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Data publikacji: 18 maja 2024

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1

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

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2

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

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3

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

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4

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

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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

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11

California. Legislature. Assembly. Select Committee on Equal Opportunity. Personnel practices: Minority state employees : April 15, 1993, Sacramento, California. Sacramento, CA (Box 942849, Sacramento 94249-0001): The Committee, 1993.

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12

author, Tovey Phillip, red. Anointing in worship: A reflection on developing practice. Cambridge [England]: Grove Books Limited, 2020.

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13

McBrien, Richard P. Inside Catholicism: Rituals and symbols revealed. San Francisco: Collins Publishers San Francisco, 1995.

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14

Baptism: The believer's first obedience. Grand Rapids, MI: Kregel Publications, 2000.

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15

Christian liturgy: Theology and practice. Kansas City, Mo: Sheed & Ward, 1988.

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16

The sacraments: An exploration into their meaning and practice in the RLDS Church. Independence, Mo: Herald Pub. House, 1992.

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17

Roger, Fujii, San Joaquin Valley Drainage Program. i Geological Survey (U.S.), red. Quality assurance practices of the U.S. Geological Survey laboratory in Sacramento, California. Sacramento, Calif: U.S. Geological Survey, 1992.

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18

Roger, Fujii, San Joaquin Valley Drainage Program. i Geological Survey (U.S.), red. Quality assurance practices of the U.S. Geological Survey laboratory in Sacramento, California. Sacramento, Calif: U.S. Geological Survey, 1992.

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19

Roger, Fujii, San Joaquin Valley Drainage Program i Geological Survey (U.S.), red. Quality assurance practices of the U.S. Geological Survey laboratory in Sacramento, California. Sacramento, Calif: U.S. Geological Survey, 1992.

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20

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

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21

Grenz, Stanley J. The Baptist congregation: A guide to Baptist belief and practice. Valley Forge, PA: Judson Press, 1985.

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22

Liturgy in the age of reason: Worship and sacraments in England and Scotland, 1662-c.1800. Aldershot, England: Ashgate, 2008.

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23

Calif.) USCID Water Management Seminar (2002 Sacramento. Helping irrigated agriculture adjust to TMDLs: Sacramento, California, October 23-26, 2002. Denver, CO: U.S. Committee on Irrigation and Drainage, 2002.

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24

Church, ministry, and sacraments in the New Testament. Grands Rapids, Mich: W.B. Eerdmans Pub. Co., 1985.

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25

Church, ministry and sacraments in the New Testament. Exeter: Paternoster, 1985.

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26

1952-, Johnson Maxwell E., red. Living water, sealing spirit: Readings on Christian initiation. Collegeville, Minn: Liturgical Press, 1995.

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27

California. Legislature. Assembly. Committee on Governmental Efficiency and Consumer Protection. Department of Consumer Affairs complaint handling and enforcement practices hearing: Sacramento, California, November 17, 1987. Sacramento, CA: The Committee, 1987.

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28

Evangelical Lutheran Church in America. The use of the means of grace: A statement on the practice of Word and sacrament. Minneapolis, MN: Augsburg Fortress, 1997.

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29

California. Legislature. Senate. Committee on Insurance, Claims, and Corporations. Hearing on enforcement of Proposition 103 by the Insurance Department: February 1, 1989, State Capitol, Room 112, Sacramento. Sacramento, CA: The Committee, 1989.

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30

California. Legislature. Senate. Committee on Energy and Public Utilities. Reform of Public Utilities Commission procedures: Senate Bill 1041 & Senate Bill 1042, April 9, 1991, Room 112, State Capitol, Sacramento, California. Sacramento, Calif: The Legislature, 1991.

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31

California. Legislature. Assembly. Committee on Governmental Efficiency and Consumer Protection. Hearing on Department of General Services' lease and relocation practices: November 6, 1989, State Capitol, Sacramento, California. Sacramento, CA (State Capitol, Box 942849, Sacramento 94249-0001): Purchase from Joint Publications Office, 1989.

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32

Behrens, James. Confirmation, sacrament of grace: The theology, practice and law of the Roman Catholic Church and the Church of England. Leominster: Gracewing, 1995.

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33

Kevin, Tripp, i Glen Genevieve, red. Recovering the riches of anointing: A study of the Sacrament of the Sick : an International Symposium, the National Association of Catholic Chaplains. Collegeville, Minn: Liturgical Press, 2002.

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34

Kadavil, Poulose Mor Athanasius. The Syrian Orthodox Church: Its religion and philosophy. Redaktorzy Moolayil Kuriakose Corepiscopa editor i Mor Adai Study Centre. Cheeranchira, Changanaserry: Mor Adai Study Centre, 2015.

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35

Liturgische Bildung in der Neuzeit: Taufe, Firmung und Eucharistie bei P. Nikolaus Cusanus SJ, Bischof Joseph A. Gall und Pastor Konrad Jakobs. Regensburg: Veralg Friedrich Pustet, 2019.

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36

Dans vos assemblées: Manuel de pastorale liturgique. Paris: Desclée, 1989.

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37

Givens, Terryl L. Sacramental Theology. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199794935.003.0003.

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Smith returns to a sacramentalist view, seeing ordinances as indispensable. Temples are central to this practice. Though often employed by Smith and his contemporaries in the generic sense to denote God’s laws and statutes as well as divinely prescribed rites and ceremonies, ordinances gradually came to signify for Mormons what other Christians would call sacraments. Sacraments (ordinances) provide moral reinforcement, are a counter to cosmic entropy, and themselves constitute eternal relationships, which are the essence of Mormonism’s heaven. Believing in a universal salvation requires the administration of vicarious ordinances, or temple work “for the dead.” Like Catholics, the membrane between the living and dead is therefore permeable for Mormons. This explains Mormonism’s genealogical program. The temple is the locus of Mormon sacramentalism, which has echoes of Masonic practice, but in a radically different framework.
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38

Givens, Terryl L. Sacramental Ordinances—Salvific. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199794935.003.0006.

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Mormons do not have formal categories or enumeration of sacraments, but five are essential for salvation and are thus administered for the living and the dead: baptism, conferral of Holy Ghost, priesthood ordination (male only), endowment, and sealing. Baptism is for remission of sins but also signifies adoption into the heavenly family. Earlier, Mormons performed re-baptisms to signify recommitment and baptisms for health. Conferral of the Holy Ghost is by laying on of hands. Priesthood, being an eternal order, is conferred even upon the deceased. The endowment involves washings, anointings, and a series of sacred covenants or obligations—and has precedent in ancient texts and practices. Sealing in this context refers to the binding together in eternal relation a man and woman. Mormon theology of gender as eternal and complementary founds their practice of man-woman marriage only.
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39

Bromiley, Geoffrey William. Sacramental Teaching and Practice in the Reformation Churches. Wipf & Stock Publishers, 1998.

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40

Sacramental Theology: Theory and Practice from Multiple Perspectives. MDPI, 2019. http://dx.doi.org/10.3390/books978-3-03921-719-9.

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41

Givens, Terryl L. Sacramental Ordinances—Non-Salvific. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199794935.003.0007.

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As with Protestants, Mormons believe in ordinances that are given for fortifying the faithful. These include “the sacrament,” or the Lord’s Supper, administered weekly as a commemorative event and to renew covenants of remembrance and obedience. Patriarchal blessings are modeled on the blessings Jacob gave to his posterity. Blessing the sick began as a spiritual practice but developed into a two-part ordinance, involving anointing with oil and “sealing” the anointing. Mormons practice the blessing of children, generally shortly after birth. Other ordinances include father’s blessings, setting apart blessings, and dedications of graves or buildings or mission fields. Mormons also believe ordinances will yet be revealed, pertaining, for example, to resurrection.
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42

Carey, Patrick W. Trent and Penance in the Colonial Period. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190889135.003.0002.

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The Catholic penitential tradition in colonial America was influenced by the Council of Trent (1545–63), which was itself affected in part by the polemics of the Protestant Reformation. The entire penitential tradition that colonial Catholics inherited from Trent included special days of prayer and fasting, abstinence from meat on Fridays, and the yearly sacramental practice of confessing one’s personal sins to a priest. Trent declared, in opposition to Protestant reformers, that penance was one of the sacraments ordained by Christ. The sacrament included the penitents’ acts of contrition, confession, and satisfaction (penance) and the priest’s act of absolution. Sacramental confession became a special bone of contention between Protestants and Catholics, especially in the nineteenth century. The polemics, though, preserved something of the biblical language and made the confession of sins to a priest a major part of the Catholic experience in the United States until the mid-1960s.
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43

Kennedy, Robert. Reconciling Embrace: Foundations for the Future of Sacramental Reconciliation. Liturgy Training Publications, 1998.

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44

Drumm, Michael, i Tom Gunning. A Sacramental People: Initiation into a Faith Community. Twenty-Third Publications, 2000.

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45

Sacraments, Ceremonies and the Stuart Divines: Sacramental Theology and Liturgy in England and Scotland, 1603-1662. Ashgate Publishing, 2002.

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46

Carey, Patrick W. American Catholic Practice of Confession in Nineteenth-Century America. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190889135.003.0006.

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The chapter outlines the growth and development of the practice of sacramental confession and the ways in which the practice was promoted by Catholic clerical leaders. In some places in the early nineteenth century the practice was rare or relatively infrequent because of the lack of priests and ignorance or unwillingness of Catholic laity to follow the tradition. Bishops and priests in the early nineteenth century were satisfied with promoting yearly confessions to meet the canonical obligation prescribed by the Fourth Lateran Council (1215). After the 1830s, bishops and priests began a major campaign to increase the frequency of confessions as a spiritual exercise, a campaign that was successful and lasted well into the late 1950s. Catholic leaders promoted sacramental confessions through episcopal legislation and pastoral statements, catechisms, prayer books, preaching, and pastoral manuals for priests, and especially through parish missions.
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47

Whole-Earth Ethics for Holy Ground: The Development and Practice of Sacramental Creation Spirituality. Lexington Books/Fortress Academic, 2016.

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48

Carey, Patrick W. From Confession to Reconciliation, Vatican II to 2015. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190889135.003.0010.

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This chapter delineates the dramatic decline between 1960 and 2015 in the practice of sacramental penance and other penitential practices and a weakened consciousness of the biblical penitential language associated with the practices. The American cultural revolution of the 1960s and the paradigmatic shift in theology at the Second Vatican Council influenced those developments. The post-conciliar church, however, created new sacramental rites of confession that emphasized the social and ecclesial dimensions of sin and reconciliation, hoping to generate a renewed penitential consciousness. A loss of the sense of sin, though, made it very difficult for popes, bishops, and priests to revive the penitential confessional tradition. In its long history, the church experienced major changes in the theology and practice of penance, but the rapidity of the change in the fifty years after Vatican II was unprecedented, with the possible exception of the changes that took place during the Protestant Reformation.
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49

Carey, Patrick W. Sin, Repentance, and Confession in Nineteenth-Century American Protestant Polemics. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190889135.003.0004.

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This chapter describes the American Protestant reactions to the Catholic understanding of sacramental confession. That reaction is analyzed within the context of the heritage of the Protestant Reformation’s understandings of sin, repentance, and confession. The chapter demonstrates how the Protestant Episcopal Church in the late eighteenth century and American Lutherans in the early nineteenth century transformed the inherited Anglican and Lutheran traditions on the confession of sins to a priest or pastor. In the nineteenth century, sacramental confession became a central polemic issue, because for American Protestants that doctrine seemed to violate the Protestant understanding of justification by faith alone. The Protestant polemic was based on biblical, theological, legal, disciplinary, and historical issues. But, in some cases, the polemic made sensational charges on the immoral and evil political and social consequences of the practice of sacramental confession. Salacious accounts of confessional practice became a part of the polemical record.
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50

Carey, Patrick W. Confession. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190889135.001.0001.

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Confession is a history of penance as a virtue and a sacrament in the United States from about 1634, the origin of Catholicism in Maryland, to 2015, fifty years after the major theological and disciplinary changes initiated by the Second Vatican Council (1962–65). The history of the Catholic theology and practice of penance is analyzed within the larger context of American Protestant penitential theology and discipline and in connection with divergent interpretations of biblical penitential language (sin, repentance, forgiveness, reconciliation) that Jews, Protestants, Orthodox Christians, and Catholics shared in the American body politic. The overall argument of the text is that the Catholic theology and practice of penance, so much opposed by the inheritors of the Protestant Reformation, kept alive the biblical penitential language in the United States at least until the mid 1960s when Catholic penitential discipline changed and the practice of sacramental confession declined precipitously. Those changes within the American Catholic tradition contributed to the more general eclipse of penitential language in American society as a whole. From the 1960s onward penitential language was overshadowed increasingly by the language of conflict and controversy. In the current climate of controversy and conflict, such a text may help Americans understand how much their society has departed from the penitential language of the earlier American tradition and consider what the advantages and disadvantages of such a departure are.
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