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Journal articles on the topic 'Sacramental character'
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1
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.
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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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George, Marie I. "What Moral Character is and is Not." Linacre Quarterly 84, no. 3 (August 2017): 261–74. http://dx.doi.org/10.1080/00243639.2017.1338442.
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Louise Mitchell discusses character in “Integrity and virtue: The forming of good character” ( The Linacre Quarterly 82, no. 2: 149–169). I argue that she is mistaken in identifying character as a potency and that it is rather the sum of one's moral habits and dispositions. I establish this by showing that if one correctly applies the division Aristotle presents in the text that Mitchell relies on, it follows that character belongs in the category of habit. I further support this conclusion by considering how people commonly speak of moral character. I then show that the text from the Summa Theologiae Mitchell relies on concerns sacramental character and not moral character; moreover, if we apply the reasoning contained there to moral character, we are again led to see that it should be categorized as a habit. Lastly, I explain that a human being's potency for character lies in the soul's rational powers. Summary I defend the common-sense view that moral character is the sum of one's moral habits and dispositions in response to Louise Mitchell who maintains that moral character is a potency. I do so by applying Aristotle's threefold division of things that exist in the soul—namely, potency, habit, and emotion—and also by examining how Aristotle speaks about character and how the average person speaks about character. In addition, I show why humans are the only animals that have the potential to develop character, and how this potential lies in the rational faculties of our soul.
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McDonnell, Kilian. "Walter Kasper on the Theology and the Praxis of the Bishop's Office." Theological Studies 63, no. 4 (December 2002): 711–29. http://dx.doi.org/10.1177/004056390206300403.
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[The author reviews the discussion between Kasper and Ratzinger on the ontological priority of the universal Church, and then summarizes several studies by Kasper on the papacy and episcopacy at Vatican I, on Aquinas's teaching about the bishop's ministry, and Vatican II's teachings on the institution of the bishop's office, as well as the pastoral, collegial, and sacramental character of that office. Finally, he touches on Kasper's theological convictions regarding international synods of bishops, episcopal conferences, the election of bishops, and the personal responsibility of the bishop for the leadership in his local church.]
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Bilbro, Jeffrey. "When Did Wendell Berry Start Talking Like a Christian?" Christianity & Literature 68, no. 2 (December 28, 2018): 272–96. http://dx.doi.org/10.1177/0148333118791829.
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Around 1979, Wendell Berry began using more explicitly Christian language to articulate his view of creation. This essay traces Berry’s youthful rebellion from and eventual return to Christian language through his letters with Snyder and his essay “The Gift of Good Land.” It then contrasts the sacramental vision his early sabbath poems articulate with the pagan vision of several early poems—poems he chooses not to include in his 1985 Collected Poems. Finally, it considers how Remembering, his first novel focusing on the autobiographical character Andy Catlett, can be read as a conversion narrative.
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DURSTON, CHRISTOPHER. "Edward Fisher and the Defence of Elizabethan Protestantism during the English Revolution." Journal of Ecclesiastical History 56, no. 4 (October 2005): 710–29. http://dx.doi.org/10.1017/s002204690500429x.
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During the seventeenth century several attempts were made to change fundamentally the character of the Church of England founded by Elizabeth I. The innovations introduced by Laud in the 1630s precipitated a civil war and brought to power godly governments which restructured the Church on a Presbyterian model. The amateur theologian, Edward Fisher, opposed this new godly establishment, arguing for the continued celebration of Christmas, and against sabbatarianism and sacramental examination and suspension. His tracts in support of ‘Elizabethan Protestantism’ proved popular in the 1650s and helped to cement attachment to a more inclusive vision of the English Church.
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Wannenwetsch, Bernd. "‘Take Heed What Ye Hear’: Listening as a Moral, Transcendental and Sacramental Act." Journal of the Royal Musical Association 135, S1 (2010): 91–102. http://dx.doi.org/10.1080/02690400903414863.
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ABSTRACTThis paper aims to demonstrate that listening is not only a highly complex sensory-perceptive phenomenon, but also an activity that invites considerations of its moral, political and religious dimensions. Drawing from the perspective of an early monastic tradition that understood theology as a sounding practice rather than a primarily cognitive one, the author draws attention to the fact that the biblical tradition itself prioritized hearing over seeing in its portrayal of the human being as ‘all ear’ when communicating with and responding to a God that addresses her from the first. Analyses of Martin Luther's account of the new creation in Christ as one that will be awakened to hearing afresh, thus becoming attentive to the ‘address of creation through creation’, and of his theology of the psalter, in which the reformer presents an excitingly different hermeneutics of scriptural interpretation based on the sensory perception of hearing/chanting the text, prepare for concluding remarks on the inevitably communicative and quasi-sacramental character of listening.
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Shelley, Braxton D. "“I Love It When You Play that Holy Ghost Chord”: Sounding Sacramentality in the Black Gospel Tradition." Religions 11, no. 9 (September 4, 2020): 452. http://dx.doi.org/10.3390/rel11090452.
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This essay argues that the distinctive aesthetic practices of many African American Christian congregations, indexed by the phrase “the Black gospel tradition”, are shaped by a sacramentality of sound. I contend that the role music routinely plays in the experience of the holy uncovers sanctity in the sound itself, enabling it to function as a medium of interworldly exchange. As divine power takes an audible form, the faith that “comes by hearing” is confirmed by religious feeling—both individual and collective. This sacramentality of sound is buttressed by beliefs about the enduring efficacy of divine speech, convictions that motivate the intensive character of gospel’s songs, sermons, and shouts. The essay begins with a worship service from Chicago, Illinois’ Greater Harvest Missionary Baptist Church, an occasion in which the musical accompaniment for holy dancing brought sound’s sacramental function into particularly clear relief. In the essay’s second section, I turn to the live recording of Richard Smallwood’s “Hebrews 11”, a recording that accents the creative power of both divine speech and faithful utterances, showing how reverence for “the word of God” inspires the veneration of musical sound. In the article’s final move, I show how both of the aforementioned performances articulate a sacramental theology of sound—the conviction that sound’s invisible force brings spiritual power to bear on the material world.
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WYNN, MARK. "Towards a broadening of the concept of religious experience: some phenomenological considerations." Religious Studies 45, no. 2 (February 9, 2009): 147–66. http://dx.doi.org/10.1017/s0034412508009748.
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AbstractThe recent philosophical literature on religious experience has mostly been concerned with experiences which are taken by the subject of the experience to be directly of God or some other supernatural entity, or to involve some suspension of the subject–object structure of conventional experience. In this paper I consider a further kind of experience, where the sense of God is mediated by way of an appreciation of the existential meanings which are presented by a material context. In this way the paper aims to extend the standard philosophical concept of religious experience so as to take account of phenomenological treatments of sacred place, and to give more prominence to the materially mediated or sacramental character of much religious experience.
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Medley, Mark S. "“Do This”: The Eucharist and Ecclesial Selfhood." Review & Expositor 100, no. 3 (August 2003): 383–401. http://dx.doi.org/10.1177/003463730310000306.
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The human vocation is to see and act rightly by participating in the triune life of God. This is inseparable from participation in Christian community and practices. Personhood is formed, transformed and cultivated through the practices of the Christian community. How does this participation enable such living? This essay argues that sacramental and liturgical practices are the central means by which “the ecclesial self” is shaped. In worship, Christians “practice who they are becoming.” This essay engages and extends David Ford's thesis that salvation comes by participating in worship and living worshipfully before God with others. Ford argues that Christians are called to live eucharistically: remembering, hoping, and loving in Jesus Christ. Through worship, habits and character, the whole of life is formed.
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Gros, Jeffrey. "It Seems Good to the Holy Spirit and to Us: The Ecclesial Vocation of the Pentecostal Scholar." Pneuma 34, no. 2 (2012): 167–84. http://dx.doi.org/10.1163/157007412x639870.
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Abstract The members of the Society for Pentecostal Studies have made significant contributions to ecumenical reconciliation, to the promotion of the intellectual life in the Pentecostal and Charismatic communities, and to service to the classical Pentecostal churches in their development from a movement into mature churches in the community of Christians. For this leadership we are grateful. The Pentecostal scholar in whatever church has a calling to be of service to the whole people of God and to the churches in their task of preaching, handing on the faith and nurturing the faithful. This Society has been a place where this ecclesial vocation has been and can be nurtured. There are many intellectual challenges before the Pentecostal community as it moves into its second century as a renewal movement among Christians worldwide. This presidential address suggests three of these challenges: (1) a renewed understanding of the two thousand years of Christian history and the role of renewal movements within it, including the last century of Pentecostal service; (2) an understanding of the sacramental character of Pentecostal worship, using the example of healing as a ritual where Pentecostals have unique gifts to offer other Christians and a long heritage of sacramental thinking from which to learn; and (3) the doctrine of the church and its call to visible unity, as the institutions that serve the Pentecostal churches mature into their second century and begin to become more theologically grounded, self-reflective, and ecumenical.
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Hill, Harvey. "Modernist Spirituality." Studies in Religion/Sciences Religieuses 42, no. 1 (January 4, 2013): 23–37. http://dx.doi.org/10.1177/0008429812469893.
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At the beginning of the twentieth century, the biblical critic Alfred Loisy (1857–1940) advanced a reform agenda that had significant political and theological implications and that helped to define “Modernism.” Contemporary scholars have explored many facets of this reform agenda, but have not so far investigated Loisy’s ideas about ritual. Based on an analysis both of Loisy’s own religious practice and of his most important Modernist book, this article fills that gap. Loisy approached ritual, particularly the Eucharist, as an historian of religion with a growing interest in, and commitment to, comparative work. At the same time, Loisy celebrated the mystical and sacramental character of the Eucharist, its capacity to help Christians experience a genuine communion with God. This effort to combine critical history and Christian spirit, although imperfectly realized, defined Loisy’s Modernist spirituality.
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Smit, Peter-Ben. "On Being Consumed: The Martyred Body as a Site of Divine—Human Encounter in the Letters of Ignatius of Antioch." Religions 11, no. 12 (November 26, 2020): 637. http://dx.doi.org/10.3390/rel11120637.
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The manner in which humans and the divine are brought into communion with each other, a key aspect of many religious traditions, is frequently, if not always, material (or sacramental) in character. Meals and food play an important role in this; such meals can include the consumption of the deity (theophagy), as well as the consumption of the human being by the deity. This paper takes its cue from the discussion of constructions of divine–human communion and explores this subject in the letters of Ignatius of Antioch (early second century CE). It shows how in the literary heritage of this bishop, the body as the physical site of martyrdom is of key importance, in particular due to its consumption in the Roman arena. This martyrdom is the way in which Ignatius hopes to enter into perfect communion with the divine. The body thus becomes, in its annihilation, the instrument through which divine–human communion is established. As this all relates to a case of martyrdom, Ignatius’ ideas about the body are also subversive in character: the punishment of his body is, through his theological imagination, transformed into a means of achieving Ignatius’ goal in life: attaining to God.
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Witte, Henk. "From System Into Networking: The Social Shape of Ecumenism in the 21st Century." Exchange 34, no. 4 (2005): 386–96. http://dx.doi.org/10.1163/157254305774851466.
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AbstractOn the threshold of post-modernism, the shape of ecumenism is in a process of change. It passes from a system to a form of networking. This article reflects on this process against the background of the question of the French sociologist of religion Jean-Paul Willaime whether ecumenism is out-of-date. According to Willaime, ecumenism has become a disordered pluralism. He only draws attention to the nihilistic and pluralistic character of post-modernism, but does not look at its aesthetic-mystic dimension. The history of western ontology shows three consecutive ways of experiencing reality: substance, system, and structure (Heinrich Rombach). Ecumenism has been developed as a system, in which unity predominates, but post-modern culture, with its priority to pluralism, challenges it to shape itself as networking and to think about unity in more sacramental and in more juridical terms.
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Nessan, Craig L. "The Necessity and Limit of a Contextual Theology." Mission Studies 20, no. 1 (2003): 78–92. http://dx.doi.org/10.1163/157338303x00160.
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AbstractContextual theology is a necessity, but it also has limits. This is the thesis of Craig L. Nessan in this article. It is a necessity because of the Incarnation of Jesus Christ and the sacramental nature of Christian life. God is always revealed in particular times and places. Nevertheless, argues Nessan, contextual theology is limited by the consistency of God's character and activity. "While it is vital to pay attention to the particularity of God's revelation within a given context, it is equally necessary to affirm the coherence of God's characteristic way of becoming revealed." Careful reflection on the development of Christian doctrine demonstrates the value of attending both to its contextuality and its consistency. Doctrinal expression of faith provides the particularity of contextual expression (a certain language, culture, period) on the one hand, and provides the parameters of orthodoxy (the church's faith) on the other.
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Clem, Stewart. "Unlearning ourselves: the incarnational asceticism of John Henry Newman’s Anglican sermons." Anglican Theological Review 103, no. 1 (February 2021): 44–59. http://dx.doi.org/10.1177/0003328621992586.
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This essay explores how John Henry Newman’s preaching on asceticism can speak to the ostensible tension in contemporary Christianity between “spiritual” and “earthly” concerns. Newman contends, paradoxically, that a conscious self-denial of lawful material pleasures necessarily correlates to the Christian’s ability to perceive the spiritual grace mediated by physical objects. The sermons of his Anglican period reflect what he would eventually articulate as the “sacramental principle,” namely that the material world presents “types and the instruments of real things unseen.” This principle is grounded in the doctrine of the incarnation, which he considers to be the central truth of the gospel. I argue that this anchoring in the incarnation gives his preaching on asceticism an ultimately practical or “this-worldly” character and, more precisely, offers an understanding of asceticism not as a means of mystical knowledge or escapism but as the only way to live fully in the world.
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Vitale, Kyle Sebastian. "Skin of an Innocent Lamb: Shakespeare, Sacrament, and the Absence of Sin in Early Modern Literary Criticism." Christianity & Literature 66, no. 3 (June 2017): 404–21. http://dx.doi.org/10.1177/0148333117708261.
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The critical fields of early modern English literature and religion define the term “sacrament” as a range of linguistic, didactic, and metaphorical moves. However, studies of sacramental rhetoric in Shakespeare and others fail to tie linguistic sacramental features to relevant, Reformed, historical notions of personal, answerable sin. This essay responds by considering how Shakespeare reflects on sin, confession, and literary expression through his Henry VI plays. Shakespeare employs the form of the book to stage his characters’ confessional struggles, offering rich articulations of literature’s interactions with sin and the sacramental practices syncopating the lives of readers.
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Agolia, Grace Mariette. "Words into Silence." Philosophy and Theology 31, no. 1 (2019): 223–49. http://dx.doi.org/10.5840/philtheol202056120.
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This essay explores Karl Rahner’s use of silence throughout his writings in relation to central themes of his theology. First, in his reflections about encountering the silent mystery of God in prayer, Rahner discovers that this painful silence may indeed be sacramental of God’s abiding nearness, inviting us to greater faith, hope, and love. Second, Rahner engages the transcendental character of this relationship between grace and freedom through the silence that permeates the existential divine-human dialogue. Third, Rahner’s meditations on Jesus, the silent Word, reveal how Jesus’s surrender in freedom to God’s silence enables our own response to God and participation in Jesus’s salvific “death-into-resurrection.” Fourth, Rahner elucidates the role of silence in ordinary mysticism; patient forbearance, bold proclamation, and love of neighbor are all opportunities for experiencing the grace of the Holy Spirit in everyday life. Finally, these themes converge in Rahner’s thoughts about the importance of silence in the spirituality of the theologian.
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Fiorenza, Francis Schüssler. "Transcendence, Catholicism and the Challenges of Modernity." NTT Journal for Theology and the Study of Religion 75, no. 3/4 (September 1, 2021): 371–96. http://dx.doi.org/10.5117/ntt2021.3/4.004.fior.
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Abstract This essay first outlines the distinctive and significant features of Taylor’s interpretation of modernity and secularization, especially, his emphasis on the immanent frame within a naturalism closed to transcendence. The essay then offers some different perspectives, not intended as a critique of Taylor, but rather to underscore elements in need of greater emphasis. My perspective acknowledges more lines of continuity between modernity and previous times. Traditional theological affirmations of infinity, omnipresence, and creativity have in the past spurred negative and apophatic theologies. They have also sought an interpretation of transcendence as embedded in the world of nature and human life in ways that point to the sacral and sacramental character of the world and human behavior. These interpretations can be retrieved to think the modern world as suffused with transcendence. Transcendence is not closed to modern buffered selves. Many exemplify a transcendence that goes beyond their own interests. They are aware of their finitude and realize that transcendence is a mystery.
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Westhaver, George. "Continuity and Development." Bulletin of the John Rylands Library 97, no. 1 (March 1, 2021): 161–77. http://dx.doi.org/10.7227/bjrl.97.1.11.
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This article compares the typological exegesis promoted by E. B. Pusey (1800–82) and his colleagues John Henry Newman and John Keble with that of their eighteenth-century Hutchinsonian predecessor William Jones of Nayland (1726–1800). Building on Peter Nockles’s argument that Jones’s emphasis on the figurative character of biblical language foreshadows the Tractarian application of the sacramental principle to exegesis, this article shows how this common approach differs from the more cautious one displayed by the High Church luminaries William Van Mildert and Herbert Marsh. At the same time, both Pusey’s criticism of the mainstream apologetics of his day and his more explicit application of the doctrine of the Incarnation to exegesis resulted in bolder interpretations and a greater emphasis on the necessity of figurative readings (of both the Bible and the natural world) than Jones generally proposed. A shared appreciation of the principle of reserve may explain both these differences and the Tractarian emphasis on a patristic, rather than a Hutchinsonian, inspiration for their approach.
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Cooley, Steven D. "Manna and the Manual: Sacramental and Instrumental Constructions of the Victorian Methodist Camp Meeting during the Mid-Nineteenth Century." Religion and American Culture: A Journal of Interpretation 6, no. 2 (1996): 131–59. http://dx.doi.org/10.1525/rac.1996.6.2.03a00020.
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“The character of the place on which one Stands is the fundamental symbolic and social question,” Claims historian of religion Jonathan Z. Smith. From this sense of place, there follows a “whole language of Symbols and social structures.” Studies of Methodist history have also considered sensitivity to Methodism's distinctive sense of place essential to their subject. It is now commonplace to observe that Methodism shattered the geographic bounds of church and parish in order to situate religion for activity across an open, unbounded terrain. This proved one of the most offending characteristics of its ministers, whose itineracy commonly violated civil laws intended to locate spatially religion. Within some traditions, the receipt of a “location” meant a minister received a church and thereby became a minister. Within Methodist discourse, granting a “location” has held quite the opposite meaning: it has meant a departure from the ministry.
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Jordan, Mark D. "Sacramental Characters." Studies in Christian Ethics 19, no. 3 (December 2006): 323–38. http://dx.doi.org/10.1177/0953946806071556.
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Zubareva, Vera K. "“A Lady with a Lapdog”: A Breakdown of Orthodoxy." Proceedings of Southern Federal University. Philology 2021, no. 1 (March 30, 2021): 19–25. http://dx.doi.org/10.18522/1995-0640-2021-1-19-25.
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This article provides a historical perspective on the famous Chekhovian story that has been previously viewed only as a story of love with the main focus on characters’ psychology. The new approach refers to a historical climate in Russian in the end of 19 century when religion lost its primary value. The conflict between the main characters is interpreted as a conflict between religious and secular mentality. Chekhov talks about a tendency of changing values in society, when the natural man’s mentality dominates the sacramental sphere, declares its morality false, ridiculous and even harmful. Gurov cannot understand Anna Sergeevna’s repentance, because he gravitates towards the progressive pole. The institution of marriage is not sacred for him, and, like for many of his contemporaries, a church wedding ceremony is no more than just a beautiful ritual. Just as another Chekhovian character, Voinitsky, Gurov doesn’t consider cheating on a spouse a great sin. He is a man of modern tendencies. For him, God is an abstract, mythical, speculative, philosophical concept not applicable to his own life that he lives in accordance with the tendencies of a secular society. Critics often associate the image of the dog with Anna Sergeevna, but in reality it is connected rather to Gurov. First of all, the sex of the dog is male, not female (Spitz is a male). Also, in the story, the dog loves his owner, Anna Sergeevna, but he could never understand the reason for her sadness. In the same way, Gurov, though being in love with Anna Sergeevna, would never understand fully what makes her so upset.
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Harms, Arielle. "In Search of a Faithful Development of the Thomistic Account of Sacramental Character: An Examination of Thomas Aquinas, Matthias Scheeben and Lumen Gentium." Heythrop Journal 58, no. 6 (October 8, 2014): 899–907. http://dx.doi.org/10.1111/heyj.12234.
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Martasudjita, E. Pranawa Dhatu. "Hubungan Ekaristi Dengan Hidup Sehari-Hari Dalam Teologi Sakramental Karl Rahner." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 12, no. 2 (October 14, 2013): 278–301. http://dx.doi.org/10.36383/diskursus.v12i2.108.
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Abstrak: Diskusi mengenai hubungan Ekaristi dengan hidup sehari- hari masih terus berlangsung hingga hari ini, baik di kalangan para teolog maupun umat beriman pada umumnya. Kiasan yang sering di gunakan di Indonesia untuk melukiskan hubungan tersebut adalah al tar dan pasar. Yang menjadi bahan diskusi ialah masih adanya pan- dangan dikotomis yang memisahkan keduanya. Tulisan ini ingin mem- beri sumbangan kepada diskusi tentang tema tersebut dari pemikiran teologis Karl Rahner (1904–1984). Rahner menunjukkan bahwa pemahaman tentang rahmat sebagai pemberian diri Allah yang senantiasa di- berikan dan dianugerahkan kepada umat manusia dan sejarahnya tidak memperkenankan pemisahan dikotomis semacam itu. Penulis mendekati permasalahan tersebut dengan pertama-tama menggali pemikiran sakramental Rahner, kemudian memperdalamnya dalam teologi Ekaristi. Dari alur pemikiran ini dibahas teologi Rahner yang senantiasa berciri pastoral, yaitu menghubungkan makna Ekaristi dengan kehidupan sehari- hari. Bagi Rahner, Ekaristi adalah sakramen sehari-hari. Dalam pengertian ini, kehidupan sehari-hari orang Kristiani mestinya merupakan perpanjangan dari hidup sehari-hari Kristus sendiri yang dirayakan dan diterima dalam Ekaristi.
Kata-kata Kunci: Ekaristi, hidup sehari-hari, teologi sakramental, altar dan pasar, sakramen sehari-hari.
Abstract: Theologians, as well as Christians in general continue dis- cussing more deeply correlation between Eucharistic celebration and one’s daily life. Yet, many are still employing a dichotomous approach between altar and marketplace. This article is intended to contribute to the discussion, especially by presenting important theological insights of Karl Rahner (1904-1984) who would not allow such a dichotomy. Rahner presents a creative theology of grace primarily as God’s Self-gift, continuously offered to every single human being throughout our his- tory. We will begin with the presentation of Rahner’s sacramental theology, followed by the theology of the Eucharist. Rahner’s theological thought, it is argued, remains pastoral in character, that relates meaning of the Eucharist to day-to-day Christian living and practices. For Rahner, the Eucharist is a sacrament of the everyday. In this sense, the Christian’s daily life should be the extension of the daily life of Christ celebrated and received in the Eucharist.
Keywords: Eucharist,dailylife,sacramentaltheology,altarandmarketplace, sacrament of the everyday.
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Pickard, Stephen. "Gifts of Communion: Recovering an Anglican Approach to the ‘Instruments of Unity’." Journal of Anglican Studies 11, no. 2 (September 17, 2012): 233–55. http://dx.doi.org/10.1017/s1740355312000265.
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AbstractThe Anglican Communion has developed ‘Instruments of Communion’ to aid communication and sharing of wisdom throughout the Communion. When the Archbishop of Canterbury invited bishops from the Communion to attend a meeting at Lambeth in 1867 to consult and seek common counsel for the good order and care of the churches of the emerging Anglican Communion the first of the Lambeth Conferences took place. In more recent decades the Anglican Consultative Council and Primates’ Meeting have developed to enable the bishops, clergy and lay people of the worldwide Anglican Communion to listen to one another, share their life and join in common mission. In recent years these four elements in international Anglicanism – the Archbishop of Canterbury, the Lambeth Conference, the Anglican Consultative Council and the Primates’ Meeting – have become known as Instruments of Unity or Communion. Tensions and fractures in the Communion have raised questions about the value or use of the so-called Instruments of Unity.This article analyses the concept of ‘Instrument’ and assesses its value for understanding the nature of the Anglican Communion. It argues that the Instruments have a gift-like character and function in a quasi sacramental manner. As such they are indwelt rather than used in a tool like way. This approach to the Instruments of Communion gives high priority to the character and disposition of human agents participating in Communion structures and the importance of fostering a deeper communion among the Instruments for the sake of the Church and its witness to the gospel.
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Khilat, Faiqa, Muhammad Yusuf Awan,, Sana Malik, and Beenish Mujahid. "DOCUMENTING THE ARCHITECTURAL CHARACTERISTICS OF THE CATHEDRAL CHURCH OF THE RESURRECTION, LAHORE." Journal of Research in Architecture and Planning 22 (June 30, 2017): 43–52. http://dx.doi.org/10.53700/jrap2212017_5.
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The Cathedral Church of the Resurrection is a spectacular, monumental structure having distinctive features of Gothic architecture located on Mall Road, Lahore. In the nineteenth century, British rulers developed this road as the foremost city centre after they established their government in the area. Other important buildings situated on this road are High Court, General Post Office, Town Hall, Montgomery Hall, Punjab University, Atchison College, churches and cathedrals. Among various structures, the enormity of this Cathedral reflects its glory, in cosmic green meadows. The artistic style of Gothic architecture introduced by the British is truly represented in this monument. Every day, many Christians visit here to perform their sacramental obligations. In addition, the Cathedral includes its adjacent missionary school, known as Lahore Cathedral School. The structure seems to be intact; but, closer examination reveals the reality of major aspect in need of attention. The research was carried out by closely scrutinizing numerous fragments of the Cathedral through surveys and photography. The paper highlights the distinct character of the monument by assessing its architectural features in detail and concluding various measures needed to conserve the monument’s heritage. Keywords: Gothic, architecture, church, monument, Cathedral
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Basic, Ivana. "The concept of beauty in the Serbian language - iconicity of lexemes ‘lepo’ and ‘krasno’." Juznoslovenski filolog, no. 70 (2014): 173–87. http://dx.doi.org/10.2298/jfi1470173b.
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?Beauty? - the crucial aesthetic category is conceived in the Serbian language by two lexemes: ?lepo? and ?krasno?. Iconicity of lexeme ?lepo? (Old Church Slavonic - l?p'' ?something that is bonded with something; mud, mortar or most often mud mixed up with chuff to ?glue with? or ?spread over with?) is linked with the imagination of soil, while the concept of beautiful is conceived by lexeme ?krasno? (I.E.*(s)qer-, ?beacon fire?) and is defined by heavenly and divine splendour. The difference in iconicity of the two lexemes, in essence, is the difference between terrestrial and heavenly beauties. The terrestrial beauty is defined by the creative innate impulse in humans to guide them towards amorphous but ?binding? matter that can be sculptured into ?beautiful? things with a function that is not necessarily utilitarian - but perhaps it had a sacramental character. On contrary, the heavenly beauty exemplifies manifestation of heavenly splendour - beacon of divinity, beacon of creativeness and effervescence which presents the terrestrial world in its glorious beauty. The picture of heavenly ?fire?, quite independently form the benefit it may bring us, especially from the benefit that may be gained from the terrestrial fire, as well as the pure aesthetical satisfaction, have defined the original concept of beauty as splendour in the Serbian language.
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McCoy, Richard C. ""Look upon me, Sir": Relationships in King Lear." Representations 81, no. 1 (2003): 46–60. http://dx.doi.org/10.1525/rep.2003.81.1.46.
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"'LOOK UP ON ME, SIR': Relationships in King Lear" explores some of the connections between current performance theory and early modern sacramental theology. Protestant reformers objected to "carnal fancies of a local presence," but, rather than regarding the sacraments as mere signs of things absent, they defined them as a "means effectual" for sustaining communion among the faithful. McCoy argues that Shakespeare's drama functions in similar ways, supporting relationships with fictive characters from long ago and placing us "in their present" if not their presence, in the words of Stanley Cavell.
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Syryjczyk, Jerzy. "Pojęcie ekskomuniki w świetle zadań pastoralnych Kościoła w Projekcie prawa karnego z 1973 r. oraz w Kodeksie Prawa Kanonicznego z 1983 r." Prawo Kanoniczne 32, no. 1-2 (June 5, 1989): 127–56. http://dx.doi.org/10.21697/pk.1989.32.1-2.08.
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Hoc articulo de effectibus excommunicationis, prout illi to Schemate iuris poenalis anno 1973 elaborato et in Codice Iuris Canonici anno 1983 promulgato exponuntur, pastorali Ecclesiae officio respecto, tractatur. Quod ad pastoralem animarum curam pertinet, excommunicatio in Codice luris Canonici hoc tempore vim suam obtinenti ad praxim et vitam Ecclesiae aptior evadit, quam illa, quae in Schemate supra laudato exposita est. Excommunicatio, ex qua quis ad Sacramentum Poenitentiae accedere non prohibetur, simul etiam Sacram Communionem accipere vetatur (iuxta Schema anno 1973 elaboratum), eo tantum spectat, ut reus, utpote societatis membrum, emendetur. Praeterea talis excommunicationis conceptus discrimen inter censure et poenas expiatorias tollit. In Codice Iuris Canonici anno 1983 edito poena excommunicationis eo constituta est, ut reus sensu theologico emendaretur, et haec poena a poenis expiatoriis longe diversa est. At tamen talis excommunicationis conceptus, qualem in Codice luris Canonici anno 1983 invenimus, saepe reprenditur et a multis coarguitur, praesertim in iis, quae ad remissionem censurae in Sacramento Poenitentiae attinent. Omnes hic fere animadversiones repetuntur quae in recensendo Codice Iuris Canonici anno 1917 edito afferebantur. Praeterea ex remissione censurae in foro interno (sacramentali) concessa, iuxta Codicem Iuris Canonici anno 1983 promulgatum, plures controversiae et dubia oriuntur, quam quae ex canonibus CIC/1917 in lucem oriebantur. Denique remissio excommunicationis latae sententiae a confessariis concessa, etsi rationes pastorales id suadeant, efficit, ut excommunicatio suo poenali charactere privetur.
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Hobson, Theo. "The policing of signs: Sacramentalism and authority in Rowan Williams' theology." Scottish Journal of Theology 61, no. 4 (November 2008): 381–95. http://dx.doi.org/10.1017/s0036930608004158.
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AbstractThis article reflects on Rowan Williams' postmodern approach to sacramentalism and ecclesiology, tracing it through various books and articles. Partly under the influence of the Roman Catholic reception of Wittgenstein, he expounds the centrality of the Eucharist in cultural-linguistic and semiotic terms. Through this central ritual the church signifies the Kingdom of God in a uniquely strong sense of ‘signifies’. He foregrounds a dramatic model: the worshipping community performs the new humanity, it is remade through this unique form of ‘community theatre’. Its guardianship of the ultimate form of Christian sign-making is what authorises the church, Williams teaches, and necessitates hierarchical control. The postmodern idiom therefore serves a very conservative ecclesiology. Williams balances this high ecclesiology with a recurrent apophatic theme: the church must remember that its performance of the Kingdom of God is provisional, ironic. Yet the article questions whether this is sufficient: Williams does not fully confront the danger of such an ecclesiology becoming the ideological justification of a form of social power. This danger is raised with especial pertinence by the issue of homosexuality: it shows that the ecclesial policing of sacramentalism is potentially erroneous. This issue therefore threatens to unravel his ecclesiology, or at least to expose its innate violence. The article concludes that Williams is only half-willing to confront the negative dimension to his sacramental ecclesiology: its ideological character, its potentially violent policing of all Christian culture.
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Karttunen, Tomi. "The Lutheran Theology of Ordained Ministry in the Finnish Context." Ecclesiology 16, no. 3 (October 12, 2020): 361–78. http://dx.doi.org/10.1163/17455316-bja10001.
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Abstract Martin Luther’s ordination formulary (1539) followed the early Church in its essential elements of the word, prayer, and the laying on of hands. Ordination was also strongly epicletic, including the invocation of the Holy Spirit. Although Luther did not understand ordination as a sacrament, he affirmed its effective, instrumental character. The Lutheran Reformation retained bishops, but the Augsburg Confession’s article concerning ministry did not mention episcopacy. The Evangelical Lutheran Church of Finland’s ordination is by a bishop through the word, prayer, and laying on of hands. Ordination is not merely the public confirmation of vocation but an instrumental and sacramentally effective act, in which benediction confers the ministry. If the Church is Christ’s presence and the incarnate Word is the basic sacrament in Lutheran-Roman Catholic dialogue, is a differentiated consensus possible concerning the ministry of word and sacrament, and ordination within this context, as a means of grace indwelt by God?
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Brinkman, Martien. "The Church as Sacrament of the Kingdom: A Reformed Commentary." Exchange 37, no. 4 (2008): 497–507. http://dx.doi.org/10.1163/157254308x340422.
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AbstractOne of the most promising aspects of the text of the third phase of the International Roman-Catholic-Reformed Dialogue might be the suggestion to reflect upon the idea of the church as 'sacrament of the kingdom' (no.231). In this contribution, I shall take up that suggestion and develop a fourfold approach of the sacraments in which the interconnectedness of church and kingdom plays a crucial role. I shall deal with the soteriological, the ecclesiological, the eschatological and the symbolic aspect respectively. Deliberately, I begin with the soteriological aspect because the first and main thing sacraments do is to point to our salvation. Salvation implies, however, a mediation of salvation and hence the ecclesiological aspect follows the soteriological aspect. The mediation of the church always points beyond itself to the kingdom of God. That is the eschatological aspect. And every reference to the eschaton always has the form of the symbol as the focal point of the 'already' and 'not yet' character of the kingdom of God. We label that as the symbolic aspect. My conclusion will be that the fruitfulness of the suggestion to speak about the church as 'sacrament of the kingdom' depends on the preparedness to reap the results of the ecumenical discussions since Vatican II.
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Brinkman, M. E. "The church as sacrament of the kingdom - A reformed commentary." Verbum et Ecclesia 29, no. 2 (November 17, 2008): 308–19. http://dx.doi.org/10.4102/ve.v29i2.17.
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One of the most promising aspects of the text of the third phase of the International Roman-Catholic-Reformed Dialogue might be the suggestion to reflect upon the idea of the church as “sacrament of the kingdom”.In this contribution, written in honour of the ecclesiological work of Conrad Wethmar, I shall take up that suggestion and develop a fourfold approach of the sacraments in which the interconnectedness of church and kingdom plays a crucial role. I shall deal with the soteriological, the ecclesiological, the eschatological and the symbolic aspect respectively. Deliberately, I begin with the soteriological aspect because the first and main thing sacraments are doing, is pointing to our salvation. Salvation implies, however, a mediation of salvation and hence the ecclesiological aspect follows the soteriological aspect. The mediation of the church always points beyond itself to the kingdom of God. That is the eschatological aspect. And every reference to the eschaton always has the form of the symbol as the focal point of the “already” and “not yet” character of the kingdom of God. We label that as the symbolic aspect.My conclusion will be that the fruitfulness of the suggestion to speak about the church as “sacrament of the kingdom” depends on the preparedness to reap the results of the ecumenical discussions since Vatican II.
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Lima, Danilo César dos Santos. "O uso dos aparatos técnicos nas celebrações. Uma reflexão a propósito da nota emitida pela Comissão Episcopal Pastoral para a Liturgia." Revista Eclesiástica Brasileira 72, no. 285 (February 18, 2019): 101. http://dx.doi.org/10.29386/reb.v72i285.921.
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O presente artigo analisa o uso dos aparatos técnicos nas celebrações litúrgicas da Igreja. A análise parte da recente declaração da Comissão Episcopal Pastoral para a Liturgia, da CNBB, intitulada “O uso do Projetor Multimídia na Liturgia” (3 de janeiro de 2011). Refletindo, de um lado, a sacramentalidade da liturgia em, de outro, a natureza dos aparatos técnicos e seu lugar substitutivo na relação entre a comunidade e o mistério que se celebra, o presente texto pretende contribuir para alertar sobre as introduções desses meios e aprofundar os efeitos que causam na liturgia da Igreja. Indica, a modo de conclusão, pistas pastorais que encorajam o aprofundamento dos recursos e da natureza da própria celebração, demonstrando a não necessidade de se recorrer aos artifícios dos aparatos técnicos, em muito prejudiciais para a participação dos fiéis na Liturgia.Abstract: The present article analyses the use of technical equipment in the liturgical celebrations in the Church. The analysis is a consequence of the recent declaration of the CNBB’s Bishops’ Pastoral Commission for the Liturgy entitled “The use of the Multimedia Projector in the Liturgy” (3rd January 2011). Reflecting, on the one hand, on the sacramental character of the liturgy and, on the other, on the nature of the technical equipments and their role as a substitute for the relation between the community and the mystery that is celebrated, the present text intends to contribute with a warning about the introduction of these media and to examine with greater depth the effects they produce in the Church’s liturgy. In the guise of a conclusion, it points to pastoral suggestions that encourage a further development of the resources and of the nature of the celebration itself, thus showing how resorting to the contrivances of this type of technical equipment is both unnecessary and very detrimental to the faithful’s participation in the Liturgy.
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Tavares, Sinivaldo Silva. "Liturgia: lugar da teologia – A relevância de um antigo princípio." Revista Eclesiástica Brasileira 66, no. 261 (April 12, 2019): 5. http://dx.doi.org/10.29386/reb.v66i261.1605.
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Esta reflexão quer resgatar a antiga intuição eclesial expressa no princípio: legem credendi statuat lex supplicandi (“a lei da oração estabeleça a lei da fé”). Assim sendo, a norma do culto cristão determinará a lógica do crer, explicitando que entre a Liturgia e a Teologia vige uma relação de intrínseca reciprocidade. De um lado, concebe-se a Liturgia como fonte da Teologia e, do outro, a Teologia surge como a instância de verificação da Liturgia. As interpelações que a Liturgia lança à Teologia se reúnem em torno de três elementos: a eclesialidade como o húmus da teologia; o evento pascal de Cristo como a seiva da teologia; a criação, a história e o ser humano como o espaço vital da teologia. A conclusão frisa a necessidade de se aceitar a sacramentalidade da existência humana e a contingência de suas manifestações, e sugere que tanto a Liturgia como a Teologia se tornem mais simbólicas e se aproximem mais da poesia.Abstract: This reflection intends to retrieve and preserve the old ecclesiastical intuition expressed in the principle: legem credendi statuat lex supplicandi (“the law of the prayer should establish the law of faith”). Thus, the norm of the Christian cult will determine the logic of the belief, making it clear that between Liturgy and Theology there prevails a relationship of intrinsic reciprocity. On the one hand, Liturgy is conceived as the source of Theology and, on the other, Theology appears as the instance that confirms Liturgy. The challenges Liturgy places before Theology centre around three elements: the ecclesiastical principles as the humus of theology; the paschal event of Christ as the sap of Theology; and the creation, history and human beings as the vital space of Theology. The conclusion emphasizes the need to accept the sacramental character of human existence and the contingency of its manifestations and suggests that both Liturgy and Theology should become more symbolic and closer to poetry.
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Gustafson, H. S. "Sacramental Spirituality in the Brothers Karamazov and Wendell Berry's Port William Characters." Literature and Theology 27, no. 3 (August 20, 2012): 345–63. http://dx.doi.org/10.1093/litthe/frs034.
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Dean, Paul. "Drama and the Sacraments in Sixteenth-century England: Indelible Characters." English Studies 90, no. 1 (February 2009): 116–17. http://dx.doi.org/10.1080/00138380802583121.
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Jørgensen, Theodor. "Grundtvigs »Kirkens Gienmæle« - læst i et nutidigt perspektiv." Grundtvig-Studier 43, no. 1 (January 1, 2002): 46–66. http://dx.doi.org/10.7146/grs.v43i1.16075.
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Grundtvig’s »The Rejoinder of the Church« - in a Modem Perspective By Theodor Jørgensen The article maintains the view that the most profitable approach to a reading of Grundtvig is to take him seriously as a true 19th century man. In that case, his conflict with his own time will be a great deal more relevant for our own approach to the present and its problems. Four views, typical for the present, are adduced as crucial for Grundtvig, too, and thus also profitable when considering Grundtvig’s polemical pamphlet from 1825 in a modern perspective, in which he presents his ‘church view’.The four views are: 1. Faith must be a matter of experience, 2. Faith must be a matter of certainty, 3. Faith needs to have criteria for its Christian identity, and 4. Theology, of course, plays an essential role in the clarification of these issues, but which one?By way of introduction, the occasion and aim of the pamphlet is explained, and it is made clear that two views of the church clash, that of Professor H.N. Clausen, which is founded on a doctrinal idea of the church, and Grundtvig’s own, which invokes the evidence of history, i.e., the concrete historical experience of the individual. After that the pamphlet is analyzed from the four points of view mentioned.Re 1. Grundtvig’s emphasis on faith as experience serves a two-fold purpose: The immersion of faith in supra-individual contexts of life, here above all history, on one hand, and faith as the most fundamental act of life of the individual, on the other. Experience has truth on its side, because truth is always given in advance, and thus only accessible to experience. It must be sensed, heard. Grundtvig’s concept of experience is closely linked with his view of man, according to which man is a divine experiment of dust and spirit. To Grundtvig, the heart is a manifestation of this unity of the physical and the spiritual, just as human speech is a unity of sound and meaning. True experience is the experience of the heart, as different from that of reason. Grundtvig’s defence of freedom in the individual’s experience of God through faith is a defence of the autonomy of the heart, meaning every single individual’s immediate relationship to God.Re 2. The immediacy of the relationship through faith is its certainty. But the message which faith relates to, is always received through intermediary communication, and the process of historical communication is as such of a relative character. In the consciousness of the present, the certainty of faith is thus endangered. This is seen in particular in the relativism which the Scripture as canon has been exposed to through the exegetic sciences. In fact, Grundtvig abandons the Scripture as the basis of communication and rule of faith. Instead he substitutes the Apostolicum, understood as the promised divine Covenant Word and Baptism and Communion. From the beginning of Christianity they have been distinctive signs of the true church of Christ. With their central place in the church service, these words and sacraments have the resurrected Christ Himself as their subject. In other words: In His living presence in the word of faith and the sacraments in the church service, Christ is Himself the communicator, and thus the immediacy, so indispensable for the certainty of faith, is secured. Christ Himself is thus regula fidei.Re 3. Hence, according to Grundtvig, the Christian service is the criterion of Christian identity, as it is the place where one meets the living Christ. Unlike Clausen’s theologically doctrinal and thus intellectual criterion, Grundtvig’s has been deduced from historical experience, that of the individual and that of Christendom. Grundtvig’s view is elucidated by means of a comparison with the criteria of Christian identity proposed by S.W.Sykes in his .The Identity of Christianity which correspond to Grundtvig’s.Re 4. Grundtvig’s ‘church view’ must necessarily lead to the conclusion that the importance of exegetic and dogmatic theology for the origin of faith becomes relative. In comparison with the living presence of Christ in the word of faith and the sacraments, theology will naturally take second place. It cannot create faith. What it can do, however, according to Grundtvig, is to enlighten faith and the life of Christ in faith, partly by interpreting the New Testament as the evidence of faith of the first Christian congregations, partly, in the context of the present, by throwing light on Christian life and its interchange with everything human. When it is understood like this, theology, of course, does not belong in the church, but in the .church school.. Evidently, theology can only accomplish its task in freedom and it must necessarily contain differences like life itself.The conclusion points out that the applicability of Grundtvig’s .church view. in our day is in question because the church service is alien to many people and is consequently celebrated by few. Thus the foundation of experience for the free choice of faith is missing. In present-day theology, two paths stand out as typical in the face of this challenge. One way to go is to make the liturgical and sacramental experience comprehensible, partly in order to motivate people to make that experience themselves, partly in order to help the church to celebrate its service in greater agreement with its content. G. Wainwright and S.W.Sykes represent this attitude. The other way to go is to distinguish consciously between the church as a community of faith and Christianity as a view of life, and to accept fully that the relationship between faith and view of life is reversed on the conditions of modernity. By arguing for the view of life, it is thus attempted to create a convincing foundation for the choice of faith. W.Pannenberg represents this approach.
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Witt, William G. "George Herbert's Approach to God." Theology Today 60, no. 2 (July 2003): 215–34. http://dx.doi.org/10.1177/004057360306000206.
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This article examines the way practices and doctrines formed the spirituality of the sixteenth-century Anglican priest George Herbert, as reflected in his poetry (The Temple) and prose (The Country Parson). The practices of virtuous living, Sunday worship, public and private prayer, hearing and proclaiming the Word, and partaking of sacraments combine to shape virtuous Christian character. The doctrines of God, creation, sin, Christ, and grace, as well as the problem of affliction, combined to form Herbert's faith.
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Derks, Marco. "Sexual and Religious Regimes of the Self in Dutch Discourses about Homosexuality: A Queer Theological Analysis and Alternative." International Journal of Public Theology 12, no. 3-4 (November 5, 2018): 353–78. http://dx.doi.org/10.1163/15697320-12341547.
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Abstract This article discusses two major ways in which sexual and religious identities are conceptualized in Dutch public discourses about homosexuality. In a secular discourse that stresses that LGBTs should be able to ‘be themselves’, certain religious identities are often ignored, subordinated or attacked, while the self that needs to be realized is rendered primarily a sexual self. A conservative Protestant (counter-)discourse on ‘being in Christ’ subordinates (homo)sexual identity to Christian identity—or even rejects it. To move beyond such (Late) Modern oppositional constructions of religion and homosexuality in terms of (religious/sexual) “identity”, this article explores the (queer) Catholic concept of sacramental characters—as an anti-identity—and suggests that it has the potential to unsettle some of the deadlocks in public discourses about homosexuality and sexual diversity.
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Ryliškytė, Ligita. "Conversion: Falling into Friendship Like No Other." Theological Studies 81, no. 2 (June 2020): 370–93. http://dx.doi.org/10.1177/0040563920931757.
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In the context of contemporary vicissitudes, this article examines how Lonergan’s grasp of the meaning of redemption illuminates our understanding of Christian conversion. Lonergan’s Law of the Cross implies that the effectiveness of Christian conversion hinges on one’s antecedent willingness to undertake suffering for the sake of the transformation of evil into good. His analogies for Christ’s salvific work with the sacrament of reconciliation and with friendship further clarify the christomorphic, penitential, and community-building character of conversion, which proceeds from the total, transformative, and diffusive falling into friendship with God.