Academic literature on the topic 'Sacramental character'
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Journal articles on the topic "Sacramental character"
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DE SCHRIJVER, G. "Experiencing the Sacramental Character of Existence." Questions Liturgiques/Studies in Liturgy 75, no. 1 (January 1, 1994): 12–27. http://dx.doi.org/10.2143/ql.75.1.2015046.
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Gręźlikowski, Janusz. "Eucharystia w statutach potrydenckich synodów włocławskich i innych aktach prawno-duszpasterskich biskupa Stanisława Karnkowskiego." Prawo Kanoniczne 48, no. 3-4 (December 10, 2005): 201–35. http://dx.doi.org/10.21697/pk.2005.48.3-4.10.
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Important and significant person in the church reform and reception the Trident reform in diocese of Włocławek is person of the bishop Stanisław Karnkowski (1567-1581), next arcbishop gnieźnieński and primate of Poland (1582-1603). Through his two synods of the dioceses of Włocławek of 1568 and 1579 and another acts law-priesthood introduce the reform of Trent and increase change the face of the Włocławek Church. Karnkowski realize, that renovation of priesthood and reparation religious life must to have beginning in reform of the clergy, to keep church discipline and instruction control sacramental life. About this he take care in legislation and pastoral activity. Among the rich problems of the two Włocławek synods and another law-priesthood acts, such as The collection of the synods constitutions of 1579 and Admonitiones, many places Karnkowski as bishop of Włocławek dedicated of performance and receive of the sacraments in this principally the Eucharistic. Through his law-priesthood activity Karnkowski to wish order whole question related with Eucharistic sacrament, his performing, receiving, keeping and cult. This activity was systematic wide and totality. Its refer to the activity exclusively law, intend to do universal of Eucharistic. This activity had practical character, because to serve renovation priesthood in spirit of the Trident Council and increase to know through the clergy problems connected with morality theology, sacramentaly and liturgy. Noteworthy is wide base synod resolution and another law-priesthood acts on the decree of Trident Council as for testify about great care of the bishop Karnkowski abut introduce Trident reform in diocese Włocławek life. Analysis the above acts of law and another activity authorize to find that Karnkowski to wish that perform and receive this sacrament to be celebrated in harmony with Trident norms, thus through his activity to increase to rebirth religious and sacrament life.
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Maldari, Donald C. "A Reconsideration of the Ministries of the Sacrament of Holy Orders." Horizons 34, no. 2 (2007): 238–64. http://dx.doi.org/10.1017/s0360966900004424.
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ABSTRACTThe purpose of the ministerial structures of the Church is to establish a context by which Christians continue and complete Christ's ministry. Ordained ministers ought to facilitate this in such a way as to collaborate effectively with God in the establishment of the Kingdom. A consideration of the Church's tradition, beginning with Scripture and continuing in its life of faith, suggests that no single form of ministry is normative. The ordination of Christians who make a long-term commitment to what the Church may legitimately recognize as ministry would enhance the Church's life and celebrate the sacramental character of that ministry. Consonant with Gaudium et spes the Church should abandon the distinction between secular and sacred ministry and recognize the sacramental character of ministry wherever it is practiced. Sacramental ordination to ministry is the specification and concretization of Christians' baptismal commitment.
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Stout, Andrew C. "“A Little Willingness to See”: Sacramental Vision in Marilynne Robinson’s Housekeeping and Gilead." Religion and the Arts 18, no. 4 (2014): 571–90. http://dx.doi.org/10.1163/15685292-01804005.
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The “sacramental imagination” is closely associated with writers from the Roman Catholic tradition. However, Marilynne Robinson, drawing on the creational and sacramental theology of John Calvin, has successfully developed a distinctly American Protestant sacramental vision in and through her novels Housekeeping and Gilead. In this article, I examine Robinson’s appropriation of Calvin to show how he has shaped her sacramental view of the world. I then look at the two novels in succession to show how this vision manifests itself in her fiction. Robinson sees creation itself as bearing a sacramental character that is particularly evident in the elements of water, bread, and wine. When these elements are concentrated in sacramental actions and viewed through the corrective lens of Scripture, they reveal this intention with an even greater clarity. Through her depictions of the sacred nature of ordinary people and places, Robinson articulates a vision that invites the reader to see the divine in the common.
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Checketts, Levi. "The Sacrality of Things." Techné: Research in Philosophy and Technology 25, no. 1 (2021): 130–52. http://dx.doi.org/10.5840/techne2021120131.
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Abstract: Mitcham, Borgmann, and others argue the character of technology is at odds with the character of Christian life. This paper challenges that claim in two moves. First, I examine ways Christian theology has been formed by Roman crucifixion, the printing press, and transoceanic navigation; Christology, biblical studies, and missiology are critically dependent upon technologies that facilitated the death of Jesus, the spread of Protestant literature, and the migration of missionaries. Second, I contend that these technologies shed light on a complicated relationship between the realm of the “sacred” and technologies. Technologies can have the character of being sacred or sacramental. As sacred, technologies fall within the purview of religious devotion like relics or icons. As sacramental, they influence the field of theology, through augmentation or restriction. Thus, technologies can be compatible with Christianity and have a positive effect on religion, expanding the fields of theological reflection and religious devotion.
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Brown, Jason. "Charged Moments: Landscape and the Experience of the Sacred among Catholic Monks in North America." Religions 10, no. 2 (January 29, 2019): 86. http://dx.doi.org/10.3390/rel10020086.
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In light of calls to ‘re-enchant’ the world in the face of our ecological crisis, where do Christians stand on the question of land being sacred? I put this question to monks living at four monastic communities in the American West. For monks living on the land, the world is sacramental of God’s presence. However, this sacramental character was not universally recognized as being sacred, or divine. The monastic presence on the land can give places a sacred character through their work and prayer. Far fewer monks admitted that land was intrinsically sacred. However, during what one monk called “charged moments” the sacredness of God was seen as manifesting through the land. Thus, while there is no consensus among monks as to the sacredness of land, there is a deep reverence for place and landscape at the heart of monastic spirituality.
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Tatar, Marek Jan. "For the Renowal Theology of Sacramnetal Priesthood." Studia Warmińskie 57 (December 31, 2020): 245–64. http://dx.doi.org/10.31648/sw.4786.
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The sacrament of priesthood within the whole space of the development of the Church and its presence in civilisation is one of the key issues. It proves its meaning as well as the necessity of undertaking an ongoing reflection in the context of challenges resulting from the civilisation development. Theology of priesthood is also an essential aspect that has a multi-dimension character and, as such, is a subject of various fields of theology as well as non-theological ones. A reflection upon its relation to a common priesthood of all the faithful, resulting from the sacrament of Baptism, comes into special importance nowadays. Present-day challenges resulting from the development of culture post-modernity require a clear and precise drawing of the essence of sacramental priesthood. The Sacrament of Orders which defines the character and charisma of the called one brings the inseparable sacramental bond with the Christ the Highest and the Only Patriarch. We can find a proper charismatic identity of priesthood in this relation. The other dimension of this charisma is the mission, in which a priest acts in persona Christi. The dual charismatic dimension makes a proper way of making out and understanding the identity of a priest. It means that a priest cannot be substituted in his vocation and the authority which he receives in The Sacrament of Holy Orders and the unity with his bishop. Properly understood and made out identity needs the competent preparation and formation of the candidates to the priesthood, those who have already received Orders and those who are responsible for it alike. All dimensions of formation must be properly integrated. The essential integrating element in the process of ongoing formation is specific priestly spirituality. It means that the fact who a priest is, and then what his mission is, results from the unity of a priest with Christ. The already mentioned civilisation challenges require permanent studies of the ways and methods of the formation. This way the process of formation defends itself from naturalistic or spiritualistic one-sidedness, which a present Pope Francis reminded of, when he said about two “subtle enemies of sanctity”, which are “a present-day Gnosticism” and “a present-day Pelagianism".
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Militello, Cettina. "Donne e ministeri nella Chiesa antica." Augustinianum 57, no. 1 (2017): 19–34. http://dx.doi.org/10.5840/agstm20175712.
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The comments in this Note are not exhaustive, but intentionally offer a path (1. Feminine Typologies; 2. Testimonials relating to ministry; 3. Rites of Ordination (?); 4. The sacramental bond) wherein theological interpretation has a privileged place, deeply inscribed in the present commentary in regard to women’s problems and expectations in today’s Church. Although nothing certain and irrefutable emerges from the documentary evidence, in regard to women’s ministry, the situation of the Church has changed, as has the situation of women. The true sacramental bond concerns the theological understanding of ordained ministry. If this bond is reconnected to its original and constitutive character of service (diakonia), perhaps some of the reasons for excluding women will crumble. For there are women in the Church who continue to live and work within and for the Church.
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Roszak, Piotr. "The Sacramental Approach to the Sacred in Thomistic Perspective." Religions 12, no. 1 (January 10, 2021): 46. http://dx.doi.org/10.3390/rel12010046.
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The main challenge of theology is the adequate manner of the transmission of what is sacred and belongs to the transcendent order by means of appropriate categories of immanent religious language. In history, there was a debate between the univocal and equivocal approach, but the main Christian rules of telling about the sacred were shaped by Thomas Aquinas, who proposed analogy as a fundamental tool: in the middle of similarity there is still great dissimilarity. From this perspective, the world is seen as sacramental, so all material reality refers to something more and further. In this way, the sacred has a transitory character. Nowadays, however, the naturalistic narrative dominates among many theories of the sacred. This paper will begin by dealing with several types of theological narrations about the sacred in Christian theology (metaphysical and historical, mediating and representative, etc.). Then it will go into characterizing the Thomistic storytelling and its hermeneutical rules. Finally, it will consider the role of imagination in transmitting the sacred (Chesterton, Lewis, McGrath) and how the new perception of the sacred—so visible in pilgrimages such as Camino de Santiago—can be integrated in a new thinking about the city of the future.
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Roszak, Piotr. "The Sacramental Approach to the Sacred in Thomistic Perspective." Religions 12, no. 1 (January 10, 2021): 46. http://dx.doi.org/10.3390/rel12010046.
Full textAbstract:
The main challenge of theology is the adequate manner of the transmission of what is sacred and belongs to the transcendent order by means of appropriate categories of immanent religious language. In history, there was a debate between the univocal and equivocal approach, but the main Christian rules of telling about the sacred were shaped by Thomas Aquinas, who proposed analogy as a fundamental tool: in the middle of similarity there is still great dissimilarity. From this perspective, the world is seen as sacramental, so all material reality refers to something more and further. In this way, the sacred has a transitory character. Nowadays, however, the naturalistic narrative dominates among many theories of the sacred. This paper will begin by dealing with several types of theological narrations about the sacred in Christian theology (metaphysical and historical, mediating and representative, etc.). Then it will go into characterizing the Thomistic storytelling and its hermeneutical rules. Finally, it will consider the role of imagination in transmitting the sacred (Chesterton, Lewis, McGrath) and how the new perception of the sacred—so visible in pilgrimages such as Camino de Santiago—can be integrated in a new thinking about the city of the future.
Dissertations / Theses on the topic "Sacramental character"
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Coleman, D. J. S. "Indelible characters : sacramental themes in sixteenth-century English drama." Thesis, Queen's University Belfast, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.411754.
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Coleman, David. "Drama and the sacraments in sixteenth-century England : indelible characters /." Basingstoke : Palgrave Macmillan, 2007. http://catalogue.bnf.fr/ark:/12148/cb41166283j.
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Gonçalves, Bruno. "L’appartenance à une Église de droit propre dans l’Église catholique. D’un principe juridique établi à une réalité malmenée." Thesis, Paris 11, 2014. http://www.theses.fr/2014PA111005.
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Au sein de l’Église catholique, les critères d’appartenance à une Église sui iuris ont évolué dans l’histoire du droit canonique notamment à l’occasion de la promulgation encore récente du code latin de 1983 et du code des canons des Églises orientales de 1990. Le droit positif témoigne du souci du législateur de privilégier désormais l’objectivité du critère, sans empêcher qu’interviennent des éléments d’appréciation liés à la volonté des personnes qui souhaitent changer de rite par exemple à l’occasion de leur mariage. La loi et la praxis du Saint Siège manifestent cette recherche difficile d’un équilibre entre un déterminisme objectif de l’appartenance rituelle et une liberté subjective de choisir son rite ou d’en changer. Mais, les mutations sociales et structurelles ecclésiales récentes, caractérisées par la multiplication de structures ecclésiastiques à caractère personnel dans le monde latin, qui font droit à la volonté subjective des fidèles et l’augmentation importante du nombre des catholiques orientaux en diaspora, conduisent à s’interroger sur la pertinence de privilégier le critère territorial par rapport au critère personnel des structures ecclésiales orientales. Sauf à les condamner à la marginalité, voire à la disparition, il convient désormais de réfléchir sur le lien institutionnel qui unit les Églises de droit propre à leurs fidèles. Le poids de l’histoire, celui des relations avec les autres Églises orientales orthodoxes et enfin celui de la tradition canonique doivent être à la fois intégrés et dépassés pour ne pas enfermer les Églises orientales catholiques dans une logique mortifèreWithin the Catholic Church, the criteria for belonging to a sui iuris Church have evolved throughout the history of Canon Law, particularly after the fairly recent promulgation of the Latin Code in 1983 and of the Code of the Canons of the Eastern Churches in 1990. Positive Law is proof of the care the legislator now takes to give priority to the objectivity of the criteria, whilst not preventing other elements to be taken into account, such as the desire of people who wish to change the rite, for example in the case of their marriage. Holy See law and Praxis are a witness to this difficult search for a balance between an objective determinism concerning adherence to the ritual and a subjective freedom to choose one’s rite or to modify it. However, society and Church structures have changed in recent years, changes which are characterized by the multiplication of ecclesiastical structures with a personal character in the Latin world, giving the Faithful the right to have their own personal wishes; and a growing number of Eastern Church members in Diaspora. This has led us to reconsider whether it is now at all pertinent to favour territorial criteria as opposed to personal ones in Eastern Church structures. Unless we wish to condemn them to a marginal position or even to disappear altogether, we must now reflect carefully on the institutional link between the Sui Iuris Churches and their Faithful. The weight of History, of the link with the other Eastern Orthodox Churches, and of the tradition of Canon Law must be simultaneously integrated and transcended if Eastern Catholic Churches are not to be trapped within a death-inducing logic
Books on the topic "Sacramental character"
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Wirksame Zeichen?: Sakramentenlehre und Semiotik in der Scholastik des ausgehenden Mittelalters. Tübingen: Mohr Siebeck, 2014.
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Morini, Marco. Il carattere sacramentale nella teologia del secolo XX: Tesi di dottorato diretta dal D. Antonio Mirales. Roma: Ateneo romano della Santa Croce, Facoltà di Teologia, 1993.
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Participating witness: An Anabaptist theology of baptism and the sacramental character of the church. Eugene, Oregon: Pickwick Publications, 2013.
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Hewson, David. The Seventh Sacrament. New York: Random House Publishing Group, 2007.
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Thomas Hardy and the church. Houndmills, Basingstoke, Hampshire: Macmillan Press, 1996.
Find full textBook chapters on the topic "Sacramental character"
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"THE SACRAMENTAL CHARACTER." In Introduction to Sacramental Theology, 263–94. Catholic University of America Press, 2021. http://dx.doi.org/10.2307/j.ctv1z2hmsb.17.
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Jordan, Mark D. "Sacramental Bodies." In Teaching Bodies. Fordham University Press, 2016. http://dx.doi.org/10.5422/fordham/9780823273782.003.0004.
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In Thomas Aquinas’s Summa, the sacraments appear as extensions to Christ’s embodied teaching. While they are both signs and causes, they are principally events or scenes of instruction. The grace they confer joins the recipient to a community or body that spans moral history. This is the point of the teaching on the sacramental character that results from baptism and other sacraments.
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"Provocation and Resonance: Sacramental Spirituality in the Context of Islam." In The Character of Christian-Muslim Encounter, 492–511. BRILL, 2015. http://dx.doi.org/10.1163/9789004297210_030.
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Heron, Nicholas. "Instrumental Cause." In Liturgical Power. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823278688.003.0005.
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The fourth chapter explores Foucault’s passing remark that the problem of the relation between politics and religion in modernity is uniquely concentrated in the ambiguous figure of the “minister.” Its point of departure is Aquinas’s definition of the minister as the “instrumental cause” of sacramental efficacy (the administration of the sacraments being the liturgical operation par excellence). Following a detailed examination of the philosophical history of the instrumental cause, this chapter is able to demonstrate how, far from constituting a mere adaptation of Aristotle’s fourfold aetiology to the ends of Christian theology, the articulation of a notion of instrumental causality is in fact the vehicle through which theology seeks to assert its superiority with respect to philosophy. But to the extent that it defines the figure of the minister, it also in turn supplies the theoretical justification for the vicarious character of all liturgical power.
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O’Collins, Gerald. "The Sacramental Characterof Divine Self-revelation." In Revelation, 39–55. Oxford University Press, 2016. http://dx.doi.org/10.1093/acprof:oso/9780198784203.003.0004.
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Grobien, Gifford A. "Virtue, Community, and Instruction for Ethical Formation." In Christian Character Formation, 209–24. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198746195.003.0009.
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This chapter revisits the role of worship and instruction in the law in view of the previous chapters. The Church itself is characterized by preaching and the administration of the sacraments, by gathering for worship and prayer, and by suffering trials together. These practices strengthen and shape the virtues of faith, hope, and love, which lead a person into true Christian holiness. The Ten Commandments take concrete shape in instruction in the life of the Church. Both the convicting and instructive uses of the law remain without detracting from each other, as Christians continue to grow in awareness of areas in which they need to continue to repent, and of ways to develop good works.
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Grobien, Gifford A. "Formation in Christian Worship." In Christian Character Formation, 143–84. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198746195.003.0007.
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In conversation with Oswald Bayer, Bernd Wannenwetsch, and Louis-Marie Chauvet, this chapter explains comprehensively the power of Christian worship ethically to form Christians in union with Christ. Language and ritual theories explain the power of speech and ritual to institute forms or orders of life. Christians who have been united to Christ through God’s justifying word are inaugurated into the ecclesial form of life. In this communion, they are formed by the Holy Spirit to act in accordance with the speech of God and the institution of the Church. Furthermore, as grace-filled speech, preaching and the sacraments form Christians also by the supernatural “inscription” of the Holy Spirit. The particular power of Baptism and the Lord’s Supper to unite Christians to Christ and to each other, and to form Christians ethically, is explored in Luther’s and Philip Melancthon’s writings.
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Burnett, Amy Nelson. "Sacramentarian Diversity." In Debating the Sacraments, 269–81. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190921187.003.0013.
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The division of the Zurich reformation over the issue of infant baptism posed the problem of authority within the sacramentarian camp. Balthasar Hubmaier rejected Zwingli’s exegesis of scripture and accused him of inconsistency; Zwingli responded by asserting his position as called pastor and attacking the character of his Anabaptist opponents. Hubmaier’s pamphlets highlighted the links between baptism, the Lord’s Supper, and excommunication in creating and maintaining a separate, purified church. Spiritualists such as Ludwig Hätzer and Hans Denck, who downplayed the importance of external ceremonies, fit more easily with other sacramentarians. Kaspar Schwenckfeld and Martin Cellarius would contribute to Wolfgang Capito’s attraction to spiritualism.
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Burnett, Amy Nelson. "Undermining Oecolampadius." In Debating the Sacraments, 158–77. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190921187.003.0008.
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The published exchange of pamphlets between Johannes Oecolampadius and the Nuremberg humanist Willibald Pirckheimer pitted two renowned humanists against each other. Whereas other Wittenbergers rejected Oecolampadius’s biblical exegesis, Pirckheimer attacked Oecolampadius’s use of the church fathers, and he skillfully manipulated the debate to draw attention to those fathers who supported his side. Like Luther, Pirckheimer argued that “this is my body” must be understood literally, and that reason must be subordinated to faith. Pirckheimer’s rhetoric and his harsh polemic were intended to establish his superiority to Oecolampadius and undermine his opponent’s ethos or character and his credibility. Oecolampadius’s responses to Pirckheimer were also rhetorically shaped, but the Basler could not match Pirckheimer’s superior social position. Their exchange highlights the importance of nontheological factors in shaping the controversy.
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Moore, Susan Hardman. "Worship and Sacraments." In The Oxford History of Protestant Dissenting Traditions, Volume I, 409–34. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198702238.003.0019.
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To understand the ethos of worship and sacraments evident in Dissenting traditions by 1689, the hinterland is important. From the 1540s, some Protestants wanted reform of the Book of Common Prayer while others wanted to abandon it altogether. Early debates about change intensified into hostility to all ‘set prayer’, in reaction to Laud’s liturgical policies of the 1630s. This stamped a particular character on the Westminster Assembly’s Directory for the Publique Worship of God (1645). Its free-but-ordered style took English Dissenting traditions down a distinctive path. In terms of culture, Dissenting worship was not a sensory desert (as is often assumed), but used the senses—and imagery that drew on the senses—to cultivate an intensity of experience within the outward aesthetic of simplicity. As Bunyan pictured it in Holy War, the only way to capture Heart Castle was by storming Ear-gate, Eye-gate, Mouth-gate, Nose-gate, and Feel-gate.