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Journal articles on the topic 'Sacramental theology'

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Published: 4 June 2021

Last updated: 19 February 2022

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1

Marchini, Welder Lancieri, and Volney José Berkenbrok. "Sacramentos. Entre a prática eclesial e o sentimento antropológico." Revista Eclesiástica Brasileira 79, no. 312 (June 18, 2019): 8. http://dx.doi.org/10.29386/reb.v79i312.1813.

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Os sacramentos fazem parte da vida do cristianismo desde as primeiras comunidades cristãs, mesmo que o entendimento da experiência e da teologia sacramental tenha acompanhado os tempos e o decurso da história. As comunidades eclesiais hodiernas encontram, na prática da administração dos sacramentos, motivações distintas que vão desde a perspectiva ritual e teológica, concebida pela Igreja católica, até os critérios da vivência e convivência. Identificar as consonâncias e dissonâncias presentes nas perspectivas teológicas, rituais e vivenciais dos sacramentos torna-se o objetivo deste artigo, que entende que tanto a comunidade eclesial como o cristão podem assumir diferentes perspectivas na vivência dos sacramentos.Abstract: The sacraments have been part of the life of Christianity since the earliest Christian communities, even though the understanding of experience and sacramental theology has accompanied the times and the course of history. The ecclesial communities of today find, in the practice of the administration of the sacraments, different motivations ranging from the ritual and theological perspective, conceived by the Catholic Church, to the criteria of living and coexistence. Identifying the consonances and dissonances present in the theological, ritual and experiential perspectives of the sacraments becomes the objective of this article, which understands that both the ecclesial and Christian communities can assume different perspectives in the life of the sacraments.Keywords: Christian initiation; Rite of passage; Baptism; sacramental theology.

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2

Niebauer, Michael. "Chauvet and Anglican Sacramentology." Journal of Anglican Studies 16, no. 1 (February 13, 2018): 50–65. http://dx.doi.org/10.1017/s1740355317000249.

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AbstractThis essay demonstrates how Louis-Marie Chauvet’s sacramental theology both coheres with the sacramentology of the Anglican divines and challenges the multitude of sacramental expressions within Anglicanism today. After giving a brief background to the sacramental controversies inherited by both Chauvet and Richard Hooker, the first section of this essay argues that key similarities exist between unitive Anglican sacramental concepts and core components of Louis-Marie Chauvet’s fundamental theology as outlined in his monograph Symbol and Sacrament. After demonstrating that, through these similarities, Chauvet’s theology should be seen as a fruitful conversation partner with Anglican sacramentology, the second section of the essay will focus on two concepts within Symbol and Sacrament (the Eucharist as stumbling block and ritual as symbolic rupture) that hold the potential to enrich sacramentology within Anglicanism today.

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3

Ambrose, Glenn. "Religious Diversity, Sacramental Encounters, and the Spirit of God." Horizons 37, no. 2 (2010): 271–91. http://dx.doi.org/10.1017/s0360966900007283.

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ABSTRACTThere is increasing pressure on religious thinkers and leaders to construct theologies thoroughly grounded in the particularities of a faith tradition but truly appreciative of religious pluralism. This essay argues that a significant contribution towards articulating a Roman Catholic theology of religious diversity can be advanced by explicitly integrating developments in pneumatology and sacramental theology. Pneumatology has obvious pluralistic implications insofar as Catholic theologians and the magisterium itself have emphasized the universal presence of the Holy Spirit. The sacramental tradition is more ambivalent. On the one hand, the sacramental principle and sacramental nature of human existence would seem to endorse the authenticity of religious pluralism. On the other hand, sacramental theology in the West has historically been shaped by a Christomonism which necessarily tends toward exclusivism. This tendency can be overcome by understanding sacraments in light of a Spirit Christology from below.

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4

Blaylock, Joy Harrell. "Ghislain Lafont and Contemporary Sacramental Theology." Theological Studies 66, no. 4 (December 2005): 841–61. http://dx.doi.org/10.1177/004056390506600405.

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[The author demonstrates how Ghislain Lafont looks “through” the critiques of meta-narrative and ontotheology for an appropriate ground for theology. Lafont appeals to sacramental memorial as the starting point for a response to postmodern critiques, a response that is shown to be both balanced and faithful. When presented in relation to the works of two of his contemporaries, Louis-Maiie Chauvet and David N. Power, Lafont's sacramental theology can be appreciated for its hopeful vision and practical contribution to a contemporary understanding of sacrament and ritual action.]

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KADAVIL, Mathai. "Sacramental-Liturgical Theology." Questions Liturgiques/Studies in Liturgy 82, no. 2 (March 1, 2001): 112–27. http://dx.doi.org/10.2143/ql.82.2.565710.

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6

Bergin, Liam. "Contemporary Sacramental Theology." Lonergan Workshop 27 (2013): 1–12. http://dx.doi.org/10.5840/lw20132744.

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7

Downey, Michael. "Teaching Sacramental Theology." Liturgy 5, no. 1 (January 1985): 60–93. http://dx.doi.org/10.1080/04580638509408716.

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8

Irwin, Kevin W. "Recent Sacramental Theology." Thomist: A Speculative Quarterly Review 52, no. 1 (1988): 124–47. http://dx.doi.org/10.1353/tho.1988.0036.

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9

Fortin, Jean-Pierre. "Self-Transcendence and Union in Christ." Philosophy and Theology 30, no. 2 (2018): 531–48. http://dx.doi.org/10.5840/philtheol20186191.

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In Laudato Si, Pope Francis calls for a theology respectful of creation. I here suggest that balancing Karl Rahner’s theology of creation with his sacramental theology brings us closer to providing such a theology. Rahner’s sacramental theology fittingly complements his theology of the incarnation, by highlighting the significance of the redemption of creation accomplished in Christ. Matter and nature are redeemed and must now be listened to because they also have been made to bespeak of the divine re-creative power. Revealing life to be a gift and consecrating all natural beings as creatures endowed with a purpose, the Eucharist leads those taking part in it to perceive in nature a sacrament of God’s love. In the Eucharistic liturgy, they celebrate and reconnect with (their own) nature, which is healed and transformed to become an instrument for God.

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10

Adam, Will. "The Reception, Recognition and Reconciliation of Holy Orders." Ecclesiastical Law Journal 8, no. 36 (January 2005): 4–20. http://dx.doi.org/10.1017/s0956618x00005962.

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Questions of the mutual recognition, or not, of the ministry of different Churches have been high on the ecumenical agenda for many years. Roman Catholic sacramental theology, manifest inter alia in Canon Law, has a clear understanding of the validity or invalidity of sacraments, including holy orders. Validity is a strong word and implies that sacramental acts which are not valid are de facto ineffective.

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11

Cummins, John. "Book Reviews: Sacramental Theology." Irish Theological Quarterly 66, no. 3 (September 2001): 275–77. http://dx.doi.org/10.1177/002114000106600313.

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12

Rearden, Myles. "Book Reviews: Sacramental Theology." Irish Theological Quarterly 70, no. 2 (June 2005): 188–89. http://dx.doi.org/10.1177/002114000507000219.

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13

Moloney, Raymond. "Book Reviews: Sacramental Theology." Irish Theological Quarterly 70, no. 4 (December 2005): 380–81. http://dx.doi.org/10.1177/002114000507000413.

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14

Doherty, Cathal. "Superstition in Sacramental Theology." Irish Theological Quarterly 84, no. 2 (February 27, 2019): 137–54. http://dx.doi.org/10.1177/0021140019829318.

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Maurice Blondel’s Action (1893) illustrates that the phenomenon of superstition inveigles its way into all forms of human activity, even intellectual pursuits like philosophy and theology, when they insulate themselves from the transcendent in human self-sufficiency. This essay explores how superstition is a constant threat for sacramental theology, manifest in particular, when the heterogeneity of human and divine agency in sacramental synergy is blurred or ignored. It argues that Blondel’s philosophical acumen permits a retrieval of vital insights of the scholastic synthesis, especially the careful distinction between divine agency ( opus operatum) and human agency ( opus operantis) in the sacramental act.

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15

Duffy, Regis A. "Book Review: Sacramental Theology." Theological Studies 54, no. 3 (September 1993): 585–87. http://dx.doi.org/10.1177/004056399305400326.

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Gillen, Tom. "Book Reviews: Sacramental Theology." Irish Theological Quarterly 64, no. 3 (September 1999): 328–30. http://dx.doi.org/10.1177/002114009906400321.

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17

Irwin, Kevin W. "Recent Sacramental Theology III." Thomist: A Speculative Quarterly Review 53, no. 2 (1989): 281–313. http://dx.doi.org/10.1353/tho.1989.0039.

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18

Levy, Ian Christopher. "Was John Wyclif's Theology of the Eucharist Donatistic?" Scottish Journal of Theology 53, no. 2 (May 2000): 137–53. http://dx.doi.org/10.1017/s0036930600050705.

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The heresy of Donatism has often been associated with the fourteenth-century theologian John Wyclif. This study focuses on whether or not Wyclif's eucharistic theology had in fact lapsed into this heresy. For if Wyclif was guilty of Donatism it is certainly no small matter. Donatism violates one of the most fundamental tenets of Catholic Christianity, viz. that the validity of the sacraments is not dependent upon the personal sanctity of the human beings who administer them. Medieval canon law dealt at some length with the issue of sacramental administration, upholding the Augustinian position that the determining factor in the proper administration of the sacraments is not the merit of the celebrant, but rather the power of God operating through him. Indeed, such a principle would have to be maintained if the foundation of the Church's sacramental system, and the ecclesiastical structure as a whole, was to be preserved from the prospect of disintegration.

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19

McDuffie, David C. "The Epic of Evolution and a Theology of Sacramental Ecology." Religions 10, no. 4 (April 1, 2019): 244. http://dx.doi.org/10.3390/rel10040244.

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The ‘Epic of Evolution’ is the scientific story that reveals that we live in an approximately 14-billion-year-old universe on a planet that is approximately 4.6 billion years old and that we are a part of the ongoing process of life that has existed on Earth for 3.5–4 billion years. This article focuses on the religious and ecological significance of the evolutionary epic in an effort to seamlessly connect the ecological value attributed as a part of an understanding of the evolutionary connectedness of life on earth with the Divine grace understood to be present in Christian sacramental worship. With a particular emphasis on the Eucharist, I argue that the sacramental perspective of grace being conveyed through material reality provides the potential for Christian sacramental tradition to make a significant contribution to protecting the threatened ecological communities of our planet. By incorporating William Temple’s concept of a ‘sacramental universe,’ I propose that the grace that is understood to be present in the substances of the bread and wine of the Eucharist points outward so that it can also be witnessed in all of God’s ongoing Creation. When the Eucharist is understood as taking place in a sacramental universe from which ecological grace flows; the incarnation can be recognized not as a one-time event but as an ongoing sacramental process through which God is revealed through the perpetual emergence of life. Consequently, as the primary form of sacramental worship in Christian tradition, the Eucharistic witness to the incarnation of God in Jesus and thanksgiving for life overcoming death provide Christians with a ritual orientation for recognizing the incarnational presence of God as an ever-present reality potentially witnessed in all that is. Therefore, the formal sacrament of the Eucharist is a part of a broader sacramental ecology of earthly life in which the presence of Divine grace can be witnessed in all aspects of the natural order. As a result, connecting Eucharistic grace with the value associated with an awareness of the ecological and genetic connectedness of all forms of life serves as a mutual enrichment of sacramental tradition and contemporary efforts to protect life on Earth.

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20

Irving, Alexander J. D. "Divine Agency and Human Agency in the Sacramentology of T. F. Torrance." Evangelical Quarterly 89, no. 3 (April 26, 2018): 258–76. http://dx.doi.org/10.1163/27725472-08903005.

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Torrance’s sacramentology is characterised by the unequal collaboration of divine agency and human agency. The sacraments of the Church derive their content and significance from the act of God through the incarnate Word (the primary Sacrament), and through the sacraments of the Church, Christ himself ministers to his Church. Ultimately, this collaborative sacramentology is conditioned by its being framed within the conceptual structure of the hypostatic union, which Torrance holds to be the normative example of the divine-human relationship. The hypostatic union thus provides the necessary unitive framework for sacramental theology. Within this unitive frame, Torrance presents baptism and the Eucharist as ecclesial acts which have their presupposition and content in the act of God in Jesus Christ.

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21

Purcell, Stephen. "Not Wholly Communion: Skepticism and the Instrumentalization of Religion in Stoker’s Dracula." Christianity & Literature 67, no. 2 (February 18, 2018): 294–311. http://dx.doi.org/10.1177/0148333117708257.

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A recurring theme in Dracula criticism is the assumption that, because Stoker’s protagonists rely on Catholic sacraments and symbols, they represent Catholicism, High Church Protestantism, or a perverse variation thereof. The protagonists’ adoption of Catholic sacramentality, however, lacks any accompanying moral or epistemological shift—Stoker’s protagonists never adopt Christian morality, nor do they transition from skepticism to faith. Rather, the protagonists instrumentalize Catholic sacramental objects, making them tools with which to exterminate vampires and to justify the hatred that underpins that task. The protagonists’ relationship to the Communion wafer encapsulates their disregard for theology and their willingness to manipulate sacrament.

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22

McCauley, George. "Book Review: Symbol and Sacrament: A Contemporary Sacramental Theology." Theological Studies 50, no. 3 (September 1989): 590–91. http://dx.doi.org/10.1177/004056398905000319.

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23

Newton, William. "Some Thoughts on Administering the Sacrament of the Anointing of the Sick to Hospitalized Patients with COVID-19." Downside Review 139, no. 2 (April 2021): 122–32. http://dx.doi.org/10.1177/00125806211014815.

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The COVID-19 pandemic has raised questions about access to the Sacraments, particularly the Sacrament of Anointing of the Sick. To stop the transmission of infectious diseases by the minister, it has been suggested that the priest could use a nurse to apply the sacred oils to the patient or recipient while he remains in the vicinity but a medically safe distance from the bedside, using a phone to communicate with the patient. Whether or not such a protocol would invalidate the Sacrament requires an investigation of some foundational principles of Sacramental theology, including the use of instruments in the execution of Sacraments, how the form of a Sacrament must be conveyed, and the requisite proximity of the minister to the recipient. A careful analysis of these principles, in light to the suggested protocol, leads to the surprising (although tentative) conclusion that the Sacrament would be valid if executed in this manner.

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24

Santoro, Filippo. "A Igreja como sacramento. Símbolo, Memória e Evento." Revista Eclesiástica Brasileira 63, no. 250 (May 23, 2019): 258. http://dx.doi.org/10.29386/reb.v63i250.1795.

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O primeiro documento do Concílio Vaticano II, a Constituição sobre a Sagrada Liturgia, aprovado 40 anos atrás, chama a Igreja de Sacramento, retomando toda uma linha teológica que tem suas raízes na Patrística. A Igreja como “sacramento” expressa adequadamente a salvação bíblica que se comunica por meio de eventos históricos, valorizando a dimensão simbólica das coisas. Para a Teologia, como para a Pastoral, é de vital importância recuperar a dimensão sacramental da Igreja como evento que interpela a liberdade e, por meio da “memória”, comunica a vida do Verbo Encarnado às pessoas do nosso tempo.Abstract: The first document of the Second Vatican Council, the Constitution on the Sacred Liturgy, sanctioned 40 years ago, refers to the Church as a Sacrament, thus resuming an entire theological line that had its original roots in the Patristics. To refer to the Church as a Sacrament is an appropriate way to express the biblical salvation that communicates itself through historical events and gives due appreciation to the symbolic dimension of things. For Theology, and also for the Pastoral, it is extremely important to recover the sacramental dimension of the Church, as an event that proclaims freedom and, through “memory”, transmits the life of the Incarnated Word to our contemporaries.

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25

Newell, Edmund. "The Sacramental Sea." Anglican Theological Review 100, no. 1 (December 2018): 43–60. http://dx.doi.org/10.1177/000332861810000107.

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This article contributes to environmental theology by exploring our ambivalent attitude toward the sea. It begins by examining the largely negative references to the sea in the Bible, arguing that this is due primarily to the sea's association with the precreation state of chaos. As such, the sea plays an important role in the biblical salvation narrative, the goal of which is a perfected creation in which “the sea was no more” (Rev. 21:1). It then looks at positive attitudes to the sea related to exploration, religious experience, and the development of natural theology. It concludes that this ambivalent theological attitude gives the sea a highly sacramental nature that speaks to both the contrasting apophatic and kataphatic traditions in theology, which highlight, respectively, God's revelation and unfathomable nature.

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Schlesinger, Eugene R. "Exchanging Symbols for Symbolic Exchange." Journal of Reformed Theology 9, no. 1 (2015): 56–78. http://dx.doi.org/10.1163/15697312-00901002.

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This article examines recent articulations of Reformed sacramental theology by Michael Horton and Nicholas Wolterstorff, both of whom appropriate the insights of speech act theory in their accounts of Calvinist sacramentology. I put these expressions of Reformed thought into conversation with the fundamental theology of the French Roman Catholic, Louis-Marie Chauvet, noting areas of convergence. I contend that Chauvet’s sacramental theology provides the resources for the Reformed to develop their own sacramental theology in a considerably higher direction, while also remaining true to their fundamental commitments.

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27

Belcher, Kimberly. "Sacramental Exchange: Eschatological Economy and Consumption Ritual." Religions 11, no. 11 (November 5, 2020): 586. http://dx.doi.org/10.3390/rel11110586.

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Contemporary sacramental theology construes the sacraments as a symbolic gift exchange between God and humanity; God initiates in the ministry of Jesus Christ, and human beings acknowledge and respond to God’s gift. The gratuity of that initial gift is ensured not only by reference to God’s all-sufficient nature, but also in many cases by excising economic value and economic exchange from the symbolic realm within which the sacramental gift exchange proceeds. This poses an intellectual and a practical problem. Intellectually, economic exchange is fundamentally symbolic and even ritualistic, so that the division between them is difficult to define and maintain. Practically, economic behavior is morally relevant, and the sacraments ought to give some purchase on marketplace behavior. In this essay, anthropological and economic work on “consumption rituals,” based on the work of Mary Douglas and Baron Isherwood, is brought to bear on defining the relationship between sacraments and economic exchange and articulating the sociological preconditions for experiencing market exchange as an extension of sacramental gift exchange.

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28

Gustafson, Hans. "Pansacramentalism, Interreligious Theology, and Lived Religion." Religions 10, no. 7 (June 28, 2019): 408. http://dx.doi.org/10.3390/rel10070408.

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Opening with a philosophical definition of sacrament(ality) as a mediator (mediation) of the sacred in the concrete world, this article offers pansacramentalism as a promising worldview—especially for those rooted in or emerging from the Christian traditions (since, for them, the language of sacramentality may have a stronger resonance)—for bringing together interreligious theology and data mined by Lived Religion approaches to the study of religion. After articulating the concept of pansacramentalism and emphasizing interreligious theology as an emerging model for doing theology, growing trends and changing sensibilities among young people’s religious and spiritual lives (e.g., the “Nones”) is considered insofar as such trends remain relevant for making contemporary theology accessible to the next generation. The article then considers the intersection of pansacramentalism and interreligious theology, especially the issue of determining sacramental authenticity. To explain how this challenge might be met, Abraham Heschel’s theology of theomorphism is offered as but one example as a nuanced means for determining sacramental authenticity of the sacred in the world. Turning to “Lived Religion” approaches, rationale is offered for why pansacramentalism and interreligious theology ought to be taken seriously in the contemporary world, especially considering recent data about the nature of contemporary religious identities among young people living in the West.

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Grove, Kevin G. "George Tooker’s Altarpiece of Protest." Religion and the Arts 23, no. 5 (December 10, 2019): 537–60. http://dx.doi.org/10.1163/15685292-02305004.

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AbstractRenowned American protest painter George Tooker’s sacramental art opens new perspectives on the relation of the sacramental economy to modern cultural critique. Differing from extant scholarship and taking into account preparatory drawings, this article claims that George Tooker’s The Seven Sacraments altarpiece is best understood in continuity with the rest of the artist’s protest painting. This interpretation does not diminish the religious or conciliatory significance of Tooker’s masterwork but rather draws out its unique voice as a way of protesting the alone-while-together structures of American society. As western societies confront epidemics of loneliness amidst hyper-connectivity, Tooker suggests generative horizons by which sacramental theology might contribute to that conversation—not in posing a simple fix against existential loneliness, but showing forth sacraments as interconnected, graced practices which first and foremost acknowledge loneliness while at the same time denying it the power to be the final word.

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Sunarko, Adrianus. "Rahmat dan Sakramen: Teologi dengan Paradigma Kebebasan." MELINTAS 33, no. 1 (July 13, 2018): 14–33. http://dx.doi.org/10.26593/mel.v33i1.2952.14-33.

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Theology with ‘freedom’ paradigm understands grace not as a third matter between God and humans. The nature of grace is God and God’s actions in relationship with and insofar as humans experience them. With regard to the attempts to understand the relation between grace and the sacraments, an integrated description of the sacrament as a representative and real symbol could be formulated. God is present in the sacraments through the particular symbols and when God is present, God is therefore realising humans’ salvation through the real symbols. In a sacramental celebration, with all the complexities of its forms and activities, the faithful experience how God is exceptionally present (in representative symbols) and when God is present salvation is realised or embodied (in real symbols). This is an explanation of how grace is conveyed through the celebration of the sacraments.

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Weborg, C. John. "Recent American Protestant Sacramental Theology." Studia Liturgica 18, no. 2 (September 1988): 188–206. http://dx.doi.org/10.1177/003932078801800206.

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Reader, John. "Book Reviews : Reconfiguring Sacramental Theology." Expository Times 113, no. 8 (May 2002): 285–86. http://dx.doi.org/10.1177/001452460211300831.

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Reader, John. "Book Reviews : Reconfiguring Sacramental Theology." Expository Times 114, no. 8 (May 2003): 285–86. http://dx.doi.org/10.1177/001452460311400831.

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Salai, Sean. "Anselm, Girard, and Sacramental Theology." Contagion: Journal of Violence, Mimesis, and Culture 18, no. 1 (2011): 93–109. http://dx.doi.org/10.1353/ctn.2011.0005.

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35

Irwin, Kevin W. "Sacramental Theology: A Methodological Proposal." Thomist: A Speculative Quarterly Review 54, no. 2 (1990): 311–42. http://dx.doi.org/10.1353/tho.1990.0032.

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36

Ross, Susan A. "“Then Honor God in Your Body” (1 COR. 6:20): Feminist and Sacramental Theology on the Body." Horizons 16, no. 1 (1989): 7–27. http://dx.doi.org/10.1017/s0360966900039864.

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AbstractFeminist theology and the Roman Catholic sacramental tradition share a common concern for the integrity of the body and the goodness of the natural world. Yet traditional sacramental theology has used its understanding of body and nature to define women as ontologically distinct from and inferior to men. This article argues that recent feminist theological writing on the body offers a corrective to the ahistorical and dualistic understanding of the body prevalent in Roman Catholic theology. By including women's interpretation of their own bodily experience, situating this experience in a social and historical context, and celebrating the variety of human embodiment, feminist theology offers a truly “sacramental” understanding of the body as it also criticizes the sexist assumptions of the tradition.

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37

Ploeger, Mattijs. "A New Sacramental Theology for e-Eucharist?" Yearbook for Ritual and Liturgical Studies 36 (December 31, 2020): 54–70. http://dx.doi.org/10.21827/yrls.36.54-70.

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During the 2020–21 COVID-19 crisis, participation in the eucharist was largely reduced to watching a service on television or online. This article focuses on whether such a form of participation in the eucharist – perhaps enhanced by taking some bread and wine individually in front of the screen – could be called sacramental participation from the point of view of a (broadly Catholic) systematic sacramental theology. I argue that a spiritual form of real presence is possible by virtue of Christ’s omnipresence, but that sacramental presence is inevitably dependent on embodiment and locality.

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Taborda, Francisco. "Da celebração à teologia. Por uma abordagem mistagógica da teologia dos sacramentos." Revista Eclesiástica Brasileira 64, no. 255 (May 14, 2019): 588. http://dx.doi.org/10.29386/reb.v64i255.1710.

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O artigo pretende tomar a sério o axioma “lex orandi – lex credendi”, propondo que se parta, em teologia sacramental, da celebração litúrgica. Considerando a liturgia como “lugar teológico”, analisa inicialmente três propostas de usar a liturgia como lugar teológico, assumindo como própria a terceira, de Cesare Giraudo. Num segundo momento, explicita a metodologia mistagógica, usada pelos Padres da Igreja, ressaltando, logo em seguida, a atualidade dessa abordagem face a algumas características da pós-modernidade. A seguir, mostra como se pode aplicar a metodologia aos dois sacramentos maiores, a eucaristia e o batismo. A conclusão sugere que uma tal abordagem dos sacramentos poderia recuperar melhor as dimensões mistérica, dinâmica e eclesial dos sacramentos, respondendo aos desafios que nos apresenta a pós-modernidade.Abstract: The article intends to take the axiom “lex-orandi – lex credendi” seriously by suggesting that the liturgical celebration should be the starting point in sacramental theology. Regarding liturgy as a “theological locus”, the Author begins with an analysis of three proposals on how to use liturgy in this manner. He adopts the third proposal, by Cesare Giraudo, as his own. In a second stage, he explains the mystagogical methodology used by the Fathers of the Church and emphasizes the contemporaneity of this approach in the face of some characteristics of post-modernity. Next, he shows how this methodology can be applied to the two major sacraments, the Eucharist and the Baptism. He concludes by suggesting that such an approach may be more efficient in recovering the mysterious, dynamic and ecclesial dimensions of the sacraments and, thus, in meeting the challenges brought to us by post-modernity.

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Geraldo, Denilson. "O inviolável sigilo dos sacerdotes e o respeito à intimidade." Revista Eclesiástica Brasileira 76, no. 302 (August 10, 2018): 428–45. http://dx.doi.org/10.29386/reb.v76i302.211.

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Resumo: O inviolável sigilo sacerdotal, ao celebrar o sacramento da reconciliação, é uma reflexão necessária diante da midiatização da privacidade e da intimidade. O argumento exige uma análise interdisciplinar e coloca o direito canônico em diálogo com a teologia, a antropologia e a pastoral. O serviço desenvolvido pelos presbíteros na ação pastoral implica que o sigilo sacramental e o segredo de ofício, que se aproximam da ética profissional, sejam assegurados pela maturidade humana do próprio presbítero e garantidos pela legislação civil e canônica. Deste modo, o fiel, ao procurar o trabalho pastoral dos sacerdotes e manifestar os assuntos de sua intimidade, de sua consciência e de suas questões relacionadas ao ambiente familiar, merece respeito e consideração, pois a divulgação de fatos alheios representaria uma agressão ao direito natural e ao direito divino de inviolabilidade que o sacramento impõe, com consequências gravíssimas na legislação canônica e civil.Palavras-chaves: Sigilo. Intimidade. Mídia. Sacramento da reconciliação.Abstract: The inviolable priestly secrecy to celebrate the sacrament of reconciliation is a necessary reflection on the media coverage of privacy and intimacy. The argument requires an interdisciplinary analysis and puts the canon law in dialogue with theology, anthropology and pastoral. The service developed by priests in pastoral action implies that the sacramental seal of office and secrecy, approaching professional ethics, human maturity is assured by the priest himself, and guaranteed civil and canonical law. Thus the faithful to seek the pastoral work of priests and express the issues of intimacy, of your consciousness and issues related to family environment deserves respect and consideration because the disclosure of unrelated facts represents an assault on the natural law and the divine right sanctity of the sacrament requires with very serious consequences in canon and civil law.Keywords: Secrecy. Intimacy. Media. Sacrament of reconciliation.

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Bucke, Hannah. "Moving into the neighbourhood: embodiment, sacrament and ritual in urban mission." Holiness 2, no. 1 (April 5, 2020): 5–21. http://dx.doi.org/10.2478/holiness-2016-0001.

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AbstractThis article aims to explore the significance of embodiment, sacrament and ritual in urban pioneer ministry. Stemming from early experiences working within this context and from a particular experience of using installation art to help engage those outside the Church with its rituals and stories, I argue for the importance of the embodied experience within a particular place as a means of engagement. The literature surveyed makes the case for a broad understanding of the sacramental in which all material things have sacramental potential. The differing influences of theology and social anthropology upon the literature offer distinct perspectives on the drawing of boundaries in relation to sacrament and ritual, and on how meaning is made from experience in the light of prior knowledge and understanding of the Christian tradition.

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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.

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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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Irwin, Kevin W. "Symbol and Sacrament: A Contemporary Sacramental Theology by Michael G. Lawler." Thomist: A Speculative Quarterly Review 53, no. 4 (1989): 732–34. http://dx.doi.org/10.1353/tho.1989.0015.

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Ross, Susan. "Beyond Ritual: Sacramental Theology After Habermas." Ars Disputandi 5, no. 1 (January 2005): 148–50. http://dx.doi.org/10.1080/15665399.2005.10819880.

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Duguid-May, Melanie A. "The Oxford Handbook of Sacramental Theology." Religious Studies Review 44, no. 1 (March 2018): 19–20. http://dx.doi.org/10.1111/rsr.13398.

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Holtzen, T. L. "Sacramental Causality in Hooker's Eucharistic Theology." Journal of Theological Studies 62, no. 2 (October 1, 2011): 607–48. http://dx.doi.org/10.1093/jts/flr117.

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Hoffmeyer, John F. "Sacramental Theology in a Consumer Society." Dialog 53, no. 2 (June 2014): 127–33. http://dx.doi.org/10.1111/dial.12102.

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Neil, Peter. "Ordinary Sacramental Theology in Rural Wales." Rural Theology 11, no. 1 (May 2013): 28–38. http://dx.doi.org/10.1179/1470499413z.0000000005.

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Schlesinger, Eugene R. "The Threefold Body in Eschatological Perspective." Ecclesiology 10, no. 2 (May 5, 2014): 186–204. http://dx.doi.org/10.1163/17455316-01002004.

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In this article, I draw from Henri de Lubac’s ecclesiology to delineate the relations between the three forms of Christ’s body (historical, ecclesial, and sacramental). Using the heuristic frameworks of scholastic sacramental theology and of spiritual exegesis, I demonstrate that language concerning the ecclesial body is significantly more complex than with the historical or sacramental bodies. The ecclesial body is at once entirely provisional—the sacrament of Christ—and the fulfillment itself—the totus Christus. This leads me to pose the question: what aspects of the Church endure through eternity and which pass away? I argue that it is the faithful who abide, while the visible institutional structures of the Church will be no more. I clarify how the institutional aspects of the Church relate to the congregatio fidelium and suggest that academic ecclesiology concern itself with the lives of the faithful rather than simply with faith and order.

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Potts, Matthew. "“The world will be made whole”: Love, Loss, and the Sacramental Imagination in Marilynne Robinson’s Housekeeping." Christianity & Literature 66, no. 3 (June 2017): 482–99. http://dx.doi.org/10.1177/0148333117708263.

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In this article I suggest that attending to the water imagery in Marilynne Robinson’s novel Housekeeping can reveal a sophisticated account of the sacraments, one that anticipates by several years important developments in recent Christian theology. I also argue that the novel seems thus to suggest something crucial about the nature of literary representation itself, about writing’s relationship to the reality of love. Briefly put, in Housekeeping Marilynne Robinson not only proposes a novel sacramental theology and anticipates its development in other thinkers, she also suggests a sort of sacramentality inherent to the very act of literary writing.

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Tatar, Marek Jan. "For the Renowal Theology of Sacramnetal Priesthood." Studia Warmińskie 57 (December 31, 2020): 245–64. http://dx.doi.org/10.31648/sw.4786.

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The sacrament of priesthood within the whole space of the development of the Church and its presence in civilisation is one of the key issues. It proves its meaning as well as the necessity of undertaking an ongoing reflection in the context of challenges resulting from the civilisation development. Theology of priesthood is also an essential aspect that has a multi-dimension character and, as such, is a subject of various fields of theology as well as non-theological ones. A reflection upon its relation to a common priesthood of all the faithful, resulting from the sacrament of Baptism, comes into special importance nowadays. Present-day challenges resulting from the development of culture post-modernity require a clear and precise drawing of the essence of sacramental priesthood. The Sacrament of Orders which defines the character and charisma of the called one brings the inseparable sacramental bond with the Christ the Highest and the Only Patriarch. We can find a proper charismatic identity of priesthood in this relation. The other dimension of this charisma is the mission, in which a priest acts in persona Christi. The dual charismatic dimension makes a proper way of making out and understanding the identity of a priest. It means that a priest cannot be substituted in his vocation and the authority which he receives in The Sacrament of Holy Orders and the unity with his bishop. Properly understood and made out identity needs the competent preparation and formation of the candidates to the priesthood, those who have already received Orders and those who are responsible for it alike. All dimensions of formation must be properly integrated. The essential integrating element in the process of ongoing formation is specific priestly spirituality. It means that the fact who a priest is, and then what his mission is, results from the unity of a priest with Christ. The already mentioned civilisation challenges require permanent studies of the ways and methods of the formation. This way the process of formation defends itself from naturalistic or spiritualistic one-sidedness, which a present Pope Francis reminded of, when he said about two “subtle enemies of sanctity”, which are “a present-day Gnosticism” and “a present-day Pelagianism".

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