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Journal articles on the topic 'Sacramentum'
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Gilja, Sani, and Boris Vulić. "»Sacramentum hoc magnum est.«." Diacovensia 26, no. 3 (2018): 405–22. http://dx.doi.org/10.31823/d.26.3.3.
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The sacrament of marriage is the foundation of Christian family from which it receives special strength to become a place of grace for society and the world. Understanding marriage exclusively as the freedom of married partners corrodes the seriousness of marital love from within, which becomes weak against even the slightest challenges. In the background of such an understanding lies the glorification of individual’s ego, which entails a negative attitude towards the traditional understanding of Christian marriage. The article shows that the celebration of the sacrament of marriage, which includes all the good and noble that a culture has introduced as a sign of the social and legal importance of marriage, places the nature of marriage in a completely new sacramental and sacred context. This horizon reveals an essential internal connection of marriage with all sacraments of the Church, especially the Eucharist. Continually strengthened by the Eucharist, the sacramental grace of marriage becomes active and fruitful not only in the form of eros, but mostly as an agape, as love that invites a person to die to themselves in order to truly realize oneself in marriage and family communion. The article seeks to help Christian spouses in modern temptations, to cooperate more seriously with the grace of the sacrament of marriage, with full awareness of the theological identity of a Christian family, thus becoming a unique and indispensable sign of Christ’s mystical love for the Church.
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Ptak, Robert. "Eucharystia - tajemnica wiary powierzona Kościołowi : adhortacja apostolska Benedykta XVI "Sacramentum caritatis" w świetle kanonu 897." Prawo Kanoniczne 50, no. 3-4 (December 20, 2007): 291–308. http://dx.doi.org/10.21697/pk.2007.50.3-4.09.
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II Codice di Diritto Canonico (1983) dedica molti canoni alla funzione di santificare della Chiesa. Essa si realizza soprattutto attraverso i sacrarrfenti, tra cui l’Eucaristia occupa il posto provilegiato. II Canone 897 parla dell’Eucaristia in modo sintetico e la definisce Santissimo Sacramento. L’esortazione di Benedetto XVI sull’Eucaristia Sacramentum Caritatis (2007) contiene numerosi motivi che rispecchiano il canone sopra menzionato. L’Eucaristia e un mistero della fede affidato alla Chiesa e trova il suo significato in Cristo Signore che e presente in questo Sacramento. Egli stesso si offre in sacrificio spirituale al Padre nell’unità dello Spirito Santo e diventa cibo di vita eterna per gli uomini. La promessa di Cristo di restare con i discepoli fino alla fine del mondo si realizza nella Chiesa la quale vive e cresce grazie all’Eucaristia. L’articolo analizza, alla luce del canone 897, i temi presentati da Benedetto XVI nella prima parte dell’esortazione Sacramentum Caritatis. L’analisi viene fatta intorno ai seguenti punti: 1. La dignità dell’Eucaristia.2. Il mistero dell’Eucaristia. 3. L’Eucaristia - la vita della Chiesa. 4. L’Eucaristia ed altri sacramenti.
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BOTTE, Bernard. "Sacramentum catechumenorum." Questions Liturgiques/Studies in Liturgy 80, no. 3 (December 1, 1999): 250–58. http://dx.doi.org/10.2143/ql.80.3.2024693.
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Di Pietro, Alfredo Gustavo. "EL SIGNIFICADO DE LA PALABRA “SACRAMENTUM” EN EL PROCESO JUDICIAL ROMANO." Novos Estudos Jurídicos 25, no. 3 (December 31, 2020): 774–92. http://dx.doi.org/10.14210/nej.v25n3.p774-792.
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El significado de la palabra sacramentum es fundamental para comprender la relación entre los ritos y el derecho. La mayoría de los artículos especializados, procuran explicar el significado de la palabra sacramentum a partir de los textos de Lactancio.Sin embargo, el vocablo sacramentum, tiene un origen precristiano. En Instituta, Gayo menciona el sacramentum como una legis actio es decir una acción judicial de carácter general. Y dice que estas acciones eran acomodadas a las leyes -acommodatae erant-.Pero las leyes a las que se refiere Gayo deben ser entendidas en un sentido amplio, característico del pensamiento estoico. Así, el significado de sacramentum se vincula con la lex caelestis, con el vocablo sacrificium, y asimismo con el vocablo juramentum.Lactancio va a dar al vocablo sacramentum, un sentido cristiano. Tanto el sentido pagano del sacramentum, como el sentido cristiano, se van a mantener vigentes durante la edad media.
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Di Pietro, Alfredo Gustavo. "EL SIGNIFICADO DE LA PALABRA “SACRAMENTUM” EN EL PROCESO JUDICIAL ROMANO." Novos Estudos Jurídicos 26, no. 1 (May 10, 2021): 50–67. http://dx.doi.org/10.14210/nej.v26n1.p50-67.
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El significado de la palabra sacramentum es fundamental para comprender la relación entre los ritos y el derecho. La mayoría de los artículos especializados, procuran explicar el significado de la palabra sacramentum a partir de los textos de Lactancio. Sin embargo, el vocablo sacramentum, tiene un origen precristiano. En Instituta, Gaius menciona el sacramentum como una legis actio es decir una acción judicial de carácter general. Y dice que estas acciones eran acomodadas a las leyes -acommodatae erant-. Pero las leyes a las que se refiere Gaius deben ser entendidas en un sentido amplio, característico del pensamiento estoico. Así, el significado de sacramentum se vincula con la lex caelestis, con el vocablo sacrificium, y asimismo con el vocablo juramentum. Lactancio va a dar al vocablo sacramentum, un sentido cristiano. Tanto el sentido pagano del sacramentum, como el sentido cristiano, se van a mantener vigentes durante la edad media.
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Pastuszko, Marian. "Kapłan szafarzem sakramentu pokuty." Prawo Kanoniczne 31, no. 3-4 (December 10, 1988): 59–74. http://dx.doi.org/10.21697/pk.1988.31.3-4.05.
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Hoc in arcticulo praemium, duae partes et conclusio habentur. In praemio sermo est de necessitate apud ministrum sacramenti poenitentiae tum potestatis ordinis seu presbyteratus vel episcopatus tum specialis facultatis sive a iure sive ab episcopo concessae. Parte in prima articuli ius vetus circa absolutam necessitatem potestatis ordinis in ministro sacramenti poenitentiae refertur. Hac in requidam errores in historia Ecclesiae existebant: primis Ecclesiae saeculis — Montanistae, medio aevo — Waldenses, Wicleffitae et Hussitae, tempore XVI et sequentium saeculorum — protestantes, tandem modernioribus temporibus — Modernistae. De his omnibus, in quantum ministrum sacramenti poenitentiae attingunt, exponitur. Pars altera articuli in tria puncta dividitur. In primo puncto can. 872 Codis Iuris Canonici Benedicti XV et can. 965 Codicis Iuris Canonici Joannis — Pauli II breviter explicantur. Altero in puncto doctrina Concilii Vaticani II de ministro sacramenti poenitentiae et speciatim verba ista — sacerdos in persona Christi sacramentum poenitentiae administrat, praesentantur. In tertio puncto ad quaestionem quorumdam fidelium contemporaneorum , quare necessario peccata nostra confiteri debeamus sacerdoti, paucis verbis respondetur. Sub finem articuli relatio inter personalem sanctitatem ministri sacramenti poenitentiae et validitatem eiusdem sacramenti a ministro celebrati, consideratur. Ecclesia catholica iam a primis temporibus stabiliter docet, quod sanctitatem ministro valde utilem esse, attamen poenitentem valide absolvere etiam ministrum, qui graviter peccavit seu minime sanctus est. Invalide autem absolveret poenitentem minister solummodo iocum ex sacramento poenitentiae vel ipsa absolutione faciens. Evidenter id agere omnino nefas est.
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Pastuszko, Marian. "Pojęcie Najświętszej Eucharystii (kan. 897)." Prawo Kanoniczne 48, no. 3-4 (December 10, 2005): 17–34. http://dx.doi.org/10.21697/pk.2005.48.3-4.01.
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Augustissmum sacramentum, in quo ipse Christus continetur offertur et sumitur, et quo continuo vivit et crescit Ecclesia, Sacrificium eucharisticum, memoriale mortis et resurectionis Domini, in quo sacrificium crucis perpetuatur, totius cultus et vitae christianae est culmen et fons Dei et corporis Christi aedificatio perficitur. Caetera sacramenta et omnia ecclesiastica apostolatus opera cum sanctissima Eucharistia cohaerent et ad eam ordinantur (can. 897).
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Luis Vizcaíno, Pío de. "La Eucaristía, Sacramentum pietatis." Estudio Agustiniano 41, no. 1 (September 8, 2021): 45–60. http://dx.doi.org/10.53111/estagus.v41i1.315.
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Pastuszko, Marian. "Szafarz sakramentu bierzmowania." Prawo Kanoniczne 33, no. 1-2 (June 5, 1990): 101–32. http://dx.doi.org/10.21697/pk.1990.33.1-2.04.
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Prater solitam his in circumstantiis introductionem et conclusionem in articulo quattuor partes habentur. In introductione actualitas thematis de sacramenti confirmationis ministro indicatur. Brevis pars prima, prout decet, dedicatur episcopo non solum ordinario sed etiam originario sacramenti confirmationis ministro. Altera in parte (longiore) de presbytero prout sacramenti confirmationis ministro agitur. Ad normam can. 883 ipso iure facultate confirmationem ministrandi gaudent: 1. qui iure Episcopo dioecesano aequiparantur, sed solummodo intra fines suae dicionis. Sciendum est iure Episcopo dioecesano aequiparari: praelatum territorialem, abbatem territorialem, vicarium et provicarium apostolicum, praefectum et propraefectum apostolicum, administratorem apostolicum stabiliter constitutum, administratorem dioecesis (olim — vicarium eapitularem) et ordinarium militarem ad normam Constitutionis Apostolicae Spirituali Militum Curae diei 21 aprilis 1986 anni. Papae Joannis Pauli constitutum. 2. Presbyter, qui vi officii vel mandati Episcopi dioecesani, infantia egressum baptisat aut iam baptisatum in plenam communionem admittit. 3. Parochus, immo quilibet presbyter solummodo fidelem ex gravi morbo in mortis periculo constitutum. Praeterea presbyter, si peculiari concessione competentis auctoritatis instructus sit, confirmare valet. Tertia in parte articuli canones 884, 886, 887 et 888 inquantum de facultate confirmandi tractant, explicantur. In ultima parte de obligatione sacramentum confirmationis ministrandi sermo est. Ad normam can. 885 Episcopus dioecesanus obligatione tenetur curandi ut sacramentum confirmationis subditis rite et rationabiliter petentibus conferatur (§ 1). Similiter presbyter, qui facultatem confirmandi habet, eadem, uti debet erga eos in quorum favorem facultas concessa est (§ 2). Sub finem articuli quaedam discrepantia inter can. 883 n. 3 et can. 1004 § 1 nunc vigentis Codicis sublineatur. Tandem hoc argumentum lingua latina exaratum datur.
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Wenanty Zubert, Bronisław. "Interkomunia w świetle nowego Kodeksu." Prawo Kanoniczne 31, no. 1-2 (June 5, 1988): 13–29. http://dx.doi.org/10.21697/pk.1988.31.1-2.02.
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Intercommunio multo iam tempore thema disscussionis vividae inter chiristifideles diversarum confessionum facta est. Quaestio haec in finibus Poloniae non tam urgens erat quam in aliis regionibus orbis terrarum . Attamen iuxta semtentiam auctoris huius articuli II Congressus Eucharisticus hoc anno in Polonia celebrandus oportunitatem affert quaestionem hanc in forum publicum revocare, quandoquidem quaestio haec praxim attinet, id est admissionem christifidedium allarum Ecclesiarum vel communitatum ecclesiasticarum quoad participationem earum in dicto Congressu. Normae iuris canonici intercommunionem pertinentes secundaniae esse videntur, uipote a Magisterio Ecclesiae statutae atque hoc in casu dependentes, quae simul fidem Ecclesiae in sacramentum Eucharistiae exprimant. Articulus in tres partes divisus est. Prima in parte auctor sensum terminorum explanare studet. Terminus „intercommunio”, nota bene in documentis Concilii Vaticani II non adhibitus, multimodo explicari potest necnon exprimere varios modos eiusdem exsecutionis practicae. Inde sequitur primo necesse esse acuratissime determinare quibus terminis formae practicandi intercommunionem permissibiles vocentur. In secunda parte auctor possiblitates et difficultates intercommunionem practicandi post Vaticanum II demonstrat. Auctor verbis expressis asserit communionem eucharisticam atque communionem cum Ecclesia plenam strictissime cohaerere. Ita enim res se habebat a primordiis Christianitatis. Decretum Vaticani II „Unitatis reintegratio” atque Directorium oecumenicum communicationem in sacris permissibilem declaraverunt ergo etiam intercommunionem cum fratribus seiunctis Ecclesiarum. Orientalium propter sacramenta ordinationis et Eucharistiae valideministrata. Ecclesia catholica sodalibus aliarum Ecclesiarum vel communitatum ecclesialium intercommunionem permittit in periculo mortis vel urgente necessitate, dummodo conditiones adimpleantur quae a frequentantibus sacramenta requiruntur. Participatio catholicorum in Eucharistia celebrata in eorundem ecclesiis magnopere determinata est necnon a validitate sacramenti ordinationis et Eucharistiae ibidem exsistentium dependet. Quaestiones, quae successionem Apostolicam, munus sacerdotale atque essentiam sacramenti Eucharistiae spectant, iam a multis annis obiectum dialogo oecumenici fiunt, sed non obstante notabili convergentia ad optatum consensum plenum nondum perduxerunt. Pars tertia articuli interpretationem normarum CIC 1983 ab auctore peractum continet. Iuxta normam CIC solus sacerdos valide ordinatus sacramentum Eucharistiae conficere valet (can, 900 §1). In eodem CIC prohibetur sacerdotibus catholicis Eucharistiam concelebrare una cum sacerdotibus Ecclesiarum vel communitatum ecclesialium, qui communionem plenam cum Ecclesia catholica non habent (can. 908). Normae demum congruentes et ad intercommunionem pertinentes in can. 844 §§ 1—4 continentur. Normae hic statutae dispositiones Concilii Vaticani II, Directorii oecumenici atque Instructionis anno 1072 promulgatae resplendent. Legislator ecclesiasticus in can. 844 possibilitates intercommunionis, respectu habito supradictorum documentorum , amplificat. Auctor in conclusione articuli asserit, comparatione facta cum CIC 1917, innovationes essentiales interim ortas esse, quae simul sumptas fructum , dialogi oecumeni produnt. Idemque spem nutrit fore Spiritum Sanctum , Auctorem unitatis, omnes credentes in Christum ad plenam communionem eucharisticam adducturum esse.
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Mandouze, André. "Sacramentum et sacramenta chez Augustin [Dialectique entre une théorie et une pratique ]." Bulletin de l'Association Guillaume Budé : Lettres d'humanité 48, no. 4 (1989): 367–75. http://dx.doi.org/10.3406/bude.1989.1745.
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Pastuszko, Marian. "Chrześcijanin jako penitent (kanony 987-991)." Prawo Kanoniczne 39, no. 3-4 (December 10, 1996): 65–153. http://dx.doi.org/10.21697/pk.1996.39.3-4.04.
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In articulo proemium quinque partes, conclusio et argumentum lingua latina exaratum habentur. In proemio duo auctor dicit, nempe: I. Thema huius articuli canones 987-991 Codicis Juris Canonici Papae Joannis Pauli II sunt. II. Canones 718 et 719 Codicis Canonum Ecclesiarum orientalium breviter exponuntur. Ad 1. Ad normam can. 987 omnis christifidelis qui peccatum grave post baptismum commisit, ad Deum convertere et Sacramentum Paenitentuiae seu Reconciliationis percipere debet. Dedispositione paenitentis eius examen conscientiae seu revisio propriae vitae, dolor de peccatis commissisindividualis confessio peccatorum legitimo ministro facta et impletio satisfactionis in paenitentem imposita, dicit. Ad 2. Omnis christifidelis obligatur in canone 988 §§ 1-2 in specie et in numero confitendi in confessione individuali peccata gravia post baptismum perpetrata. Ad 3. Omnis christifidelis in can 989 obligatur peccata gravia saltem semel in anno fideliter confitendi. Ad 4. In can. 990 ius paenitenti datur peccata confitendi per interpretem. Ad 5. Secundum can. 991 christifidelis ius habet eligere confessarium etiam alius ritus dummodo legitime approbatum. In fine effectus Sacramenti paenitentiae exponuntur in puncto primo et in altero puncto studia de Sacramento paenitentiae seu Reconciliationis eiusdem auctoris benevoli Lectori commendantur.
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Doueihi, Milad. "Hoc est sacramentum: Painting Blasphemy." MLN 109, no. 4 (September 1994): 617. http://dx.doi.org/10.2307/2904966.
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SCALCO, E. "'Sacramentum connubii' et institution nuptiale." Ephemerides Theologicae Lovanienses 69, no. 1 (April 1, 1993): 27–47. http://dx.doi.org/10.2143/etl.69.1.542179.
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García Velasco, Julio. "Sacramentum Caritatis. Eucaristía y vocación." Seminarios sobre los ministerios en la Iglesia 54, no. 187 (January 1, 2008): 23–48. http://dx.doi.org/10.52039/seminarios.v54i187.548.
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Pastuszko, Marian. "Równoczesne rozgrzeszenie wielu penitentów bez uprzedniej ich spowiedzi indywidualnej." Prawo Kanoniczne 31, no. 1-2 (June 5, 1988): 53–85. http://dx.doi.org/10.21697/pk.1988.31.1-2.05.
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Articulus proemio, duabus partibus et conclusione constat. In parte prima de iure et praxi veteri seu a primis Ecclesiae temporibus usque ad Codicem Iuris Canonici - Joannis Pauli II tractatur. Prima periodo Ecclesiae sollemnis reconcilliatio peccatorum post longum tempus publicae poenitentiae in ordine poenitentium ordinarie Feria V Maioris Hebdomadae vel Sabbato Sancto et quidem ab ipso episcopo turmatim dabatur. Medio Aevo praesertim milites ante proelium generali modo absolvebantur. Concilium Tridentinum docebat sacramentum poenitentiae a Christo Domino institutum omnibus post baptismum lapsis iure divino necessarium esse. Hoc tempore unicus est modus confitendi, nempe secreto apud solum sacerdotem . Doctrinam Concilii Tridtntini de sacramento poenitentiae Codex Iuris Canonici S. Pii X et Benedicti XV retulit. Iuxta can. 901 huius Codicis omnis utriusque sexus fidelis qui post baptismum peccata mortalia perpetravit, quae nondum per claves Ecclesiae directe remissa sunt, debet omnia quorum post diligentem sui discussionem conscientiam habeat, confiteri et circumstamtias in confessione explicare, quae speciem peccati mutent. Àltera in parte articuli Normae Pastorales circa absolutionem sacramentalem generali modo impertiendam „Sacramentum Poenitentiae” S. Congregationis pro Doctrina Fidei diei 2 iunii 1972 anni et canones 961—963 Codicis Iuris Canonici Joannis Pauli comparantur. Etenim sciendum est, quod absolutionem generali modo impertiendam attinet, can. 961—963 in quibusdam Normas Pastorales sequuntur, sed a quibusdam aliis recedunt. In fine articuli sacramentales formulae absolutionis generalis e libro liturgico Rituale Romanum , Ordo Poenitentiae depromptae, exponuntur.
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Marchini, Welder Lancieri, and Volney José Berkenbrok. "Sacramentos. Entre a prática eclesial e o sentimento antropológico." Revista Eclesiástica Brasileira 79, no. 312 (June 18, 2019): 8. http://dx.doi.org/10.29386/reb.v79i312.1813.
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Os sacramentos fazem parte da vida do cristianismo desde as primeiras comunidades cristãs, mesmo que o entendimento da experiência e da teologia sacramental tenha acompanhado os tempos e o decurso da história. As comunidades eclesiais hodiernas encontram, na prática da administração dos sacramentos, motivações distintas que vão desde a perspectiva ritual e teológica, concebida pela Igreja católica, até os critérios da vivência e convivência. Identificar as consonâncias e dissonâncias presentes nas perspectivas teológicas, rituais e vivenciais dos sacramentos torna-se o objetivo deste artigo, que entende que tanto a comunidade eclesial como o cristão podem assumir diferentes perspectivas na vivência dos sacramentos.Abstract: The sacraments have been part of the life of Christianity since the earliest Christian communities, even though the understanding of experience and sacramental theology has accompanied the times and the course of history. The ecclesial communities of today find, in the practice of the administration of the sacraments, different motivations ranging from the ritual and theological perspective, conceived by the Catholic Church, to the criteria of living and coexistence. Identifying the consonances and dissonances present in the theological, ritual and experiential perspectives of the sacraments becomes the objective of this article, which understands that both the ecclesial and Christian communities can assume different perspectives in the life of the sacraments.Keywords: Christian initiation; Rite of passage; Baptism; sacramental theology.
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Adriano, Côn Dr José. "Sacramentologia Fundamental: do mystérion ao sacramentum." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 45 (October 9, 2015): 9. http://dx.doi.org/10.19176/rct.v0i45.25013.
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Branco, Nanci Moreira, and José Reinaldo F. Martins Filho. "EUCARISTIA E DIALOGISMO NA SACRAMENTUM CARITATIS." INTERAÇÕES - Cultura e Comunidade 10, no. 18 (December 31, 2015): 93. http://dx.doi.org/10.5752/p.1983-2478.2015v10n18p93.
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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p>Ao longo de nossa pesquisa temos realçado as diferentes maneiras de nos aproximarmos do discurso religioso, sobretudo em vista do que entendemos por seu caráter ideológico e repleto de dialogismos. Neste trabalho, partiremos do que é desenvolvido por Bakhtin e seu círculo ao tratarem o discurso como uma construção dinâmica e responsiva. Em suma, trata-se de analisar a relação entre Eucaristia e dialogismo, tomando como objeto a exortação apostólica Sacramentum Caritatis, do atual papa emérito Bento XVI. Entre outros, serão demonstrados elementos tais como, o aspecto alegórico da Eucaristia como rito, cujo significado vai muito além do nível meramente conceitual. Além disso, também serão realçadas algumas questões polêmicas e sua relação com o dialogismo ao longo do documento, entre elas: a Eucaristia e a questão da verdade no cristianismo, a Eucaristia e a indissolubilidade do matrimônio, a Eucaristia e a defesa da vida humana e o sentido do repouso e do trabalho. Em suma, pretendemos contribuir no fortalecimento das discussões e da compreensão em torno do tema proposto, bem como dos demais interesses que lhe são correlatos, num entrelaçamento de vozes as quais esta pesquisa também deseja suscitar.</p><p><span>P</span><span>ALAVRAS</span><span>-C</span><span>HAVE</span><span>: </span><span>Dialogismo. Eucaristia. Bakhtin. </span><span>Sacramentum Caritatis</span><span>. </span></p><p><span>A</span><span>BSTRACT </span></p><p><span>Over the course of our research we have highlighted the different ways to approach the religious discourse, especially in view of what we mean by ideological and full of character dialogismos. In this work we leave than is developed by Bakhtin and his circle to treat the speech as a dynamic and responsive construction. In short, it is to analyze the relationship between the Eucharist and dialogism taking as objectSacramentum Caritatis the Apostolic Exhortation, the current Pope Emeritus Benedict XVI. Among others, elements will be demonstrated such as the allegorical aspect of the Eucharist as a rite whose meaning goes beyond the merely conceptual level. Also, they will also be highlighted some controversial issues and their relationship to dialogism throughout the document, including: the Eucharist and the question of truth in Christianity, the Eucharist and the indissolubility of marriage, the Eucharist and the defense of human life and sense of home and work. In short, we aim to contribute to the strengthening of discussions and understanding around the proposed theme as well as other interests that are related in an interweaving of voices which this research would also like to raise. </span></p><div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>K</span><span>EYWORDS</span><span>: </span><span>Dialogism. Eucharist. Bakhtin</span><span>. Sacramentum Caritatis </span></p></div></div></div><p><span><br /></span></p></div></div></div>
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Pastuszko, Marian. "Celebracja święceń (kanony : 1008-1011 1-2)." Prawo Kanoniczne 40, no. 3-4 (December 10, 1997): 37–124. http://dx.doi.org/10.21697/pk.1997.40.3-4.04.
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Studium hoc proemio, parte principali et conclusione constat. In proemio canones 1008 —1011 §§ 1 — 2 Codicis Juris Canonici Joannis Pauli Papae II obiectum huius studii esse, dicitur. Pars principalis opusculi in quattutor particulas subdividitur: 1. Sacramentum ordinis (can. 1008-1009 §1)2. Ritus sacrae ordinationis (can. 1009 §2). 3.Tempus sacrae ordinationis (can. 1010). 4. Locus sacrae ordinationis (can. 1011 §§ 1 — 2).
Ad 1. Can. 1008 et can. 1009 § 1 notionem sacramenti ordinis continent. De sacramento ordinis in luce vetetis iuris auctor enarrat. Ius vetus est ius a Christo Domino usque ad Codicem luris Canonici Pio - Benedictini de 1917 anni. - Sciendum est, quod secundum Clementem Romanum (+ 101) ordinatio est sacramentalis, sed ordines sunt duo, nempe episcopi seu presbyteri - unus gradus, et diaconi - alter gradus ordinis. Hippolytus Romanus (+ 235) in Traditione apostolica iam de tribus ordinationibus nempe episcoporum, presbyterorum et diaconorum scribit. Immo, a saeculo III octo gradus ordinum enumerantur, id est episcoporum, presbyterorum, diaconorum, subdiaconorum, acolythorum, exorcistarum, lectorum et ostiariorum. In medio aevo albigenses et valdenses contra sacramentum ordinis pugnabant. Innocentius Papa III in littera Eius exemplo diei 16 decembris 1206 anni doctrinam Ecclesiae tunc temporis contra valdenses et albigenses defendebat. John Wyclif (+ 1384) docebat: nullus est praelatus, nullus episcopus, dum est in peccato mortali. Martinus Papa V in const. Inter cunctas diei 4 maii 1415 errores J. Wyklif condemnavit. Martinus Luther declarabat, certum est in manu Ecclesiae aut Papae non est statuere articulos fidei, immo nec leges morum seu bonorum operum. Concilium Tridentinum errores Martini Luther in sessione XXIII condemnavit simulque explicavit: ordinem sive sacram ordinationem esse vere et proprie sacramentum a Christo Domino institutum et non esse figmentum quoddam humanum, excogitatum a viris rerum ecclesiasticarum imperitis. Sub fine saeculi XIX et in initio saeculi XX errores circa sacramentum ordinis modernistae revelabant. Doctrinam modernistarum S. Congregatio S. Officii decreto Lamentabili die 3 iulii 1907 anni et S. Pius Papa X in encicl. Pascendi Dominici gregis die 8 septembris 1907 anni condemnaverunt.
Codex luris Canonici de 1917 anno in can. 948 edocet, quod ordo ex Christi institutione clericos a laicis in Ecclesia distinguit ad fidelium regimen et cultus divini ministerium. In can. 949 statuit, quod sunt ordines maiores nempe presbyteratus, diaconatus et subdiaconatus, et ordines minores seu acolythatus, exorcistatus, lectoratus et ostiariatus. In can. 950 de consecratione episcopali et de prima tonsura memoratur.
Congregatio S. Officii die 22 martii 1918 anni declaravit, quod documenta edita contra modernistas seu S. Pii X enc. Pascendi Dominici gregis, iam supra memorata, et eiusdem Papae motu proprio Sacrorum Antistitum diei 1 aprilis 1910 anni obligant post publicationem Codicis luris Canonici Pio - Bendictini.
Codex luris Canonici Joannis Pauli Papae Π de sacramento ordinis in can 1008 et in can. 1009 § 1 tractatur. Canones 1008 et 1009 § 1 nunc temporis vigent. Hac de causa paulo fusius commentantur, ut fas est.
Ad 2. De ritibus sacrae ordinationis in can. 1009 § 2 legitur: conferuntur manuum impositione et praecatione consecratoria, quam, pro singulis gradibus libri liturgici praescribunt. Libri liturgici in can. 1009 § 2 memorati praesertim duo sunt, nempe: Pontificale Romanum auctoritate Pauli PP. promulgatum, De ordinatione diaconi, presbyteri et episcopi, editio typica, Typis Polyglottis Vaticanis 1968: Pontificale Romanum auctoritate Pauli PP. VI eidtum Joannis Pauli PP. II recognitum, De ordinatione episcopi, presbyterorum et diaconorum, editio typica, Typis Polyglottis Vaticanis 1990. In studio primum ritus ordinationis diaconi, deinde ritus ordinationis presbyteri et in fine ritus ordinationis / olim dicebatur - consecrationis / episcopi, praesentantur. Heic summatim dicatur, quod omnis ordinatio per impositionem manuum Episcopi et precem ordinationis candidatis donum Spiritus Sancti pro munere diaconorum, presbyterorum et episcoporum confertur.
Ad 3. De tempore sacrae ordinationis in luce iuris veteris, Codicis luris Canonici Pio - Benedictini, Motu proprio Pastorarale munus Pauli Papae VI, Pontificalis Romani Pauli Papae VI de 1968 anni, Codicis luris Canonici Joannis Pauli Papae II, Pontificalis Romani Joannis Pauli Papae II de 1990 anni, agitur.
Ad 4. Item de loco sacrae ordinationis vetera et nova iura canonica et liturgica tractantur.
In fine studii canones 743 et 773 Codicis Canonum Ecclesiarum Orientalium breviter commentantur.
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Woodruff, Paul. "Theatre as Sacrament." Ramus 42, no. 1-2 (2013): 5–22. http://dx.doi.org/10.1017/s0048671x00000047.
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All theatre is sacramental. A theatrical event establishes itself as theatre by setting aside a measured space as inviolable for a measured time. This framing effect of theatre is sacramental. Within the frame of theatre, other sacraments can be represented or performed. Part I of this paper develops conceptual distinctions necessary to understanding the sacramental in theatre, using an ethics-based theory of sacrament. Part II sets out to use the theory, applying it to open up new questions for the interpretation of ancient Greek tragedy, and using the theory to explain certain plot elements in Sophocles' Philoctetes and other plays.Any act of theatre has a sacramental effect. The art of theatre makes ceremonies possible, and by ceremonies we are able to make things sacred. In saying that theatre is sacramental, I am not saying that it is religious. Religious ceremonies employ the art of theatre and depend on that art, but theatre does not depend on religion. I understand sacrament as an ethical concept. A sacrament sets up an ethical hedge around something—makes it wrong to touch, to tread on, or to alter the thing in question.By ‘theatre’ I mean the art that makes action worth watching for a measured time in a measured space. This art must of necessity draw a line between watching and being watched. Drawing that line is a minor, though fundamental, sacrament. Other sacraments may take place within the frame of theatre. My theory of the sacramental in theatre stands on its usefulness for understanding and interpreting the elements of theatre—the experiences of both the watchers and the watched in actual productions, on the one hand, and, on the other, the texts that survive to represent productions of the past. If the theory is coherent and useful, then we should use it. Otherwise, not.
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Xavier, Donizete José. "O caráter sacramental da revelação na Constituição Dogmática Dei Verbum e suas implicações teológicas." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307 22, no. 83 (August 8, 2014): 173. http://dx.doi.org/10.19176/rct.v22i83.19262.
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O objetivo deste artigo é demonstrar a ideia da sacramentalidade da Revelação presente na Constituição Dogmática Dei Verbum e suas implicações teológicas. O pano de fundo dessa reflexão deleneia-se nas próprias palavras do documento conciliar ao afirmar: sacramentum voluntatis suae. A Revelação de Deus na carne da história permanece como mistério, ela assume a sua condição de sacramento. A sua visibilidade realiza-se por meio das palavras e gestos que se complementam mutuamente. A Revelação de Deus já está dada definitivamente no acontecimento Jesus Cristo. Ela é historicamente cristocêntrica e escatologicamente teocêntrica. Nesses termos, é, em Cristo, um acontecimento realizado e aberto a sua plenificação. Disso decorre compreender que a Revelação atingirá sua plenitude no mistério do amor pericorético de Deus, na vida íntima da Trindade.
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Lienhard, Joseph T. "Sacramentum and the Eucharist in St. Augustine." Thomist: A Speculative Quarterly Review 77, no. 2 (2013): 173–92. http://dx.doi.org/10.1353/tho.2013.0023.
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Pastuszko, Marian. "Szafarz Eucharystii." Prawo Kanoniczne 30, no. 3-4 (December 10, 1987): 29–48. http://dx.doi.org/10.21697/pk.1987.30.3-4.02.
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In articulo proemium, quattuor partes, conclusio et argumentum lingua latina exaratum, habentur. Proemium distinctionem inter ministrum Sacrifici Eucharistici seu episcopum vel presbyterum Sanctissimum Sacramentum conficientem et mimistrum Sacrae Communionis seu Sanctissimum Sacramentum distribuenitem sed non conficientem, sublineat. In parte prima articuli ius vetus a Christo Domino Summo Legislatore usque ad Codicam Iuris Canonici Benedicti XIV exhibetur. Altera in parte canones Iuris Canonici 1917 anni de ministro Sacrae Communionis breviter exponuntur. Tertia in parte ius Concilii Vaiticani II et praescripta postconciliaria explicantur. Ultima pars ius vigens de ministro Sacrae Comunionis habet. In fine articuli ius particulare seu Poloniae obligans praesentatur. Sciendum est enim nostra in patria laicum sive virum sive mulierem facultatem Communionem distribuendi non habere.
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Pastuszko, Marian. "Posługa szafarza sakramentu pokuty i pojednania w zwyczajnych okolicznościach (kanony: 978, 979, 980 i 981)." Prawo Kanoniczne 38, no. 3-4 (December 20, 1995): 27–85. http://dx.doi.org/10.21697/pk.1995.38.3-4.03.
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Praesens articulus proemio, parte principali, conclusione et argumento lingua latina exarato, constat.
In proemio fundamentales notiones relatae ad sacramentum paenitentiae et reconciliationis, et quidem ad mentem Papae Joannis - Pauli II, nempe virtutis paenitentiae, sacramenti paenitentiae, ministri seu confessoris, paenitentis et absolutionis, dantur.
Pars principalis in quattuor puncta dividitur. quia canones 978, 979, 980 et 981 Codicis Juris Canonici exponuntur. Secundum can. 978 in audiendis confessionibus minister est iudex et medicus, divinae iustitae et misericordiae personam sustinet, ut honori divino et animarum saluti consulat. - Ad normam can. 979 minister sacramenti paenitentiae et reconciliationis in quaestionibus ponendis cum prudentia et discretione procedere debet, et attenta conditione et aetate paenitentis, et a nomine complicis paernitentis inquirendo semper abstineat. - Can. 980 confessario iubet, ut paenitenti disposito absolutionem det, paenitenti dubie disposito absolutionem differat, et panitenti haud disposito absolutionem deneget. - In can. 981 regula statuitur secundum quam confessarius paenitenti satisfactiones, habita ratione condicionis peccatoris iniungat. Paenitens vero per se ipse satisfactiones implere obligatur.
In fine articuli constitutio apostolica Paenitemini et credito Evangelio diei 17 februarii 1966 anni Papae Pauli VI in memoria revocatur.
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Newton, William. "Some Thoughts on Administering the Sacrament of the Anointing of the Sick to Hospitalized Patients with COVID-19." Downside Review 139, no. 2 (April 2021): 122–32. http://dx.doi.org/10.1177/00125806211014815.
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The COVID-19 pandemic has raised questions about access to the Sacraments, particularly the Sacrament of Anointing of the Sick. To stop the transmission of infectious diseases by the minister, it has been suggested that the priest could use a nurse to apply the sacred oils to the patient or recipient while he remains in the vicinity but a medically safe distance from the bedside, using a phone to communicate with the patient. Whether or not such a protocol would invalidate the Sacrament requires an investigation of some foundational principles of Sacramental theology, including the use of instruments in the execution of Sacraments, how the form of a Sacrament must be conveyed, and the requisite proximity of the minister to the recipient. A careful analysis of these principles, in light to the suggested protocol, leads to the surprising (although tentative) conclusion that the Sacrament would be valid if executed in this manner.
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Campos Martínez, Francisco José. "Incidencia canónica y pastoral de la fe personal en la iniciación cristiana." Salmanticensis 65, no. 3 (January 1, 2018): 415–41. http://dx.doi.org/10.36576/summa.92743.
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A partir del conjunto de datos bíblicos, donde se muestra la existencia de una doctrina asentada en lo concerniente a las relaciones de la fe y los sacramentos, el artículo ofrece algunas reflexiones y prospectivas que ayuden al derecho y a la pastoral sacramental a superar la dificultad que representan en la actualidad muchas situaciones de inadecuación entre la fe y el sacramento. Las principales cuestiones tratadas son: el papel de la fe personal en el proceso de la iniciación cristiana, la recuperación del carácter “sacramental” del catecumenado y el valor propedéutico e iniciático de las celebraciones pre-sacramentales.
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Pastuszko, Marian. "Obowiązek przyjęcia sakramentu bierzmowania." Prawo Kanoniczne 32, no. 1-2 (June 5, 1989): 79–95. http://dx.doi.org/10.21697/pk.1989.32.1-2.05.
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In ariticulo praemium, tres partes, conclusio et argumentum latina lingua exaratum habentur. Praemium causas scribendi de obligatione confirmationis suscipiendi sublineat. In parte prima ius vetus seu a primis Ecclesiae temporibus usque ad Codicem Iuris Canonici Benedicti XV exhibetur. Sciendum est enim quod iam primi christiani momentum suscipiendi Donum Spiritus Sancti valde aestimabant. Altera in parte can. 787 Codicis Iuris Canonici Benedicti XV exponitur. Can. 787 huius est tenoris: „Quanquam hoc sacramentum non est de necessitate medii ad salutem, nemini tamen licet, oblata occasione, illud negligere; imo parochi curent ut fideles ad illud apportuno tempore accedant”. Tertia in parte ius novissimum seu can. 890 Codicis Iuris Canonici Joannis-Pauli II describitur. Secundum hunc canonem omnes „fideles tenentur obligatione hoc sacramentum tempestive recipiendi; curent parentes, animarum pastores, praesertim parochi, ut fideles ad illud recipiendum rite instruantur et opportuno tempore accedant”. In fine articuli auctor praevidet etiam in tempore futuro omnes fideles obligatione suscipiendi confirmationem adstringebuntur.
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Santoro, Filippo. "A Igreja como sacramento. Símbolo, Memória e Evento." Revista Eclesiástica Brasileira 63, no. 250 (May 23, 2019): 258. http://dx.doi.org/10.29386/reb.v63i250.1795.
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O primeiro documento do Concílio Vaticano II, a Constituição sobre a Sagrada Liturgia, aprovado 40 anos atrás, chama a Igreja de Sacramento, retomando toda uma linha teológica que tem suas raízes na Patrística. A Igreja como “sacramento” expressa adequadamente a salvação bíblica que se comunica por meio de eventos históricos, valorizando a dimensão simbólica das coisas. Para a Teologia, como para a Pastoral, é de vital importância recuperar a dimensão sacramental da Igreja como evento que interpela a liberdade e, por meio da “memória”, comunica a vida do Verbo Encarnado às pessoas do nosso tempo.Abstract: The first document of the Second Vatican Council, the Constitution on the Sacred Liturgy, sanctioned 40 years ago, refers to the Church as a Sacrament, thus resuming an entire theological line that had its original roots in the Patristics. To refer to the Church as a Sacrament is an appropriate way to express the biblical salvation that communicates itself through historical events and gives due appreciation to the symbolic dimension of things. For Theology, and also for the Pastoral, it is extremely important to recover the sacramental dimension of the Church, as an event that proclaims freedom and, through “memory”, transmits the life of the Incarnated Word to our contemporaries.
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Geraldo, Denilson. "O inviolável sigilo dos sacerdotes e o respeito à intimidade." Revista Eclesiástica Brasileira 76, no. 302 (August 10, 2018): 428–45. http://dx.doi.org/10.29386/reb.v76i302.211.
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Resumo: O inviolável sigilo sacerdotal, ao celebrar o sacramento da reconciliação, é uma reflexão necessária diante da midiatização da privacidade e da intimidade. O argumento exige uma análise interdisciplinar e coloca o direito canônico em diálogo com a teologia, a antropologia e a pastoral. O serviço desenvolvido pelos presbíteros na ação pastoral implica que o sigilo sacramental e o segredo de ofício, que se aproximam da ética profissional, sejam assegurados pela maturidade humana do próprio presbítero e garantidos pela legislação civil e canônica. Deste modo, o fiel, ao procurar o trabalho pastoral dos sacerdotes e manifestar os assuntos de sua intimidade, de sua consciência e de suas questões relacionadas ao ambiente familiar, merece respeito e consideração, pois a divulgação de fatos alheios representaria uma agressão ao direito natural e ao direito divino de inviolabilidade que o sacramento impõe, com consequências gravíssimas na legislação canônica e civil.Palavras-chaves: Sigilo. Intimidade. Mídia. Sacramento da reconciliação.Abstract: The inviolable priestly secrecy to celebrate the sacrament of reconciliation is a necessary reflection on the media coverage of privacy and intimacy. The argument requires an interdisciplinary analysis and puts the canon law in dialogue with theology, anthropology and pastoral. The service developed by priests in pastoral action implies that the sacramental seal of office and secrecy, approaching professional ethics, human maturity is assured by the priest himself, and guaranteed civil and canonical law. Thus the faithful to seek the pastoral work of priests and express the issues of intimacy, of your consciousness and issues related to family environment deserves respect and consideration because the disclosure of unrelated facts represents an assault on the natural law and the divine right sanctity of the sacrament requires with very serious consequences in canon and civil law.Keywords: Secrecy. Intimacy. Media. Sacrament of reconciliation.
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Roszak, Piotr. "„Mysterium” w euchologii hiszpańsko‑mozarabskiej: od epistemologii liturgicznej do eklezjalnej praxis." Ruch Biblijny i Liturgiczny 68, no. 1 (March 31, 2015): 69. http://dx.doi.org/10.21906/rbl.11.
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Jedną z charakterystycznych cech hiszpańskiej euchologii jest jej akcent położony na misterium poznawane, przekazywane i partycypowane w rycie przez wiarę. Ten trójpodział wyznacza rytm refleksji nad pojęciem tajemnicy w rycie hiszpańsko-mozarabskim, który został przedstawiony w niniejszym artykule. Dlatego przede wszystkim zostało ukazane, że liturgia mozarabska jest ukierunkowana ad consideranda divinis Mysteriis sacramenta. To słowne połączenie terminów mysterium oraz sacramentum jest charakterystyczne dla tego rytu i ustanawia właściwe współrzędne hermeneutyczne dla epistemologii liturgicznej. Te dwa pojęcia nie są jeszcze synonimami, a bardziej wskazują na dwa różne aspekty: zewnętrzny (znak) oraz wewnętrzny (rzeczywistość zbawcza mediatyzowana w rycie). Liturgiczna actio otwiera przestrzeń i czas, aby w widzialnych znakach uczestnik liturgii odkrywał niewidzialną rzeczywistość. Po drugie, dla mozarabów misterium nie wyraża jedynie prawdy o niepoznawalności Boga, lecz wskazuje na Jego trynitarne odsłonięcie, objawienie. Wreszcie, euchologia hiszpańska jest naznaczona troską o adekwatne świętowanie mysteriis solemnitatis, co można tłumaczyć jako łaskę sakramentalną oraz o zachowania odore fragrantia mysterium. Życie chrześcijańskie jawi się w tej perspektywie jako przeżywanie tajemnic, które Bóg zechciał dzielić z człowiekiem. Wprowadza to eklezjalny paradygmat mądrości, który obejmuje liturgię rozumianą jako arcanum Christi.
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Taborda, Francisco. "Da celebração à teologia. Por uma abordagem mistagógica da teologia dos sacramentos." Revista Eclesiástica Brasileira 64, no. 255 (May 14, 2019): 588. http://dx.doi.org/10.29386/reb.v64i255.1710.
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O artigo pretende tomar a sério o axioma “lex orandi – lex credendi”, propondo que se parta, em teologia sacramental, da celebração litúrgica. Considerando a liturgia como “lugar teológico”, analisa inicialmente três propostas de usar a liturgia como lugar teológico, assumindo como própria a terceira, de Cesare Giraudo. Num segundo momento, explicita a metodologia mistagógica, usada pelos Padres da Igreja, ressaltando, logo em seguida, a atualidade dessa abordagem face a algumas características da pós-modernidade. A seguir, mostra como se pode aplicar a metodologia aos dois sacramentos maiores, a eucaristia e o batismo. A conclusão sugere que uma tal abordagem dos sacramentos poderia recuperar melhor as dimensões mistérica, dinâmica e eclesial dos sacramentos, respondendo aos desafios que nos apresenta a pós-modernidade.Abstract: The article intends to take the axiom “lex-orandi – lex credendi” seriously by suggesting that the liturgical celebration should be the starting point in sacramental theology. Regarding liturgy as a “theological locus”, the Author begins with an analysis of three proposals on how to use liturgy in this manner. He adopts the third proposal, by Cesare Giraudo, as his own. In a second stage, he explains the mystagogical methodology used by the Fathers of the Church and emphasizes the contemporaneity of this approach in the face of some characteristics of post-modernity. Next, he shows how this methodology can be applied to the two major sacraments, the Eucharist and the Baptism. He concludes by suggesting that such an approach may be more efficient in recovering the mysterious, dynamic and ecclesial dimensions of the sacraments and, thus, in meeting the challenges brought to us by post-modernity.
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Pastuszko, Marian. "Obowiązki szafarza sakramentu pokuty i pojednania : (kanon 983-986)." Prawo Kanoniczne 39, no. 1-2 (June 5, 1996): 17–67. http://dx.doi.org/10.21697/pk.1996.39.1-2.02.
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Hoc in articulo proemium, pars principalis et conclusio habentur. In proemio obiectum huius articuli canones 983, 984, 985 et 986 Codicis Juris Canonici Papae Joannis-Pauli esse annuntiantur. Pars principalis opusculi quattuor punctis constat. 1. Secundum can. 983 § 1 sacramentale sigillum omnino inviolabile est. Propterea minister sacramenti paenitentiae et reconciliationis paenitentem verbis vel alio modo quavis de causa aliquatenus prodere potest, - Can. 983 § 2 declarat obligatione secretum servandi teneri quoque interpretem omnesque alios ad quos ex confessione notitia peccatorum pervenit. 2. Ad normam can. 984 confessario seu ministro sacramenti paenitentiae et reconciliationis omnino prohibetur usus scientiae de peccatis paenitentis aquisitae etiam quovis revelationis periculo excluso. - Can. 984 § 2 vetat superior es notitia de peccatis ex confessione subditorum ad exteriorem gubernationem uti. 3. Can. 985 obligat magistrum novitiorum eiusque socium, rectorem seminarii aliusve instituti educationis ne audiant sacramentales confessiones suorum alumnorum in eadem domo commorantium. Solummodo in casu particulari ad instantiam alumni seu paenitentis id facere possunt. 4. luxta can. 986 § 1-2 in circumstantiis ordinariis paenitentium confessiones sacramentales audire debent omnes sacerdotes quibus animarum cura vi muneris est demandata. Urgente necessitate omnes confessarii seu qui facultate sacramentum paenitentiae et reconciliationis ministrandi praediti sunt, obligatione tenetur confessiones christifidelium excipiendi. In periculo mortis paenitentiaium omnes sacerdotes confessiones sacramentales audire debent. Sub fine articuli de textu canonum 733 §§ 1-2. 734 §§ 1-3 et 735 §§ 1-2 Codicis Canonum Eccesiarum Orientalium mentio fit.
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Irving, Alexander J. D. "Divine Agency and Human Agency in the Sacramentology of T. F. Torrance." Evangelical Quarterly 89, no. 3 (April 26, 2018): 258–76. http://dx.doi.org/10.1163/27725472-08903005.
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Torrance’s sacramentology is characterised by the unequal collaboration of divine agency and human agency. The sacraments of the Church derive their content and significance from the act of God through the incarnate Word (the primary Sacrament), and through the sacraments of the Church, Christ himself ministers to his Church. Ultimately, this collaborative sacramentology is conditioned by its being framed within the conceptual structure of the hypostatic union, which Torrance holds to be the normative example of the divine-human relationship. The hypostatic union thus provides the necessary unitive framework for sacramental theology. Within this unitive frame, Torrance presents baptism and the Eucharist as ecclesial acts which have their presupposition and content in the act of God in Jesus Christ.
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Sunarko, Adrianus. "Rahmat dan Sakramen: Teologi dengan Paradigma Kebebasan." MELINTAS 33, no. 1 (July 13, 2018): 14–33. http://dx.doi.org/10.26593/mel.v33i1.2952.14-33.
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Theology with ‘freedom’ paradigm understands grace not as a third matter between God and humans. The nature of grace is God and God’s actions in relationship with and insofar as humans experience them. With regard to the attempts to understand the relation between grace and the sacraments, an integrated description of the sacrament as a representative and real symbol could be formulated. God is present in the sacraments through the particular symbols and when God is present, God is therefore realising humans’ salvation through the real symbols. In a sacramental celebration, with all the complexities of its forms and activities, the faithful experience how God is exceptionally present (in representative symbols) and when God is present salvation is realised or embodied (in real symbols). This is an explanation of how grace is conveyed through the celebration of the sacraments.
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Popescu, Leontin. "The Sacrament of Confession as a Spiritual Event in the Lives of Children and Youth." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 366–76. http://dx.doi.org/10.35219/teologie.2019.16.
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The Holy Sacraments are works seen, established by Christ the Saviour and entrusted to the Church, by means of which they bestow the grace of the Holy Spirit upon the believer. The sacrament is Christ through His ministers: bishops and priests. The necessity of the Holy Sacraments is undeniable, as they communicate God’s grace, which is the compulsory condition for redemption. The Sacrament of Confession is required by the condition of our life in this world, subject to sin and error of all sorts. We particularly tackle the Sacrament of Confession (of Confession or of Penitence), because it represents the most efficient way of individual catechization, being the Sacrament through which man re-news himself, as it serves to practically re-build the connection between God’s grace and man. Rightfully so, this Holy Sacrament has always been considered as “a good opportunity for individual pastoral identity”. Sitting in the confession chair, the priest or the bishop is not only a sacramental manager, but also “a teacher, an educator and a guide in the lives of the believers” of all ages. Beside its sacramental-therapeutical value, the educational-catechized and formative value of confession is indisputable. That is why confession has been regarded as anefficient means and a good opportunity for individual catechization, which is part of the priest’s activity, providing the chance for a real and honest dialogue, from man to man, between confessor and believer of any age. With children, confession will not be a substitute for the advice of professors or parents, or for school education, but it will have its well-defined role in the child’s life as a beginning of self-awareness. The child’s individual confession is a unique opportunity to cement a lasting personal connection, from man to man, from man to God, where the child can open up spiritually with all his problems, without the stress caused by the relationship professor-student, parent-son.
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Kilanowicz, Ryszard. "Obrzędy sakramentu małżeństwa w ujęciu wymogów Kodeksu Prawa Kanonicznego z 1983 roku." Ius Matrimoniale 30, no. 2 (April 15, 2019): 79–93. http://dx.doi.org/10.21697/im.2019.30.2.05.
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The liturgy of the Church is an expression of his life with Christ, it uses natural signs such as: wine, water, light, fire, smoke, oil, salt, and ash. It is through Christ, that they are given new meaning. This meaning is to glorify God and sanctify man. The sacramental ordinances are determined by ecclesiastical law which follows the nature and life of the Church.
The ordinances of the Church, through the visible, direct us to the invisible. Behind what is visible there is no action or God's grace. These signs of God's presence are symbols, which St. Augustine calls the encounter between God and man in the world of signs and symbols, a Sacrament. The sacraments of the Church are graces given by God to man for his sanctification. In sacramental rites, the Church can change form, but never in essence and matter. The matter of the sacrament of marriage is between a woman and a man.
The rites of the sacrament of marriage, were announced in 1969, are used in Poland, however, it has been adapted to the new Code of Canon Law of 1983. Jesus instituted the sacrament of marriage. Marriage should be celebrated at Holy Mass and is characterized by unity and indissolubility. During the rites of the sacrament of marriage, the Church then asks what is the will of the person is for getting married. The couple then join their right hands and place the wedding rings on each other’s ring finger. The effects of the sacrament of marriage, which express the Rites of the Sacrament of Marriage, are: marriage community, grace and family. The liturgy with the sacrament of marriage speaks of the sanctity of marriage through the beauty of its celebration.
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Spinks, Bryan D. "A Seventeenth-Century Reformed Liturgy of Penance and Reconciliation." Scottish Journal of Theology 42, no. 2 (May 1989): 183–97. http://dx.doi.org/10.1017/s003693060005643x.
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In the Babylonian Captivity, 1520, Luther launched an attack on the number of ordinances which the medieval Western Church labelled ‘sacraments’. According to Luther, only three were worthy of the title sacrament: baptism, the bread, and penance. Although critical of the prevailing penitential system, Luther not only defended the sacramental status of penance, but also the practice of auricular confession:As to the current practice of private confession, I am heartily in favor of it, even though it cannot be proved from the Scriptures. It is useful, even necessary, and I would not have it abolished.
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Friday, John. "Universale Salutis Sacramentum: Understanding the Church as the Universal Sacrament of Salvation in Relation to the Challenges of Interreligious Dialogue." Pacifica: Australasian Theological Studies 25, no. 1 (February 2012): 82–99. http://dx.doi.org/10.1177/1030570x1202500107.
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Based on the premise that the task of systematic theology is to promote an understanding of doctrines by relating different doctrines to one another, and in dialogue with the religious-cultural context, this article provides a systematic proposal for understanding the Roman Catholic doctrine that affirms the church as the universal sacrament of salvation. This doctrine will be clarified by relating it to the doctrine that interreligious dialogue is part of the Catholic Church's evangelising mission. The context for this understanding is one in which religious diversity is both a fact and often times, a problem. The reflections begin with a survey of several terms and relations that are central to the doctrines that are being discussed. Bernard Lonergan's notion of mutual self-mediation is then explained and presented as a tool for both Christian and ecclesial self-understanding. Mark Heim's so-called “theology of religious ends” is appealed to as a concrete way for mutual self-mediation to be practised, and Lonergan's ecclesiologial suggestions allow the notion to be applied on an ecclesial level.
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Kaczmarek, Tomasz. "Il termine „Sacramentum” nell`accezione cristiana. La testimonianza di san Cipriano." Teologia i Człowiek 21, no. 1 (April 5, 2013): 69. http://dx.doi.org/10.12775/ticz.2013.004.
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Wolff, Elias. "Sacramentos e ecumenismo - questões sobre o significado, a instituição e o número dos sacramentos." Estudos Teológicos 58, no. 2 (December 31, 2018): 392. http://dx.doi.org/10.22351/et.v58i2.2725.
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As igrejas distinguem-se umas das outras pelos sinais sacramentais que possuem, considerados constitutivos da própria identidade cristã e eclesial. Nesse aspecto manifestam-se diferenças e também divergências na doutrina cristã e na organização eclesial entre as várias tradições do cristianismo. A questão vai além de ter mais ou menos sacramentos. O ponto controverso é sobre quais são os meios imprescindíveis para fazer a experiência da graça de Cristo. Entre esses meios situam-se os sacramentos. O objetivo deste artigo é analisar algumas das controvérsias existentes na doutrina sacramental das igrejas, a saber, o significado de sacramento, sua instituição em Cristo e o número dos sacramentos. Com o uso do método de análise bibliográfica qualitativa, o artigo verifica como teólogos de diferentes igrejas compreendem essas questões e como elas são trabalhadas no diálogo ecumênico atual. O artigo conclui que os sacramentos possuem uma dimensão ecumênica no sentido de, por eles, se expressar a fé de todos os cristãos. Para isso urge, porém, desenvolver uma hermenêutica ecumênica dos sinais sacramentais da fé cristã, explicitando sua capacidade de congregar na comunhão da fé todos os que creem em Cristo.
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Purcell, Stephen. "Not Wholly Communion: Skepticism and the Instrumentalization of Religion in Stoker’s Dracula." Christianity & Literature 67, no. 2 (February 18, 2018): 294–311. http://dx.doi.org/10.1177/0148333117708257.
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A recurring theme in Dracula criticism is the assumption that, because Stoker’s protagonists rely on Catholic sacraments and symbols, they represent Catholicism, High Church Protestantism, or a perverse variation thereof. The protagonists’ adoption of Catholic sacramentality, however, lacks any accompanying moral or epistemological shift—Stoker’s protagonists never adopt Christian morality, nor do they transition from skepticism to faith. Rather, the protagonists instrumentalize Catholic sacramental objects, making them tools with which to exterminate vampires and to justify the hatred that underpins that task. The protagonists’ relationship to the Communion wafer encapsulates their disregard for theology and their willingness to manipulate sacrament.
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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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Felippe, Guilherme Galhegos. "CONFESSAR SIM, MAS NEM TUDO: O DISCURSO INACIANO SOBRE A CONFISSÃO NAS REDUÇÕES JESUÍTICAS." Espaço Ameríndio 2, no. 2 (December 31, 2008): 124. http://dx.doi.org/10.22456/1982-6524.5912.
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As reduções jesuíticas do Paraguai caracterizaram-se por estabelecer um local de convívio direto e contínuo entre o cristianismo e os nativos. Os padres buscavam orientar diariamente os índios à vida cristã através de missas, sermões, ensinamentos e sacramentos. A confissão sacramental, acima de todos os outros, tinha uma papel fundamental na medida em que servia não apenas como uma forma de os pecadores redimirem-se, mas também era a maneira dos padres manterem-se informados a respeito do andamento da evangelização no meio reducional: acreditavam que quanto mais confissões eram realizadas, mais difundida estaria a religião cristã na vida nativa. O presente artigo procura analisar como se deu a assimilação do sacramento pelos índios e como o discurso inaciano ajusta-se às dificuldades surgidas.
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Fritz, Peter Joseph. "Sacramentum Mundi Online, edited by Karl Rahner with Cornelius Ernst and Kevin Smyth." Journal of Jesuit Studies 4, no. 3 (June 1, 2017): 551–53. http://dx.doi.org/10.1163/22141332-00403007-21.
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Marmion, Declan. "Karl Rahner, Vatican II, and the Shape of the Church." Theological Studies 78, no. 1 (March 2017): 25–48. http://dx.doi.org/10.1177/0040563916681992.
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Karl Rahner had a pivotal influence on Vatican II during the preparatory phases, at the Council itself, and subsequent to the Council. This article asks how Rahner shaped the ecclesiology of the Council. It shows how many of the council’s emphases bear the hallmark of Rahner: the church as sacramentum mundi, the importance of the local church, the issue of collegiality, the church of sinners, and the priority of the pastoral. It will be argued that Rahner’s acute theological prescience in identifying issues facing the church into the future has been accurate and resonant with Pope Francis’s current project of ecclesial reform.
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Janczewski, Zbigniew. "Sprawowanie Eucharystii poza miejscem świętym." Prawo Kanoniczne 52, no. 3-4 (December 10, 2009): 285–302. http://dx.doi.org/10.21697/pk.2009.52.3-4.14.
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The Eucharistic celebration is to be carried out in a sacred place. Unless in a particular cases necessity requires otherwise, in a fitting places (can. 932). The first, this article discusses the history of Eucharistic celebrations beyond a sacred places. The second it discusses modern canon law about those questions. The author shows the problem of necessity to celebration. In the Code of Canon Law 1983 arise of necessity appreciated a celebrants. Now according to Instruction Redemptionis sacramentum (25 march 2004) arise of necessity appreciates a diocesan bishop. The article show a various possibilities to celebration the Masses beyond sacred places also.
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Taborda, Francisco. "LEX ORANDI – LEX CREDENDI ORIGEM, SENTIDO E IMPLICAÇÕES DE UM AXIOMA TEOLÓGICO." Perspectiva Teológica 35, no. 95 (June 21, 2010): 71. http://dx.doi.org/10.20911/21768757v35n95p71/2003.
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Seguindo o dinamismo da volta às fontes, a teologia sacramental redescobriu na Patrística uma forma de abordar os sacramentos, distinta da maneira a que o II Milênio do cristianismo nos tinha habituado. Enquanto a Escolástica, responsável pela sistematização da teologia sacramental, havia ensinado a abordá-los dedutivamente, a Patrística refletiu sobre os sacramentos sem preocupação sistemática, mas a partir da celebração vivida em comunidade, indutivamente.
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Nasiłowski, Kazimierz. "Opinia Rufina o władzy kapłańskiej i sakramentach." Prawo Kanoniczne 32, no. 3-4 (December 10, 1989): 157–268. http://dx.doi.org/10.21697/pk.1989.32.3-4.07.
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De sacratmentis tempore ordinationis relativae, quae vocatur, extra Ecclesiam celebratis tres sunt usque ad diem hodiexnum doctorum sentenitiae, quae - u t plura non dicam - ita ex primi possunt: Alii affirmant Ecclesiae catholicae hac in re traditionem simplicem fuisse eam que traddtioni hodiernae similem. Illius enim temporis Ecclesia sacramenta in eiusd m forma foris celebrata vera esse docebat ad eorundem vim internam quod aitinet.
Alii vero contrarium affirmant dicentes Ecclesiam docuisse sacramenta extra eam celebrata prorsus nulla esse. Alii denique dicunt Ecclesiae illius temporis traditionem variam et diversam fuisse atque inconstantem et vacillantem: sacramenta enim foris celebrata aliquando vera, aliquando autem prorsus nulla agnoscebantur.
Omnes, quas dixi, opiniones Decreto Gratiani fulciuntur aut fulciri conantur auctoritatum periodi ordinationis relativae collection amplissima. Tota tamen haec collectio recta ratione ac via numquam examinata est. Igitur omnino recte dicit Sohm Decretum Gratiani librum esse septem sigillis occlusum ita doctis temporis recentioris , ut doctis exeuntis saeculi duodecimi, eumque usque in diem hodiernum non apertum manere ad intelligendum. Idcirco mirum non est, si his de causis omnium illarum opinionum fautoribus argumenta desint ad eas accurate probandas apta.
His etiam de causis ceterisque multis Decretum Gratiani longae inquisitioni nobis erat. Quae autem ex inquisitione hac efficiuntur in foliis trimestribus, quibus titulus Prawo Kanoniczne (Ius Canonicum ), annis 1980-1985 et 1988 partim edita sunt. Ibi primam ex enumerates opinionem rectam, dmas autem ceteras prorsus falsas esse probavimus longaevam illam depotestate sacerdotali et vi sacramentorum foris celebratorum controversiam dirimentes.
Hoc modo ad quaestionem ventum est de falsarum illarum opinionum fonte atque origine. Et apparuit primum sententiae auctorem, utriusque, quam diximus, falisae opinionis similis, Rufinum fuisse, cuius cuncta de potestate sacerdotali et sacramentis doctrina in disputatione nunc edita explicata est. Singulis autem disputationis huius partibus tituli sunt hii: I. De potestate sacerdotali eiusque fundamentis - A. De potestatesacramentali et potestate non sacramentali - 1. De potestatis sacerdotalis distinctione - a. De significatione nominis „usus o fficii” - b. De potestatis sacerdotalis fundamentis exemplo potestatis iudicis illustratis - 2. De antiquae artis vocabulis a decretistis simpliciori modo reddendis - B. De officiis ordinum et officiis administrationis - C. De ordinatione et institutione - D. De ordinatione et licentia ordinem exsequeindi - E. De primatu potestatis Romani Pontificis - 1. Rufini sententia - 2. De primatus fundamentis - F. De rigoris et misericordiae regulis - II. De sacramentis - A. De sacramentis dignitatis - 1. D e ordinatione sine titulo et ordinatione a non suo episcopo facta — 2. De ordinatione ab episcopis haereticis facta - a. De significatione auctoiritatis Urbani II a Rufino explicatae - b. De significtione auctoritatis Innocenti I a Rufino exiplicatae - c. De Rufini opinione cum Gratiani sententia comparata - 3. De ordine ab episcopis excommunicatis collato — B. De sacramemtis necessitatis et desacramentis necessitatis simul et dignitatis — 1. De baptismo - 2. De confirmatione et Eucharistia - C. De Rufino opinionis auctore de nulla vi sacramentorum ab aliquibus haereticis vel excomuniicatis celebratorum.
Ea vero, quae ex disputatione hac perspicua sunt, paucis ita exprimi possunt: Rufinuse vocabulorum nominum atque notionum, in auctoritatibus Decreti Gratianei contentarum, explicationes permultas posuit easque non solum simplices, sed etiam binas vel ternas. Item Gratianeam potestatum sacerdotalium notionem simpliciorem latius expdicavit atque earundem potestatum varia fundamenta deserte indicavit. Et in his eisque similibus Rufinus laudandus est. Attamen aliquarum Decreti Gratia ni auctoritatum earumque maioris momenti falsam ponens explicationem, et non satis attendens rectam dicendi rationem ac viam Gratiani, eiusdem verae sententiae Rufinus propriam eamque falsam opposuit opinionem, de nullis videlicet sacramentis ab aliquibus haereticis foris celebratiis. Et in hoc Rufinus non minimam reprehensionem meretur. Indicavimus etiam omnium sive antiquorum sive rece ntiorum Decreti Gratiani explanatorum, similem de sacramentis sententiam affirmantium, principem atque patrem quedam Rufinum esse.
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Phelan, Owen M. "Horizontal and Vertical Theologies: “Sacraments” in the Works of Paschasius Radbertus and Ratramnus of Corbie." Harvard Theological Review 103, no. 3 (July 2010): 271–90. http://dx.doi.org/10.1017/s0017816010000635.
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In the middle decades of the ninth century, Charles the Bald, the West Frankish Carolingian ruler, received two treatises on the subject of the Eucharist. Paschasius Radbertus (ca. 790–ca. 865) and Ratramnus (d. after 868), both monks from the royal monastery at Corbie in Neustria, composed treatises entitled De corpore et sanguine domini.1 That these were the very first Latin Christian treatises devoted solely to the Eucharist and, further, that they came to different conclusions, has attracted well-earned scholarly scrutiny from almost immediately after their appearance. I would like to return to the question of the difference between their views. Specifically, I will show that the doctrinal differences between the two treatises have their roots in different approaches to, or—perhaps better—interests in, sacraments in general. The two authors do not take opposed positions on the topic of the sacraments, or even mutually contradicting positions on the Eucharist, rather they choose to emphasize different aspects of the sacrament, different guiding themes which suggest to each different lines of analysis. Paschasius sees sacraments primarily as instruments of unity, while Ratramnus views sacraments principally as salvific tools. This recognition yields two insights. It recalibrates analysis of the eucharistic tracts, foregrounding the contemporary concerns of the authors, while deliberately deemphasizing the subsequent theological controversies and scholarly debates into which the treatises were drawn. For both Paschasius and Ratramnus, distinctive approaches to sacraments color not only their analyses of the Eucharist, but also their approaches to larger political and social questions. This recognition also emphasizes the vibrance and creativity characteristic of the Carolingian theological milieu, too often dismissed as a supposedly derivative and unoriginal era in Christian theology. To these ends, the paper will proceed in four stages. First, I situate my question in the long historiography of the Corbie eucharistic treatises. Second, I briefly set the authors and their treatises in historical context. Third, I compare their ‘sacramental’ theologies of the Eucharist, underscoring both Paschasius's emphasis on its horizontal or communal significance and Ratramnus's stress on its vertical or salvific importance. Fourth, I trace how each author's particular sacramental interests remain consistent across their other projects with ramifications for their theological and social opinions.