Thematische Bibliographien / Sacramental practice

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Auswahl der wissenschaftlichen Literatur zum Thema „Sacramental practice“

Autor: Grafiati

Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Sacramental practice"

Smith, Matthew. „The Disincarnate Text: Ritual Poetics in Herbert, Paul, Williams, and Levinas“. Christianity & Literature 66, Nr. 3 (Juni 2017): 363–84. http://dx.doi.org/10.1177/0148333117703987.

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This Introduction to a special issue on “The Sacramental Text Reconsidered” provides a brief genealogy of the practice of describing texts, performances, and poetics as sacramental, eucharistic, and incarnational. It also offers a critique and clarification of such reading practices by differentiating between the real divine presence theologically understood to dwell in a proper sacrament and the “disincarnation” enacted by sacramentally laden literary texts and performances. Drawing on the writings of Emmanuel Levinas, Rowan Williams, and St. Paul, I demonstrate the disincarnate as a poetic of ritual and oblation in an extended reading of Herbert’s poetry.

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Marchini, Welder Lancieri, und Volney José Berkenbrok. „Sacramentos. Entre a prática eclesial e o sentimento antropológico“. Revista Eclesiástica Brasileira 79, Nr. 312 (18.06.2019): 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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Davis, David. „A Call for a More Robust Word in Word and Sacrament“. Theology Today 79, Nr. 1 (27.03.2022): 17–25. http://dx.doi.org/10.1177/00405736211065463.

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The relationship of word and sacrament rests at the very core of a Reformed theology of worship. However, the fundamental inseparability of the two has struggled to find balance within the practice of worship and preaching in congregational life. The last 50 years has seen a significant increase in sacrament practice within the Presbyterian Church. The effort has largely been sparked by the desire to establish a better theological balance of word and sacrament consistent with the ecumenical world church. During that same period, however, preaching’s engagement with the church’s sacramental life has not been well served by the discipline of homiletics. The teaching of preaching has significantly ignored the theological depth and rich imagery of baptism and communion. It is time to call for a more vibrant engagement with the word on the occasions when the sacraments are being celebrated. This essay offers an exploration of how the preacher can live into relatively recent liturgical change that elevates sacramental practice while honoring the Reformed theological heritage of word and sacrament.

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Spinks, Bryan D. „A Seventeenth-Century Reformed Liturgy of Penance and Reconciliation“. Scottish Journal of Theology 42, Nr. 2 (Mai 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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Cornet, Ineke. „Spiritual Communion in Mystical Texts from the Twelfth to the Sixteenth Centuries“. Yearbook for Ritual and Liturgical Studies 36 (31.12.2020): 34–53. http://dx.doi.org/10.21827/yrls.36.34-53.

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Since around the twelfth century, spiritual communion was defined as participating in the sacrament in a spiritual manner. This practice was based on Augustine’s distinction between the sacrament and the substance of the sacrament, which is spiritual union with Christ. Mystics such as William of Saint-Thierry contributed greatly to this practice, as they focused on the personal dimension of a spiritual union with Christ. Spiritual communion can take place when one is hindered from partaking in the sacrament, through meditation on Christ’s sacrifice or through watching the Eucharistic celebration. Yet, for mystics, spiritual communion is also the continual, inner celebration of the substance of the sacrament, which allowed them to harmoniously combine sacramental communion and spiritual communion. Spiritual communion is referred to by many mystics, including Gertrude of Helfta, Tauler, and the Evangelical Pearl. After the Council of Trent started to promote sacramental communion, the practice of spiritual communion declined.

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Zhang, Liang. „The Globalization of Catholicism as Expressed in the Sacramental Narratives of Jiangnan Catholics from the Late Ming to Early Republican Period“. Religions 14, Nr. 6 (31.05.2023): 731. http://dx.doi.org/10.3390/rel14060731.

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From the Late Ming to the Republican period, Chinese Catholics living in Jiangnan (present-day Shanghai, Jiangsu, and Anhui) progressively appropriated the sacramental doctrine and practices of the Church. This study examines the implementation and evolution of the sacraments of baptism, marriage, and extreme unction, and it focuses on each of them at a different moment in the process of acculturation. The latter can be analyzed in terms of both localization and globalization: on the one hand, the religiosity displayed by the grassroots communities integrated elements proper to Chinese tradition and sensitivity. On the other hand, local believers developed a consciousness of their participation in the global Church through active sacramental practice. Sacramental acculturation and identity building were mediated by a “ritual rhetoric” that provided communities with topoi through which to endow their existence with accrued meaning and blessings.

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Lelo, Antonio Francisco. „Mistagogia: participação no mistério da fé“. Revista Eclesiástica Brasileira 65, Nr. 257 (02.05.2019): 64. http://dx.doi.org/10.29386/reb.v65i257.1677.

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Em busca de uma metodologia adequada para o estudo e revigoramento da participação dos fiéis na liturgia desponta a mistagogia. A teologia sacramental elaborada pelos Padres a partir da celebração litúrgica apresenta o acontecimento sacramental à luz da tipologia bíblica e com uma linguagem que faz justiça à transformação ontológica realizada naquele que recebeu a luz dos sacramentos. A interação entre fé celebrada e vivência do mistério (fé e vida) faz entender o evento sacramental como liturgia da vida, culto em espírito e verdade. Agora, o cristão é chamado a corresponder existencialmente ao dom de filiação com uma vida que o leva a adquirir a medida e a estatura de Cristo. Nesta trajetória, a espiritualidade litúrgica ergue-se como a fonte e o cume de toda vida cristã no tempo da Igreja. Tais elementos muito contribuem para avaliarmos a prática litúrgica de nossas celebrações.Abstract: In the search for an appropriate methodology to study and give renewed vigour to the faithful’s participation in the liturgy, mystagogy emerges as a valuable instrument. The sacramental theology elaborated by the Fathers on the basis of the liturgical celebration presents the sacramental event in the light of the biblical typology and with a type of language that does justice to the ontological transformation realized in those that received the light of the sacraments. The interaction between celebrated faith and the experience of the mystery (faith and life) makes us understand the sacramental event as liturgy of life, cultivated in spirit and truth. Now, the Christian is called to existentially repay the gift of filiation with a type of life that leads him/her to acquire the dimension and the stature of Christ. In this trajectory, liturgical spirituality rises as the source and the apex of all Christian life in the time of the Church. These elements are of great help in our evaluation of the liturgical practice in our celebrations.

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Dutko, Joseph Lee. „Beyond Ordinance: Pentecostals and a Sacramental Understanding of the Lord’s Supper“. Journal of Pentecostal Theology 26, Nr. 2 (10.09.2017): 252–71. http://dx.doi.org/10.1163/17455251-02602006.

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Most Pentecostal churches define the Lord’s Supper as an ordinance, and they practice it mainly as a cognitive act of remembrance. This article argues that this ordinance/memorialist position is inconsistent with Pentecostal belief and practice in other areas and that a more sacramental understanding of the Lord’s Supper would provide an opportunity for an intensification and revival of other Pentecostals core beliefs, particularly in the areas of pneumatology, eschatology, and ecclesiology. Despite a problematic and inconsistent history with sacramental thought, this study shows that Pentecostals inherently hold a sacramental worldview in their most distinctive belief of glossolalia, which provides a launching point for all other sacramental discussions in Pentecostal theology. The conclusion emerges that a more sacramental understanding of the Lord’s Supper within Pentecostalism will provide a unique opportunity to promote, extend, and at times revive core Pentecostal beliefs and values and reinvigorate Spirit-centered worship in Pentecostal churches.

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Hill, John. „Some Disputed Questions about Confirmation“. Pacifica: Australasian Theological Studies 11, Nr. 3 (Oktober 1998): 281–301. http://dx.doi.org/10.1177/1030570x9801100304.

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The sacrament of confirmation has been for some time the subject of much theological debate and diverse pastoral practice. Across the Christian spectrum, and within individual churches, there has been little agreement on the meaning of the rite, on its sacramental status, on its minister, on the appropriate age and preparation of the subject, and so on. While some of this confusion is gradually yielding to increased awareness of the history and evolution of the rite, there is evidence that the problem has been exacerbated by common logical fallacies, an understanding of which may clarify the issue.

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Whalen, Robert. „George Herbert's Sacramental Puritanism*“. Renaissance Quarterly 54, Nr. 4-Part1 (2001): 1273–307. http://dx.doi.org/10.2307/1261973.

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The relationship in the early Stuart church between doctrine and discipline — between formal theological belief and outward matters including church governance, polity and ceremonial practice — is important for our understanding of George Herbert's devotional lyrics. Eucharistic theories which entertained notions of “real presence “ tended to support a sacerdotal style of divinity in which priest, ceremony and outward conformity were key features. Belief in the centrality of inward spiritual life, on the other hand, was reinforced by a theology in which the external elements are less effectual instruments than mere signs of a strictly invisible grace. This paper elucidates a sacramental poetics through which Herbert sought to reconcile the ideologically contrary imperatives of public ceremony and private religious devotion. The two are brought together successfully in The Temple, but this success consists largely in the drama resulting from the conflict the poems trace. Unmistakably inward in focus, Herbert's devotional enthusiasm is cultivated nonetheless through a fully sacramental and sacerdotal apparatus.

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Dissertationen zum Thema "Sacramental practice"

Doherty, Cathal. „Sacrament and Superstition: Maurice Blondel on the Necessity of a "Literal Practice" in the Christian Religion“. Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104160.

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Thesis advisor: Oliva Blanchette
This dissertation is a synthetic exercise in philosophy and theology, proceeding from the perennial question: "What is the specific difference between sacrament and superstition?" It answers that the difference lies in the order of revelation. Sacraments are a form of revealed praxis, and only the divine guaranty of revelation distinguishes them from other forms of human action, including superstitious action. Revelation takes shape in historical sensible signs demanding human interpretation, such as inspired scripture. These revealed signs also include precise human actions, however, in the form of the prescriptions of sacramental praxis. As the words of Scripture do not signify merely human intentions, but express the divine will, so sacramental action signifies a divine intention, not a purely human intention, in the form of this precise praxis. Sacraments, therefore, far from attempting some kind of natural purchase on the supernatural, in fact demand the opposite: the surrender of the human to the divine will, the admission of human insufficiency. This answer is based on a theological appropriation of Maurice Blondel's philosophical investigation of human action in his early philosophical work Action (1893), in which he rehabilitates the question of the supernatural on a properly philosophical footing by establishing a hypothetical necessity for a supernatural complement to human action. Blondel and Aquinas, therefore, both find the point of heterogenous insertion for the supernatural in human subjectivity: in the virtues for Aquinas, in voluntary human action for Blondel. The dialectic of Action (1893) hinges on the phenomenon of superstitious action, which functions as a middle term in the dialectic. Superstition for Blondel corresponds to an attempt at human `self-sufficiency': actively placing in a finite object of the will the transcendent perfection that can only be received passively as gift from outside the natural order, by insertion of a heterogenous factor in the human action. Given that human action is irreducible in Blondel's philosophy and even thought itself is a form of action, so superstition works its way into all forms of human practice, including intellectual pursuits like philosophy and theology, giving rise to `closed' and self-sufficient philosophical and theological systems. Moreover, Blondel audaciously turns Kant's accusation of superstition against sacraments around, arguing that it is the extreme rationalists, not the unlearned devout, who are guilty of the most insidious form of superstition by effectively fetishizing their own thought, finding there the completion that Blondel's dialectic demonstrates to be impossible in the natural order. Sacramental action, by contrast, since it requires submission of human to divine will and the admission of human insufficiency, it is at the very antipodes of superstition. The theological appropriation of Blondel's philosophy provides a heuristic in sacramental theology, since it entails that the supernatural efficacy of the sacraments cannot be attributed, even partially, to the natural efficacy of human action. It is hard to see how post-conciliar theories of `symbolic efficacy' avoid superstition, therefore, since they attempt to find in natural human action the heterogenous supernatural that cannot be reduced to the merely naturally perceptible
Thesis (STD) — Boston College, 2015
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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Travis, Mary. „Transformation in practice : sacramental ministry as a vehicle of change“. Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/transformation-in-practice-sacramental-ministry-as-a-vehicle-of-change(cd6047e1-bd4c-47be-b478-e772aeea0e9e).html.

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In response to the current crisis in liberal catholic Anglicanism, this thesis explores and affirms the continuing value and transformational potential of contemporary sacramental ministry exercised by priests in this tradition. Through the lens of vivid, ‘electric moment’ stories - moments in priestly ministry when the presence of God was understood by one or both of the participants to be palpable - seven priests reflect in research interviews on their practice and in dialogue with the researcher articulate what they think they are doing in ministry. Without the trappings of the organisational church, the ministry of these priests is held up for scrutiny and evaluated as a transformative practice. A thematic analysis of the interview material follows which demonstrates that the ministry of these priests conforms to, and is rooted in, the traditional pattern of sacramental ministry, but in a modern way. I call this ‘sacramental improvisation’, a form of ministry that can make God’s action in the world intelligible to unchurched people today. According to my argument, this would depend upon the willingness of priests to be less reticent about speaking of God and then finding ways to do so that both retain the mystery, and at the same time make religious faith more accessible. The research process introduced priests to a reflexive way of thinking: a way to think outwards from experience, with freedom to think new thoughts. This was a creative process for priests and, in itself, transformational - it modelled a process of giving close attention, interpreting and working through. The thesis concludes that these methods could inspire new forms of support for clergy and theological education in the future and be especially beneficial to liberal catholic Anglican priests.

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MacLeod, Ian. „The sacramental theology and practice of the Reverend John Willison (1680-1750)“. Thesis, University of Glasgow, 1994. http://theses.gla.ac.uk/1609/.

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John Willison (1680-1750) was a leading Evangelical in the Church of Scotland, whose prolific writing had a pronounced sacramental emphasis, at a time when the Lord's Supper was infrequently celebrated. The thesis aims to examine his sacramental theology and practice. Chapter one reconstructs his 'roots' and considers the influence of family, home church and university on his thinking. Ministries at Brechin and Dundee are outlined and his publications are placed in context. Chapter two examines his adherence to the federal scheme of theology. Willison is shown to identify three covenants, which he understands as having a contractual basis. Consideration is given to his stance on the Marrow Controversy, and to areas of agreement and disagreement with the Marrow men. Chapter three examines his sacramental theology which is based on that of the Westminster Confession. His adherence to federalism is shown to result in his assertion that the sacrament is not a 'converting ordinance', his emphasis that it is a seal of the believer's faith and a badge of Christian profession, and his rigorous 'fencing' of the table. Consideration is also given to his positive stress on the sacrament as a means of grace, and to his teaching on the 'real presence' of Christ. Chapter four analyses the form, style and content of Willison's preaching, and his aversion to that of the Moderates. His sacramental sermons, prayers, 'fencing' of the table and table addresses are examined and compared with those of contemporaries from both parties.

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Behan, Mary Kate. „Pilgrimage, Eucharist, and the Embodied Experience: Explorations Toward a Catholic Theology of Pilgrimage“. University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1438088184.

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Parkinson, Camillus-Anthony. „'Caritative wisdom' : the sacramental presence of the nurse : a metaphorical tapestry capturing the spirit embodied in practice - an ontology of nurses' meaningful experiences /“. Title page, contents and abstract only, 1996. http://web4.library.adelaide.edu.au/theses/09PH/09php2475.pdf.

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Jones, Jess P. „Deification Through Sacramental Living in LDS and Eastern Orthodox Worship Practices: A Comparative Analysis“. BYU ScholarsArchive, 2017. https://scholarsarchive.byu.edu/etd/6318.

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This thesis is a comparative analysis of the doctrine of deification in sacramental worship as taught (and practiced) by the Eastern Orthodox and Latter-day Saint (Mormon) churches. The doctrine that man may become like God—known as deification, divinization, or theosis—is a central teaching in the Orthodox and Mormon traditions. Both faiths believe that man may become like God. However, because of doctrinal presuppositions and disagreements regarding the natures of God and man, Orthodox and Mormon teachings of deification do not mean the same thing. This thesis will outline several key distinctions between their respective doctrines. And yet, despite doctrinal disagreements, this thesis will also illustrate how Orthodoxy and Mormonism share several notable similarities regarding the function of sacramental worship in the process of theosis. Mormonism and Orthodoxy both believe that men and women may achieve theosis only as they interact with God. Through the combined initiatives of the Father, his son Jesus Christ, and the Holy Ghost, humankind may receive the attributes of divinity and participate in the process of deification. The means whereby humanity may interact with God are through sacramental participation. This thesis will illustrate how institutional rituals and personal worship practices foster man's divine interaction and ultimate deification. Furthermore, Orthodox and Mormon rituals are deeply rooted in the doctrine of deification—each ritual contributing to man's divine transformation. As such, those rituals reflect numerous thematic variations and emphatic differences of their respective traditions. This should not discourage the reader from comparing Orthodox sacraments with Mormon sacraments; rather, as one studies the similarities and differences in the Orthodox and Mormon sacraments, he or she will begin to see how deification is so intricately woven into the worship practices of these two faiths.

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Stankis, Susan. „The Importance of a Sacramental Marriage“. Digital Commons at Loyola Marymount University and Loyola Law School, 2015. https://digitalcommons.lmu.edu/etd/168.

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In my work in a diocesan marriage tribunal I have observed that many couples who are planning their weddings are influenced greatly by the superficial focus of our culture. In fact, there is statistical and sociological evidence that culture is highly influential in much Catholic wedding planning. Presented in this paper is evidence of how little Catholics know about the sacramental nature of marriage and how their married life affects themselves and others around them. This paper presents a theological reflection on the sacrament of marriage; an analysis of how the Rite of Marriage is usually perceived and carried out; a study of how the attitude of brides and grooms at the time of their wedding effects their life thereafter and, by association, the greater family and community; and it offers an explanation of how instructing couples on the theology behind the Rite of Marriage as prima theologia can better prepare them to live their marriage sacramentally. The pre-marital classes in the Diocese of Orange are currently comprised of mostly practical information on how to live successfully as a married couple, but they neglect to also consider the most important issue for them as Catholics: how to live out a sacramental marriage. It is proposed in this document that a diocesan-wide premarital handbook be designed and employed which provides greater emphasis on the ecclesial aspect of marriage as well as the practical advice of seasoned mentors.

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Godin, Mark Anthony. „Discerning the body : a sacramental hermeneutic in literature and liturgy“. Thesis, University of Glasgow, 2010. http://theses.gla.ac.uk/1400/.

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This thesis asks the question: what does it mean to “discern the body” (1 Cor. 11:29)? Answering this begins with the question’s origin in the sacramental context of a particular Christian community’s attempt to observe what became known as the Eucharist. In their physicality, sacraments act as reminders that theological concepts, while they systematise experience and knowledge, can never be simply abstract; theology must never forget the particular, discrete nature of human beings, the separation of creatures, the otherness that allows true plurality and mutuality. My thesis is divided in three parts, to address bodies and their stories in theory, literary art, and sacramental liturgy. The first part of the thesis offers a critical reading of various theologies of body and story, applying to them insights from feminist epistemology concerning situated knowledge. The critique examines the work of Graham Ward, Stanley Hauerwas, Marcella Althaus-Reid, and Paul Ricoeur, looking at the way that even their attempts to take the body into account tend to downplay the concreteness of particular people and their stories. The second part of the thesis explores the way that literature handles the problems of particularity and universality, looking at specific stories in specific novels, and examining the way they treat bodies and the meeting of bodies. I address five novels. In conversation with Anil’s Ghost, by Michael Ondaatje, I discuss the importance of touch in defining meaning. With A Map of Glass, by Jane Urquhart, I look at bodies as tactile maps and geographies of memory. Fugitive Pieces, by Anne Michaels, leads me to a discussion of the place of artistic form in the determination of meaning both for the body and for literature. The Man on a Donkey, by H. F. M. Prescott, leads to reflections upon disjunctions in bodies as various narratives make claims upon them. The discussion of Godric, by Frederick Buechner, centres upon personal identity being constructed physically, artistically and relationally through proximity with others. The third part investigates the nature of sacraments and sacramental theology as a place of attending to both the abstract and the particular, to the person—seeking a geography of love. To do this, I begin with a discussion of the search for a normative liturgical pattern as exemplified by Dom Gregory Dix’s The Shape of the Liturgy, focusing on the consequences for acknowledging the unruliness of the materiality of bodies. I then examine the approach of Gordon W. Lathrop, who uses the image of the map for describing liturgy. But his use of this metaphor construes the liturgical map as a given, turning away from interactive, creative possibilities. As a response, I look to the theologian Charles Winquist, who writes about the particularity of love. Finally, I bring together my reflections from the first two parts of the thesis to make suggestions about the liturgical body: that it is discerned by paying attention to the stories that the body carries, to the relationships in which bodies are implicated and to their locations, and to the vulnerabilities manifested by love and grief, by care.

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Suk, John D. „Infant communion the historical and biblical case for its practice /“. Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Peterson, Lars A. „Selected essential practices for the intercultural local church“. Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Bücher zum Thema "Sacramental practice"

Sacred mysteries: Sacramental principles and liturgical practice. New York: Paulist Press, 1995.

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Drumm, Michael. A sacramental people: Healing and vocation. Mystic, CT: Twenty-Third Publications/Bayard, 2000.

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1947-, Kennedy Robert J., Hrsg. Reconciling embrace: Foundations for the future of sacramental reconciliation. Chicago, IL: Liturgy Training Publications, 1998.

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Drumm, Michael. A sacramental people: Initiation into a faith community. Mystic, CT: Twenty-Third Publications/Bayard, 2000.

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Mexican Catholicism in Southern California: The importance of popular religiosity and sacramental practice in faith experience. New York: P. Lang, 1993.

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Piolanti, Antonio. I Sacramenti. 3. Aufl. [Rome]: Pontificia Accademia teologica romana, 1990.

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The sacramentals of the church. N.Y: Catholic Book Pub. Co., 1986.

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Dās, Mukundcharan. Hindu rites & rituals: Sentiments, sacraments & symbols. Amdavad, India: Swaminarayan Aksharpith, 2011.

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Kenneth, Brighenti, und Cafone James, Hrsg. Catholic mass for dummies. Hoboken, NJ: Wiley Pub, 2011.

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Rājapūta, Navīna. Saṃskāra evaṃ jyotisha. Dillī: Īsṭarna Buka Liṅkarsa, 2011.

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Buchteile zum Thema "Sacramental practice"

Lange, Dirk G. „Real Presence and Absent Bodies: Sacramental Practice Today“. In Church After the Corona Pandemic, 101–11. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-23731-7_7.

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Béres, Laura. „Spirituality and Narrative Practice: Listening for the ‘Little Sacraments of Daily Existence’“. In The Narrative Practitioner, 112–35. London: Macmillan Education UK, 2014. http://dx.doi.org/10.1007/978-1-137-37784-5_7.

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De Marco, Pietro. „Lavoro e ozio in Richard Baxter“. In Idee di lavoro e di ozio per la nostra civiltà, 251–62. Florence: Firenze University Press, 2024. http://dx.doi.org/10.36253/979-12-215-0319-7.31.

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In the author's opinion, Baxterian vision of work is not a modern one (if by modern we mean secularized or even just secularizing vision), what its 'history of effects' may have been. On the one hand, given the Calvinian liquidation of sacramental ontology (the Entzauberung hypothesized by Max Weber is above all a theological act), a true personal relationship to Christ is thematized in the Reformed faithful. For decades, specialist literature has been reminding us that the 'puritan' subject is not only in the cosmos. On the other hand, a peculiar extension of the evangelical command is defined, for which the service of God extends beyond "preaching, hearing, reading, praying" to the daily reality of the godly man, essentially a man at work. Avoiding idleness is a practical guarantee of Christian life.

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Salvestrini, Francesco. „San Miniato e le origini del monachesimo vallombrosano“. In La Basilica di San Miniato al Monte di Firenze (1018-2018), 101–34. Florence: Firenze University Press, 2021. http://dx.doi.org/10.36253/978-88-5518-295-9.07.

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The paper dwells on Giovanni Gualberto’s relations with San Miniato al Monte and the Apostolic See, and questions some consolidated historiographical paradigms to highlight the elements of continuity the new ‘Vallombrosan’ foundations held with the Benedictine monastic tradition. The thesis is that the very hard opposition to Abbot Ubertus did not lead to a break with the Abbey of the Mons Forentinus. The reinterpretation of the Florentine reforming movement shows how Giovanni Gualberto’s rebellion was linked to practical and disciplinary rather than doctrinal aspects, and how the subversive thrust of his positions, both in terms of Eucharistic theology and the validity of the sacraments administered by unworthy priests, was emphasised by the deforming point of view of the controversies of the time, mainly in the vision of Peter Damiani.

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Tietz, Manfred. „El teatro del Siglo de Oro y su paulatina presencia en la cultura y la literatura teatrales en los países de habla alemana durante los siglos XVII y XVIII“. In Studi e saggi, 77–114. Florence: Firenze University Press, 2020. http://dx.doi.org/10.36253/978-88-5518-150-1.7.

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The presence of the theatre of the Spanish Siglo de Oro in the theatre and literary culture of Germany (or the German-speaking countries) in the 17th and 18th centuries is a multifaceted one, and was influenced by many factors. We have to take in account that in the second half of the 17th century and in a large part of the 18th century Spain had been a terra incognita for the Germanic world. This long lack of basic knowledge led to a decontextualization of the Golden Age theatre and sometimes to an unconditional enthusiasm that was not based on historical realities. The protagonists of the ‘construction’ of a ‘Spanish national theatre’ included Lessing, Herder, Goethe, the Schlegel brothers and the philosopher Schelling, the most prominent German intellectuals of the time. Within this ‘construction’ Lope de Vega, Rojas Zorrilla and, above all, Calderón de la Barca are the three icons that will guide both the theory and the practice of drama during the ‘two most Spanish decades’ of German literary history (1790-1810), even reaching - in the secularized world of the classics and the first generation of German Romantics - the ‘deification’ of Calderón as perfect poet and author of modern tragedies (without paying much attention to his comedias in a stricter sense and without taking account of his autos sacramentales).

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Hayes, John. „Sacramental Expressions“. In Hard, Hard Religion. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469635323.003.0005.

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This chapter looks closely at a related group of practices and beliefs: grave decoration, Christmas lore, folk sermons, baptism, and praying spots. It traces the New South practice of decorating graves with household objects to African cultural practices, and New South Christmas lore (and related lore) to legends circulating in modernizing England. Connecting these with other practices and oral forms common among folk Christians, it shows that they all display a strong sacramental impulse—the longing to manifest the sacred in tangible, material ways. While the dominant religious culture wrought a “disenchantment” of the world, the cultural work of folk Christians envisioned an enchanted world where seemingly ordinary, mundane things were transformed and infused with sacred meaning.

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„Sacramental Practice in South Africa“. In The Thousand Generation Covenant: Dutch Reformed Covenant Theology and Group Identity in Colonial South Africa, 1652-1814, 203–18. BRILL, 1991. http://dx.doi.org/10.1163/9789004477087_012.

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„Sacramental Practice in the Netherlands“. In The Thousand Generation Covenant: Dutch Reformed Covenant Theology and Group Identity in Colonial South Africa, 1652-1814, 188–202. BRILL, 1991. http://dx.doi.org/10.1163/9789004477087_011.

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Keating, Daniel A. „The Renewal of Faith and Sacramental Practice:“. In Faith and the Sacraments, 77–88. Catholic University of America Press, 2022. http://dx.doi.org/10.2307/j.ctv30hx4xg.9.

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Ryan, Salvador. „Devotional and Sacramental Cultures“. In The Oxford History of British and Irish Catholicism, Volume IV, 137—C7S6. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198848196.003.0008.

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Abstract This chapter examines devotional and sacramental cultures in Britain and Ireland from c.1830 to c.1914. It begins with a survey of the historiography surrounding Emmet Larkin’s devotional revolution thesis of 1972, highlighting how recent scholarship has opened up hitherto overlooked avenues of enquiry. While today few would argue for a sudden devotional watershed moment in Ireland from 1850, this chapter demonstrates how developments in devotional practice in England, Scotland, and Wales show a mixture of continuity and change, in what has more recently been termed a process of ‘devotional blending’. Employing a wealth of sources—devotional literature, travellers’ accounts, diary entries, and folklore—the second part of the chapter explores the devotional worlds of Britain and Ireland from a ‘lived religion’ perspective. In doing so, it emphasizes how often devotional impetus comes ‘from below’ and problematizes the neat categories into which we sometimes place these developments over time.

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Konferenzberichte zum Thema "Sacramental practice"

Eduardo Bautista, Leland Hardy, Marshall English und Dawit Zerihun. „Estimation of Soil and Crop Hydraulic Properties for Surface Irrigation: Theory and Practice“. In 2001 Sacramento, CA July 29-August 1,2001. St. Joseph, MI: American Society of Agricultural and Biological Engineers, 2001. http://dx.doi.org/10.13031/2013.6270.

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Bert V.M. Hamelers und Tom L. Richard. „The Effect of Dry Matter on the Composting Rate: Theoretical analysis and practical implications“. In 2001 Sacramento, CA July 29-August 1,2001. St. Joseph, MI: American Society of Agricultural and Biological Engineers, 2001. http://dx.doi.org/10.13031/2013.4228.

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Potts, Emily. „Embodied Carbon Education for a Resilient Future“. In 2022 AIA/ACSA Intersections Research Conference. ACSA Press, 2022. http://dx.doi.org/10.35483/acsa.aia.inter.22.17.

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To create a resilient future, architectural design students must be trained to understand today’s challenges associated with quantifying embodied carbon and designing within a fledgling circular materials economy. In the Spring of 2022, interior architecture students at Sacramento State University were guided through an unexpected opportunity to deconstruct the defunct Solar Decathlon house. They spent the better part of the semester working as a team to remove, count, downcycle, and donate as much of the material from the building as was safely possible. The students then categorized and analyzed their results and considered what they had learned about the flexibility of each component for reuse. The house’s concrete foundation was also its largest embodied carbon emitter, but this was only part of the story. Like a thousand tiny papercuts, this project also revealed a multitude of materials that could not be readily removed, quantified, reused, or diverted from a landfill. The process of deconstruction exposed these elements and prompted questions about the connections between carbon, labor and design. The hands-on nature of this project was a practical and relevant way for students to begin to engage with calculating embodied carbon, understanding the economic system of reclaimed materials, and designing for deconstruction. Lastly, this project opens questions about immediate need and methods to teach students about embodied carbon in existing buildings and the challenges we face in designing a carbon-neutral and resilient future.

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Banta, Andrew. „Experimental Inlet Air Cooling of a 75 kW Gas Turbine“. In ASME Turbo Expo 2004: Power for Land, Sea, and Air. ASMEDC, 2004. http://dx.doi.org/10.1115/gt2004-53481.

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An experimental study of gas turbine inlet air cooling was conducted in the Cogeneration Laboratory at California State University, Sacramento (CSUS). The cooling was done using both water sprays and air cooled by an absorption chiller. The primary objectives were to determine the effectiveness of inlet air cooling on a very small gas turbine and compare using water sprays with absorption cooled air. Secondary objectives were to investigate the use of low cost water spray equipment which is typically used in green houses, and the cost effectiveness of absorption cooling with a small turbine. The very small quantities of water, less than 0.006 L/s (0.1 gpm), required to saturate the turbine air flow was difficult to meter. With the low cost spray equipment employed, the only way to accomplish full saturation was to over saturate the air. The gas turbine engine did not respond well to this situation. The lower density of the inlet air caused unstable operation of the compressor resulting in reduced compressor efficiency. With about 2/3 of the turbine work going to the compressor, this loss in efficiency caused the electricity generated to be limited to about half the rated 75 kW. Concerns about damage to the engine caused early termination of these tests. The experiments using air cooled by absorption chilling were more successful but encountered some of the same difficulties. Again, the high humidity and lower density of the inlet air appeared to cause some instability in the compressor. Control of the air temperature proved to be difficult; thus the compressor inlet air was at the chiller discharge temperature, approximately 13 C (55 F). With this arrangement it was possible to operate the engine at full rated capacity which is substantially higher than the 60% fo full load possible with ambient air at approximately 32 C (90 F). In the case of this particular engine, it was concluded that the use of water sprays was not practical and in fact may cause damage. The difficulties of metering very small water quantities would be encountered with any similar size engine. The use of absorption cooling did improve performance but this is a costly solution. The economics of inlet cooling of micro-turbines is very questionable.

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Berichte der Organisationen zum Thema "Sacramental practice"

Gailani, Joseph, Burton Suedel, Andrew McQueen, Timothy Lauth, Ursula Scheiblechner und Robert Toegel. Supporting bank and near-bank stabilization and habitat using dredged sediment : documenting best practices. Engineer Research and Development Center (U.S.), August 2022. http://dx.doi.org/10.21079/11681/44946.

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In-water beneficial use of dredged sediment provides the US Army Corps of Engineers (USACE) the opportunity to increase beneficial use while controlling costs. Beneficial use projects in riverine environments include bank and near-bank placement, where sediments can protect against bank erosion and support habitat diversity. While bank and near-bank placement of navigation dredged sediment to support river-bank stabilization and habitat is currently practiced, documented examples are sparse. Documenting successful projects can support advancing the practice across USACE. In addition, documentation identifies data gaps required to develop engineering and ecosystem restoration guidance using navigation-dredged sediment. This report documents five USACE and international case studies that successfully applied these practices: Ephemeral Island Creation on the Upper Mississippi River; Gravel Island Creation on the Danube River; Gravel Bar Creation on the Tombigbee River; Wetland Habitat Restoration on the Sacramento-San Joaquin River Delta; and Island and Wetland Creation on the Lower Columbia River Estuary. Increased bank and near-bank placement can have multiple benefits, including reduced dredge volumes that would otherwise increase as banks erode, improved sustainable dredged sediment management strategies, expanded ecosystem restoration opportunities, and improved flood risk management. Data collected from site monitoring can be applied to support development of USACE engineering and ecosystem restoration guidance.

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