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Relevant bibliographies by topics / Sacraments, history of doctrines

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Academic literature on the topic 'Sacraments, history of doctrines'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Sacraments, history of doctrines"

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Hunter, David G. "Between Discipline and Doctrine." Augustinian Studies 51, no. 1 (2020): 3–22. http://dx.doi.org/10.5840/augstudies202011756.

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This article explores a possible tension in Augustine’s thought between his response to the misconduct of clergy, which stressed swift discipline, and his anti-Donatist theology of sacraments, which emphasized the efficacy of sacraments apart from the moral worthiness of the clergy. I identify five principles that Augustine followed in his handling of clerical misconduct: 1) Decisive action that usually resulted in removal of the offenders from ministry; 2) concern for the rights of the victim over clerical privilege; 3) a just hearing for the accused clergyman; 4) concern for transparency in all proceedings; 5) personal accountability of the bishop for the behavior of his clergy. I conclude by noting several aspects of Augustine’s anti-Donatist ecclesiology and sacramental theology that help to resolve the apparent tension.

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Ayer, Joseph Cullen. "The Development of the Appellate Jurisdiction of the Roman See." Church History 57, S1 (March 1988): 29–42. http://dx.doi.org/10.1017/s0009640700062922.

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The jurisdiction of the Roman see is, and always has been, a point of controversy, not merely between the adherents of that see and all other Christians, but even among those who look with reverence akin to devotion to the successor of St. Peter. It is not merely a legal question, it is essentially a theological question, and as a doctrine it must be dejure divino. Accordingly, it has been discussed with that acrimony which as from a psychological necessity is characteristic of so many theological disputes. But discussion of the development of the doctrine and practice does not necessarily involve polemics. For a doctrine may be true or false, and to show this is a matter of exegesis and systematic theology, but to show that as finally stated it was the result of a long development is not to touch upon the question of its truth at all. Thus one may ask as to a doctrine closely connected with that we are to discuss, does the teaching of the Church as stated in the Bull, Unam Sanctam, appear in the second or third century as an article of belief required to be held by all Christians as a condition for receiving the sacraments? To show that it does not so appear, is merely to show what nearly every one acknowledges as to almost any doctrine not involved in modern polemics, that in the earliest ages they were not formulated with any great precision, in fact were expressed in forms sometimes afterward regarded as even heretical. Such a doctrine as the appellate jurisdiction may be studied in the same historical and non-polemical spirit as the doctrines of the atonement, incarnation, grace, or the sacraments.

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David, ZdenĚk V. "Utraquists, Lutherans, and the Bohemian Confession of 1575." Church History 68, no. 2 (June 1999): 294–337. http://dx.doi.org/10.2307/3170859.

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The purpose of this article is to address the controversial issue of the status of the Utraquist Church in the Kingdom of Bohemia in consequence of the drafting of the Bohemian Confession in 1575. The chronological scope is limited to the period up to 1609, when the issuance of the Letter of Majesty in 1609 formalized the gentlemen's agreement of 1575 and altered the ecclesiastical structure accordingly. According to Czech historiography, the parliamentary action of 1575– which granted toleration, albeit tacit and conditional, to the Lutherans and the Bohemian Brethren—represented a moment of truth for traditional Utraquism, which dated to the original Bohemian Reformation. On the one hand, the Utraquists' choice was to reaffirm its late medieval reformist tradition that preserved the traditional liturgy (including the seven sacraments), a belief in the sacramental episcopate and priesthood in a historic apostolic succession, and the belief in the efficaciousness of good works in the drama of salvation. On the other hand, their choice was to embrace the Lutheran Reformation, which rejected all the doctrines just enumerated.

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Jenson, Robert. "A Lutheran Among Friendly Pentecostals." Journal of Pentecostal Theology 20, no. 1 (2011): 48–53. http://dx.doi.org/10.1163/174552511x554636.

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AbstractJenson offers an appreciative response to the overtures of Jeffrey Lamp (Scripture), Chris Green (sacraments), Michael Chan (Judaism), and Rick Bliese (the charismatic Spirit). In explicating his theological stance, Jenson calls for a deeper appreciation of the sacramental unity of the Church and of the church's Spirit-shaped history. In regard to Judaism, he calls for Jewish and Christian theologians to think together on shared problems. Jenson accepts the genuineness of charismatic gifts, but he cannot agree with Pentecostalism's doctrine of a Spirit baptism subsequent to water baptism. Finally, he affirms the Church's pursuit of one eucharistic community.

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Maraschi, Andrea. "Wine, bread, and water, between doctrine and alternative. Norms and practical issues concerning the Eucharist and baptism in thirteenth-century Europe." Revista de História da Sociedade e da Cultura 19 (December 6, 2019): 323–44. http://dx.doi.org/10.14195/1645-2259_19_14.

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Guillaume Durand’s Rationale divinorum officiorum was a liturgical encyclopedia which soon became the most important work of its kind, and thus represents an invaluable resource for the study of various aspects of liturgy and ritual in late thirteenth-century Europe. This contribution focuses on norms featured in the Rationale regarding two Christian sacraments - the Eucharist and baptism - for the they were held to originate from the same source (the wound on Christ’s side caused by the spear thrown by a Roman soldier). Both of these sacraments required elements for the administration (wine, water, bread) which had to meet specific characteristics, and this generated several issues, mainly concerning their availability and other practical issues. This study analyzes such characteristics and occasional proposals to replace the aforementioned elements by contextualizing Guillaume’s work within a wider intellectual and normative context, including Thomas Aquinas and earlier canon law. The intention is to show: 1) how fundamental a role normativity played in drawing the line between liturgy, heresy, and desecration; and 2) that normativity had to take practicality into account.

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Sunarko, Adrianus. "Allah Berharap pada Manusia: Teologi dengan Paradigma ‘Kebebasan’." MELINTAS 32, no. 2 (August 31, 2017): 171. http://dx.doi.org/10.26593/mel.v32i2.2677.171-192.

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The author introduces a way of theologising by way of a particular paradigm, that is, ‘freedom’ paradigm. From the philosophical viewpoint this way of thinking according to the paradigm is chosen with the consideration that it has become one of the central themes in modern thought, is not under the level of reflection reached by the modern thought, and conforms the requirement of reason to borderlessly question the fundamental cause of everything. From the theological viewpoint, the choice for this paradigm has a consequence that ‘freedom’ becomes the reference, towards which theological reflection always directs itself. The author shows that ‘freedom’ paradigm brings the potential to be the reference in understanding and formulating Christian fundamental doctrines on many themes: on God and the reality of creation, humanity (theological anthropology), Jesus Christ (Christology), grace and sacraments, concepts of salvation (soteriology), history and its final meaning (eschatology), actual themes like human rights, freedom to have religion, et cetera.

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Woods, Damon. "Translating Baptism: A Case for Buniag." philippiniana Sacra 54, no. 162 (May 1, 2019): 299–314. http://dx.doi.org/10.55997/ps2005liv162a5.

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Vatican II’s allowing the use of the vernacular in the administration of the sacraments with the goal of having the faithful participate in in the liturgy opened the door to those serving Ilocanos to make decisions regarding what terms to use. One such term was buniag, about which there was a lack of consensus. Juan A. Foronda and Marcelino A. Foronda, Jr. explore the matter by looking in the history of the baptismal formula in Ilocano, the supposed pagan roots of buniag, and the theological implications of word choices when translating Church doctrine into indigenous languages. This paper discusses the history of bunyag (as it was originally written) and corrects misconceptions about its roots and the decision to use it to signify baptize, baptism, and other ways in which this sacramental term is used. In addition, a solution is posed which does not require a theological discussion or justification for the choice of buniag (as it is now written). While not dismissing theology or arguing for a dualistic approach to the matter, this paper points to philology, not just among Ilocanos, but across the archipelago, for an answer.

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Soto Rábanos, José María. "Disposiciones sobre la cultura del clero parroquial en la literatura destinada a la cura de almas (siglos XIII-XV)." Anuario de Estudios Medievales 23, no. 1 (April 2, 2020): 257. http://dx.doi.org/10.3989/aem.1993.v23.1049.

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L'analyse de la littérature destinée au soin des âmes, c'est-a-dire des traités de théologie pratique et des normes synodales, du Bas Moyen-Age espagnol, en relation avec la culture religieuse du clergé paroissial, fait remarquer que l'autorité ecclésiastique exigeait un niveau minimum de connaissance pour ce qui concernait les trois tendances du savoir: connaissance des Ecritures et de la discipline ecclésiastique, connaissance des sciences profanes et connaissance des thèmes mondains. Plus concrètement cette exigence minime se matérialise pour tout le clergé par: savoir lire, chanter (plain-chant, musique religieuse) et connaître la grammaire; et se résume fréquemment dans des phrases telles que «savoir parler latin» et «être grammairien». En plus le clergé préparé devra savoir, au moins dans sa formation la plus élémentaire, la doctrine chrétienne pour administrer les sacraments et enseigner la foi au peuple qui lui est confié. D'autre part cette analyse nous permet d'aborder des situations d'application ou d'inaccomplissement de cette exigence minimale dans les divers diocèses, conformément aux circonstances socio-politiques et religieuses. Les principales sources de référence littéraires qui son analysées ici sont, à côté de la tradition ecclésiastique (saints canons), le Concile IV de Latran (1215 ), les conciles des légats de Valladolid (1228 et 1322) et de Lérida (1229), ainsi que les constitutions provinciales et diocésaines antérieures à chaque synode en question.

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MacCulloch, D. "Shorter notice. Calvin and Bernard of Clairvaux. ANS Lane/The Doctrine of the Sacraments in the Heidelberg Catechism: Melanchthonian, Ccalvinist, or Zwinglian? LD Bierma." English Historical Review 115, no. 462 (June 2000): 713–15. http://dx.doi.org/10.1093/enghis/115.462.713.

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MacCulloch, D. "Shorter notice. Calvin and Bernard of Clairvaux. ANS Lane/The Doctrine of the Sacraments in the Heidelberg Catechism: Melanchthonian, Ccalvinist, or Zwinglian? LD Bierma." English Historical Review 115, no. 462 (June 1, 2000): 713–15. http://dx.doi.org/10.1093/ehr/115.462.713.

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Dissertations / Theses on the topic "Sacraments, history of doctrines"

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Heard, Jerrard Case. "A critical analysis of the sacramental theology of George Gillespie." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683252.

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Homedes-Palau, Marc. "Le mariage comme "res sacra" et comme consécration sacramentelle dans le magistère de l'église catholique : contribution d'histoire doctrinale à une théologie de la "consecratio sui generis" du sacrement de mariage." Electronic Thesis or Diss., Strasbourg, 2023. http://www.theses.fr/2023STRAK006.

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La thèse examine le développement de la doctrine du sacrement de mariage entre le pape Pie VIII (1829) et le pape François (2022) sous l’angle de deux notions : la sacralité du mariage et sa consécration sacramentelle. La première apparaît comme une notion clé jusqu’au concile Vatican II, mais perd ensuite son importance, bien que Jean-Paul II l’ait remise en valeur dans un discours en 2003. Le mariage est – déjà en tant qu’institution naturelle – une « res sacra », une réalité sacrée en lien avec Dieu. La notion de consécration émerge dans le Magistère en 1930 et se réfère plus directement au mariage chrétien, dans sa spécificité de sacrement de la Loi nouvelle. L’usage de cette notion est hésitant dans un premier temps (les époux sont « comme consacrés ») et son sens ne sera approfondi que par Jean-Paul II. Deux lignes d’interprétation vont se développer : une ligne morale, fondée sur la pensée de Pie XI, et une ligne ecclésiologique, fondée sur la pensée de Pie XII. Bien que la première ait dominé la réflexion jusqu’aux catéchèses de Jean-Paul II sur l’amour humain (1984), c’est la seconde qui passera ensuite au premier plan. Le pape François la consolidera. La thèse accorde une attention particulière aux travaux du Concile, ainsi qu’au magistère de Jean-Paul II et du pape François
The thesis examines the development of the doctrine of the sacrament of marriage between Pope Pius VIII (1829) and Pope Francis (2022) from the perspective of two notions: the sacredness of marriage and its sacramental consecration. The first appeared as a key notion until the Second Vatican Council, but then lost its importance, although John Paul II re-emphasized it in a speech in 2003. Marriage is – already as a natural institution – a “res sacra”, a sacred reality in relation to God. The notion of consecration emerged in the Magisterium in 1930 and refers more directly to Christian marriage, in its specificity as a sacrament of the New Law. The use of this notion is hesitant at first (spouses receive “a kind of consecration”) and its meaning will only be deepened by John Paul II. Two lines of interpretation will develop: a moral line, based on the thought of Pius XI, and an ecclesiological line, based on the thought of Pius XII. Although the first one dominated reflection until the catecheses of John Paul II on human love (1984), it is the second one which will then come to the fore. Pope Francis will consolidate it. The thesis pays particular attention to the work of the Council, as well as to the magisterium of John Paul II and Pope Francis

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Richardson, K. C. "The Lord's Supper as a sacrament in the history of the Stone-Campbell movement." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Wilton, Carlos E. "'As one who serves' : Diakonia as a paradigm for ordination for ministry of the word and sacrament in the Presbyterian Church (U.S.A.) : a study in the history of doctrine." Thesis, University of St Andrews, 1995. http://hdl.handle.net/10023/13608.

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This study is an examination of the institution of ordination to ministry of word and sacrament in the Presbyterian Church (U.S.A.), through the lens of the particular biblical-theological paradigm of diakonia, or servanthood. Chapter titles include: 1) Biblical Roots of Ordination 2) The Evolution of the Threefold Pattern of Ministry 3) Luther and Calvin on Ordination 4) Ordination in the Scottish Reformation 5) The Developing American Understanding of Ordination 6) Recent American Developments 7) A Contemporary Presbyterian Statement on Ordination. This study traces the concept of diakonia as a controlling paradigm for the understanding of ministry in the Presbyterian Church (U.S.A.). Following a survey of biblical writings on ordination and ministry, it traces the rise of the "threefold pattern" of bishop, presbyter and deacon through the first three centuries of the church, then explores how the first-generation reformers Luther and Calvin discarded these forms in favor of a radically functional view, informed by the biblical concept of ministry as diakonia. This functional, servanthood model of ministry is traced through the Scottish reformation, to the new world, to recent developments in the Presbyterian Church (U.S.A.). The final chapter is an attempt to creatively state the essentials of the Presbyterian understanding of ministry as servanthood.

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Delgatto, Joseph Edward. "Some models for various services, including a brief history of prepared worship materials." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Steigerwald, Diane 1961. "L'imâmologie dans la doctrine ismaélienne nizarienne." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66129.

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Hausam, Mark. "Communicating philosophically and theologically : a study of the dialogue between the mainstream Reformed and Edwardian traditions of the seventeenth to nineteenth centuries concerning sin and salvation." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683255.

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Jones, Chris. "Reformed sacramental piety in England 1590-1630." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:4cd35e30-c3dd-4764-a365-d14591e0f279.

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England in the late-Elizabethan and early-Stuart period saw a surge of pastoral writings intended to provide lay-readers with information and advice about sacraments. Using sixty-four such texts from the period 1590-1630, this thesis analyses the conceptions of sacraments offered by cleric-authors to their audience. As a group these works had two structural features in common. First they were concerned to outline the ‘qualities’ of a ‘worthy’ receiver of the Lord’s Supper, foremost amongst which were knowledge, faith, newness of life and repentance. Second they tended to divide the concept of worthiness into three temporal chunks comprising the times before, during, and after the Supper. Using these rubrics as guidelines the thesis compares and contrasts the content of the corpus. In opposition to stereotypes of puritans neglecting sacraments, it is found that sacraments were presented by Reformed English clerics as highly efficacious entities, which truly communicated something to the believer. The importance of faith to the Reformed conception of sacraments is affirmed, with the caveat that the dominance of this concept did not prohibit clerics from extolling the sensuous or ceremonial aspects of sacraments. It is further contended that sacraments continued to be seen as spurs to moral amelioration, occasions for charity, and a demonstration of community – and that receiving sacraments did not become a wholly individualised enterprise. Building on this analysis the thesis offers three broader conclusions. Firstly it is shown that sacraments played a key part in the quest to gain assurance of salvation. Secondly it can be seen that in England there was a way of extolling sacraments and their use which is not usually thought about – a species of ‘sacramental piety’ which used mainstream Reformed ideas about sacrament to urge believers to comfort and increased Godliness. Thirdly it is contended that key Reformed theological distinctions were often submerged by the contingencies of pastoral writing.

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Beiting, Christopher. "The development of the idea of limbo in the Middle Ages." Thesis, University of Oxford, 1997. http://ora.ox.ac.uk/objects/uuid:669bc6d5-edbb-4642-88e6-426600e6ed27.

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The medieval period witnessed many attempts at organization, of both the mundane and sacred spheres. The otherworldy realms of heaven and hell are familiar to the modern reader, as is purgatory, but it was during the middle ages that the existence of another realm, limbo, was posited. This realm had its beginnings in questions of Christology and the extent to which Christian salvation could or could not be extended to non-Christian peoples. Its development was also shaped by questions of infant baptism, and the fate of those infants who died lacking this baptism. By the thirteenth century, it becomes more proper to speak of "the limbos", as the idea of limbo is split into two realms: the limbo of the Fathers (limbus patrum), wherein were placed the notable figures of the Old Testament, and the limbo of children (limbus puerorum). wherein were placed unbaptized infants of the Christian era. This thesis examines the development of the idea of limbo, concentrating primarily on works of speculative theology. It begins with the roots of the idea of limbo to be found in the writings of Augustine of Hippo and in the apocryphal Christian work, the Gospel of Nicodemus. From there, the questions of original sin, divine redemption, and baptism which shape the development of the idea of limbo are examined in the writings of several influential twelfth-century authors, including Anselm of Canterbury, Peter Abelard, Bernard of Clairvaux, and Peter Lombard. The earliest uses of the term "limbo" are examined in the works of William of Auvergne and William of Auxerre, and the full theology of limbo is considered in the works of the high scholastic writers Alexander of Hales, Albertus Magnus, Thomas Aquinas, and Bonaventure. Finally, the thesis concludes with a fusion of theology and art in an examination of the unique depiction of limbo in Dante's Divine Comedy.

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Austin, Kathleen J. "Aristotle, Aquinas, and the history of quickening." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79819.

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This thesis examines a primary question raised by both Aristotle and Thomas Aquinas: What constitutes the beginning of a human being? Aristotle and Aquinas raise this question for very different reasons. Modern critical commentators revisit it for their own reasons, namely for the purposes of ethical debates surrounding conception and abortion. They frequently attribute the notions of delayed ensoulment and quickening to Aristotle. Through examination of the primary texts, I demonstrate that this attribution is erroneous. Aristotle contends that ensoulment is substantially complete at conception, though subject to gradual actualization throughout the lifespan of a human being; while Thomas suggests that conception is a process, requiring several substantial changes before a human soul is infused. I argue that Aquinas adapts Aristotle in accordance with his Christian theological commitments, and modern commentators follow him to develop their own notions of delayed ensoulment and quickening.

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Books on the topic "Sacraments, history of doctrines"

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Cortoni, Claudio Ubaldo. Christus Christi est sacramentum: Una storia dei sacramenti nel Medioevo. Napoli: EDI, 2021.

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C, Gamble Richard, ed. Calvin's ecclesiology: Sacraments and deacons. New York: Garland, 1992.

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Lawler, Michael G. Symbol and sacrament: A contemporary sacramental theology. Omaha, Neb: Creighton University Press, 1995.

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Wayne, Hellmann J. A., LeCroy Timothy, and Townsend Luke, eds. Commentary on the sentences: Sacraments. St. Bonaventure: Franciscan Institute Publications, 2014.

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Sergio, Ubbiali, ed. La forma rituale del sacramento: Scienza liturgica e teologia sacramentaria in dialogo : atti della XXXVII Settimana di studio dell'Associazione professori di liturgia, Costabissara, 24-28 agosto 2009. Roma: CLV-Edizioni liturgiche, 2011.

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Guimarães, Pedro Brito. Os sacramentos como atos eclesiais e proféticos: Um contributo ao conceito dogmático de sacramento à luz da exegese contemporânea. Roma: Pontificia università gregoriana, 1998.

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Courth, Franz. I sakramente: Un trattato per lo studio e per la prassi. Brescia: Queriniana, 1999.

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Reali, Nicola. La ragione e la forma: Il sacramento nella teologia di H.U. von Balthasar. Roma: Pontificia università lateranense, 1999.

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Vergano, Giancarlo. La forza della grazia: La teoria della causalità sacramentale di L. Billot. Assisi: Cittadella, 2008.

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Ubbiali, Sergio. Il segno sacro: Teologia e sacramentaria nella dogmatica del secolo XVIII. Milano: [Glossa], 1992.

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Book chapters on the topic "Sacraments, history of doctrines"

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Ebeling, Richard M. "The Role of Doctrines in Human History." In Money, Method, and the Market Process, 289–302. Dordrecht: Springer Netherlands, 1990. http://dx.doi.org/10.1007/978-94-009-2205-1_20.

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Dioguardi, Gianfranco. "Outline of the History of Organization Doctrines." In Network Enterprises, 35–50. New York, NY: Springer New York, 2009. http://dx.doi.org/10.1007/978-1-4419-1333-3_4.

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Zhang, Xuezhi. "Wang Shihuai’s Doctrines of Penetrating Inherent Nature and Scrutinising Inflections." In History of Chinese Philosophy in the Ming Dynasty, 291–308. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-8963-8_13.

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Duhem, Pierre Maurice Marie. "The Fundamental Properties of Dielectrics. The Doctrines of Faraday and Mossotti." In Boston Studies in the Philosophy and History of Science, 13–33. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-18515-6_2.

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Merrick, Jeffrey. "Anon., A Collection of Letters in Defence of Christianity and its Distinguishing Doctrines." In The History of Suicide in England, 1650–1850, 97–102. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003113942-12.

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Zhang, Xuezhi. "Luo Hongxian’s Comprehensive Exposition of the Doctrines of Returning to Quietude and Holding to Stillness." In History of Chinese Philosophy in the Ming Dynasty, 271–89. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-8963-8_12.

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Nellen, H. J. M. "Chapter Thirty-two. Growing Tension between Church Doctrines and Critical Exegesis of the Old Testament." In Hebrew Bible / Old Testament: The History of Its Interpretation, 802–26. Göttingen: Vandenhoeck & Ruprecht, 2008. http://dx.doi.org/10.13109/9783666539824.802.

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Eriksson, Fredrik. "Military History and Military Theory." In Handbook of Military Sciences, 1–16. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-030-02866-4_90-1.

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AbstractThe purpose of this article is to discuss the relationship between military history and military theory through a chronological analysis. Military history in some form has always been used to formulate military theory i.e. generalizations of historical experience to guide action in the present and in the future. History is however hard to interpret, and has served different purposes over time. In the ancient world history linked to morality, and historiography contained practicle advice for generals. The scientfic revolution saw the birth of scientific laws for warfare, inspired by natural sciences i.e. codifying historical experience. The Napoleonic era saw the birth of modern warfare and the development of modern military theory. Jomini synthezised the Enlightenment with experiences of the Napoleonic wars into scientific principles of war. From a Romantic historical tradition came Clausewitz, a historicist general focused on understanding the nature of war. For Clausewitz history was about understanding, and could not be used for scientific principles. In the same era came Marxism – a materialist, deterministic theory of history, influencing for example Russian and Chinese military thinking as well as theories of guerilla war. Using military history to create military theory still revolves around the dialectic, will history repeat itself or not? If it does, then it can be used for formulating theory. If it doesn´t, history can be used for understanding the past and as a guide. Every new generation of the military have reinvented and reinterpreted history. Most of the doctrines and theories of warfare today rests on a mixture of concepts from both Clausewitz and from Jomini – and in every case military history is the very foundation of both. The dialectic relationship between military history and military theory seems to be as old as the phenonema of war itself.

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Wiebe, Gregory D. "The Devil and His Body." In Fallen Angels in the Theology of St Augustine, 147–77. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192846037.003.0006.

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This chapter begins to consider Augustine’s perception of the history of Rome and its false gods as the history of the demons themselves, as the most profound works of demons are not individual miracles but the religious institutions of the earthly city. The demons’ fall away from God produces a rival symbolic order to Christ’s angelic ministers, one which manifests in a corporate opposition to Christ’s body. The contrary referents of the work of angels and demons correspond to contrary sacraments, which constitute contrary historical bodies: the body of Christ, which is identified with the church in Augustine’s doctrine of totus Christus, and the body of the devil, the exemplar of which, for Augustine, is pagan Rome. Augustine’s understanding of the earthly city is informed by a concept of disordered, demonic sacraments, and the paradigm for this is his discussion of Hermetic ‘god-making’. In this paradigm, human myths and artefacts manifest a demonic sacramental regime when they are elevated to divine status and given cult, a euhemeristic movement that demons both receive as worship and confirm with wonders.

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Molnar, Paul D. "Thomas F. Torrance." In The History of Scottish Theology, Volume III, 227–41. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0017.

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Widely recognized as the leading Scottish theologian of the twentieth century, Thomas F. Torrance (1913–2007) was noteworthy as a dogmatic theologian for his influential explication of Trinitarian doctrine as it was developed by Nicene theologians. He was also a prominent figure in ecumenical theology, notably working with Eastern Orthodox theologians towards agreement on the doctrine of the Trinity. Torrance contributed greatly to ecumenical dialogue among Reformed, Anglicans, and Roman Catholics, with his innovative and substantive understanding of the Church and sacraments, as well as nature and grace. Torrance’s expertise was not limited to dogmatics as he was also one of the leading theologians of the twentieth century to publish extensively on the relationship between science and theology. Torrance’s influence is indicated by the increasing number of doctoral dissertations devoted to his theology, the existence of a scholarly society formed to discuss and disseminate his ideas in critical dialogue, and the volume of secondary literature devoted to his thinking.

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Conference papers on the topic "Sacraments, history of doctrines"

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BÁRTOLO, Carlos. "The doctrines of Good Taste." In Design frontiers: territories, concepts, technologies [=ICDHS 2012 - 8th Conference of the International Committee for Design History & Design Studies]. Editora Edgard Blücher, 2014. http://dx.doi.org/10.5151/design-icdhs-050.

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GAID, Salima. "THE CONTRIBUTIONS OF PHYSICS TO THE RISE AND DEVELOPMENT OF PHILOSOPHY AT THE OPENING OF THE MODERN ERA." In 2. IJHER-International Congress of Humanities and Educational Research. Rimar Academy, 2021. http://dx.doi.org/10.47832/ijhercongress2-4.

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Modern Western philosophy is the third stage in the history of philosophy, and it begins at the beginning of the seventeenth century with Descartes. The reason why historians of philosophy have classified this philosophy in a third stage is that it represented a new type of philosophizing completely different from the philosophical pattern that prevailed in the middle Ages. The truth is that the rise of this new style of philosophizing did not come out of nothing, but it rather emerged from a set of objective reasons, including the religious reform and scientific advance or renaissance, that various sciences have witnessed; mainly physics in the forefront. Physics has known amazing developments thanks to great scientists; the most famous of them is Galileo, who is credited with establishing modern physics. The rise of modern physics led directly to the emergence of modern philosophy, and the developments that physics will know after the Renaissance will also be directly reflected in the development of philosophy. This point in particular is what we would like to study in this research paper, we will seek to demonstrate the close relations between philosophy and physics at the beginning of the modern era, to show through them the contributions of physics to the rise of modern philosophy, and its aftermath developments. These contributions appear in the fact that physics determines the subject of philosophy, its method in particular, and its identification of the various issues that it will raise, as well as the various theories and doctrines that it will construct to answer them. Key words: Mechanics, Materialism, Mechanism, Atomism, Expérimental Method, Empiricism.

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Trebežnik, Luka. "Christianity as a constant process of atheization." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.

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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.

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