Thematische Bibliographien / Sacrament of marriage

Auswahl der wissenschaftlichen Literatur zum Thema „Sacrament of marriage“

Autor: Grafiati
Veröffentlicht am 25. Mai 2024

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Zeitschriftenartikel zum Thema "Sacrament of marriage"

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Kilanowicz, Ryszard. „Obrzędy sakramentu małżeństwa w ujęciu wymogów Kodeksu Prawa Kanonicznego z 1983 roku“. Ius Matrimoniale 30, Nr. 2 (15.04.2019): 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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Gilja, Sani, und Boris Vulić. „»Sacramentum hoc magnum est.«“. Diacovensia 26, Nr. 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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Lumen Christian, Stefanus. „Penerimaan Sakramen Baptis bagi Bayi dari Pasutri yang Mengalami Halangan Perkawinan Katolik“. Felicitas 3, Nr. 2 (18.12.2023): 117–26. http://dx.doi.org/10.57079/feli.v3i2.111.

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Sacraments are signs and means of God's saving presence. The sacrament of Baptism is one of them so that baptism also shows the salvation that comes from God. Everyone can receive the Sacramentof Baptism. This is because the Sacrament of Baptism makes everyone, who receives it, a member of the Church. In fact, they also receive an eternal seal that makes them commissioned to proclaim God's salvation. Receiving the Sacrament of Baptism means being born again to become children of God. In the Baptism ceremony, water is the main material because water is a means of cleansing. In fact, water has a great role for human life. The word "βαπτω" (bapto - Greek) or "βαπτιζω" (baptiso - Greek) means "to submerge", "to immerse", "to lower into water", "to plunge into water." The sacrament of Baptism has been the subject of discussion for the Church fathers who gave explanations about Baptism and the rituals performed. When looking at the history of Baptism and who can receive the Sacrament of Baptism, children from newborn to toddler age can receive it even if the parents have an impediment to Catholic marriage. The assistance provided by godparents can direct children to live like Jesus Christ, who is the source of salvation for mankind. The Sacrament of Baptism is the entrance to receive the other sacraments. By receiving the Sacrament of Baptism, a person who receives it has been reborn as a child of God and joined the communion of the Church. Thus, children who have received the Sacrament of Baptism can one day be a guarantee for the salvation of humanity who long for the saving presence of God, including couples (parents of children) who experience obstacles to Catholic marriage who long for the sacraments of salvation, through their example as true believers.
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Di Donna, Gianandrea. „Mixed-Marriages in the Liturgical Catholic Church Tradition“. Review of Ecumenical Studies Sibiu 10, Nr. 3 (01.12.2018): 412–25. http://dx.doi.org/10.2478/ress-2018-0031.

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Abstract The question of inter-confessional marriages concerns all the Churches and has become much more urgent because of the great mobility of contemporary man. The Christian wedding is seen as a sacrament of Christ by the Orthodox Church and the Catholic Church, while the Churches born from the Protestant Reformation do not take this sacramental view, although Luther considers the divine blessing on the institution useful. The advantage of a sacramental perspective lies in the fact that the spouses, by virtue of the sacrament of marriage, become capable of “being married” according to the quality of Christ’s paschal love for his Church. In this way, according to the author, other theological perspectives open up, for example the sequela Christi, the idea of the vocation to Christian marriage, the foundation of the bond of indissolubility-fidelity and the foundation of sexual union-fruitfulness.
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Khatiwada, Som Prasad. „SACRAMENT AS A CULTURAL TRAIT IN RAJVAMSHI COMMUNITY OF NEPAL“. Researcher: A Research Journal of Culture and Society 3, Nr. 3 (31.10.2018): 13–32. http://dx.doi.org/10.3126/researcher.v3i3.21547.

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Rajvamshi is a local ethnic cultural group of eastern low land Nepal. Their traditional villages are scattered mainly in Morang and Jhapa districts. However, they reside in different provinces of West Bengal India also. They are said Rajvamshis as the children of royal family. Their ancestors used to rule in this region centering Kuchvihar of West Bengal in medieval period. They follow Hinduism. Therefore, their sacraments are related with Hindu social organization. They perform different kinds of sacraments. However, they practice more in three cycle of the life. They are naming, marriage and death ceremony. Naming sacrament is done at the sixth day of a child birth. In the same way marriage is another sacrament, which is done after the age of 14. Child marriage, widow marriage and remarriage are also accepted in the society. They perform death ceremony after the death of a person. This ceremony is also performed in the basis of Hindu system. Bengali Brahmin becomes the priests to perform death sacraments. Shradha and Tarpana is also done in the name of dead person in this community.Researcher: A Research Journal of Culture and SocietyVol. 3, No. 3, January 2018, Page: 13-32
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ROCHETTA, Carlo. „Marriage as a Sacrament“. INTAMS review 2, Nr. 1 (01.01.1996): 5–22. http://dx.doi.org/10.2143/int.2.1.2014865.

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Lawler, Michael G., und Todd A. Salzman. „Pope Francis, Civil Unions, and Same-Sex Marriage: Theological Reflections“. Irish Theological Quarterly 87, Nr. 1 (20.01.2022): 3–21. http://dx.doi.org/10.1177/00211400211060630.

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This essay examines civil union and same-sex marriage in relation to the Catholic doctrine of heterosexual marriage. It concludes of civil union that it is a civil reality, the concern of civil, not ecclesiastical, authority. It finds in Catholic marriage three bonds between believing spouses, of love, of law, and of Sacrament (upper case), and argues that in same-sex marriage there are three bonds, of love, of law, and of sacrament (lower case). The spouses themselves control the bond of love, a legal authority controls the bond of law, and the belief of the spouses that their marriage is a symbol of the presence of God in the world controls the bond of Sacrament/sacrament. A conclusion of the essay is that the argument of the Church against same-sex marriage is judged to be non-probative by a majority of its members, especially of its younger members, and a change could be possible.
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Pastwa, Andrzej. „Love Builds Communion between Persons (UUS, n. 21): Christological-Ecclesiological Key to Confirm the Identity of Marriages of Baptised Non-Catholics“. Ecumeny and Law 10, Nr. 2 (28.08.2022): 29–57. http://dx.doi.org/10.31261/eal.2022.10.2.02.

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The words derived from the Ut unum sint encyclical as well as the fruits of the newest research by theologians (among others the members of the International Theological Commission) on the meaning of the Catechism formula of Christian Marriage: “the Sacrament of Faith in the Service of Communion” — became an inspiration to attempt to verify the assumptions confirming the sacramental Identity of Marriages of Baptised Non-Catholics. The author assumes that the today’s challenge for the study of canon law should be to explore more the subject matter of the “the mystery of communion” (UUS, n. 5) in all the complexity of its detailed issues, including the development of relevant conclusions in the canonical (lawmaking) and canonical-pastoral (application of the law) spheres. This is in the name of the rule that church legislation, especially in clarifying key/systemic issues — and among such is the issue of the universality of Bellarmine’s principle of eo ipso sacramentum — is always based on the widely adopted theological foundations.
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Ross, Susan A. „MARRIAGE: SACRAMENT OR CIVIL UNION?“ Liturgy 20, Nr. 3 (Juli 2005): 1–2. http://dx.doi.org/10.1080/04580630590932600.

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Mardila, Ira, und Albert I. Ketut Deni Wijaya. „MANFAAT KPP BAGI PASUTRI KATOLIK YANG MELANGSUNGKAN PERNIKAHAN ADAT KENDAWANGAN SEBELUM MENERIMA SAKRAMEN PERKAWINAN“. JPAK: Jurnal Pendidikan Agama Katolik 22, Nr. 2 (12.09.2022): 228–38. http://dx.doi.org/10.34150/jpak.v22i2.406.

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Marriage preparation course program is a preparatory stage for Catholic married couples in preparing themselves for the sacramental marriage. However, the phenomenon that occurred at the St. Lukas Teluk Batu Parish of Kanak-Kanak Yesus Marau nowadays many married couples are married in a traditional way before attending the Marriage Preparation Course and getting married in a sacramental manner. This is the author's concern, which raises several questions, namely what are the views of Catholic couples about the benefits of Marriage preparation course Program. The results of the study show that showed that Marriage preparation course Program give beneficial for their married life. The benefits that respondents often feel are that it helps them communicate in the family, helps in educating their children in a Catholic way, and they know the nature of Catholic marriage. In addition, this husband and wife generally have a traditional marriage before the sacrament marriage. The reason for this is because of traditional traditions and pregnancy out of wedlock. By now, they had all performed a sacramental marriage. This they do with the aim that their marriage is recognized by the Church and the state.
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Dissertationen zum Thema "Sacrament of marriage"

1

Russ, Todd R. „A transcendental understanding of marriage as sacrament“. Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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McGrath, Daniel Patrick. „Marriage as sacrament and covenant: A new model for pre-marriage education based upon the rite of marriage“. Thesis, Australian Catholic University, 2015. https://acuresearchbank.acu.edu.au/download/9da3171d5ca85f779436fb57a798898da81aaa1f6090381e481f6a688387bd83/1309573/201506_Daniel_McGrath.pdf.

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The Catholic Church has long proclaimed the importance of pre-marriage education for the benefit of spouses and of society. It requires that education on the Rite of Marriage be part of the immediate phase of pre-marriage education so that the bridegroom and bride may receive greater benefit from the celebration of the sacrament. The terms ‘sacrament’ and ‘covenant’, which are central to the Church’s teaching on marriage, lack meaning for many Catholics and particularly for the young. The current emphasis on New Evangelization includes a call to find new ways to speak to an increasingly secular society. One challenge facing the Church as it seeks to clarify the meaning of marriage is to develop a new model of pre-marriage education which communicates the Church’s teaching on sacrament and covenant in a manner which speaks clearly and effectively to the culture of today. This thesis develops a new model of pre-marriage education using the method of liturgical theology to identify the fundamental official meanings (theology) of the Rite of Marriage and to compare those meanings with the meanings couples derive from the experience of the rite. This study is limited to the Catholic Rite of Marriage as it is enacted within the Australian context.
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Minehan, Michael P. „The nature of the sacrament of marriage according to the Latin and Eastern codes“. Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Cronkleton, Thomas Eugene. „The liturgical dimension of a sacrament as reflected in the canonical form of marriage“. Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Pothier, Glen J. „The exclusion of sacramentality in marriage the baptized non-believer as minister and recipient of the sacrament /“. Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Marchese, Veronica Leandra. „Wholeness and holiness in marriage| The Catholic sacrament of matrimony as a container for individuation“. Thesis, Pacifica Graduate Institute, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10108948.

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The process of becoming holy within marriage generates psychological deaths and rebirths, much like the transformational process of individuation conceptualized by Carl G. Jung. This hermeneutic study explores how a distinctively Jungian approach to clinical practice with couples can assist in developing a marital bond that can become a strong container for the spouses’ individuation. A depth psychological perspective in premarital and marital counseling offers spouses the possibility of containing the opposing forces that emerge in their relationship without destroying the union. The connection between becoming holy through the sacramental marital relationship and Jung’s concept of becoming whole through individuation has received little attention in research. This study adds a dynamic aspect to Jungian studies by arguing for a new understanding of the sacrament of Matrimony as a container for psychological rebirth and transformation through individuation. In this effort, four factors that impact marriage are explored: vocation, theology of the sacrament of Matrimony, society and culture, and the body. Current clinical applications of an integrated approach are discussed demonstrating how the findings might be implemented in existing premarital and marital education and counseling programs for Catholic couples.

Keywords: marriage, premarital, Catholic, sacrament, individuation, container, couples counseling

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Baltrušaitis, Rimantas. „Priešsantuokinis pasiruošimas – sąlyga galiojančiai ir teisėtai bažnytinei santuokai“. Master's thesis, Lithuanian Academic Libraries Network (LABT), 2011. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2011~D_20110622_150419-75068.

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Popiežius Benediktas XVI 2011 m. sausio 22 d., susitikęs su Romos Rotos tribunolo teisėjais ir darbuotojais, kalbėjosi apie kandidatų santuokai paruošimą ir labiausiai atkreipė dėmesį į veiksmus, kuriuos būtina atlikti prieš laiminant santuoką. Bažnyčia santuokai visuomet skyrė didelį dėmesį: pasiruošimas santuokai yra apsuptas ypatingu rūpesčiu, globa bei įvairiomis normomis. Bažnyčia teisinėmis priemonėmis reguliuoja įvairias iš santuokinio ryšio kylančias sutuoktinių gyvenimo sritis. Ir ne tik patį santuokos sudarymą, bet ir pasiruošimą santuokai bei kitus veiksmus, kuriuos būtina atlikti prieš laiminant santuoką. O tai, kas susiję su santuoka ir jos galiojimu, visada kelia daug emocijų. Apsisprendimas kurti šeimą yra svarbus ir iš kandidatų santuokai reikalauja atsakingo pasiruošimo. Vis dažniau kalbama apie santuokos krizę, formuojasi paviršutiniškas požiūris į šeimos gyvenimą, propaguojamos laisvos nepastovios sąjungos. Katalikų Bažnyčia turi savo požiūrį į santuoką. Ji iškelia šią instituciją kaip neišardomą vyro ir moters sąjungą, ją pavadindama sandora. Bažnyčia santuoką laiko sakramentu, o sakramentus išimtinai tvarko tik Bažnyčia. Todėl būtent Bažnyčia nurodo normas. t. y., ko reikia, kad priimti sakramentai būtų galiojantys ir teisėti. Bažnyčia laikosi nuostatos, kad tarp tikinčiųjų galioja tik bažnytinė santuoka. Dabartinė tikėjimo krizė įtakoja, kad net ir krikščionys santuoką sudaro rimtai neįsisąmoninę, ką iš tiesų reiškia santuoka, kokia jos esmė, kam... [toliau žr. visą tekstą]
Meeting with the judges of the Roman Rota and its staff on the 22nd of December, 2011, pope Benedict XVI talked over personal preparation for entering marriage and, especially, mentioned some requirements necessary to fulfill before allowing the spouses to express their matrimonial consent sacramentaly. The Church always, in a special way, takes care of marriage and, in order to protect and maintain it in a deep Christian spirit, furnishes not only relative canonical norms, but also provides certain pastoral assistance for the spouses enabling them responsibly and fruitfully be predisposed toward the holiness and duties of their new state and, afterwards, to contract their conjugal covenant validly and legitimately. Recently, mainly due to the superficial attitudes that flourish among the faithful toward understanding the dignity and aims of Christian marriage and the lack of adequate preparation that precedes its celebration, this institution undergoes some crisis. In this context, the role of the pastors of the Church making provisions to organize duly the assistance to the parties instructing them about the essence, rights and obligations of marriage, at the same time, investigating about the evidence that nothing stands against its valid and licit celebration, appears to be of essential value. Only after carrying out the necessary inquiries and diligently observing the norms issued by the local conference of bishops, the pastors can proceed to assist at a marriage. A... [to full text]
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Saviour, Joseph P. „The administration of the sacrament of marriage to the faithful of Syro-Malabar rite in the diaspora“. Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0669.

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McGrath, David Patrick. „Matrimony as creative union : A liturgical theology drawn from The Order of Celebrating Matrimony“. Phd thesis, Australian Catholic University, 2022. https://doi.org/10.26199/acu.8y5x2.

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In 1981 Pope John Paul II exhorted the Church to develop new and better programs of marriage preparation, including the use of the marriage liturgy as an effective educational and spiritual resource, to enable the bride and bridegroom to receive greater benefit from the celebration of this sacrament. Innovative programs of marriage preparation have been developed; however, the Australian statistics since 1981 indicate that many Catholics have turned away both from marriage as institution and marriage as sacrament. Enabling couples to receive greater benefit from the celebration of the sacrament of matrimony implies the need to assist them to recover a sense of the power and relevance of sacraments in general. A fuller comprehension of the principle of sacramentality can provide a meaningful context for enriching understandings of the sacramental system in general and sacramental marriage in particular. Elements of Kevin Irwin’s liturgical-sacramental method are employed to develop a contemporary sacramental theology of matrimony derived from The Order of Celebrating Matrimony (2015). In Irwin’s method of liturgical theology, the Church’s liturgy (lex orandi), influences what the faithful believe (lex credendi), and both of these influence the lived reality of a sacrament (lex vivendi). A contemporary theology derived from the rite, and particularly from its teaching that matrimony derives its force and strength from creation, discloses that matrimony, like the Eucharist, can motivate us to be stewards of all creation. Since dialogue between theology and science has the potential to produce a fruitful synthesis, the theology derived from the rite is assessed in dialogue with key contemporary social scientific research. Findings from social psychology, which seek to identify why marriages succeed or fail, and from the burgeoning field of positive psychology, which seek to identify the qualities that contribute to human flourishing, are presented in dialogue with the theology revealed in The Order of Celebrating Matrimony (2015).
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Laurinavičienė, Angelė. „Katalikiškos santuokos supratimo sekuliarizmai. Remiantis ruošiamų santuokai jaunuolių tyrimu“. Master's thesis, Lithuanian Academic Libraries Network (LABT), 2013. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2013~D_20130731_114037-79492.

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Sekuliarizacijos proceso suformuotos nuostatos, nesutampančios su tradiciniu Bažnyčios mokymu ar prieštaraujančius jam vis labiau skverbiasi į racionaliu mąstymu ir praktiniu išbandymu paremtą žmogaus gyvenimą. Mokslo pažanga, religijos ir Bažnyčios įtakos visuomenei ir asmeniui silpnėjimas suformavo tam tikrą sekuliarią pasaulėžiūrą – sekuliarizmą. Šio darbo tikslas – ištirti ir atskleisti, kokias nuostatas sekuliarizacijos procesas suformavo konkrečioje žmogiškojo gyvenimo tikrovėje, tiksliau – kaip paveikė tradicinę (katalikišką) santuokos sampratą. Išanalizavus literatūrą, išskirtos ir aptartos vyraujančios sekuliarizmų formos – dogmatiškasis sekuliarizmas, religinis neutralumas ir religijos individualumas, jų raiška individo ir visuomenės gyvenime. Remiantis Šventuoju, Raštu ir Bažnyčios dokumentais išnagrinėtas ir pristatytas Katalikų Bažnyčios mokymas apie santuoką, jos sakramentiškumą, santuokiniai gėriai ir įsipareigojimai. Analizuotas ir aptartas santuokos sekuliarizacijos procesas ir šiuolaikinio pasaulio iššūkiai katalikiškos santuokos sampratai. Atliktas kokybinis tyrimas, kurio tikslas – identifikuoti santuokos sakramentui Katalikų Bažnyčioje ruošiamų asmenų katalikiškos santuokos supratimo sekuliarizmus. Klausimynas sudarytas remiantis Katalikų Bažnyčios mokymo apie santuoką pagrindiniais teiginiais. Darbe pateikiami tyrimo duomenys ir išvados.
The by secularism shaped attitude that misaligns with the traditional Church teaching or that conflicts with it, is penetrating into the ones life – a life that is based on rational thinking and proven practice. The scientific progress, the weakening influence of the Church and religion on the society and on a person formed a particular secular worldview – the secularism. The object of this work is to investigate and expose what attitude formed the secularism process in the particular sphere of the human reality – marriage; being more specific – how it affected the traditional (catholic) conception of marriage. After a thorough research of literature are distinguished and discussed the main forms of secularism: dogmatic secularism, religious neutrality and religious individuality, their expressions in the life of a person and in the life of a society. The analysis of Catholic Church teachings on marriage, its sacramentality, the goodness of marriage and the commitment are based on the Scripture and the documents of the Church. This work analyzes, discusses and presents the process of secularism and the challenges of the modern world concerning the catholic conception of marriage. A qualitative study has been done with a purpose to identify the secularism of understanding of the Catholic marriage by those who are preparing for the sacrament of marriage in the Catholic Church. The questionnaire was formed on the basis of the Catholic Church’s main propositions about marriage... [to full text]
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Bücher zum Thema "Sacrament of marriage"

1

Secular marriage, Christian sacrament. Mystic, Conn: Twenty-Third Publications, 1985.

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Marriage and sacrament: A theology of Christian marriage. Collegeville, Minn: Liturgical Press, 1993.

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Preparation for the sacrament of marriage. Boston: Pauline Books & Media, 1996.

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4

Therese, Boucher, Hrsg. Christian marriage: Sacrament of abiding friendship. Mineola, N.Y: Resurrection Press, 1995.

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5

The marital sacrament. New York: Paulist Press, 1989.

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Chryssavgis, John. Love, sexuality, and the sacrament of marriage. Brookline, Mass: Holy Cross Orthodox Press, 1996.

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Miller, Paula Jean. Marriage: The sacrament of divine-human communion. Quincy, IL: Franciscan Press, 1996.

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History of the Aryan marriage: A sacrament. Lalitpur: Sanumaiya Subedi, 2010.

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Magnum mysterium: The sacrament of matrimony. Staten Island, NY: St. Pauls, 2010.

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Before "I do": Preparing for the sacrament of marriage. Notre Dame, Ind: Ave Maria Press, 1999.

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Buchteile zum Thema "Sacrament of marriage"

1

Stöferle, Dagmar. „Marriage Around 1800: Between Contract and Sacrament“. In Marriage as a National Fiction, 15–81. Stuttgart: J.B. Metzler, 2022. http://dx.doi.org/10.1007/978-3-476-05910-9_2.

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Beck, Bruce. „The Sacrament of Marriage and Union with God“. In Love, Marriage and Family in Eastern Orthodox Perspective, herausgegeben von Theodore Grey Dedon und Sergey Trostyanskiy, 31–44. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463237028-006.

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3

Plekon, Michael. „The Sacrament of Love: Paul Evdokimov’s Vision of Marriage, Love and Vocation“. In Love, Marriage and Family in Eastern Orthodox Perspective, herausgegeben von Theodore Grey Dedon und Sergey Trostyanskiy, 1–14. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463237028-004.

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4

Starr, Rachel. „Sacramental models of marriage and their impact on domestic violence“. In Reimagining Theologies of Marriage in Contexts of Domestic Violence, 102–24. New York : Routledge, 2018. | Series: Explorations in practical, pastoral, and empirical theology: Routledge, 2018. http://dx.doi.org/10.4324/9781315604596-5.

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5

Aers, David. „The Sacrament of the Altar in Piers Plowman and the Late Medieval Church in England“. In Images, Idolatry, and lconoclasm in Late Medieval England, 63–80. Oxford University PressOxford, 2002. http://dx.doi.org/10.1093/oso/9780198187592.003.0005.

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Annotation:
Abstract This chapter explores Langland’s understanding of sacramental signs, particularly of the sacrament of the altar. Scholars of Piers Plowman seem to have found such an enquiry rather irrelevant and the reason is probably the one given in the chapter on ‘Langland’s theology’ in The Companion to Piers Plowman. There Robert Adams writes that Langland’s theology of the sacraments is ‘ethical rather than sacramental’. It is indicative that we have a massive and often informative work on Piers Plowman and the sacrament of penance, a substantial work on Piers Plowman and marriage, work on Piers Plowman and the liturgy, but nothing comparable, as far as I am aware, on the sacrament of the altar and Piers Plowman.
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6

„Marriage as Sacrament“. In An A-Z of Feminist Theology. Bloomsbury Academic, 1996. http://dx.doi.org/10.5040/9781474289689.87.

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7

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

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This chapter covers the sacramental theology of the scholastic theologian and bishop of Paris, Peter Lombard. Lombard’s Book of Sentences of the mid-twelfth century defined a sacrament as “a sign of God’s grace and the form of invisible grace, in such a way as to carry its image and be its cause.” Moreover, Lombard identified seven sacraments: Baptism, Eucharist, Confirmation, Marriage, Ordination, Confession (Penance), and Extreme Unction. This chapter also addresses how two sacraments in particular reveal unique aspects of Lombard’s sacramental theology: Marriage—an expression of Christ’s union with the church—and Confession (Penance)—contrition caused by grace being poured into the hearts of believers that leads to penance.
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8

Grabowski, John S. „Faith, Sacrament, and Marriage:“. In Faith and the Sacraments, 43–58. Catholic University of America Press, 2022. http://dx.doi.org/10.2307/j.ctv30hx4xg.7.

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9

Cressy, David. „Baptism as Sacrament and Drama“. In Birth, Marriage, and Death, 97–123. Oxford University Press, 1997. http://dx.doi.org/10.1093/acprof:oso/9780198201687.003.0006.

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10

„AUGUSTINE ON THE SACRAMENT IN MARRIAGE“. In Marriage in the Western Church, 280–311. BRILL, 1994. http://dx.doi.org/10.1163/9789004312913_014.

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