Rozprawy doktorskie: „Sacramental theology”

1

Fodor, Patrick S. "Preaching as sacramentum "covenant" as central paradigm for sacramental preaching /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Sutton, Ray R. "The sacramental theology of Daniel Waterland". Thesis, Coventry University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327704.

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McDougall, Dorothy C. "The cosmos as primary sacrament, the horizon for an ecological sacramental theology". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0015/NQ46672.pdf.

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Nelson, Robert David. "Sacrament as interruption : an analysis of the sacramental theology of Eberhard Jüngel". Thesis, University of Aberdeen, 2011. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=203470.

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While German Lutheran theologian Eberhard Jüngel (1934-) has made a number of significant contributions to contemporaneous discussions of sacramental theology, this topic has largely been ignored by interpreters of his thought. This study adds to the field of research into Jüngel's theology by summarizing and evaluating, through a close reading of pertinent primary and secondary source materials, his approach to the problem of sacrament. The study is divided into four units that correspond to the major themes that emerge in Jüngel's sacramental theology. The first unit considers Jüngel's interesting claim that the word of God (and, in a certain qualified sense, the human word) functions sacramentally as it addresses its hearer. Part II consists of an analysis of Jüngel's oftstated assertion that Jesus Christ is the unique and preeminent sacrament of God for the world. The third unit explores Jüngel's ecclesiology, and makes transparent his interesting approach to the question of the church's sacramentality. The fourth unit investigates Jüngel's doctrines of baptism and the Lord's Supper, and includes a hermeneutical proposal for reading his texts on these doctrines. Throughout this four-part analysis, the study demonstrates that Jüngel consistently appeals to the category of ‘interruption' for describing God's sacramental relation to the world and its actualities. While containing a number of appreciative remarks on this description, the study concludes that the hegemony of the category of ‘interruption' in Jüngel's theology of sacrament raises important questions concerning its coherence and tenability.

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

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

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

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

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Heard, Jerrard Case. "A critical analysis of the sacramental theology of George Gillespie". Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683252.

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Mokry, Robert John. "An edition and study of Henry Wodeston's Summa de Sacramentis : a Thirteenth Century Franciscan Pastoral Manual". Thesis, Heythrop College (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286259.

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Jeanes, Gordon. "Signs of God's promise : Thomas Cranmer's sacramental theology and baptismal liturgy". Thesis, University of Wales Trinity Saint David, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683156.

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Monroe, Ty Paul. "The Development of Augustine's Early Soteriology". Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108005.

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Thesis advisor: Boyd Coolman
This study considers the development of Augustine's early soteriology in the years leading up to and including his writing of Confessions. Central to that inquiry is a treatment of his increasing use of the term humilitas. Yet that inquiry necessitates a broader account of the fallen soul and its healing by the Incarnate Savior. The result is a mostly chronological survey that shows Augustine developing clearer connections between his soteriology, Christology, and sacramental theology
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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

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

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Jiménez, Yesica A. "Restorative Justice As intrinsic to the Church’s Mission, Catholic Theology and Sacramental Ethics". Digital Commons at Loyola Marymount University and Loyola Law School, 2016. https://digitalcommons.lmu.edu/etd/296.

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

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

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Kerrick, Michael Thomas. "Sacramental living encountering God out of the ordinary /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Dodson, Chris. "The God who is given : Bonhoeffer's sacramental theology and his critique of religion". Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=231268.

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This thesis will argue that Dietrich Bonhoeffer's vision for religionless Christianity should be conceived as an extension of the Christian life determined by the church's receiving Christ through the sacraments. This claim is substantiated when Bonhoeffer is read within his Lutheran context. Importantly, the link between sacraments and religionlessness in Bonhoeffer's work can demonstrate unity to Bonhoeffer's theology and establish the significance of the church as a cultic community within religionlessness. To contextualize these claims, the first chapter displays the way, for Luther, sacraments are received in faith as signs of Christ's presence and bearers of Christ's promises. In that way, sacraments function to instil, strengthen, locate, and vitalize faith. The second and third chapters demonstrate how Bonhoeffer wields the Lutheran insights detailed in chapter one. Chapter two accounts for how Act and Being demonstrates how the church comes to know the world faithfully through encountering Christ in word and sacrament. Chapter three argues that, in keeping with his Lutheran context, Bonhoeffer sees that baptism, the Lord's Supper, and confession all participate in the function of the sacraments, identified in chapter one, to effect faithfulness. Chapter four locates sacraments within Bonhoeffer's theology of religion. Because, it is argued, religion is bifurcated into structures and dispositions, sacraments as religious structures can be an enduring feature of church life even as Bonhoeffer's religionless proposals challenge unfaithful religious dispositions. Chapter five argues further that sacraments can serve to motivate the criticisms of religion and religious dispositions Bonhoeffer makes from prison. On such an account, Bonhoeffer establishes the necessity of the church as a cultic community to sustain his vision for a faithful church in a world coming of age. All of this is further evidenced in chapter six, where this thesis demonstrates that Bonhoeffer uses not merely the occasion of baptism, but also his sacramentology, to speak about how religionlessness takes form in the world. The conclusion reiterates these points to identify how the church's encounter with Christ in the sacraments serves, for Bonhoeffer, to motivate the life he identifies as 'religionless', thus underscoring the unity of Bonhoeffer's theology and the ongoing significance of the church for his prison theology.

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O'Malley, II Timothy Patrick. "Practicing Worshipful Wisdom: An Augustinian Approach to Mystagogical Formation". Thesis, Boston College, 2011. http://hdl.handle.net/2345/2367.

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Thesis advisor: Jane E. Regan
Employing a Christian practice approach to pastoral theology (one that is interdisciplinary in its scope), this dissertation argues that Augustine's mystagogical theology and catechesis provides the basis for a contemporary liturgical formation that transforms human experience into liturgical existence through the practice of worshipful wisdom. Chapter one considers the formative nature of liturgical worship. Both liturgical theologians and catechists view liturgical prayer as a privileged source for liturgical formation. That is, the liturgy mediates an experience and lived knowledge of the Christian message through its performance, one that forms the Christian in a way of life. The first chapter concludes by acknowledging recent scholarship in liturgical studies that has been critical of this approach to formation through liturgical prayer. Fruitful participation in this prayer, one that contributes to a way of life characterized by a life infused with liturgical meaning, requires the appropriation of specific theological and spiritual dispositions that are essential to any act of Christian worship. Yet, what are the theological and spiritual dispositions required for fruitful liturgical worship? Chapter two does not answer this question directly but rather offers a heuristic through the ritual models of Clifford Geertz, Victor Turner, and Catherine Bell. This chapter suggests that for ritual prayer to function fruitfully, one must acquire specific dispositions, ways of knowing and practicing, necessary for any act of worship within a religion. In addition, ritual prayer presumes a specific telos, an end toward which the human person is directed and formed through ritual engagement. Finally, ritual prayer is formative when it leads to the acquisition of a certain habitus, a way of acting in which the ritual agent becomes capable of "ritualizing" in other areas of life. While these disciplines cannot provide a Christian specificity to liturgical worship, they can suggest the foundational questions that will guide liturgical theologians and catechists as they consider the theological and spiritual dispositions necessary for Christian liturgical prayer. Chapters three, four, and five, serve as an interruption to the more common approaches to liturgical theology and catechesis analyzed in the first chapter. In chapter three, I consider the mystagogical theology of Augustine of Hippo. For Augustine, Christian worship is intrinsic to the process of salvation in Christ, a renewal of human perception in which the signs of the created world are to be used to enjoy the reality of God. This renewal of human perception takes place through entrance into the school of Christ--the Church's reading of the Scriptures and its sacramental celebrations. To participate fruitfully in liturgical worship, thus requires the capacity to use the signs of the Scriptures and the liturgical rites to enjoy God through deeper understanding of the texts and practice under examination. This is what I will call practicing worshipful wisdom. In chapter four, I contemplate what the Christian becomes through this fruitful worship, particularly in the Eucharistic celebration. Through the Eucharistic pedagogy of faith, the Christian becomes a sacrifice of love offered to God. In this transformation of human identity, the renewal of the Christian made in the image and likeness of God, the Christian's memory, understanding and will grow into a site for divine sacrifice. Thus, the interior life of divine contemplation is more perfectly expressed in one's visible actions. The Christian, within the life of the Church, becomes a living Eucharistic sign. Finally in chapter five, I conclude with an analysis of Augustine's mystagogical pedagogy. I argue that Augustine's sermons are rhetorical performances, using the signs of Scripture, to form the imaginations of Christians, their way of thinking about God, and to lead the congregation to become what they received in the preaching event. One learns about the liturgical act in the context of the Christian narrative, as a cultivation of memory; thinks about the practice through a theological seeking that is oriented toward both conversion and prayer, cultivating understanding; and then performs the practice anew through the results of these exercises, cultivating love. In chapter six, this Augustinian mystagogical approach is interrupted by the contemporary context of the Catholic parish. This interruption first includes a diagnosis of the primary malaise effecting religious practice in the United States--secularization. American secularization consists of an attenuation of the religious imagination, a discomfort with theological thinking, and an emphasis upon individual flourishing. Then, this chapter turns to contemporary educational theory, including John Dewey and Etienne Wenger, as a way of discerning how to perform this Augustinian mystagogical approach in a secular age through the catechetical ministry of the parish. I conclude that an Augustinian mystagogical approach in the present context requires a de-habituation from previous ways of thinking, as well as an intelligent socialization into a mystagogical imagination within communities of practice. Finally, in chapter seven, I set forth a plan of formation in which the whole catechetical life of a parish becomes an initiation into the practice of worshipful wisdom through the four fundamental tasks of catechesis and an Augustinian mystagogical approach to catechetical pedagogy. By means of this Augustinian mystagogical formation, the Christian learns to offer all of one's existence as a sacrifice to God, the Eucharistic vocation of the Christian
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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

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Gabrielli, Timothy R. "Confirmation and Being Catholic in the United States: The Development of the Sacrament of Confirmation in the Twentieth Century". Dayton, Ohio : University of Dayton, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1266435778.

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Kochupillaimariathangam, Vincent. "The twentieth century revival of eschatology and its impact on the sacramental theology of Jürgen Moltmann /". Romae, 2007. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000253517.

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May, Alexander John Cyril. "A critical examination of the concept of the sacramental universe Anglican theology since Lux Mundi (1889)". Thesis, King's College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286720.

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Mercês, Gerson da Silva. "A confissão sacramental na Igreja Católica e o aconselhamento psicológico". Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/15221.

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Made available in DSpace on 2016-04-28T20:38:33Z (GMT). No. of bitstreams: 1 Gerson da Silva Merces.pdf: 598884 bytes, checksum: 300d2e023fa5172018e5409de82b6db7 (MD5) Previous issue date: 2012-10-26
The objective of this dissertation was to reflect on spiritual counseling and sacramental confession in the perspective of psychological counseling developed in the person-centered approach. To achieve this goal presented the history of confession since its inception, its historical evolution and its relationship with spiritual counseling. Secondly, presented the sacramental confession to the light of catholic theology, emphasizing the basic attitudes that the confessor should adopt. Then, I tried to understand the spiritual counseling and confession as aid relationship that approximate the relationship between counselor and client proposal by the personcentered approach for psychological counseling. In conclusion, I present the gains that the knowledge developed in the area of counseling can bring to the work of spiritual counselor and confessor
O objetivo desta dissertação foi refletir sobre o aconselhamento espiritual e a confissão sacramental na perspectiva do aconselhamento psicológico desenvolvido na abordagem centrada na pessoa. Para atingir essa meta apresentei a história da confissão desde seu surgimento, sua evolução histórica e sua relação com o aconselhamento espiritual. Num segundo momento, abordei a confissão sacramental à luz da teologia católica, salientando as atitudes básicas que o confessor deve adotar. Em seguida, busquei compreender o aconselhamento espiritual e a confissão como relações de ajuda que se aproximam à relação entre conselheiro e cliente, proposta pela abordagem centrada na pessoa para o aconselhamento psicológico. Na conclusão, apresento os ganhos que os conhecimentos desenvolvidos na área do aconselhamento psicológico podem trazer para o trabalho do conselheiro espiritual e do confessor

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Malone, Jonathan A. "Changed, Set Apart, and Equal: A Study of Ordination in the Baptist Context". University of Dayton / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1300133343.

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Robb, Angela M. "The relationship between a theological understanding of marital commitment and a juridical articulation of marital consent in sacramental marriages in the United States". Thesis, Duquesne University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3702629.

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Sacramental marriage is an essential social, public, ecclesial, and theological good, yet its influence in the United States is threatened by a divorce rate comparable to the U.S. population in general, an explosive increase in cohabitation, and a declining marriage rate. The underlying assumption of this dissertation is that commitment and consent, more thoroughly understood and consistently lived, are essential to lifelong, faithful, and life-giving marriage that symbolizes and makes present Christ's indissoluble love for the church. Through an adapted use of Don Browning's fundamental practical theological method, this study begins with practical concerns regarding concrete marital and family practices in the United States and ends with practical means and strategies related to the pastoral care of sacramental marriages and all those in the stages of marriage preparation, aftercare, and sadly, family fragmentation. Within this theological method, canon law is considered an ecclesial science distinct from theology yet organically united to it in the church. Relying primarily on Ladislas Örsy's theory of the relationship between theology and canon law, I affirm that theology identifies, explains, and evaluates the values or goods of marriage through the movements of biblical, historical, systematic, and moral theology, whereas canon law produces norms, processes, and structures for the protection and promotion of those goods. In this view, theology judges canon law to determine the fittingness of canonical norms and structures for theological realities. Furthermore, canon law is a ministry that is both pastoral and juridical to ensure freedom and good order within the church. Canon law is part of the overall care of the faithful given that justice is the minimum demand of love. Consent creates marriage; therefore, an integral and in-depth understanding of consent in canon law in light of a theology of commitment is important in helping the church to appropriate the human and theological values of marriage.

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Rosselli, Anthony. "Kerygma and the Liturgy: Encountering the Risen Christ in Dom Odo Casel's Mystery Theology". University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1438425904.

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Gabrielli, Timothy R. "Solidarity and Mediation in the French Stream of Mystical Body of Christ Theology". University of Dayton / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1417899509.

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Coles, Alasdair Charles. "The treatment of matter and divinisation in the Ecclesiastical Hierarchy of pseudo-Dionysius as a basis for evaluating his sacramental theology". Thesis, Heythrop College (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.405924.

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Fazio, Jamie Richard. "Ecclesial, contextual, and sacramental influences in pastoral decision making a test case involving substituting grape-juice for wine at the Roman Catholic eucharist /". Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Kivitienė, Laimutė. "Teologinio-antropologinio matmens svarba ruošiant vaikus Susitaikymui ir Eucharistijai". Master's thesis, Lithuanian Academic Libraries Network (LABT), 2011. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2011~D_20110714_102434-02238.

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Lietuvoje dominuojant nominaliajai, bet ne praktinei katalikybei, Katalikų Bažnyčia joje, kaip ir visame pasaulyje, privalo ieškoti kuo tinkamesnių katechezės būdų, įgalinančių pasiekti šiuolaikinį žmogų įvairiose sudėtingose jo gyvenimo situacijose ir siekia numatyti pagrindines efektyvios katechezės kryptis. Empirinio tyrimo tikslas: atskleisti teologinio-antropologinio katechezės matmens sustiprinimo poveikį Susitaikymo ir Eucharistijos katechezės veiksmingumui. Tyrimo objektas: sakramentams besiruošiančių vaikų ir jų tėvų tikėjimo praktikos ypatumai bei teologiškai-antropologiškai orientuotos katechezės sąlygota jų kaita. Pirmojoje darbo dalyje analizuojamos mokslinės literatūros ir šaltinių aptariamos Susitaikymo ir Eucharistijos katechezės galimybės vaikų, jų tėvų, katechetų ir bažnytinės bendruomenės tikėjimui stiprinti ir atnaujinti. Antrojoje – katechezės procesas nagrinėjamas teologinės antropologijos požiūriu: kaip pagalba asmens atsivėrimui jį perkeičiančiai Dievo malonei – t.y. kaip pagalba atsivertimui, tikėjimui, patyrimui bei bažnytiškumui ir galiausiai laisvam įsipareigojimui krikščioniškai gyventi. Trečiojoje – tęstiniu kiekybiniu empiriniu tyrimu atskleidžiami Pirmajai Išpažinčiai ir Komunijai ruoštis savo vaikus užregistravusių tėvų ir pačių vaikų tikėjimo bei praktikos ypatumai ir teologiškai-antropologiškai orientuotos katechezės sąlygota jų kaita. Remiantis tyrimo rezultatais, pateikiami pasiūlymai katechezei tobulinti. Pagrindinė darbo išvada:... [toliau žr. visą tekstą]
Lithuanian Catholicism is mainly nominal, so the Catholic Church here, as well as worldwide, is searching for effective ways of catechesis able to reach and to influence the people of today. Aim of empirical study: to reveal the positive effect of reinforced theological-anthropological dimension on the efficiency of preparatory catechesis for the sacraments of Reconciliation and Eucharist. Object of study: Characteristic features of the children‘s and their parents’ faith and its practice and their changes caused by theologicaly-anthropologicaly enriched sacramental catechesis. The first part of the paper analyzes the literature and sources concerning the trends of strengthening and reviving the children‘s and their parents’ faith in the course of sacramental catechesis, as well as the role of the parish community in the process. In the second part, the catechetical process is examined in terms of theological anthropology, e.i. the teaching of the Church about the unconditional worth of the human person stressed as effective help for believers to open themselves for the love of God and for one‘s neighbour. This leads to true conversion, to participation in the Church community and to Christian life in daily circumstances. In the third part, by way of continuous empirical study, some features of the children‘s and their parents’ faith before catechesis are being disclosed. Later, the positive development of these features is stated as a result of anthropologically directed... [to full text]

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29

Sundberg, Carina. "Här är rymlig plats : Predikoteologier i en komplex verklighet". Doctoral thesis, Karlstad University, Faculty of Arts and Education, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-1610.

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The purpose of this dissertation is to understand the complexity of the preaching event as communication from a theological point of view in order to increase the awareness of this complexity. I see theology of preaching as a way of reducing the complexity, to making the complexity visible.

I study the contemporary preaching theologies that Eberhard Jüngel, Mary Catherine Hilkert, W. Paul Jones and Rebecca S. Chopp construct. They reduce the complexity of the preaching event to understand it better, and by doing so they make the complexity visible.

In the introduction I discuss some factors that make the preaching event complex:- the complexity of human interactive communication in general; that preaching is thought to be an event in which God communicates and the ambigous use of signs for the purpose of communication. I give a brief background to this homiletical situation, by describing some patterns in the linguistic and postmodern turns.

The method of this study is a reduction of the complexity of the preaching theologies that I present. To do this I use the words situation (the human situation in the preaching situation), event (the salvatory event that the preaching event is thought to be a part of) and function ( the function of the sermon) and their interrelationship. The sermon is thought to get it´s function in the situation as a part of the event. I also discuss some consequenses of the specific theology of preaching and the view of the preacher; the church and liturgy; the Biblical texts; and the language, form and content of the sermon.

The main part of the study consists of the anlysis of the four reductions of complexity, and their different prespectives on preaching, where Jüngel uses the doctrine of justification by faith to give structure to thought, Hilkert uses sacramental and dialectic imagination, Jones uses a typology of five theological worlds and Chopp use the metaphor text/margin to give structure to thought.

I present the four theologies of preaching as a polyphonic voice, that makes us aware of the complexity of the preaching event. They constribute to the important theological conversation about preaching in our complex reality.

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Maksvytis, Simas. "Vienumo ir neišardomumo reikšmė krikščionių santuokoje, teologiniai ir teisiniai aspektai Kan. 1056 šviesoje". Master's thesis, Lithuanian Academic Libraries Network (LABT), 2008. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2008~D_20080611_103823-48314.

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Šių laikų šeimą veikia įvairiausi esminiai ir staigūs visuomeniniai bei kultūriniai pasikeitimai. Daugelis šeimų išgyvena šiuos pokyčius, būdamos ištikimos toms vertybėms, kurios sudaro šeimos institucijos pagrindą. Kiti, silpni ir pasimetę, kai kada suabejoja dėl savo uždavinių ir beveik nesuvokia svarbiausios santuokinio bei šeimos gyvenimo esmės – vienumo ir neišardomumo, neįvertina jo reikšmės. Bažnyčia, suprasdama, kad santuoka ir šeima yra vienas vertingiausių žmonijos gėrių, trokšta supažindinti su savo mokymu ir siūlo pagalbą tiems, kurie supranta, kokia svarbi vertybė yra santuoka ir šeima, ir stengiasi būti joms ištikimi, taip pat tiems, kurie abejodami ir nerimaudami ieško tiesos, ir tiems, kuriems tenka susidurti su neteisybe, įgyvendinant savo šeimos viziją. Palaikydama pirmuosius, apšviesdama antruosius ir paremdama tuos, kurie susiduria su kliūtimis, Bažnyčia trokšta tarnauti kiekvienam žmogui, nerimaujančiam dėl santuokos ir šeimos likimo. Nepaisant visko, Bažnyčia iki šiol gina savo principus: santuokos neišardomumo vertybę ir ypač dviejų pakrikštytųjų sudarytą ir įvykdytą sakramentinį santuokos ryšį kaip absoliutų neišardomumą. Į natūralią santuokos tikrovę atsižvelgiama Bažnyčios kanoninėje teisėje. Kanonų teisė iš esmės apibūdina pakrikštytųjų santuoką tiek in fieri – santuokos sudarymo momentu, tiek nuolatiniame būvyje, kur klostosi santuokiniai ir šeiminiai ryšiai. Šiuo požiūriu bažnytinė jurisdikcija santuokos klausimu yra nedviprasmiška ir gina... [toliau žr. visą tekstą]
Today‘s family is facing various fundamental and rapid changes of both social and cultural nature. Most families take challenge to survive these changes maintaining their faithfulness to the standards which frame basis for the family as an institution. Others, feeling lost and helpless, find themselves in deep doubt as far as their task in marriage is concerned. This category of people hardly realise the essence of life in marriage and family, which is unity and indissolubility. Nor do they realise the true value of such life. Bearing in mind that marriage and family are one of the good that the mankind possess, the Church is eager to acquaint people with its teaching and provide help for those who realise the significance of family and marriage and put effort to be faithful to them. The Church also tries to assist those who feel doubtful and worried, yet seek the truth, and those who encounter injustice in attempt to fulfill their vision of family. To support the former, bring light to the seeking truth and assist the latter, the Church is willing to serve every single person who is concerned about the fate of family and marriage. Despite any possible obstacles, the Church boldly defends its principles, that is the principle of indissolubility and particularly the principle of absolute indissolubility of sacramental bond of marriage which a couple of two baptised people commit themselves to. The Canon Law of Church considers the natural aspect of marriage. The Canon Law... [to full text]

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31

Buchanan, Travis Walker. "Truth incarnate : story as sacrament in the mythopoeic thought and fiction of C.S. Lewis and J.R.R. Tolkien". Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7860.

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The thesis is organized as two sections of two chapters each: the first section establishes a theoretical framework of a broad and reinvigorated Christian sacramentality within which to situate the second—an investigation of the theories and practice of the mythopoeic art of C. S. Lewis and J. R. R. Tolkien in this sacramental light. The first chapter acknowledges the thoroughgoing disenchantment of modernity, an effect traced to the vanishing of a sacramental understanding of the world, and then explores the history of the sacramental concept that would seek to be reclaimed and reconceived as a possible means of the re-enchantment of Western culture such as in the recent work of David Brown. An appreciative critique of Brown's work is offered in chapter two before proposing an alternative understanding of a distinctly Christian and reinvigorated sacramentality anchored in the Incarnation and operating by Transposition. A notion of sacramental vision is developed from the perceptual basis in its classic definitions, and a sacramental understanding of story is considered from a theological perspective on the infinite generativity of meaning in texts, along with recent theories of affect and affordance. The second half of the thesis expounds the views of mythopoeia held by Lewis and Tolkien in order to show how they are not only compatible with but lead to a sacramental understanding of story as developed in part one, with mythopoeia affording the recovery of a potentially transformative vision of reality, awakening it into focus in distinctly Christian ways (chapter three). The final chapter demonstrates how their mythopoeic theories are exemplified in their art, examining specific ways Till We Have Faces and The Lord of the Rings afford the recovery of a potentially transformative vision of various themes central to them. In closing it is suggested that such a sacramental understanding of story may contribute to the re-enchantment of Western culture, not to mention the re-mythologization and re-envisaging of Christianity, whose significance in these regards has been hitherto mostly unrecognized.

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Crichton, Ian Kieran, i res cand@acu edu au. "The Most Divine Of All Arts: Neoplatonism, Anglo-Catholicism and Music in the Published Writings of A E H Nickson". Australian Catholic University. School of Music, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp66.25092005.

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This thesis examines the life and thought of the influential Melbourne organist, teacher and music critic, Arthur Ernest Howard Nickson (1876-1964). Born in Melbourne, Nickson studied in England on the Clarke Scholarship at the Royal College of Music (1895-1899). During his studies in England, Nickson experienced the Catholic revival in the Church of England at its height. On his return to Australia in 1901 Nickson’s activities as a church musician, and later, as a teacher provided the platform for him to articulate views that were formed as a result of these influences. Beginning in 1904, Nickson’s 56-year career as a lecturer at the University Of Melbourne Conservatorium Of Music is important, as every student had to pass through his lectures at some point in their course. As music critic at the Age from 1927, Nickson played a decisive role in shaping public taste at the time of the establishment of the Melbourne Symphony Orchestra under Bernard Heinze, who was also Ormond Professor of Music at the University of Melbourne (1926-57). Nickson’s essays form a distinct group of writings that are probably unique in Australia. The main published essays cover a forty-year period beginning in 1905, and show the development of Nickson’s thinking about the moral basis and spiritual nature of music, his views on the nature of the Church, and his worldview, based on Neoplatonic philosophy, which shaped his thinking about the process of creation. While Nickson’s view of the created order was shaped by Neoplatonic influences, his view of the redemptive function of art was expressed in terms of sacramental theology, and was related very closely to his Anglo-Catholicism. In his essays and lectures Nickson frequently worked with an abstracted concept of ‘Art’, rather than specific art objects. While reference was made to art objects, it is not clear how Nickson defined the term ‘artist’. Nickson’s attention in his discussions of ‘Art’ tended to focus on the artist, rather than the object. This was a result of his world view, which saw art objects as an emanation from the personality of the artist; this necessitated the cultivation of a disposition of mind, which was enabled by the acquisition of mystical intuition. While his description of the fine arts as consisting of architecture, sculpture, painting, poetry and music was in line with older views of art, his views on the artist are difficult to discern, which raises the question of whether Nickson saw himself as an artist. Clearly his vocation was not as a composer, as the discussion of his mass settings in Chapter 3 will demonstrate, while as an organ teacher he was more interested in interpretation than in the mechanics of playing the instrument. This thesis falls into two broad sections. The first three chapters seek to provide an adequate biography of Nickson, which has never previously been done. The fourth chapter examines Nickson’s worldview and the implications this had for his thinking about music, and falls into two parts. The first part follows Nickson’s worldview as it was expressed in his essays, and focuses attention on the concept of art as a process of sign making. The manner in which this sign making is understood is essential to its function, and in Nickson’s writings three understandings emerge: symbol, metaphor and sacrament. The second part of the discussion examines Nickson’s articulation of his worldview in relation to music, which he considered to be the most divine of the arts, drawing on lecture notes, student reminiscences and Nickson’s own. Nickson’s central claim was that art is a sacrament. This can be seen in relation to his faith, where the regular use of the Church’s sacraments was central. This claim is challenged by statements Nickson made about the faith of composers such as Beethoven and Bach. This raises questions about sacramental efficacy when applied to art, and some limitations implicit in viewing art as a sacrament. It will be argued that Nickson conceived of artistic creation as fundamentally a process of sign making. The sign may be regarded as a symbol, metaphor or sacrament, and the process of creating the sign reflects God’s own creative activity in human creative acts. Nickson conceived of human creative action as having a redemptive character, bringing the artist into closer unity with the godhead. This union was the ultimate aim of art, being the act of redemption that paralleled the union brought about by such sacraments as the Eucharist. This term also points to some tensions in Nickson’s worldview, where he expressed a view of the creation of the material world as being both a dynamic, continuing activity of emanation from God, and a single action of the will of God, such as the creation account of Genesis.

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Uzoh, Alexander Chukwujindum [Verfasser]. "J.L. Austin’s Concept of «Performative Word» : A Systematic Theological Analysis in Sacramental Theology and in Igbo Traditional Religion Its Impact on the Use of Igbo Language for Effective Evangelization in Igboland / Alexander Chukwujindum Uzoh". Frankfurt : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2012. http://d-nb.info/1042460663/34.

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Dailydienė, Viktorija. "Vaikų ir paauglių brandesnio sakramentų suvokimo sakramentinėje katechezėje per bendruomeniškumo ugdymą galimybės X mieste". Master's thesis, Lithuanian Academic Libraries Network (LABT), 2010. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2010~D_20100204_112637-27402.

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Šiuo darbu siekiama teoriškai ir empiriškai pagrįsti bendruomeniškumo ugdymo reikalingumą vaikų ir paauglių sakramentinėje katechezėje. Lyginant vykdomą suaugusiųjų evangelizaciją ir įkrikščioninimą (katechumenatą) su vaikų ir paauglių rengimu sakramentams išryškėja vykdomo vaikų ir paauglių įkrikščioninimo esminė bendruomeniškumo ugdymo stoka. Tyrinėjant problemą teoriškai parodomas bendruomeniškumo reikalingumas ir įtaka sakramentų suvokimui, o atliktasis tyrimas parodo vaikų ir paauglių bendruomeniškumo suvokimą ir patikrina hipotezę: vaikų ir paauglių katechezė galėtų būti gilesnė įvedant jos metu bendruomeniškumo sampratos ir patirties aspektą. Iš teorinio ir empirinio problemos tyrimo kyla rekomendacijos katechetams – šeimoms ir parapijų katechetams. Svarbiausi darbo rezultatai atskleidžia ir teoriškai pagrindžia bendruomeniškumo ugdymo poreikį sakramentinėje katechezėje bei parodo, kad pagrindiniai katechetai yra tėvai. Gautieji rezultatai praturtina žinias apie apklaustųjų bendruomeniškumo supratimą ir parodo, kad jaunimas turi savyje bendruomeniškumo potencialą ir tinkamai įkrikščioninant bei tęsiant veiklą parapijos bendruomenėje puikiai atsiskleistų kaip geri krikščionys. Pagrindinė darbo išvada: jaunimas nori bendruomeniškumo, todėl reikia per sakramentinę katechezę ugdyti bendruomeniškumo supratimą, ypač dėl to, kad pats Dievas dovanoja Išganymą per bendruomenę.
This work attempts to substantiate theoretically and empirically the necessity to train comunial aspect of initiation sacraments in the sacramental catechesis of children and teenagers. When the evangelization and Christianization (catechumenate) of adults are compared with the preparation of children and teenagers for sacraments, there is the evident fact that children and teenagers lack the deeper presentation of the of communal sacramental aspect. When the problem is analyzed theoretically, the necessity to deepen the communial aspect of the sacraments is evident. The research shows that the understanding of the communial aspect of sacraments by children and teenagers approves the hypothesis: the catechesis of children and teenagers may be deeper if the aspect of the communial concept and experience would be introduced. The theoretical and empirical research results in the recommendations to catechists – catechists, families and parishes. The most important part of this work is to reveal and substantiate theoretically the need of the education on community in sacramental catechesis and to show that the principal catechists are the parents. The results of this research will enrich the information about the understanding of ecclesial community. The respondents show that the young people contains a potential to belong to a community of faith, and if their Christianization and communial activities are fostered properly in the parochial community, the young people would... [to full text]

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35

Morehead, Daniel R. "Auricular confession in the theology of John Calvin". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Inge, John. "A Christian theology of place". Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1235/.

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The contention of this thesis is that place is much more important in human experience and in the Christian scheme of things than is generally recognised. I first survey the manner in which place has been progressively downgraded in Western thought and practice in favour of a concentration upon space and time. I note that during the latter part of the twentieth century scholars in a variety of disciplines have suggested that place is much more important than this prevailing discourse would suggest. Few theologians, however, recognise the importance of place. I suggest that, in this respect, theologians owe more to the mores of modernity than to a thorough engagement with the Christian scriptures and tradition. Second, I embark upon such an engagement with the scriptures. My findings suggest that their witness confirms that, from a Christian perspective, place is vital. With this in mind, my third step is to propose that the best way of understanding the role of place in a manner consonant with the Biblical narrative is sacramentally. Fourth, I test this hypothesis by examining the Christian tradition's approach to pilgrimage and investigate how it might be applied to holy places and churches in general. Finally, I conclude that a renewed appreciation of place by theologians and churchpeople, which their scriptures and tradition invite, would enable them to offer much to a society still trapped in the paradigm of modernity which underestimates place, with dehumanising effect.

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37

Fowler, Stanley Keith. "Baptism as a sacrament in 20th-century British Baptist theology". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ35451.pdf.

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38

Garmann, Ellen Christina. "“Faithful to Your Sacraments and Loyal in Your Service”: The Sacrament of Reconciliation as a Source of Spirituality and Collaboration In Ministry". University of Dayton / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1342105218.

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Yoder, Peter James. "Blood, spit, and tears: August Hermann Francke's theology of the sacraments". Diss., University of Iowa, 2011. https://ir.uiowa.edu/etd/6668.

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August Hermann Francke (1663-1727), the disciple of Philipp Jakob Spener and famous Halle Pietist, embraced a comprehensive worldview that combined theology, politics, and social life. The work of his Stiftungen (Foundations), which he established in Glaucha near Halle/Saale, permeated all levels of society with Pietist ideas--from wealthy nobility to poor orphans. With pastors trained by him venturing to England and the American colonies, the work of Francke's ministry would come to have a transatlantic influence. This study focuses on Francke's theology of the sacraments and his attempts to articulate his form of Pietism through the rituals of baptism and the Lord's Supper. These two sacraments played a central role in the religious activity of the Lutheran church, and we suggest that Francke's own sermons and writings on baptism and the Eucharist provide a rich source for understanding how his form of churchly Pietism informed and deviated from traditional Lutheran teachings. Thus this dissertation addresses two important areas of Pietism studies: 1) it provides a source-based introduction to Francke's theology of the sacraments and 2) it examines the ways in which Francke conflicted with Lutheran Orthodoxy. After a historical contextualization of Francke's rise to the status of a dangerous theologian in the eyes of the leaders of Lutheran Orthodoxy, this study considers how Francke addressed what he believed to be the important features of the sacraments. We evaluate the themes of the Taufbund (baptismal covenant) and worthiness at the Supper that consistently appear in his discussions of the sacraments. Furthermore we examine the influence such figures as Johann Arndt, Theophil Großgebauer, Lewis Bayly, and Miguel de Molinos had on Francke's thought. We argue that these religious figures, among others, played an important role in the appearance of Reformed and mystical ideas in the Glaucha pastor's theology. We consider the way he approached sacramental oaths, rebirth, exorcism, confession, and the Christian life in relation to baptism and the Eucharist. Therefore, this study provides a detailed look at the shape and content of August Hermann Francke's Pietist theology.

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40

Kappel, Henry C. "Marriage: Equality and the Feminist Interpretation of Wisdom Christology". Walsh University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=walsh1241298814.

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41

Robinson, Peter J. A. "Baptism in ritual perspective : myth, symbol and metaphor as anthropological foundations for a baptismal theology". Thesis, Durham University, 1997. http://etheses.dur.ac.uk/5060/.

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This thesis argues that Christian baptism is most profitably understood from the perspective of anthropological studies of ritual, A dialogue with its categories establishes that baptismal theology has often implicitly assumed social anthropology's findings on ritual in general. It also suggests that the primary ritual categories of myth, symbol and metaphor are foundational to baptism's theological development. The anthropology of myth is deployed to locate the narrative basis for baptism. The proposal is made that the story of Jesus' Baptism, which is understood as the revelation of the eschatological new creation, provides baptismal ritual with its imitative source and legitimates its symbols and metaphors. An analysis of iconography is an important part of this justification. This proposal is developed by exploring the properties of baptismal symbols. The concepts of symbolic elusiveness, deep structure and natural symbolism are exploited to give an account of symbols based on water and oil. The sensual experience of olfaction and the flow of human blood are found to be important interpretative concepts which lead naturally to a consideration of the corporeality of baptismal symbolism. Recognising that symbols promote a shared ritual experience, the properties of ritual metaphors are then considered as the primary means for facilitating a baptismal identity. Criteria for an evaluation of the three major metaphors - birth, death and washing - are derived from anthropology and applied. It is concluded that the metaphor of childbirth has a strong claim to be regarded as the appropriate primary metaphor for organising baptism's ritual context. Baptism thus understood offers fresh contours for baptismal theology today and overcomes some of the difficulties presented by more traditional methodologies. Especially, it allows contemporary concerns about baptism to be effectively addressed. Among these are questions about the intelligibility of its liturgical symbols and the relationships between its key metaphors.

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42

Hamling, Jeffrey T. "Receiving Christ better the eucharistic theology of Robert Bruce /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p083-0021.

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Weedman, Mark Edward. "Sacrament and unity a critical examination of William Robinson's theological method /". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Fuhr, Leo. "Augustine's theology of the sacrament of the altar as understood from his theory of "signum" and "res"". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Rasnic, Rhea Scott Wood Ralph C. "Walker Percy and the Catholic sacraments". Waco, Tex. : Baylor University, 2007. http://hdl.handle.net/2104/5138.

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46

Rinas, Jody A. "The doctrine of the word, ministry, and sacraments in the theology of F.D.E. Schleiermacher". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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47

Stamps, R. J. "'The sacrament of the word made flesh' : The eucharistic theology of Thomas F. Torrance". Thesis, University of Cambridge, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.373440.

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COLA, GUSTAVO CORREA. "THE CHRISTIAN MEETING AS SACRAMENT OF THE DIVINE PLAN OF SALVATION: LITURGICAL ASSEMBLY THEOLOGY". PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2013. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=22398@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
FUNDAÇÃO DE APOIO À PESQUISA DO ESTADO DO RIO DE JANEIRO
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
Pessoas reunidas sob uma convicção religiosa comum, para o exercício de alguma atividade cúltica, é fato recorrente nas mais diversas tradições religiosas. Para o cristianismo, entretanto, a reunião dos cristãos alcança um significado de todo particular e reveste-se de uma responsabilidade ímpar. Ela é sacramento – sinal evocativo, mas, ao mesmo tempo, experiência daquilo que é evocado – da própria salvação. Sua realidade está tão entranhada na trama do acontecimento salvífico, que não lhe cabe ser considerada à parte, nem é possível conhecê-la verdadeiramente por uma razão fechada às possibilidades da fé. Esta dissertação propõe-se, então, a perseguir e desenvolver as indicações que apontam para uma teologia da assembleia litúrgica, tendo em vista o lugar que, desde o Concílio Vaticano II, vem sendo reservado à realidade assembleal. A impostação da pesquisa é histórico-salvífica e sacramental: reunindo elementos de teologia bíblica e de eclesiologia litúrgica, conectados por incursões no quadro histórico, nosso trabalho apresenta a assembleia como lugar mistérico onde se revela e consuma o desígnio divino de salvação. Ao celebrar o memorial da Páscoa de Cristo e os outros sinais irradiadores da graça do mistério pascal, a assembleia manifesta e ratifica sua condição sacramental e sacerdotal, ministerial e participativa, contingente e teologal, histórica e escatológica. Responde, finalmente, àquele chamado trinitário soprado na criação, verbalizado no Sinai e encarnado no Cristo.
People gathered under a common religious belief, to the exercise of any cultic activity, is a recurring fact in various religious traditions. For Christianity, however, the meeting of the Christians reaches a very particular significance and a special responsibility. It is the sacrament – an evocative sign and, at the same time, experience of what is evoked – of salvation. Its reality is so ingrained into the net of the salvific event, it cannot be considered separately, nor is it truly known by a reason closed to the possibilities of faith. Then, this dissertation proposes to pursue and develop the indications that point to a theology of the liturgical assembly, considering the place that has been destined to the assembleal reality. The approach of our research is historical-saving and sacramental: bringing together elements of biblical theology and liturgical ecclesiology, connected by incursions into historical context, our work shows the assembly as the mysterical place where is revealed and consummated the divine plan of salvation. Celebrating the memorial of Christ’s Passover and the other signs of the Paschal Mystery, the assembly expresses and confirms its sacramental and priestly, ministry and participative, historical and eschatological condition. Answers, finally, the Trinity’s call, blown in creation, verbalized in Sinai and embodied in Christ.

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Jenkins, Thomas L. "Rediscovering theology in the local congregation key questions discussed in a trinitarian framework /". Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Karlowicz, Tobias Amadeus. "Reclaiming Pusey for theology : allegory, communion, and sacrifice". Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/4122.

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Edward Bouverie Pusey once towered over nineteenth-century British theology, but he has now fallen into almost entire insignificance. However, analysis of this decline (Chapter 1) leads to a reassessment. His development—especially his complicated relationship with pre-Tractarian High Church Anglicanism—shows a deep criticism of post-Enlightenment intellectual trends, from his early years through his association with the Oxford Movement and the Tracts for the Times, to the end of his life (Chapter 2). This criticism led him to the patristic use of allegory, both as a biblical hermeneutic and as a creative, complex, image-based approach to theology (Chapter 3). His development of High Church theology (seen especially through comparison with Waterland) and his use of allegory can be traced throughout his theology. His understanding of union with Christ and theosis reveals both: the sacraments have a strong symbolic dimension, while his positions on baptismal regeneration and the real presence of Christ in the Eucharist show a development rather than a rejection of earlier High Church theology (Chapters 4 and 5). His understanding of the atonement blends High Church reliance on sacrificial types with his unitive theology to reconfigure traditional satisfaction theory as restoration of love for God, rather than redemption from punishment—a position which marks Pusey as an important transitional figure in 19th c. theology (Chapter 6). The flexibility of Pusey's allegorical approach also allows him to blend a High Church tradition of spiritual sacrifice with sacramental participation in Christ's self-offering, so that sacrifice becomes an aspect of union with Christ (Chapter 7). Pusey's use of allegory shows similarities to postmodern theology, while his development of High Church theology shows his originality (Chapter 8).

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