John XXIII convoked the Second Vatican Council with his apostolic constitution Humanae salutis, praying that God would show again the wonders of the newborn Church in Jerusalem “as by a new Pentecost”. Not six years later, in 1967, a group of students at Duquesne University in the United States prayed while on retreat for an infusion of the Holy Spirit that they might also experience the power of Pentecost. They received what they reported to be the gifts of the Holy Spirit, and out of the spiritual experiences of that retreat arose what would become an international movement known as the Catholic Charismatic Renewal. This movement, influenced by Pentecostalism, would develop its own embodied praxis of prayer that seeks a renewed encounter with the power of the Holy Spirit made manifest at Pentecost. This article analyzes the embodied prayer language of the Renewal by drawing from Louis-Marie Chauvet’s distinction between language as mediation (or, symbol) and language as tool (or, sign). It will use Chauvet’s distinction as a hermeneutic to flesh out the relationship between post-Vatican II charismatic prayer practices and their intended purpose of participating in the encounter of Pentecost.

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23

Hale, Mattison. "Eucharistic Creation: Symbol, Meaning, Infinity." Lumen et Vita 7, no. 1 (April 18, 2017). http://dx.doi.org/10.6017/lv.v7i1.9857.

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Christian theology finds in the Eucharist its most ancient and primary intercessory link to the presence of Christ. It is here, the Faith teaches, that the risen Lord can be ritually and truly encountered. The precise nature of the encounter, however, has been explored and explained variously over the past two millennia. Louis-Marie Chauvet in Symbol and Sacrament has proposed a postmodern account of being rooted in Eucharistic symbolic exchange. However, Chauvet's position inherits certain weaknesses from his sources, Heidegger and Derrida. Certain of these can be amended by approaching the question from the perspective of theological aesthetics. This paper attempts to raise possible aesthetic contributions to Eucharistic theology in light of Chauvet by drawing on David Bentley Hart’s work, The Beauty of the Infinite: The Aesthetics of Christian Truth. While Chauvet rightly highlights the symbolic mediacy of human access to being, Hart's aesthetic theology can be used to supplement Chauvet's account particularly in its explanation of gift and desire. Beginning with the analogia entis, Hart proceeds to explain creation in terms of analogia delectationis and finally analogia verbi. This provides a basis for understanding all of being Eucharistically; the mirror of being is the Sacrament itself. Thus “creation” describes not only a former event at the beginning of time, but a particular relation to the Creator.

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24

Mack, Troy R. "Glenn P. Ambrose, The Theology of Louis-Marie Chauvet: Overcoming Onto-Theology with the Sacramental Tradition." Homiletic 37, no. 2 (December 23, 2012). http://dx.doi.org/10.15695/hmltc.v37i2.3749.

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25

Presa, Neal D. "Phillipe Bordeyne and Bruce T. Morrill, Sacraments: The Revelation of the Humanity of God: Engaging the Fundamental Theology of Louis-Marie Chauvet." Homiletic 35, no. 1 (June 10, 2010). http://dx.doi.org/10.15695/hmltc.v35i1.3407.

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