Journal articles on the topic 'Sacramental practice'
To see the other types of publications on this topic, follow the link: Sacramental practice.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Sacramental practice.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Smith, Matthew. "The Disincarnate Text: Ritual Poetics in Herbert, Paul, Williams, and Levinas." Christianity & Literature 66, no. 3 (June 2017): 363–84. http://dx.doi.org/10.1177/0148333117703987.
Full textAbstract:
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.
2
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.
Full textAbstract:
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.
3
Davis, David. "A Call for a More Robust Word in Word and Sacrament." Theology Today 79, no. 1 (March 27, 2022): 17–25. http://dx.doi.org/10.1177/00405736211065463.
Full textAbstract:
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.
4
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.
Full textAbstract:
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.
5
Cornet, Ineke. "Spiritual Communion in Mystical Texts from the Twelfth to the Sixteenth Centuries." Yearbook for Ritual and Liturgical Studies 36 (December 31, 2020): 34–53. http://dx.doi.org/10.21827/yrls.36.34-53.
Full textAbstract:
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.
6
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, no. 6 (May 31, 2023): 731. http://dx.doi.org/10.3390/rel14060731.
Full textAbstract:
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.
7
Lelo, Antonio Francisco. "Mistagogia: participação no mistério da fé." Revista Eclesiástica Brasileira 65, no. 257 (May 2, 2019): 64. http://dx.doi.org/10.29386/reb.v65i257.1677.
Full textAbstract:
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.
8
Dutko, Joseph Lee. "Beyond Ordinance: Pentecostals and a Sacramental Understanding of the Lord’s Supper." Journal of Pentecostal Theology 26, no. 2 (September 10, 2017): 252–71. http://dx.doi.org/10.1163/17455251-02602006.
Full textAbstract:
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.
9
Hill, John. "Some Disputed Questions about Confirmation." Pacifica: Australasian Theological Studies 11, no. 3 (October 1998): 281–301. http://dx.doi.org/10.1177/1030570x9801100304.
Full textAbstract:
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.
10
Whalen, Robert. "George Herbert's Sacramental Puritanism*." Renaissance Quarterly 54, no. 4-Part1 (2001): 1273–307. http://dx.doi.org/10.2307/1261973.
Full textAbstract:
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.
11
Krupa, Jozef. "Anointing with the Holy Oil of St. Sharbel — a New Phenomenon in Catholic Practice." Roczniki Teologiczne 69, no. 6 (June 29, 2022): 61–75. http://dx.doi.org/10.18290/rt.22696.4.
Full textAbstract:
In recent years, especially in eastern Slovakia, a new phenomenon has emerged in Catholic practice — anointing with the Holy Oil of St. Sharbel. Although the rite of such anointing is not found in any liturgical book, some Catholic priests of the Latin rite, especially in this part of the country, confer it to the Catholics of their rite. Catholics from various parts of Slovakia, western Poland, Ukraine, Moravia and others also take part in it. The author of the article mainly uses the comparative method, comparing this practice with the documents of the Magisterium and the bishop guidelines. He tries to find out if it is a sacramental in the Maronite church. If so, he states that the priests of the Latin rite cannot confer sacramental of the Maronite church without permission. The aim of the article is to find an answer to the question of whether it is a sacramental within the Catholic Church of the Latin rite or a rite that belongs to the field of human faith, such as immersion in the Lourdes water, during which several miraculous healings have taken place, but which is not accompanied by any assistance by a priest or deacon.
12
Smoleń, Jerzy. "Competences of a confessor in accompanying a penitent with obsessive-compulsive disorders related to the sacrament of penance." Kwartalnik Naukowy Fides et Ratio 4, no. 52 (December 16, 2022): 87–94. http://dx.doi.org/10.34766/fetr.v4i52.1138.
Full textAbstract:
Summary:
Obsessive-compulsive disorder, OCD, that affects a man in different dimensions of his functioning in everyday life also involve the area of sacramental confession. The number of people struggling with the disorder is growing year by year. This is demonstrated by both psychological and pastoral practice. This article in its assumptions is going to help priests with effective accompaniment of these people. It is divided into three parts: first, concerns terminological issues that are to systematize knowledge about that, second, discussion of the sacrament of penance in the described context, and, third, practical suggestions both theological and psychological which should be a valued help for priests.
13
Clavel, Juan Masia. "PROMESA, ACUERDO Y SÍMBOLO EN LA UNIÓN ESPONSAL." Perspectiva Teológica 47, no. 131 (June 15, 2015): 37. http://dx.doi.org/10.20911/21768757v47n131p37/2015.
Full textAbstract:
Promessa, contrato e símbolo na união conjugal. Através de uma reflexão anthropologica e evangelica tentamos superar a perspectiva somente jurídica sobre o vinculo conjugal e considerar como cuidar a fidelidade no processo da promessa conjugal e na situação do divorcio. A proteção da promessa pessoal é responsabilidade da consciência dos cônjuges. A proteção do contrato depende do direito. A Igreja testemunha do sentido sacramental da uniâo como simbolo do amor de Deus. Indissolubilidade nao é um ponto da partida senão uma finalidade. Em lugar de falar de uma indissolubilidade abstrata e somente juridica, temos a considerar o cuidado da fidelidade no casamento e da responsabilidade nas situaçãos de divórcio. Devemos distinguir três niveles de problemas. 1) O ensinamento da Igreja baseado no Evangelho. 2) A disciplina canonica pela organização da vida na sociedade eclesiastica. 3) A pratica pastorale na vida sacramental dos crentes. A pergunta sobre o caratteristico do casamento cristiano deve responderse com o Evangelho. As perguntas sobre validade, nulidade e indissolubilidade são perguntas pelo direito canonico. A pergunta sobre ter acesso aos sacramentos pelas pessoas divorciadas e com um novo casamento é uma pergunta pastoral. ABSTRACT: Promise, contract and symbol in the marriage bond. An anthropological and evangelical reflection about the marriage bond shall take us beyond the question about a juridical vinculum and shall help us to highlight the care of fidelity, both in the process of making the marriage promise and when confronting the unavoidability of a divorce. The protection of the promise is the responsibility of the conscience of husband and wife. The law protects the contract. The Church gives witness to the transcendent symbolism of the union. Indissolubility is not na starting point, but a goal. Instead of an abstract and juridical indissolubility, we comushould emphasise the care of fidelity. Three different realms of problems should be distinguished: 1) The teaching of the Church based on the Gospel. 2) The canonical discipline that organize life in the Church as a society. 3) The pastoral care of the sacramental practice in the life of the faithful. The question about the characteristic of Christian marriage is to be answered from the Gospel. The questions about validity or nullity belong to the realm of Canon Law. The question about the access to the sacraments of divorced persons belong to the realm of pastoral care.
14
Lang, Uwe Michael. "Sacramental Concelebration: Historical and Theological Perspectives on Contemporary Practice." Antiphon: A Journal for Liturgical Renewal 27, no. 1 (2023): 55–80. http://dx.doi.org/10.1353/atp.2023.0000.
Full text
15
Neal, Jerusha Matsen. "Sacramental Homiletic Formation: Blessing and Breaking the Practices of Preaching." Theology Today 79, no. 1 (March 27, 2022): 26–36. http://dx.doi.org/10.1177/00405736211065466.
Full textAbstract:
This article uses three touchstones of Calvin's understanding of the Spirit in sacramental practice to reflect on homiletic pedagogy. It describes practices of hospitality, dependence and discernment in an exegetical “field journal” for the purpose of forming preachers in postures of Spirit-empowered faith. The field journal on which this article reflects can be accessed at: https://www.academia.edu/49222052/A_Textual_Field_Journal_for_Preaching .
16
Price, Joseph L. "Sacraments as God's Self-Giving: Sacramental Practice and Faith. James F. WhiteSacraments and Sacramentality. Bernard Cooke." Journal of Religion 65, no. 4 (October 1985): 560–61. http://dx.doi.org/10.1086/487325.
Full text
17
Martin, Robert K. "Toward a Wesleyan Sacramental Ecclesiology." Ecclesiology 9, no. 1 (2013): 19–38. http://dx.doi.org/10.1163/17455316-00901004.
Full textAbstract:
John and Charles Wesley had a developed understanding of and reverence for sacramental practice and theology that suggests a dynamic sacramental ecclesiology and lends itself to a robust concept of sacramentality. Taking seriously Wesley’s imperative of ‘constant communion’, this paper looks to the Eucharist for an underlying, fundamental pattern of participation in the divine life whereby we embody and enact it by the power of the Spirit. The proposed Eucharistic pattern emphasizes a dynamic movement of ever greater participation in God by gathering together, offering all that we have and are, sharing our lives fully in trinitarian communion, and extending the communion we have become to little altars everywhere, especially to the ‘least of these’. To reframe Wesleyan ecclesiology in terms of a dynamic, relational sacramentality, patterned after the Eucharist, overcomes conventional oppositions of communion and mission by integrating them fully in the effort to follow Jesus Christ.
18
Джорджевич, Милан, and Вадим Евгеньевич Елиманов. "Nicholas Cabasilas and His Sacramental Synthesis." Метафраст, no. 2(8) (December 15, 2022): 191–206. http://dx.doi.org/10.31802/metafrast.2022.2.8.005.
Full textAbstract:
В статье предлагается новый подход к осмыслению понятия богословско-философского синтеза в рамках византийской философии. На примере сравнительного анализа богословия двух выдающихся христианских писателей, св. Николая Кавасилы и свт. Григория Паламы, доказывается, что синтез не может быть представлен только в качестве концептуальной экспликации. Богатая по своей глубине и охвату богословско-философская система мысли Кавасилы имеет в своих основаниях те же богословские и философские идеи, что система мысли Паламы. Однако, если в последнем случае синтез представлен в виде концептуальной экспликации, т. е. сформулирован и выражен на строгом богословско-философском языке, то в первом случае сама концептуальная экспликация помещается в литургическую и духовно-аскетическую практику и актуализируется в ней. Если деятельности Паламы соответствует этапу «развёртывания» традиции, когда традиция вынуждена давать новые и точно сформулированные ответы на внешние вызовы, то деятельность Кавасилы характеризуется этапом её «свёртывания», при котором всё богатство разработанного на этапе «развёртывания» понятийного аппарата вводится в сакраментальную практику. И хотя сами точные формулировки и термины (т. е. весь понятийный аппарат) тонут и растворяются в сакраментальной практике, однако, несомненно, в ней присутствуют и при необходимости могут быть вновь «из неё» эксплицированны. Именно «свёртыванием» традиции завершается очередной цикл синтеза, и именно Кавасила стал тем автором, в богословско-философской мысли которого завершился паламитский синтез. The article proposes a new approach to understanding the concept of theological-philosophical synthesis within the framework of Byzantine philosophy. On the example of a comparative analysis of the theology of two outstanding Christian writers of the rights. Nicholas Cabasilas and Gregory Palamas proves that synthesis cannot be presented only as a conceptual explication. The theological-philosophical system of Cabasilas's thought, rich in its depth and scope, is based on the same theological and philosophical ideas as Palamas' system of thought. However, if in the latter case the synthesis is presented in the form of a conceptual explication, i. e. formulated and expressed in a strict theological and philosophical language, then in the first case the conceptual explication itself is placed in the liturgical and spiritual-ascetic practice and actualized in it. If the activity of Palamas corresponds to the stage of «unfolding» of tradition, when tradition is forced to give new and precisely formulated answers to external challenges, then the activity of Cabasilas is characterized by the stage of its «devolution», in which all the richness of the conceptual apparatus developed at the stage of «unfolding» is introduced into sacramental practice. And although the exact formulations and terms (i.e. the entire conceptual apparatus) sink and dissolve in sacramental practice, however, they are undoubtedly present in it and, if necessary, can be again «explicated from it». It is the «devolution» of tradition that completes the next cycle of synthesis. And it was Cabasilas who became the one in whose theological and philosophical thought the palamite synthesis was completed.
19
Cranmer, Frank. "The Statement of Principles of Christian Law: A Quaker Perspective." Ecclesiastical Law Journal 20, no. 3 (August 23, 2018): 290–304. http://dx.doi.org/10.1017/s0956618x18000479.
Full textAbstract:
An ecumenical group of experts in church law produced a Statement of Principles of Christian Law based on a comparative examination of the internal regulations of their respective churches. This article examines the detail of the Statement from the point of view of the regulations and practice of Quakers in Britain and concludes that, based as it is on a Trinitarian, sacramental view of ‘the Church’, while there is much in it with which Friends – and members of other non-sacramental, non-hierarchical denominations – would agree, there is also much which has little resonance for them.
20
Farwell, James. "On Whether Christians Should Participate in Buddhist Practice." Interreligious Studies and Intercultural Theology 1, no. 2 (September 21, 2017): 242–56. http://dx.doi.org/10.1558/isit.33615.
Full textAbstract:
Can Christians participate in Buddhist practice? The author, a Christian in an incarnationalist-sacramental tradition who practices in the Soto Zen lineage, answers the question in the affirmative, suggesting that one must risk the experience of practice to judge the legitimacy of practice; but also suggests that this will not be the only Christian answer to the question. The answer depends in part on one’s view of ritual as a way of knowing; on one’s understanding of the nature and complexity of religions; and on one’s account of religious plurality. The author concludes that a judgment about interreligious practice will depend on these and other factors, as well as on the experience and the particulars of the life story and location within a religious tradition of the person asking the question.
21
Curran, Timothy. "Dickens and Eucharist: Sacramental Medievalism in Bleak House." Christianity & Literature 66, no. 3 (June 2017): 444–62. http://dx.doi.org/10.1177/0148333117708262.
Full textAbstract:
This essay excavates a subterranean medieval presence in Dickens that squares the uncanny presence-in-absence of the Middle Ages in the nineteenth-century mind with the absent-present sacramental logic that animated the medieval mind. Medievalism properly understood, then, is an exercise more subtle and pervasive than a modern artist’s biased appropriation of a particular medieval topos: I contend that medievalism as a practice is sacramental. I argue that Dickens’s mobilization of medieval sacramentality reveals his participation in a radical form of medievalism concerned with activating and inhabiting traditional symbolic categories, and his interest in making these categories live again according to the very conceptual formulas in which they were originally imagined.
22
Matukhin, Max. "Dante's Sacramental Poetics: Confession in the Commedia." Mediaevalia 44, no. 1 (2023): 95–124. http://dx.doi.org/10.1353/mdi.2023.a913477.
Full textAbstract:
Abstract: This article seeks to investigate Dante's intertwining of two confessional models, the sacramental and the Augustinian, throughout the first two cantiche of the Commedia . It shows how the poem repeatedly stages confessions that are either ineffective or unorthodox, in a bid to redefine the forms of truthfulness and authority that accompany the first person, allowing the poet to engage in confessional and prophetic forms of discourse. To do so, the article considers contemporary developments in theology and ecclesiastical practice so as to understand how Dante positions both his poem and himself as author vis-à-vis the important changes that occurred in the Latin Church in the wake of the Fourth Lateran Council of 1215.
23
Estenós Loayza, Alejandro, and Manuel Ugarte Cornejo. "La Iglesia católica en el altiplano: cinco décadas de trabajo pastoral en la prelatura de Ayaviri (1959-2005)." Allpanchis 41, no. 73-74 (September 4, 2020): 15–67. http://dx.doi.org/10.36901/allpanchis.v41i73-74.407.
Full textAbstract:
Basándose en fuentes documentales diocesanas, el presente estudio propone y desarrolla una periodificación de cuatro etapas en el trabajo pastoral de la prelatura de Ayaviri, una importante jurisdicción eclesiástica en el sur andino peruano. Las fases determinadas en un período de casi 50 años son las siguientes: 1) tradicional-conservadora (1959-1969), 2) indigenista-culturalista (1970-1974), 3) político-liberacionista (1975-1992) y 4) político-democratizadora (1993-2005). En estas etapas se muestran importantes cambios en los diversos enfoques pastorales y sus implicancias en la acción de la Iglesia en los aspectos religioso —sacramentales, litúrgicos y catequéticos o del culto popular— y político-social.
Abstract Based on ecclesiastical primary sources, this paper proposes a sequence of four historical stages of pastoral practice in the Prelature of Ayaviri, an important diocese in the southern Andes of Peru. The determinate phases in a period of almost fifty years are: 1) traditional-conservative (1959-1969); 2) indigenous-cultural (1970-1974); 3) politicalliberationist (1975-1992); and 4) political-democratizing (1993-2005). This analysis points out important changes in pastoral efforts and their implications for the Church’s work in religious (sacramental, liturgical, catechismal or popular religious practices) and social-political terms.
24
Gernert, Folke. "Der Calderón’sche auto sacramental in neuem Gewand. Spielarten seiner produktiven Rezeption zwischen Spanien, Frankreich und Mexiko." Romanistisches Jahrbuch 70, no. 1 (November 18, 2019): 335–61. http://dx.doi.org/10.1515/roja-2019-0018.
Full textAbstract:
Abstract The staging of the Calderonian auto sacramental The Great Theatre of the World during the Salzburg Festival of 1922 marks the beginning of the discovery of this form of religious drama for the dramatic practice and theatre writing in the 20th century. The present paper aims to deal with the recuperation of this genre by well known Spanish, French and Mexican authors (Federico García Lorca and Rafael Alberti; Albert Camus and Emilio Carballido). They use this obsolescent genre, paradoxically, to renovate contemporary theatre. It is the allegorical structure of these plays that provides them with a pattern for the construction of an intentionally antinaturalistic theatre. The post-Tridentine obsession with the free will dogma is substituted by a more philosophical, non religious and, sometimes even irreverent, debate of human liberty. In the modern Mexican autos sacramentales the tendency to a syncretistic mixture of Christian and indigenous ideas and forms, inaugurated by Sor Juana Inés de la Cruz, the famous nun from New Spain, finds an ironic continuation.
25
Smith, Joshua Paul. "“Really present to bless”: The sacrament of creation and a practical ethic of environmental care for the local church." Review & Expositor 116, no. 3 (August 2019): 332–44. http://dx.doi.org/10.1177/0034637319867408.
Full textAbstract:
Anthropogenic climate change poses the greatest existential threat humans have ever faced as a species. Churches must find creative ways to confront this frightening new reality, but how are we to do so faithfully? The first half of the article explores the suggestion that a harmful modern worldview of “disenchantment” is partly to blame for our current environmental crisis, and that this perspective fails to account adequately for God’s real presence “in, with, and under” creation. The article then offers a short theological “sketch” that considers how a more robust sacramental imagination might challenge pastors and congregations to think differently about the interlocking relationships between God, humanity, and creation. Finally, the second half of the article recommends three small, practical steps that serve as “living signs” of this sacramental creation theology when put into practice by local churches, beginning with our dinner tables.
26
Mozyro, Piotr. "Ofiary za sakramenty i sakramentalia na przykładzie Diecezji Ełckiej." Civitas et Lex 41, no. 1 (April 2, 2024): 65–77. http://dx.doi.org/10.31648/cetl.9485.
Full textAbstract:
The subject of the article is to present the issues related to offering and accounting for offerings for sacraments and sacramentals using the example of the Diocese of Ełk. The primary source for these considerations is the Code of Canon Law promulgated by Pope John Paul II in 1983, with amendments up to 2022. The starting point of these considerations is to provide a definition of sacrament and sacramental, essentially referring to the 1983 Code of Canon Law and the Catechism of the Catholic Church, with historical data taken into account. The article further clarifies the concept of offering by referring to its dictionary meaning, whether it is an offering made to God or an offering made of oneself. In the first part, the article also presents the general church legislation regarding offerings made for sacraments and sacramentals, considering issues related to accounting, the sustenance of clergy, determining Mass stipends, iura stolae, and associated practices. In the later part of the article, there is a reference to particular legislation within the Diocese of Ełk, with special emphasis on the statutes of the First Synod of the Diocese of Ełk and decisions made by individual bishops of the Diocese of Ełk. The Synod recalls the force of canon 848 of the 1983 Code of Canon Law, which states that, on the occasion of administering sacraments, it is permissible to accept an offering determined by competent church authority and in accordance with prevailing custom. In this part of the article, it becomes evident that particular legislation does not make significant resolutions on the discussed issue but rather creates a space for the practical application of the general norm. Particularly, in the Economic Decree of the Diocese of Ełk, certain practical provisions are found. The last part includes the presentation of customs and issues in applying the legal norm and a summary. It is worth noting that the issue of offerings made by the faithful on the occasion of administering sacraments and sacramentals, the voluntary nature of donations, and the fairness of compensation for clergy is a highly complex matter. It combines the spiritual and material aspects – invisible grace and material object. The Church must safeguard the purity of the sign, eliminate any abuses, and simultaneously ensure the fairness of compensation for clergy. In today’s times, when society, including the faithful of the Catholic Church, expects a high level of transparency, it is important to address the issues that can contribute to a better understanding of the practices of the Catholic Church.
27
Aers, David, and Sarah Beckwith. "Imagining the Virtues: Medieval and Early Modern Histories." Journal of Medieval and Early Modern Studies 52, no. 3 (September 1, 2022): 407–13. http://dx.doi.org/10.1215/10829636-9966051.
Full textAbstract:
The tradition of the virtues was the model for moral practice from Aristotle to Luther. This tradition framed practices of living well in relation to visions of the good, and in its later Christian version, of God. One became good through practice, just as a harpist might play well through disciplined habits of exercise. In Alasdair MacIntyre's extraordinary excavations of philosophy and intellectual history, the Reformation is by and large neglected as he traces a path from Aristotle to Hume and beyond. This special issue seeks to put the Reformation(s) back into the picture and to see what avenues might be opened as a result. Articles explore what happens to ancient and medieval habits, practices, and conceptualizations of virtue and the virtue tradition resulting from the complex reorganizations of ritual, sacramental, ecclesiological, theological, and ethical practices during the Reformation era. The essays in this issue explore various strands of the Reformation in which the virtue tradition is maintained, transformed, or rejected.
28
Medley, Mark S. "“Do This”: The Eucharist and Ecclesial Selfhood." Review & Expositor 100, no. 3 (August 2003): 383–401. http://dx.doi.org/10.1177/003463730310000306.
Full textAbstract:
The human vocation is to see and act rightly by participating in the triune life of God. This is inseparable from participation in Christian community and practices. Personhood is formed, transformed and cultivated through the practices of the Christian community. How does this participation enable such living? This essay argues that sacramental and liturgical practices are the central means by which “the ecclesial self” is shaped. In worship, Christians “practice who they are becoming.” This essay engages and extends David Ford's thesis that salvation comes by participating in worship and living worshipfully before God with others. Ford argues that Christians are called to live eucharistically: remembering, hoping, and loving in Jesus Christ. Through worship, habits and character, the whole of life is formed.
29
Kraayenbrink, Taylor. "“A Monster of iniquity in my self”: Queer Sacramental Temporality in Thomas Shepard and Michael Wigglesworth." New England Quarterly 94, no. 2 (June 2021): 196–222. http://dx.doi.org/10.1162/tneq_a_00889.
Full textAbstract:
Abstract This article contends, through a reading of Thomas Shepard and Michael Wigglesworth, that puritan devotional practice contains a queer temporality that emphasizes the recurrent experience and recording of personal sinfulness. This queer temporality, articulated in puritan devotional literature in sacramental terms, poses an important challenge to the secularization account Charles Taylor offers in which puritan religious emphasis on righteous conduct leads to ultimately secular projects of social and individual reform.
30
Морозов, Александр. "A Doctrinal and Practical Approach to the Institutions of Russian Baptists Using the Example of Baptism." Theological Herald, no. 3(50) (December 1, 2023): 355–69. http://dx.doi.org/10.31802/gb.2023.50.3.018.
Full textAbstract:
Данная статья посвящена отношению к установлениям (подобию православных таинств) в русском баптизме. Связь с мировым баптизмом, с одной стороны, и тесный контакт с Православием, с другой, является причиной противоречий в осмыслении обрядовой практики русскими баптистами. Если мировой баптизм говорит о символическом восприятии установлений, то русский баптизм недвусмысленно указывает на их сакраментальное содержание. Приводимый ниже материал, с выдержками из баптистских публикаций, наглядно демонстрирует данное утверждение. В качестве примера в статье был приведён материал по одному из центральных установлений в баптизме — Крещению. The article dedicated attitude to establishments (similarity as sacraments of the Orthodox) in Russian Baptism. There are contradictions in the understanding of the ritual practice by Russian Baptists based on the communication with worldwide Baptism, on the one hand, and close contact with Orthodoxy, on the other. Worldwide Baptism implies a symbolic comprehension of establishments, but Russian Baptism clearly point to sacramental content of it. The material below, included excerpts from Baptist publications, clearly demonstrates mentioned statement above. As an example, the article provides material regarding the key establishment — The Baptism.
31
Kiejkowski, Paweł. "Wtajemniczenie chrześcijańskie bramą i drogą do nowego życia paschalnego. Refleksja na kanwie propozycji bpa Zbigniewa Kiernikowskiego." Poznańskie Studia Teologiczne, no. 31 (September 14, 2018): 67–84. http://dx.doi.org/10.14746/pst.2017.31.04.
Full textAbstract:
Following the Second Vatican Council, the Catholic Church notices the need for the existence in particular dioceses of an institutional way of Christian initiation for adults who wish to follow the teachings of Jesus Christ. At the same time, there is a universal recognition of the need to organize in local churches and relatively big parishes special places where it would be possible for adults to gradually experience post-baptismal initiation. Zbigniew Kiernikowski, the Bishop of Legnica, offers us a comprehensive proposition of Christian initiation for adults, which can be experienced both prior to and after the celebration of the sacraments of Christian initiation. He updates the way of initiation in a very specific manner, which the Church recommends in the Rite of Christian initiation of adults adjusted to Polish customs. His proposition is firmly set in the biblical, liturgical, ecclesial and existential contexts. Its great asset is the author’s pastoral practice. The outline of the catechumenate and proposed catecheses were not created by him while sitting at a desk, but rather as a result of his ministry, the long-term programmes implemented personally in the dioceses of Siedlce and Legnica, the catecheses delivered, the scrutinies carried out and the sacraments celebrated. Yet, it needs to be stressed that the presented catecheses do not deal with all the essential dimensions of a Christian’s new life. Neither are they a systematic theological lecture on the sacraments of initiation. His numerous texts contain very interesting intuitions related to the existence of a new man, the Son of God, who is born thanks to being immersed in the waters of baptism. His proposition of experiencing initiation is incredibly valuable and unique against the backdrop of the Polish contemporary thought and sacramental practice.
32
Schlesinger, Eugene R. "Fire in the Water: Baptismal Aptness and Ecology in the Petrine Epistles." Journal of Theological Interpretation 7, no. 2 (2013): 275–94. http://dx.doi.org/10.2307/26421570.
Full textAbstract:
Abstract Despite some notable and vocal objections, the claim that Christians bear a responsibility toward the environment is now more or less a truism. In this article, I seek to strengthen, rather than prove, that commitment by an argument ex convenientia (from aptness). I analyze the Petrine epistles' imagery of water and fire. I make explicit the connections between these images and the sacrament of baptism as well as their connection to creation, redemption, and the eschatological consummation. By this analysis, I aim to forge reinforcing symbolic links between biblical interpretation, sacramental practice, and the created order, thereby solidifying and foregrounding Christian commitments to ecological engagement. My primary theological interlocutors are Karl Barth and Sergius Bulgakov, whom I consult to make sense of the imagery of water and fire, respectively. My treatment of Barth and Bulgakov allows me to use their respective theologies to supplement what I perceive as one another's weak points. This gives an ecology that is concretely rooted in the Christ event (from Barth), and which demands human participation and sacramentality (from Bulgakov).
33
Schlesinger, Eugene R. "Fire in the Water: Baptismal Aptness and Ecology in the Petrine Epistles." Journal of Theological Interpretation 7, no. 2 (2013): 275–94. http://dx.doi.org/10.2307/jtheointe.7.2.0275.
Full textAbstract:
Abstract Despite some notable and vocal objections, the claim that Christians bear a responsibility toward the environment is now more or less a truism. In this article, I seek to strengthen, rather than prove, that commitment by an argument ex convenientia (from aptness). I analyze the Petrine epistles' imagery of water and fire. I make explicit the connections between these images and the sacrament of baptism as well as their connection to creation, redemption, and the eschatological consummation. By this analysis, I aim to forge reinforcing symbolic links between biblical interpretation, sacramental practice, and the created order, thereby solidifying and foregrounding Christian commitments to ecological engagement. My primary theological interlocutors are Karl Barth and Sergius Bulgakov, whom I consult to make sense of the imagery of water and fire, respectively. My treatment of Barth and Bulgakov allows me to use their respective theologies to supplement what I perceive as one another's weak points. This gives an ecology that is concretely rooted in the Christ event (from Barth), and which demands human participation and sacramentality (from Bulgakov).
34
Price, Richard. "Informal Penance in Early Medieval Christendom." Studies in Church History 40 (2004): 29–38. http://dx.doi.org/10.1017/s0424208400002746.
Full textAbstract:
Throughout the modern period Catholic and Orthodox Christians alike have taken it for granted that forgiveness for sins committed after baptism is obtained first and foremost through confession to a priest and absolution by a priest, the humility of confession plus the power of the sacrament being deemed the most effective remedy for human weakness. Other elements in overcoming sin, such as regular religious observance and the avoidance of the occasions of sin, were not forgotten, but were put in second place. The falling away from sacramental confession in the Catholic Church today is doubtless a complex phenomenon, but one reason for the decline is the widespread perception that this remedy does not work, that a penitential discipline that places so heavy a reliance on the power of priestly absolution, without adequate attention to the other aspects of repentance and forgiveness, is ineffectual. It also represents what is arguably an impoverished and clericalized Catholicism. The aim of this paper is to explore those elements of penitential practice in the early middle ages that belong to a tradition at once richer and more flexible.
35
Ghidini, Maria Candida. "Confession and Writing in Dostoevsky’s Novel The Adolescent." Dostoevsky and World Culture. Philological journal, no. 3 (2021): 39–52. http://dx.doi.org/10.22455/2619-0311-2021-3-39-52.
Full textAbstract:
This article analyses the specificity of Dostoevsky’s confessional prose, focusing on the novel The Adolescent. Dostoevsky can be defined as a superconfessional author, but he is characterized by a certain suspicion, and a certain mistrustfulness towards the very process of confession is typical of him. The article attempts to show that this apparent paradox has its origins in the modern context in which Dostoevsky operates, when religious, sacramental confession gives way to a psychological practice of self-affirmation.
36
Ghidini, Maria Candida. "Confession and Writing in Dostoevsky’s Novel The Adolescent." Dostoevsky and world culture. Philological journal, no. 3 (2021): 39–52. http://dx.doi.org/10.22455/2541-7894-2021-3-39-52.
Full textAbstract:
This article analyses the specificity of Dostoevsky’s confessional prose, focusing on the novel The Adolescent. Dostoevsky can be defined as a superconfessional author, but he is characterized by a certain suspicion, and a certain mistrustfulness towards the very process of confession is typical of him. The article attempts to show that this apparent paradox has its origins in the modern context in which Dostoevsky operates, when religious, sacramental confession gives way to a psychological practice of self-affirmation.
37
Frisch, Andrea. "In a Sacramental Mode: Jean de Le´´ry's Calvinist Ethnography." Representations 77, no. 1 (2002): 82–106. http://dx.doi.org/10.1525/rep.2002.77.1.82.
Full textAbstract:
Recent readings of Jean de Lééry's Histoire d'un voyage faict en la terre du Bresil in light of his faith present a misleading picture of sixteenth-century Calvinism, and thus of the ethnography to which it gave rise in Lééry. This essay argues that a generalized appropriation of both the anthropology and the semiotics that underlie Calvin'seucharistictheology - over and against a preoccupation with predestination - conditions Lééry's overall ethnographic practice. Nearly every discussion of the nature of the sacraments in Calvin's Institutes uses the vocabulary of testimony.The Calvinist sacraments ''represent'' the divine bymeans of attestation, and not imitation. The Holy Spirit in Calvin's theology is the paradigmatic symbol of efficacious - yet (or,from the Protestant point of view,because) transparent - testimony of one world to another, radically different world. Lééry's appropriation of Calvin's ''spiritual'' mode of testimony constitutes the most remarkable ethnographic achievement of the Histoire d'un voyage faict en la terre du Bresil. Given the popularity of the Histoire d'un voyage in France in the centuries between its publication and its canonization by Claude Léévi-Strauss, and given the influence of the French heritage on the discipline of anthropology,a reevaluation of Lééry's ethnographic practice allows for a reconsideration of the early influences on modern European ethnography as a whole. Ultimately,it is precisely the disembodied and transparent nature of Lééry's authority, a mode of representation borrowed from the testimonial discourse of Calvinist theology, that explains why the Histoire d'un voyage remains a compelling ethnographic account. The notion of representation as testimonial provides an alternative to what has come to be considered, in the wake of Derrida and difféérance, the intractable problem of mimesis. The semiotics of Calvin's eucharist, unlike those of the Catholics (or of Luther), do not confound signs with bodies, or posit a stable link between them. For Calvin, as for Lééry,the link between signs and their referents - between language and the real - must be continually reforged through the mechanism of testimony.
38
Goroncy, Jason. "‘Live Bread for the Starved Folk’: Some Perspectives on Holy Communion." Ecclesiology 18, no. 1 (February 7, 2022): 57–77. http://dx.doi.org/10.1163/17455316-bja10015.
Full textAbstract:
Abstract This essay argues that ecclesial existence involves learning to view the world and to move in it in ways informed by the Christian community’s sacramental practices. Of particular concern here is the practice of Holy Communion. This looking and moving is not about one thing; it is rather about many things. Frequently, such discussions are exhausted by fruitless debates about the metaphysics of the elements, or strangled by concerns to defend certain prescriptive practices or shibboleths. This essay is unconcerned with these matters. Instead, it brings together some observations about the practices of the Lord’s Supper with a range of themes representative of commitments shared by Christian communities broadly – people, God, stories, hospitality, power, catholicity, martyrdom, and hope – with the intention of provoking a thicker assessment of eucharistic modes of being in the world, and promoting practices marked by the kinds of imaginative freedom that the gospel instigates.
39
Bartók, Tibor. "Liturgia a digitális korban." Sapientiana: a Sapientia Szerzetesi Hittudományi Főiskola folyóirata 15, no. 2 (2022): 1–21. http://dx.doi.org/10.52992/sap.2022.15.2.1.
Full textAbstract:
The proliferation of liturgical acts during the pandemic, especially online masses, has raised many questions in the Catholic Church. Beyond the immediate pastoral, ecclesiological and sacramental questions, we encounter anthropological challenges which, as a result of rapid digitalisation, seem to transform the concept of the human body and presence, bound to space, time, material and intersubjective dimensions. This paper seeks to summarize the research of some strands of international – mainly Catholic – theology on these issues, highlighting some liturgical principles that may help further reflection and pastoral practice.
40
O’Donnell, Tim. "Should Deacons Represent Christ the Servant?" Theological Studies 78, no. 4 (November 21, 2017): 850–78. http://dx.doi.org/10.1177/0040563917731742.
Full textAbstract:
Vatican II envisioned a revived permanent diaconate modeled on Christ the servant. That view, well grounded in subsequent church documents and widely appealed to in theological reflection, is criticized increasingly as lacking theological integrity or practical guidance for ministry. This article examines the metaphor itself and its application to the diaconate, concluding that the office in its functional, relational, and sacramental dimensions is indeed structured to represent Christ the servant. This metaphor also illuminates the distinctive calling of deacons in the ecclesial, secular, and post-Christian contexts where they practice their ministry.
41
Doherty, Cathal. "The Symbiosis of Philosophy and Theology in Blondel’s Supernatural Hypothesis." Theological Studies 79, no. 2 (May 29, 2018): 274–93. http://dx.doi.org/10.1177/0040563918766695.
Full textAbstract:
Maurice Blondel’s philosophy makes strong claims about the theological enterprise. Namely, philosophy and theology achieve their fulfillment only in mutual dependence and both court superstition to the extent that they attempt self-sufficiency. This symbiotic relationship drives Blondel’s seminal work Action, which not only deduces a hypothetical necessity for the supernatural from a realist phenomenology but also establishes strictly philosophical exigencies with theological import: a true revelation in sensory signs, a historical Savior as Mediator, and a sacramental practice, a robust response to the Enlightenment critique of the Christian religion.
42
KAYE, ELAINE. "Heirs of Richard Baxter? The Society of Free Catholics, 1914–1928." Journal of Ecclesiastical History 58, no. 2 (March 28, 2007): 256–72. http://dx.doi.org/10.1017/s0022046906008177.
Full textAbstract:
The Society of Free Catholics was founded in 1914 by a small group of Unitarian ministers, who, inspired by Richard Baxter, James Martineau, F. D. Maurice and the Catholic Modernists, sought to combine historic Catholic sacramental and devotional practice with theological freedom, and to unite all Christians in a Free Christian Church. The members included Anglicans, Nonconformists and a few Roman Catholics. The two main leaders of the society were J. M. Lloyd Thomas of the old Meeting, Birmingham, and W. E. Orchard of the King's Weigh House, London. Their chief legacy was a series of prayer books for public worship.
43
Coblentz, Jessica. "Catholic Fasting Literature in a Context of Body Hatred: A Feminist Critique." Horizons 46, no. 2 (October 22, 2019): 215–45. http://dx.doi.org/10.1017/hor.2019.55.
Full textAbstract:
Some concerned Catholic theologians and popular writers have addressed the ubiquity of body hatred in the United States in their prescriptive considerations of liturgical fasting. This essay brings a feminist theological lens to their writings to argue that this Catholic fasting literature presents dualistic and decontextualized accounts of embodiment and of sacramental practice that reify the discursive structures of body hatred in the US context. In response, the author advocates for a shift in Catholic theological discourse about fasting as one attempt to resist body hatred and support more liberative possibilities for embodiment in this context.*
44
Herrlinger, K. Page. "The Religious Landscape of Revolutionary St. Petersburg, 1905-1918." Journal of Urban History 37, no. 6 (October 12, 2011): 842–57. http://dx.doi.org/10.1177/0096144211413230.
Full textAbstract:
Although legitimately associated with a crisis of faith and the rapid spread of atheistic-socialism, the revolutionary period 1905-1918 in St. Petersburg/Petrograd can and should also be understood as one of unprecedented religious experimentation and spiritual growth, even among the working classes. Rejecting overly simplistic notions of “secularization” and de-Christianization, this article offers a necessarily fluid and pluralistic portrait of Petersburg religious culture, the contours of which were shaped by tensions between rural and urban practices, popular and official institutions, and competing notions of the sacred and the profane in the city’s increasingly diverse marketplace of beliefs. It examines the new and varied demands that working-class believers voiced with respect to the role of the Orthodox faith and Church in their lives and investigates urban Orthodoxy as it was “lived,” including changes and continuities in religious practice, sacramental life, icon worship, and pilgrimage.
45
Bradley, Daniel O’Dea. "Called by Beauty: Paul Ricoeur’s (Late) Liturgical Turn." Religions 12, no. 10 (September 24, 2021): 796. http://dx.doi.org/10.3390/rel12100796.
Full textAbstract:
We are now witnessing a great renewal of philosophical interest in the material aspects of religiosity. In this article I show that we have resources for this work in the very late philosophy of Paul Ricoeur, resources that are equally unexpected and deeply moving. In particular, in Ricoeur’s late turn we see the promising beginnings of a sacramental philosophy that links Baptism and the Song of Songs to show how liturgical practice is fundamentally tied to the beauty and sacredness of the natural world. The result is the realization that an ethics of hope is only truly completed in a philosophy of praise, eschatology pointing toward doxology.
46
Edge, Peter. "Religious drug use in England, South Africa and the United States of America." Religion & Human Rights 1, no. 2 (2006): 165–77. http://dx.doi.org/10.1163/187103206778884811.
Full textAbstract:
AbstractThe question of whether there should be a fundamental right to sacramental use of psychotropic drugs, despite the existence of a general prohibition against the drug in question, has been considered by the courts of England, South Africa, and the United States. Despite the commonality of the issues in all three countries, the approaches taken by the courts show significant differences of interest beyond the factual situation. In particular, a consideration of the cases suggests different strategies in evaluating justificatory claims by the state when incidentally restricting religious practice; differing use of cases from other jurisdictions; and differing emphases on the importance of international law in interpreting fundamental rights.
47
Cooke, Bernard. "Sacrosanctum Concilium: Vatican II Time Bomb." Horizons 31, no. 1 (2004): 105–12. http://dx.doi.org/10.1017/s0360966900001109.
Full textAbstract:
In the wake of the Second Vatican Council there were remarks about the Decree on Religious Freedom being a time bomb, because its views on freedom of conscience would have revolutionary impact if applied to the life of the church itself. There was more general recognition of the fundamental shift in ecclesiology that was implied in Lumen gentium and Gaudium et spes. As for Sacrosanctum concilium (SC), the document on liturgical revision, it obviously pointed to important shifts in Catholic liturgical activity, but it was not seen as a theologically innovative document. It may well be, though, that SC will prove to have the most radical and revolutionary effect on the thought, the life, and the structure of the church.That SC effected an important shift in the church's thinking and liturgical practice has been undeniable. However, like so much that was achieved in the Council, the profoundly revolutionary implications of the document are only beginning to be realized. To the extent that it is understood and implemented, the Constitution on the Liturgy points to a reversal of eighteen centuries of thinking about the church and its sacramental rituals. Clearly, this is an audacious statement, but basically what is asserted is that the understanding of sacramental liturgy is moving away from the notion of instrumental causation and towards appreciation of the effectiveness of ritual as such. There was not, of course, a formalized theology of sacramental liturgy eighteen hundred years ago that explicitly employed the idea of instrumentality. However, already in the second century there was a noticeable move away from the communitarian outlook that characterized the liturgies of early house churches. In its place the up-and-down view of liturgy's effectiveness in which the ordained person stands between God and the assembly, channeling prayer upwards and blessing downward, is expressed in the prayer for the ordination of a bishop in the third-century Apostolic Tradition.
48
Naidu, Ashish J. "The First Adam-Second Adam Typology in John Chrysostom and Cyril of Alexandria." Perichoresis 12, no. 2 (October 1, 2014): 153–62. http://dx.doi.org/10.2478/perc-2014-0009.
Full textAbstract:
Abstract Patristic scholars have commented on the early church’s common practice of drawing catechetical instructions from the creation account in Genesis. One of the recurring motifs in such discussions is the fathers’ use of the Adam-Christ typology with its soteriological and sacramental implications. The present study briefly explores this theme in John Chrysostom and Cyril of Alexandria with particular reference to the baptism of Jesus and the theological challenge it posed to the early church: Did Jesus the Lord receive the Spirit at his baptism? Why did he need to be baptized? What is the relationship between the baptism of Jesus and Christian baptism? Both Cyril and Chrysostom make insightful use of the Adamic typology in this context as they discuss how Christ’s work restores fallen humanity from corruption and death that followed Adam’s sin. First, the study examines how the aforementioned fathers from two distinct traditions view the baptism of Jesus in the recovery of God’s grace that was lost in Adam’s fall. Second, the study will demonstrate that both Chrysostom and Cyril had much in common in their understanding of the transforming grace and work of the Spirit in refashioning the believer into a new creation at baptism. And third, it will be shown that there was a consensus on soteriological and sacramental perspectives among the Alexandrians and the Antiochenes.
49
Mayr-Harting, Henry. "Charlemagne as a Patron of Art." Studies in Church History 28 (1992): 43–77. http://dx.doi.org/10.1017/s0424208400012377.
Full textAbstract:
The lesson that people hold radically differing views about church art is the harder to learn when one comes to it from the iconodul-istic side. Looking back on my own Roman Catholic schooling, and the place of statues and holy pictures in the religious devotions of that milieu, I realize that once sacramental awareness develops, it is not always easily confined to the matter of the theological sacraments themselves. The beheading of the statues in the Lady Chapel at Ely, which I visited at the age of eleven, seemed a shocking circumstance whose motivation was totally incomprehensible, even allowing for the fact that it was the work of Protestants, and the Old Testament, which might have brought the dawn of understanding, was, of course, no part of an ordinary Catholic education at that time. In short, the author of Charlemagne’s Libri Carolini would have found much upon which to make adverse comment in me, my fellows, and the monks who taught us. With the first artistic love of my student days, which was Romanesque sculpture, came an awareness of the voices and practice of those great medieval Protestants, the Cistercians. But only in the later encounter with Charlemagne was I forced to listen seriously to the moral and theological arguments against the unbridled use of figurai art in the service of the Church.
50
Kolář, Pavel. "Od mateřského jazyka k českému obřadu." Lidé města 24, no. 1 (July 1, 2022): 59–88. http://dx.doi.org/10.14712/12128112.2383.
Full textAbstract:
The liturgical practice of the Czechoslovak Church (Cčs) represented a reform of the traditional ritual practices of Western Christianity. The Cčs’ reform proposals are interpreted as being similar to those launched by the contemporary modern liturgical movement in the Roman Catholic Church. The article deals with the principles of the reform set by the first Church council, interprets the Church’s eucharistic rite (the Liturgy of Karel Farský) and compares it with the Tridentine rite, briefly characterizes sacramental rites and occasional services, and presents an outline of the first missal (created by Alois Tuháček). Then, it points to the developments in the Church’s liturgical practices in the decades following the end of WW II until 1971, primarily focusing on the Church’s response to the state’s anti-clerical politics and atheist indoctrination. Finally, the article discusses the Church’s funeral rites, including the ritual provisions for cremation, and introduces the Church’s concept of the liturgical space. Occasionally, it refers to the liturgical diary notes recorded by Pospíšilová and David during their visits Prague parishes of the Church.