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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 1 sierpnia 2024

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1

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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2

Piscolla, Maurizio. "The sacramental legislation in the synod of Mount Lebanon of 1736". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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3

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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4

RuÌˆegg, Daniel Niklaus. "Adolf Schlatter's doctrine of the Sacraments". Thesis, Brunel University, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.407062.

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5

Clough, Brian D. "The development of the principles and norms for sacramental sharing during the Second Vatican Council". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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6

Snyder, Greg. "Altum est a study of the sacraments in the Gospel of Philip /". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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7

Tsaghikyan, Diana. "Grigor Tatevatsi and the sacraments of initiation". Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/11790.

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This thesis investigates the sacraments of initiation of Grigor Tatevatsi (1346-1409), one of the most prominent ecclesiastical leaders of the Armenian Apostolic Church. Archbishop Mesrob Ashjian in Armenian Church Patristic and Other Essays examined Tatevatsi’s sacraments of initiation, and declared that Grigor Tatevatsi abdicated the theology of the Armenian Apostolic Church and integrated many important issues from Thomas Aquinas. This study challenges Ashjian’s statements, and by examining the political, historical and theological context, elaborates the sacraments of initiation of Grigor Tatevatsi in different colours. At the beginning of the fourteenth century, according to a missionary programme of Rome, successful work was started by the Latin Church in Armenia. During the crucial period for the Armenian Christianity, in time of political, social, intellectual and ecclesiastical changes, Grigor Tatevatsi becomes one of the dominating figures, and the first chapter examines his life. The second chapter of this work examines the purpose of the Dominican Order in Grand Armenia, and the origin of the Unitors, the Latino-Armenian Brotherhood, during fourteen century. The last three chapters deal with Tatevatsi’s sacramental theology of initiation. The third chapter focuses on the sacrament of baptism, the fourth chapter investigates the sacrament of confirmation, and the fifth chapter deals with the sacrament of communion and elucidates how Tatevatsi sees the sacrament that unites us to Christ. These three chapters compare the theology of Grigor Tatevatsi within that of Thomas Aquinas, showing how Tatevatsi engaging with Aquinas, not to abdicate Armenian theology but to defend it within the context of wider Christian practice, comparing Latin, Greek and sometimes Syriac practice to show that Armenian theology reads the early Christian tradition in ways that sometimes differ from the other traditions, but are not inferior to them.

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8

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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9

Pennington, Emma Louise. "'All the helth and life of the sacraments ... I it am' : Julian of Norwich and the sacrament of penance". Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7a3fba91-354a-415f-a8b5-dab36d3d59c1.

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This thesis explores a long-neglected area of Julian’s work, namely her devotional and pastoral understanding of the nature of sin and the sacrament of penance. Her two texts reveal a deep concern, set within the context of a rise in lay penitential piety, for those devout who continued to experience a sense of shame and dread of sin, even after confession to a priest. By means of a close comparative reading of Julian's short and long texts of A Revelation of Divine Love, and an examination of a wide range of Middle English devotional texts and manuals, as well as a breadth of Julian scholarship to date, I argue that Julian addresses the devotional and ecclesiastical concerns of late fourteenth-century England in the problem of sin and confession for the ordinary believer. By articulating her revelation in the penitential terms of the manuals of the Church, Julian reveals the extent to which the daily devotional life of 'holy moder church' is the means by which the saving love of Christ is realised and made accessible to the penitent. Within her writing Julian seeks to reassure her reader that God has dealt with sin and triumphed over the devil but in order to do this she must alter their understanding of a contrition-centred sacrament. For this reason Julian sets up a crisis of understanding within her long text between the 'common teaching of holy church' and her revelation of love. This conflict is deliberately left unresolved in order that, in scholastic terms, two opposing arguments in opposition may jointly illuminate the necessity of sin and penance in bringing the soul to the proper state of humility and the mercy and grace of the loving Lord in forgiveness. In so doing it is argued that, within Julian’s writing, the pastoral process of penance is integral to those who desire a more intimate relationship with God. The thesis consists of four chapters which first, locates Julian's short and long versions of A Revelation of Divine Love within the climate of the late-fourteenth century; secondly, it charts the rise of the significance of the role of the penitent within the history of penance which led to an increasing lack of confidence within the late fourteenth century in the ability of the confessional encounter to alleviate the sense of sin experienced by some devout souls; thirdly, I analyse the extent to which Julian's short and long version of a Revelation of Divine Love reflect and address this catechetical and penitential climate in her theology of sin and penance; and finally the thesis poses the question of the extent to which Julian's work can be considered as a penitential text which seeks to bring ease and comfort of the assurance of sins forgiven through the everyday practices of the Church. It is concluded that Julian's writing reveals a fascinating and significant contribution to late fourteenth-century thought on penance and brings a fresh reading of Julian's texts.

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10

Gilligan, Catherine Agnes. "Admission to the sacraments for the developmentally disabled". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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11

Gantley, Mark J. "The reform of stole fees prescribed offerings for sacraments, sacramentals, and funerals in the 1983 Code of canon law /". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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12

Lause, James. "The continuing question of confirmation suggestions for pastoral approaches /". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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13

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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14

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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15

Giroux, Garry B. "The condition of grave necessity warranting sacramental sharing with members of Western ecclesial communities an examination of post-conciliar documents from the 1967 Ecumenical directory through the 1993 Ecumenical directory /". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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16

Frederich, Clifford M. "The proclamation of the Gospel in word and sacraments". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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17

Yazge, Anthony George. "Sponsorship in the sacraments a study of baptismal sponsorship /". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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18

Zimmermann, David H. (David Howard). "Myths, Hierophanies, and Sacraments in William Faulkner's Yoknapatawpha Fiction". Thesis, University of North Texas, 1995. https://digital.library.unt.edu/ark:/67531/metadc277821/.

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Critical reactions to the religious experiences contained in William Faulkner's fiction have tended to fall within the context of traditional Christian belief systems. In most instances, the characters' beliefs have been judged by the tenets of belief systems or religions that are not necessarily those on which the characters base their lives. There has been no effort to understand the characters' spirituality as the basis of an independent religious belief system. Mircea Eliade's methods and models in the study of comparative religion, in particular his explanation of the interaction of the sacred and the profane during a hierophany (the manifestation of the sacred), can be applied to the belief systems of Faulkner's characters to reveal the theologies of the characters' religions, the nature of the belief systems on which they base their lives. Identification of those stories associated with hierophanies in Faulkner's Yoknapatawpha fiction enables the isolation and analysis of the sacred stories and sacraments of Yoknapatawpha County's civil religion. The storytellings examined appear in Flags in the Dust, "A Justice," and Absalom, Absalom!. The storytellers and the audiences are all a part of the Yoknapatawpha community, and the stories are drawn from a common history. The sacralization and use of particular stories to explain certain events reflects the faith life of the community as a whole, as well as that of the individual participating in the ritual. The explication of the profane experiences the myths are meant to sanctify will reveal that the individuals, and consequently, the community, are in the process of discarding their old, civil religion. As a result, they have lost the ability to adapt their ancestral myths to fit the existential crises they presently face. Unable to infuse the present with the sacred, Yoknapatawpha1s younger generation is overwhelmed by the chaos that surrounds it.

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19

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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20

Richardson, K. C. "The Lord's Supper as a sacrament in the history of the Stone-Campbell movement". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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21

Coleman, David. "Drama and the sacraments in sixteenth-century England : indelible characters /". Basingstoke : Palgrave Macmillan, 2007. http://catalogue.bnf.fr/ark:/12148/cb41166283j.

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22

Berghout, Paul. "Communicatio in sacris a comparative legal analysis of the universal norms governing sacramental sharing with Western non-Catholic Christians in a situation of "grave necessity" vis-á-vis selected sacramental sharing policies from episcopal conferences and dioceses /". Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0722.

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23

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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24

Yocum, John P. "Ecclesial mediation in Karl Barth". Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365678.

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25

Harrison, Mark Anders. "Washed, anointed, & sealed the historical and theological foundation of baptismal anointing /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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26

Masello, David William. "The right of the mentally handicapped to the sacraments of initiation". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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27

Hartley, Gregory Philip. "Lower Sacraments: Theological Eating in the Fiction of C. S. Lewis". Scholar Commons, 2012. http://scholarcommons.usf.edu/etd/4329.

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For years, critics and fans of C. S. Lewis have noted his curious attentiveness to descriptions of food and scenes of eating. Some attempts have been made to interpret Lewis's use of food, but never in a manner comprehensively unifying Lewis's culinary expressions with his own thought and beliefs. My study seeks to fill this void. The introduction demonstrates how Lewis's culinary language aggregates through elements of his life, his literary background, and his Judeo-Christian worldview. Using the grammar of his own culinary language, I examine Lewis's fiction for patterns found within his meals and analyze these patterns for theological allusions, grouping them according to major categories of systematic theology. Chapter two argues that ecclesiastical themes appear whenever Lewis's protagonists eat together. The ritualized meal progression, evangelistic discourse, and biographical menus create a unity that points to parallels between Lewis's body of protagonists and the church. Chapter three focuses on the sacrament of the Lord's Supper and charges that Lewis's meals which are eaten in the presence of the novel's Christ figure or which include bread and wine in the menu reliably align with the Anglo-Catholic doctrine of the Eucharist. Chapter four studies how sinful eating affects the spiritual states of Lewis's characters. The chapter first shows how Lewis's culinary language draws from Edenic sources, resonating with a very gastronomic Fall of Humanity, then examines how the progressively sinful eating of certain characters signifies a gradual alienation from the Divine. The fifth, and concluding, chapter argues that Lewis's portrayal of culinary desire and pleasure ultimately points to an eschatological theme. This theme culminates near the end of Lewis's novels either through individual characters expressing superlative delight in their food or through a unified congregation of protagonists eating a celebratory feast during the novel's denouement. I close the study by emphasizing how this approach to Lewis's meals offers a complete spiritual analysis of Lewis's main characters that also consistently supports Lewis's own theology.

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28

Klos, Joseph. "Children in Father Baker institutions and their reception of selected sacraments". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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29

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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30

Wurster, John William. "Font, pulpit, table a model for liturgical preaching in the Presbyterian Church (U.S.A.) /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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31

Stainton, Kevin C. "Home for supper, the sacraments as feast and fountain for the sermon". Theological Research Exchange Network (TREN) Access this title online Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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32

O'Toole, Siobhan M. "Conditional conferral in the administration of the sacraments from incentive to reticence /". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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33

Burke, Thomas F. "Self-Emptying Love: Kenosis as a Framework for Sacraments and the Church". Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:103612.

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Thesis advisor: Frederick G. Lawrence
Contemporary religious believers tend to conceive of the sacraments as objective expressions of grace distinct from their ritual enactment and often exclusive of ethical obligations. Ecclesial structures have reinforced these understandings by associating the sacraments with Christological interpretations that diminish the active participation of Christians in worship by emphasizing Christ's eminence and power. By highlighting Christ's self-emptying love in the act of kenosis, I argue for new Christological understandings to support ongoing liturgical and ecclesial renewal. My research explores two major areas: the resurgence of sacramental theology after Vatican II, especially within the work of Chauvet, and the rise of a critical theology of the cross in the writings of Jürgen Moltmann and its kenotic implications for the church. By bringing together these two areas, I argue for an alternative sacramental framework that combines internal conceptions of grace with outward expressions of meaning that bear fruit in liturgical inculturation and acts of solidarity. This dissertation begins with a study of the liturgical renewal following Vatican II and its world-wide implementation. I pay special attention to the development of postconciliar liturgical renewal in light of the principle of active participation (actuosa participatio) in the Constitution on the Sacred Liturgy, and examine the relationship of structuralist approaches to liturgy to Christology. In chapter two, I explore sources for Christology that point to fresh understandings about the nature and person of Christ and the work of salvation. In chapters three and four, I present a thorough study of the work of Louis-Marie Chauvet on the sacraments, and Jürgen Moltmann on the cross. In doing so, I construct a relationship between sacraments and Christology centered on Christ's kenosis as a means of supporting ongoing liturgical and ecclesial renewal. In the final chapter, I explore how kenotic Christology can shape our understanding of the liturgy and contribute to greater inculturation in worship and acts of solidarity in the world. I conclude by proposing new ways to think about the liturgy that may become the ground for future ecclesial transformation
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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34

McNulty, Edward Patrick. "The right of persons with Down syndrome to the celebration of the sacraments of initiation". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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35

Villarreal-Thaggard, Kimberly. "Reclaiming the Flock: Innocent Iii, the 1215 Canon and the Role of the Sacraments in Reforming the Catholic Church". Thesis, University of North Texas, 2013. https://digital.library.unt.edu/ark:/67531/metadc407811/.

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This thesis traces the changes in the sacraments of Baptism and the Eucharist from 400-1215 and posits that Innocent III’s Fourth Lateran Council solidified and clarified these sacraments from diversified practices and customs to a single Catholic orthodoxy in order to reclaim centralized papal power to the Roman Catholic Church. Tracing the history of the Catholic Church’s baptismal and Eucharistic rites encounters a number of logistical obstacles because they were not administered by means of a Western Church-prescribed ritual until the early thirteenth century, primarily because such a prescription did not exist. Even after the First Council of Nicaea where Christian doctrine was better defined, an allowable margin of license remained within Latin orthodoxy, specifically when it came to the practice and administration of the sacraments. Before the establishment of a finite canon the sacramental procedures of the Western Church relied heavily on the local bishops and monks who openly adopted their own preferential liturgies and ritual practices. This fragmentation took the power away from the Holy See in Rome and instead fostered the idea that regional practices were superior. The foundation of their varied interpretations can be traced back to a number of theologians ranging from the early second century tracts of Justin Martyr to Augustine in the late fourth century. Upon the inauguration of Pope Innocent III in 1198, however, the Church adopted a policy of zero tolerance for practices, rituals and individuals that it deemed heretical. Through a series of papal bulls that even began in the first months of Innocent’s reign, he initiated an attempt to eradicate regional inconsistencies and to create a more streamlined orthodoxy. This movement was fully realized in the year before Innocent’s death with the creation of the 1215 Canon in which Catholic Church leaders from around the world defined, explained and mandated sacramental ritual, as well as the expectations for the priests and clerics who administered them. The canon was a compilation of reformed laws for the Church of the Latin West, almost all of which can be directly traced to Innocent’s own decretals and papal bulls. This canon used Biblical references as well as Roman Church and apostolic tradition to define these rites and the role of those who administered them. The goal of Innocent’s reform was to redirect and update the canonical practices within Catholic orthodoxy, while at the same time it helped to identify and extinguish, Christian sects and princes who refused the divinely ordained and irrefutable power of the Catholic Church in Western Europe.

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36

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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37

Strohmeyer, Donald George. "The Lord's Supper a biblical and historical study for use in an adult setting /". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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38

Biemann, Ursula. ""Real presence" a confession of the Lord's Supper : the origin and development of the term in the 16th century /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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39

Heugel, James Robin. ""Graunted of the Bysshop Honde" : the meaning and uses of the sacrament of confirmation from its inception through the Middle Ages /". Thesis, Connect to this title online; UW restricted, 2003. http://hdl.handle.net/1773/10492.

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40

Deverell, Garry John. "The bonds of freedom : vows, sacraments and the formation of the Christian self". Monash University, School of Historical Studies, 2004. http://arrow.monash.edu.au/hdl/1959.1/5434.

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MONTEIRO, ANDERSON BATISTA. "THE SACRAMENTS AS A CONTINUATION OF THE ACTS OF CHRIST IN THE CHURCH". PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2017. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=30215@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
A partir do diálogo promovido pelo Movimento Litúrgico e pelo Concílio Vaticano II, entre a exegese, a patrística e a teologia dogmática, tem sido possível redescobrir um conceito mais bíblico, eclesial e profético dos sacramentos celebrados pela Igreja. Os sacramentos, à luz do pensamento conciliar, têm sido abordados pela teologia como atos do próprio Cristo, que se prolongam na vida de sua Igreja. O fio condutor de nossa pesquisa é a relação profunda que existe entre a teologia das ações simbólicas dos profetas e as de Jesus, as quais se prolongam nas celebrações litúrgicas da comunidade cristã e no testemunho vivencial dos batizados. Por meio dessas celebrações, os que creem são inseridos na vida do Ressuscitado e chamados a prolongar em suas vidas as palavras e ações de Cristo. Desse modo, os fiéis tomam consciência de exercerem o ministério profético que lhes foi confiado no batismo. A compreensão dos sacramentos como ações proféticas é capaz de revelar à própria Igreja a missão profética que é chamada a exercer no mundo de hoje, bem como a sua condição de sacramento de Cristo em prol da salvação de todos os homens.
It has been possible to rediscover a more biblical, ecclesial and prophetic concept of the sacraments celebrated by the Church through the dialogue promoted by the Liturgical Movement and the Second Vatican Council, between exegesis, patristics and dogmatic theology. The sacraments, in light of the conciliar thought, have been approached by theology as acts of Christ himself, and they have continued in the life of his Church. The guiding thread of our research is the deep relationship that exists between the theology of prophets symbolic actions and those of Jesus, which are extended to the liturgical celebrations of the Christian community and in the lived witness of the baptized. Through these celebrations, those who believe are inserted into the life of the Risen One and they are called to prolong in their own lives the words and actions of Christ. In this way, the ones who have faith become aware of exercising the prophetic ministry entrusted to them by baptism. The understanding of the sacraments as prophetic actions is able to revealing to the Church the prophetic mission that it is called to practice in the world of today, as well as its condition as the sacrament of Christ for the salvation of all men.

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Atherton, Ruth Kimberley. "Power and persuasion : catechetical treatments of the sacraments in Reformation Germany, 1529-1597". Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8579/.

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This study considers the nature of the sacramental knowledge that was taught in the sixteenth-century catechisms of Martin Luther, Andreas Osiander, Peter Canisius, the Heidelberg Catechism, and the Catechism of the Council of Trent. Focusing on the sacraments of baptism, penance, and communion, this thesis seeks to present two principal arguments that are rooted in the indisputable fact that the catechisms were intended for a lay audience. Firstly, the knowledge imparted in sacramental instruction was too limited to delineate effectively along confessional lines, thereby raising questions about the extent to which catechisms can be viewed as tools by which to create fixed confessional identities. The second argument is that catechisms should be seen as facilitators of concord rather than division. The avoidance of complex sacramental doctrine suggests that catechisms were intended to help the laity live together. This does not suggest that there was an attempt to merge together doctrinal beliefs: each of the catechisms taught the elements of a Catholic, Lutheran, or Reformed faith. Moreover, the German catechists were fiercely devoted to their respective confessions, as evidenced by their broader publications. However, in providing religious edification for the laity, the heat was taken out of these theological divisions.

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Hadley, Douglas Joel. "Outpourings of the divine holy oils and anointings in The ecclesiastical hierarchy of Dionysius the Pseudo-Areopagite /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p015-0456.

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Mudd, Joseph C. "Eucharist and Critical Metaphysics: A Response to Louis-Marie Chauvet's Symbol and Sacrament Drawing on the Works of Bernard Lonergan". Thesis, Boston College, 2010. http://hdl.handle.net/2345/1743.

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Thesis advisor: Frederick G. Lawrence
This dissertation offers a critical response to the fundamental sacramental theology of Louis-Marie Chauvet drawing on the works of Bernard Lonergan. Chauvet has articulated a significant critique of the western theological tradition's use of metaphysics, especially in interpreting doctrines relating to the presence of Christ in the Eucharist, liturgical sacrifice, and sacramental causality. Chauvet's criticisms raise questions about what philosophical tools allow theologians to develop a fruitful analogical understanding of the mysteries communicated in the sacraments. This dissertation responds to Chauvet's challenge to theology to adopt a new foundation in the symbolic by turning to the derived, critical metaphysics of Bernard Lonergan. The dissertation argues that Lonergan's critical metaphysics can help theologians to develop fruitful understandings of doctrines relating to Eucharistic presence, liturgical sacrifice, and sacramental causality. In addition Lonergan's categories of meaning offer resources for interpreting sacramental doctrines on the level of the time, while maintaining the genuine achievements of the past. Chapter one presents a survey of some recent Catholic Eucharistic theologies in order to provide a context for our investigation. Here we identify existentialist-phenomenological, postmodern, and neo-traditionalist approaches to Eucharistic doctrines. Chapters two, three, and four present a dialectical comparison of Chauvet and Lonergan on metaphysics as it pertains to Eucharistic theology specifically. Chapter two examines Chauvet's postmodern critique of metaphysical foundations of scholastic Eucharistic theology. Our particular concern will be with Chauvet's methods, especially whether his appropriation of the Heideggerian critique of scholastic theology offers an accurate account of Thomas Aquinas, and whether it offers a fruitful way forward in Eucharistic theology. Chapter three explores Lonergan's foundations for metaphysics in cognitional theory and epistemology. Lonergan's critical groundwork in cognitional theory attends to the problems of bias and the polymorphism of human consciousness that lead to a heuristic metaphysics rather than a tidy conceptual system. Chapter four explicates Lonergan's heuristic metaphysics and articulates the elements of metaphysics that enable an understanding of the general category of causality in critical realist metaphysics. Chapter five explores Lonergan's foundations for theological reflection paying particular attention to the importance of intellectual conversion before going on to survey Lonergan's categories of meaning. Chapter six engages the task of systematic theology and proposes an understanding of Eucharistic doctrines grounded in Lonergan's critical realist philosophy and transposed into categories of meaning
Thesis (PhD) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Durheim, Benjamin. "Christ's Gift, Our Response: Martin Luther and Louis-Marie Chauvet on the Connection Between Sacraments and Ethics". Thesis, Boston College, 2014. http://hdl.handle.net/2345/3930.

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Thesis advisor: John F. Baldovin
This dissertation forges a conversation between Martin Luther and Louis-Marie Chauvet on the connection between sacraments and ethics. In conducting an ecumenical conversation concerning the nature and implications of this connection, the dissertation strives to name and develop theological resonances between the two thinkers that provide new ways forward in areas where formal Lutheran-Roman Catholic dialogues have either been historically quite difficult (sacramental theology) or largely silent (ethics). The first chapter of the dissertation locates the project within the field of liturgy and ethics, especially as it developed through the Liturgical Movement in the United States in the 20th century. The chapter then moves to outlining the philosophical background of Chauvet and the hermeneutical lens through which the dissertation approaches Luther. The dissertation reads Chauvet as a faithful Roman Catholic who nevertheless wishes to re-cast sacramental theology in terms distinct from reigning Thomistic categories, and it approaches Luther through the Finnish School of Luther Interpretation, a movement that, analogously to Chauvet, has re-cast Luther's theology in terms distinct from more traditional readings of Luther. The second chapter moves to Luther himself in earnest. Outlining his sacramental theology and arguing that the way he conceives of the connection of sacraments to ethics is as unification with Christ, the chapter poises Luther for conversation with Chauvet. Likewise, the third chapter summarizes Chauvet's theology in terms of his treatment of the symbol and the symbolic, his theological anthropology, and finally his sacramental understanding of symbolic exchange and its connection to ethics. The fourth chapter builds upon the substance of the second and third chapters by actually conducting the conversation that is the dissertation's ultimate goal. Beginning by arguing that the nexus point between the two theologians is their conviction that gratuitousness and graciousness provide the ground for sacramental theology, the chapter uses that nexus to allow Chauvet and Luther to enrich each other's theologies. Specifically, tensions exist in the theological anthropologies of both Luther and Chauvet that can be eased by allowing each to inform the other. Similarly, the concept of communal ethics and the role of the sacramental community in society provide fertile ground for the theologians' mutual enrichment. The dissertation ends by gesturing toward further implications of the discussion, and by outlining possible avenues for future work
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Brondos, Joel A. "The bursting of old wineskins an investigation into Luther's withdrawal from Augustine and the scholastics as evidenced in his treatment of Opus operatum and Opus operantis /". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Fleming, Jeffrey M. "Eucharistic bread what is the matter? /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Flummerfelt, Robert John Beecher. "Baptism, chrismation, and Eucharist for infants questions of rights and rites /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Zamorano, Richard L. "The reception of sacraments from a schismatic church the Society of St. Pius X /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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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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