Academic literature on the topic 'Sacrament of Confirmation'

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Journal articles on the topic "Sacrament of Confirmation"

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Tomasik, Piotr. "Confirmation as a misionary sacrament." Studia Koszalińsko-Kołobrzeskie 24 (2017): 265–88. http://dx.doi.org/10.18276/skk.2017.24-17.

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Hill, John. "Some Disputed Questions about Confirmation." Pacifica: Australasian Theological Studies 11, no. 3 (1998): 281–301. http://dx.doi.org/10.1177/1030570x9801100304.

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The sacrament of confirmation has been for some time the subject of much theological debate and diverse pastoral practice. Across the Christian spectrum, and within individual churches, there has been little agreement on the meaning of the rite, on its sacramental status, on its minister, on the appropriate age and preparation of the subject, and so on. While some of this confusion is gradually yielding to increased awareness of the history and evolution of the rite, there is evidence that the problem has been exacerbated by common logical fallacies, an understanding of which may clarify the i
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Misiaszek, Kazimierz. "Confirmation – a sacrament of maturity or a sacrament of emerging maturity?" Studia Koszalińsko-Kołobrzeskie 24 (2017): 257–64. http://dx.doi.org/10.18276/skk.2017.24-16.

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Van Slyke, Daniel G. "Confirmation: A Sacrament in Search of a Theology?" New Blackfriars 92, no. 1041 (2010): 521–51. http://dx.doi.org/10.1111/j.1741-2005.2010.01354.x.

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Haynes, Scott A. "The Historical Development of the Sacrament of Confirmation." Antiphon: A Journal for Liturgical Renewal 15, no. 3 (2011): 249–61. http://dx.doi.org/10.1353/atp.2011.0001.

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Jemielity, Witold. "Czas udzielania chrztu, bierzmowanie, częstość spowiedzi w diecezji augustowskiej czyli sejneńskiej i łomżyńskiej." Prawo Kanoniczne 49, no. 1-2 (2006): 31–66. http://dx.doi.org/10.21697/pk.2006.49.1-2.01.

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In the Catholic Church it is a religious dogma that Jesus Christ established Holy Sacraments, therefore they are constant. Whereas, practising of these sacraments by the congregation is defined by the Church common law and regional Church law, moreover, there are local and country habits added. Regulations of both kinds of law, common and regional, have changed within the centuries, what influenced the time, place and way of practising sacraments. The author showed these changes as regards the time of the child’s baptism after his birth, Confirmation and frequency of confession. In the ninetee
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Janczewski, Zbigniew. "Bierzmowanie - sakrament chrześcijańskiej dojrzałości, czy pożegnania z Kościołem?" Prawo Kanoniczne 51, no. 3-4 (2008): 209–25. http://dx.doi.org/10.21697/pk.2008.51.3-4.10.

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In the beginning of the Church the confirmation was one – same ceremony with the baptism and the Eucharist. It was the rite of come in the Church. Sometimes the confirmation was received whole families, with their children. In the middle century in the Roman Catholic Church those sacrament was giving to the children in “perfectae aetatis” who was 7 year old. In the XX century in Poland the age of confirmation was near 10 year old. After II Vatican Council the Episcopal Conference has decided on a different age. In Poland those age is 15-16 year old. But some of bishops would like to change thi
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Kurzydło, Dariusz. "The sacrament of confirmation for persons with intellectual disability." Studia Koszalińsko-Kołobrzeskie 24 (2017): 231–42. http://dx.doi.org/10.18276/skk.2017.24-14.

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Żurek, Antoni. "Obrzęd bierzmowania w nauczaniu św. Augustyna." Vox Patrum 69 (December 16, 2018): 771–82. http://dx.doi.org/10.31743/vp.3286.

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St. Augustine did not write any text dedicated to the ceremony of confirma­tion. Nevertheless, in the Bishop of Hippo’s texts, it is possible to find some loose statements or allusions to that ceremony. There appeared mainly the terminology which was used to present the activities related to that sacrament dispensing. This article attempts to collect these statements, and basing on that, to recon­struct the ceremony itself and also its interpretation made by St. Augustine. The collected materials allow to make cautious conclusions. There is no doubt that confirmation was applied in the Hippo C
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Endres, E. T. "Kerkbegrip van Balthasar Hubmaier." Verbum et Ecclesia 25, no. 2 (2004): 460–79. http://dx.doi.org/10.4102/ve.v25i2.281.

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Balthasar Hubmaier strives to restore the Urgemeinde as originally recorded in the book of Acts. He founded a congregation which consisted only of believers. The sacrament of baptism is exclusively intended for believers, as a confirmation of their belief in Jesus Christ. Believers are allowed to partake of Holy Communion as a supper/sacrament symbolizing remembrance and love. Hubmaier also introduced disciplinary measures to maintain Christian standards. Hubmaier moved through various phases of development, both as a human being and as a theologian. This development of Hubmaier is studied wit
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Dissertations / Theses on the topic "Sacrament of Confirmation"

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Thompson, David Timothy. "The sacrament of confirmation and age the legal issue /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Stola, Sharon Marie. "Reception of the sacrament of confirmation by those baptized at infancy a study of parish praxis and the function of age /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Gabrielli, Timothy R. "Confirmation and Being Catholic in the United States: The Development of the Sacrament of Confirmation in the Twentieth Century." Dayton, Ohio : University of Dayton, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1266435778.

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Gadziala, Timothy A. "The sacrament of confirmation in the Latin Church age of discretion/age of maturity : an historical, canonical analysis /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Hite, Gregory Richard. "The implications of celebrating the sacrament of confirmation at the time of first eucharist for children in the Latin rite." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Heugel, James Robin. ""Graunted of the Bysshop Honde" : the meaning and uses of the sacrament of confirmation from its inception through the Middle Ages /." Thesis, Connect to this title online; UW restricted, 2003. http://hdl.handle.net/1773/10492.

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Lavrinovičiūtė, Evelina. "Paauglių rengimo Sutvirtinimo sakramentui metodologinės gairės ir jų taikymas Kauno arkivyskupijos programoje." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2009. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2009~D_20090302_140831-30555.

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Tyrimo problema: nepakankamas sutvirtintųjų įsitraukimas į Bažnytinės bendruomenės veiklą ir tikėjimo šventimą po dalyvavimo rengimo Sutvirtinimo sakramentui programose ir Sutvirtinimo sakramento gavimo. Tyrimo tikslas yra atskleisti paauglių rengimo Sutvirtinimo sakramentui ypatumus ir pateikti metodologines gaires bei jų taikymo galimybes. Tyrimo hipotezė: esamos rengimo Sutvirtinimo sakramentui programos vykdo tikėjimo gilinimo katechezę, tuo tarpu besiruošiantiems Sutvirtinimui paaugliams, pirmiausiai yra reikalinga, kerigminė katechezė, kad galėtų prasidėti procesas, vedantis juos į aktyv
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Lause, James. "The continuing question of confirmation suggestions for pastoral approaches /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Tsaghikyan, Diana. "Grigor Tatevatsi and the sacraments of initiation." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/11790.

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This thesis investigates the sacraments of initiation of Grigor Tatevatsi (1346-1409), one of the most prominent ecclesiastical leaders of the Armenian Apostolic Church. Archbishop Mesrob Ashjian in Armenian Church Patristic and Other Essays examined Tatevatsi’s sacraments of initiation, and declared that Grigor Tatevatsi abdicated the theology of the Armenian Apostolic Church and integrated many important issues from Thomas Aquinas. This study challenges Ashjian’s statements, and by examining the political, historical and theological context, elaborates the sacraments of initiation of Grigor
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Harrison, Mark Anders. "Washed, anointed, & sealed the historical and theological foundation of baptismal anointing /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Books on the topic "Sacrament of Confirmation"

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Morneau, Robert F. Together in the spirit: Celebrating & living the sacrament of confirmation. Ave Maria Press, 2010.

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Confirmation: How a sacrament of God's grace became all about us. Liturgical Press, 2013.

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Church, Armenian. Kanon Surb Mkrtutʻean Hayastaneaytsʻ Aṛakʻelakan Ekeghetsʻwoy =: The canon of the Sacrament of Holy Baptism in the Armenian Apostolic Church. Prelacy of the Armenian Apostolic Church of America, 1990.

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Behrens, James. Confirmation, sacrament of grace: The theology, practice and law of the Roman Catholic Church and the Church of England. Gracewing, 1995.

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Krakowiak, Czesław. Sakrament bierzmowania w reformie liturgii II Soboru Watykańskiego: The sacrament of confirmation in the Second Vatican Council's liturgical reform. Towarzystwo Naukowe Katolickiego Uniwersytetu Lubelskiego Jana Pawła II, 2012.

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Hearn, Nancy. Come, Holy Spirit, enlighten me!: Confirmation director's manual : a spiritual development program for preparing preteens to celebrate the sacrament of Confirmation with the support of the family and the community of the Holy Spirit. Church Universal and Triumphant, 2003.

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Oñatibia, Ignacio. Bautismo y confirmación: Sacramentos de iniciación. Biblioteca de Autores Cristianos, 2000.

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Cecchinato, Angelo. Celebrare la confermazione: Rassegna critica dell'attuale dibattito teologico sul sacramento. Edizioni Messaggero, 1987.

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The Christian Sacraments of initiation: Baptism, confirmation, Eucharist. Paulist Press, 1987.

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Catholic Church. Receive the gift: The age of confirmation. United States Conference of Catholic Bishop, 2004.

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Book chapters on the topic "Sacrament of Confirmation"

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Rosemann, Philipp W. "Peter Lombard." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0005.

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This chapter covers the sacramental theology of the scholastic theologian and bishop of Paris, Peter Lombard. Lombard’s Book of Sentences of the mid-twelfth century defined a sacrament as “a sign of God’s grace and the form of invisible grace, in such a way as to carry its image and be its cause.” Moreover, Lombard identified seven sacraments: Baptism, Eucharist, Confirmation, Marriage, Ordination, Confession (Penance), and Extreme Unction. This chapter also addresses how two sacraments in particular reveal unique aspects of Lombard’s sacramental theology: Marriage—an expression of Christ’s union with the church—and Confession (Penance)—contrition caused by grace being poured into the hearts of believers that leads to penance.
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Nevitt, Turner, and Brian Davies. "Quodlibet VII." In Thomas Aquinas's Quodlibetal Questions. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190069520.003.0001.

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This chapter presents Thomas Aquinas’s Quodlibet XI, which dates from the first time that Aquinas functioned as a master of theology at the University of Paris. It contains Aquinas’s answers to questions about God, angels, and human beings. Specifically, it deals with: God’s infinity; God’s knowledge; God’s predestination; angels: Do they move in an instant?; the human soul: Are the sensitive and intellective soul one and the same substance?; the human body: Will the numerically same body rise again?; the sacrament of confirmation; the sacrament of the Eucharist; the sacrament of marriage; and fraternal correction.
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Levering, Matthew. "Aquinas on the Sacramental Life." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0006.

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This chapter addresses the sacramental theology of the influential thirteenth-century theologian and philosopher Thomas Aquinas, whose theology of the sacraments also included the seven sacraments of Baptism, Eucharist, Confirmation, Marriage, Ordination, Confession (Penance), and Extreme Unction. This chapter also describes how his theology of the sacraments is connected to Christ’s mission of reconciliation for humanity, a mission in which human beings are invited to participate. Various aspects of this mission as related to the sacraments include love, holiness, evangelism, refraining from sin, and the vanquishing of death. Moreover, Aquinas viewed sacraments as gifts of grace from the Risen Christ that aid in this mission of reconciliation for humanity.
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Prudlo, Donald S. "The Catholic Reform." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0014.

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This chapter describes the theologies of the sacraments as expressed in the Council of Trent (1546–63) and the subsequent “Catholic Reform.” Sacraments were reaffirmed as “channels of grace” available to believers through the medium of material things like bread, wine, and oil. Moreover, the validity of the seven sacraments—Baptism, Eucharist, Confirmation, Marriage, Ordination, Confession (Penance), and Extreme Unction—as instituted by Christ himself was also reaffirmed. While only Baptism and Eucharist are explicitly instituted by Christ in Scripture, church history and leadership (primarily bishops) were cited as advocating that the other five sacraments were ultimately also instituted by Christ. The Mass as a real sacrifice of Christ was also reaffirmed. The author also addresses how the sacramental theology that emerged from the Council of Trent impacted subsequent Catholic architecture, music, and devotional life.
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Cross, Richard. "John Duns Scotus." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0007.

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This chapter examines the theologies of the sacraments of John Duns Scotus, one of the most important theologians and philosophers of the High Middle Ages. Scotus viewed sacraments as “signs of God’s salvific activity” in the lives of believers and fascinatingly asserted that “the seven sacraments—baptism, Eucharist, confirmation, confession, unction, marriage, and ordination—correspond supernaturally to the seven requirements of natural life, individual and social: birth, nutrition, physical exercise, healing after illness, preparation for death, procreation, and the creation of spiritual leaders.” Scotus asserted that the grace communicated to believers through the seven sacraments fosters the growth of Christian character in believers, evident in their growth in grace. Regarding the Eucharist, like his contemporary Aquinas, Scotus believed in transubstantiation, although there are complicated nuances with the concept of “real presence.” He also asserted “that Christ somehow offers himself in the Eucharist.”
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Siecienski, A. Edward. "10. The mysteries." In Orthodox Christianity: A Very Short Introduction. Oxford University Press, 2019. http://dx.doi.org/10.1093/actrade/9780190883270.003.0010.

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The Orthodox church has blessings and ceremonies for every occasion, but among the various rites of the church, seven have taken on a special significance. ‘The mysteries’ describes these seven sacraments of the Orthodox church—baptism, chrismation (confirmation), the eucharist, reconciliation (confession), the Anointing of the Sick, marriage, and Holy Orders. The Orthodox conviction is that Christ himself is encountered in each of the seven mysteries, and it is he who provides believers with the grace needed for their particular ministry or state of life. For the Orthodox, sacraments are not just ceremonies or celebrations that mark important milestones in one’s Christian journey; they are manifestations of Christ’s ongoing presence in the world.
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Ryguła, Piotr. "Kryteria dopuszczenia dzieci do pierwszej komunii św." In Warunki dopuszczalności do sakramentów ze szczególnym uwzględnieniem sakramentu małżeństwa. Uniwersytet Papieski Jana Pawła II w Krakowie. Wydawnictwo Naukowe, 2019. http://dx.doi.org/10.15633/9788374388153.04.

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Criteria for the admission of children to First Holy CommunionThe subject of the article is the criteria for the admission of children to the First Communion. The author of the article – in accordance with the an-cient rule ex nihilo nihilo fit – is not limited to a discussion of the cur-rent regulations of the Code of Canon Law of 1983 in this matter, but tries to analyze the historical sources of the regulations in force today. The whole article is divided into four parts. The first one discusses the period of the first twelve centuries. At that time the practice of baptismal communion, i.e. receiving the Eucharistic Body – both by small children and adults – immediately after baptism, together with confirmation, as one of the three sacraments of Christian initiation, dominated. This practice was interrupt-ed with the implementation of the 21 Constitutions of Lateran Council IV, in which, for the adoption of the first communion, the legislator demanded a proper discernment of the person receiving it. This led – as the second part of the article says – to the postponement to later years oflife of the moment of the first reception of Holy Communion and the connection of this event with the pre-communion sacramental confession. The third part of the article discusses the decree of the Holy Congregation for the Sacraments Quam singulari of August 8, 1910, in which the ecclesiastical legislator defined the level of discernment necessary to receive the first communion at the level of seven years of age. Finally, the fourth examines the provisions of the 1917 Code of Canon Law and, in particular, of the 1983 Code of Canon Law, as the regulations that determine the criteria currently in force for the admission of children to the first communion of Saint John of God.
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