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1
Purcell, Michael. "Sacramental Signification and Ecclesial Exteriority". Studia Phaenomenologica 9, nr 9999 (2009): 115–33. http://dx.doi.org/10.5840/studphaen20099special43.
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“Sacramenta propter homines.” This classic statement situates sacraments within a human existential in which meaning and reality consort. Sacramental reality is meaningful reality. Sacraments signify, but they signify in an ecclesial or intersubjective context. Sacraments phenomenalise themselves ecclesially. Apposing Marion and Derrida on the nature of sign and signification gives the possibility of considering sacramental reality on the basis of ecclesial exteriority.
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Marchini, Welder Lancieri, i Volney José Berkenbrok. "Sacramentos. Entre a prática eclesial e o sentimento antropológico". Revista Eclesiástica Brasileira 79, nr 312 (18.06.2019): 8. http://dx.doi.org/10.29386/reb.v79i312.1813.
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Os sacramentos fazem parte da vida do cristianismo desde as primeiras comunidades cristãs, mesmo que o entendimento da experiência e da teologia sacramental tenha acompanhado os tempos e o decurso da história. As comunidades eclesiais hodiernas encontram, na prática da administração dos sacramentos, motivações distintas que vão desde a perspectiva ritual e teológica, concebida pela Igreja católica, até os critérios da vivência e convivência. Identificar as consonâncias e dissonâncias presentes nas perspectivas teológicas, rituais e vivenciais dos sacramentos torna-se o objetivo deste artigo, que entende que tanto a comunidade eclesial como o cristão podem assumir diferentes perspectivas na vivência dos sacramentos.Abstract: The sacraments have been part of the life of Christianity since the earliest Christian communities, even though the understanding of experience and sacramental theology has accompanied the times and the course of history. The ecclesial communities of today find, in the practice of the administration of the sacraments, different motivations ranging from the ritual and theological perspective, conceived by the Catholic Church, to the criteria of living and coexistence. Identifying the consonances and dissonances present in the theological, ritual and experiential perspectives of the sacraments becomes the objective of this article, which understands that both the ecclesial and Christian communities can assume different perspectives in the life of the sacraments.Keywords: Christian initiation; Rite of passage; Baptism; sacramental theology.
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Newton, William. "Some Thoughts on Administering the Sacrament of the Anointing of the Sick to Hospitalized Patients with COVID-19". Downside Review 139, nr 2 (kwiecień 2021): 122–32. http://dx.doi.org/10.1177/00125806211014815.
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The COVID-19 pandemic has raised questions about access to the Sacraments, particularly the Sacrament of Anointing of the Sick. To stop the transmission of infectious diseases by the minister, it has been suggested that the priest could use a nurse to apply the sacred oils to the patient or recipient while he remains in the vicinity but a medically safe distance from the bedside, using a phone to communicate with the patient. Whether or not such a protocol would invalidate the Sacrament requires an investigation of some foundational principles of Sacramental theology, including the use of instruments in the execution of Sacraments, how the form of a Sacrament must be conveyed, and the requisite proximity of the minister to the recipient. A careful analysis of these principles, in light to the suggested protocol, leads to the surprising (although tentative) conclusion that the Sacrament would be valid if executed in this manner.
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Sunarko, Adrianus. "Rahmat dan Sakramen: Teologi dengan Paradigma Kebebasan". MELINTAS 33, nr 1 (13.07.2018): 14–33. http://dx.doi.org/10.26593/mel.v33i1.2952.14-33.
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Theology with ‘freedom’ paradigm understands grace not as a third matter between God and humans. The nature of grace is God and God’s actions in relationship with and insofar as humans experience them. With regard to the attempts to understand the relation between grace and the sacraments, an integrated description of the sacrament as a representative and real symbol could be formulated. God is present in the sacraments through the particular symbols and when God is present, God is therefore realising humans’ salvation through the real symbols. In a sacramental celebration, with all the complexities of its forms and activities, the faithful experience how God is exceptionally present (in representative symbols) and when God is present salvation is realised or embodied (in real symbols). This is an explanation of how grace is conveyed through the celebration of the sacraments.
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Woodruff, Paul. "Theatre as Sacrament". Ramus 42, nr 1-2 (2013): 5–22. http://dx.doi.org/10.1017/s0048671x00000047.
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All theatre is sacramental. A theatrical event establishes itself as theatre by setting aside a measured space as inviolable for a measured time. This framing effect of theatre is sacramental. Within the frame of theatre, other sacraments can be represented or performed. Part I of this paper develops conceptual distinctions necessary to understanding the sacramental in theatre, using an ethics-based theory of sacrament. Part II sets out to use the theory, applying it to open up new questions for the interpretation of ancient Greek tragedy, and using the theory to explain certain plot elements in Sophocles' Philoctetes and other plays.Any act of theatre has a sacramental effect. The art of theatre makes ceremonies possible, and by ceremonies we are able to make things sacred. In saying that theatre is sacramental, I am not saying that it is religious. Religious ceremonies employ the art of theatre and depend on that art, but theatre does not depend on religion. I understand sacrament as an ethical concept. A sacrament sets up an ethical hedge around something—makes it wrong to touch, to tread on, or to alter the thing in question.By ‘theatre’ I mean the art that makes action worth watching for a measured time in a measured space. This art must of necessity draw a line between watching and being watched. Drawing that line is a minor, though fundamental, sacrament. Other sacraments may take place within the frame of theatre. My theory of the sacramental in theatre stands on its usefulness for understanding and interpreting the elements of theatre—the experiences of both the watchers and the watched in actual productions, on the one hand, and, on the other, the texts that survive to represent productions of the past. If the theory is coherent and useful, then we should use it. Otherwise, not.
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Lumen Christian, Stefanus. "Penerimaan Sakramen Baptis bagi Bayi dari Pasutri yang Mengalami Halangan Perkawinan Katolik". Felicitas 3, nr 2 (18.12.2023): 117–26. http://dx.doi.org/10.57079/feli.v3i2.111.
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Sacraments are signs and means of God's saving presence. The sacrament of Baptism is one of them so that baptism also shows the salvation that comes from God. Everyone can receive the Sacramentof Baptism. This is because the Sacrament of Baptism makes everyone, who receives it, a member of the Church. In fact, they also receive an eternal seal that makes them commissioned to proclaim God's salvation. Receiving the Sacrament of Baptism means being born again to become children of God. In the Baptism ceremony, water is the main material because water is a means of cleansing. In fact, water has a great role for human life. The word "βαπτω" (bapto - Greek) or "βαπτιζω" (baptiso - Greek) means "to submerge", "to immerse", "to lower into water", "to plunge into water." The sacrament of Baptism has been the subject of discussion for the Church fathers who gave explanations about Baptism and the rituals performed. When looking at the history of Baptism and who can receive the Sacrament of Baptism, children from newborn to toddler age can receive it even if the parents have an impediment to Catholic marriage. The assistance provided by godparents can direct children to live like Jesus Christ, who is the source of salvation for mankind. The Sacrament of Baptism is the entrance to receive the other sacraments. By receiving the Sacrament of Baptism, a person who receives it has been reborn as a child of God and joined the communion of the Church. Thus, children who have received the Sacrament of Baptism can one day be a guarantee for the salvation of humanity who long for the saving presence of God, including couples (parents of children) who experience obstacles to Catholic marriage who long for the sacraments of salvation, through their example as true believers.
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Irving, Alexander J. D. "Divine Agency and Human Agency in the Sacramentology of T. F. Torrance". Evangelical Quarterly 89, nr 3 (26.04.2018): 258–76. http://dx.doi.org/10.1163/27725472-08903005.
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Torrance’s sacramentology is characterised by the unequal collaboration of divine agency and human agency. The sacraments of the Church derive their content and significance from the act of God through the incarnate Word (the primary Sacrament), and through the sacraments of the Church, Christ himself ministers to his Church. Ultimately, this collaborative sacramentology is conditioned by its being framed within the conceptual structure of the hypostatic union, which Torrance holds to be the normative example of the divine-human relationship. The hypostatic union thus provides the necessary unitive framework for sacramental theology. Within this unitive frame, Torrance presents baptism and the Eucharist as ecclesial acts which have their presupposition and content in the act of God in Jesus Christ.
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Naraindas, Harish. "Of sacraments, sacramentals and anthropology: is anthropological explanation sacramental?" Anthropology & Medicine 24, nr 3 (2.09.2017): 276–300. http://dx.doi.org/10.1080/13648470.2017.1389167.
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Mozyro, Piotr. "Ofiary za sakramenty i sakramentalia na przykładzie Diecezji Ełckiej". Civitas et Lex 41, nr 1 (2.04.2024): 65–77. http://dx.doi.org/10.31648/cetl.9485.
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The subject of the article is to present the issues related to offering and accounting for offerings for sacraments and sacramentals using the example of the Diocese of Ełk. The primary source for these considerations is the Code of Canon Law promulgated by Pope John Paul II in 1983, with amendments up to 2022. The starting point of these considerations is to provide a definition of sacrament and sacramental, essentially referring to the 1983 Code of Canon Law and the Catechism of the Catholic Church, with historical data taken into account. The article further clarifies the concept of offering by referring to its dictionary meaning, whether it is an offering made to God or an offering made of oneself. In the first part, the article also presents the general church legislation regarding offerings made for sacraments and sacramentals, considering issues related to accounting, the sustenance of clergy, determining Mass stipends, iura stolae, and associated practices. In the later part of the article, there is a reference to particular legislation within the Diocese of Ełk, with special emphasis on the statutes of the First Synod of the Diocese of Ełk and decisions made by individual bishops of the Diocese of Ełk. The Synod recalls the force of canon 848 of the 1983 Code of Canon Law, which states that, on the occasion of administering sacraments, it is permissible to accept an offering determined by competent church authority and in accordance with prevailing custom. In this part of the article, it becomes evident that particular legislation does not make significant resolutions on the discussed issue but rather creates a space for the practical application of the general norm. Particularly, in the Economic Decree of the Diocese of Ełk, certain practical provisions are found. The last part includes the presentation of customs and issues in applying the legal norm and a summary. It is worth noting that the issue of offerings made by the faithful on the occasion of administering sacraments and sacramentals, the voluntary nature of donations, and the fairness of compensation for clergy is a highly complex matter. It combines the spiritual and material aspects – invisible grace and material object. The Church must safeguard the purity of the sign, eliminate any abuses, and simultaneously ensure the fairness of compensation for clergy. In today’s times, when society, including the faithful of the Catholic Church, expects a high level of transparency, it is important to address the issues that can contribute to a better understanding of the practices of the Catholic Church.
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Wasielewski, Rafał. "Ekonomia sakramentalna i wybrane sakramentalia w Polskiej Misji Katolickiej w Hamburgu". Łódzkie Studia Teologiczne 32, nr 4 (19.01.2024): 69–94. http://dx.doi.org/10.52097/lst.2023.4.13-27.
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Proclaiming the Gospel to the whole world, and as part of this, caring for people, caring for the faithful, is one of the basic tasks of the Church; it is carried out through pastoral care in individual parishes. It is the parish which forms the center of religious, liturgical, and sacramental life for the Christian.This article provides a source knowledge on various aspects of sacramental service and is also a reflection on this problem.The article presents the sacraments, which form the center of religious life and are the source of initiation and deepening in the Faith, uniting one to Christ and to the whole community, and especially for Polish immigrants, a bond which spiritually connects them to their homeland. For that reason, the whole sacramental life of the Polish community in Hamburg is presented here, taking into account concrete numerical data and also the meaning of these sacred signs in the lives of the faithful. The sacraments, although they sanctify the most important moments of human life and are irreplaceable, do not fulfill (?) all the spiritual needs of the People of God. Therefore, the conclusion presents other aspects of man’s sanctification on the basis of selected sacramentals.
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Taborda, Francisco. "Da celebração à teologia. Por uma abordagem mistagógica da teologia dos sacramentos". Revista Eclesiástica Brasileira 64, nr 255 (14.05.2019): 588. http://dx.doi.org/10.29386/reb.v64i255.1710.
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O artigo pretende tomar a sério o axioma “lex orandi – lex credendi”, propondo que se parta, em teologia sacramental, da celebração litúrgica. Considerando a liturgia como “lugar teológico”, analisa inicialmente três propostas de usar a liturgia como lugar teológico, assumindo como própria a terceira, de Cesare Giraudo. Num segundo momento, explicita a metodologia mistagógica, usada pelos Padres da Igreja, ressaltando, logo em seguida, a atualidade dessa abordagem face a algumas características da pós-modernidade. A seguir, mostra como se pode aplicar a metodologia aos dois sacramentos maiores, a eucaristia e o batismo. A conclusão sugere que uma tal abordagem dos sacramentos poderia recuperar melhor as dimensões mistérica, dinâmica e eclesial dos sacramentos, respondendo aos desafios que nos apresenta a pós-modernidade.Abstract: The article intends to take the axiom “lex-orandi – lex credendi” seriously by suggesting that the liturgical celebration should be the starting point in sacramental theology. Regarding liturgy as a “theological locus”, the Author begins with an analysis of three proposals on how to use liturgy in this manner. He adopts the third proposal, by Cesare Giraudo, as his own. In a second stage, he explains the mystagogical methodology used by the Fathers of the Church and emphasizes the contemporaneity of this approach in the face of some characteristics of post-modernity. Next, he shows how this methodology can be applied to the two major sacraments, the Eucharist and the Baptism. He concludes by suggesting that such an approach may be more efficient in recovering the mysterious, dynamic and ecclesial dimensions of the sacraments and, thus, in meeting the challenges brought to us by post-modernity.
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Phelan, Owen M. "Horizontal and Vertical Theologies: “Sacraments” in the Works of Paschasius Radbertus and Ratramnus of Corbie". Harvard Theological Review 103, nr 3 (lipiec 2010): 271–90. http://dx.doi.org/10.1017/s0017816010000635.
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In the middle decades of the ninth century, Charles the Bald, the West Frankish Carolingian ruler, received two treatises on the subject of the Eucharist. Paschasius Radbertus (ca. 790–ca. 865) and Ratramnus (d. after 868), both monks from the royal monastery at Corbie in Neustria, composed treatises entitled De corpore et sanguine domini.1 That these were the very first Latin Christian treatises devoted solely to the Eucharist and, further, that they came to different conclusions, has attracted well-earned scholarly scrutiny from almost immediately after their appearance. I would like to return to the question of the difference between their views. Specifically, I will show that the doctrinal differences between the two treatises have their roots in different approaches to, or—perhaps better—interests in, sacraments in general. The two authors do not take opposed positions on the topic of the sacraments, or even mutually contradicting positions on the Eucharist, rather they choose to emphasize different aspects of the sacrament, different guiding themes which suggest to each different lines of analysis. Paschasius sees sacraments primarily as instruments of unity, while Ratramnus views sacraments principally as salvific tools. This recognition yields two insights. It recalibrates analysis of the eucharistic tracts, foregrounding the contemporary concerns of the authors, while deliberately deemphasizing the subsequent theological controversies and scholarly debates into which the treatises were drawn. For both Paschasius and Ratramnus, distinctive approaches to sacraments color not only their analyses of the Eucharist, but also their approaches to larger political and social questions. This recognition also emphasizes the vibrance and creativity characteristic of the Carolingian theological milieu, too often dismissed as a supposedly derivative and unoriginal era in Christian theology. To these ends, the paper will proceed in four stages. First, I situate my question in the long historiography of the Corbie eucharistic treatises. Second, I briefly set the authors and their treatises in historical context. Third, I compare their ‘sacramental’ theologies of the Eucharist, underscoring both Paschasius's emphasis on its horizontal or communal significance and Ratramnus's stress on its vertical or salvific importance. Fourth, I trace how each author's particular sacramental interests remain consistent across their other projects with ramifications for their theological and social opinions.
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Davis, David. "A Call for a More Robust Word in Word and Sacrament". Theology Today 79, nr 1 (27.03.2022): 17–25. http://dx.doi.org/10.1177/00405736211065463.
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The relationship of word and sacrament rests at the very core of a Reformed theology of worship. However, the fundamental inseparability of the two has struggled to find balance within the practice of worship and preaching in congregational life. The last 50 years has seen a significant increase in sacrament practice within the Presbyterian Church. The effort has largely been sparked by the desire to establish a better theological balance of word and sacrament consistent with the ecumenical world church. During that same period, however, preaching’s engagement with the church’s sacramental life has not been well served by the discipline of homiletics. The teaching of preaching has significantly ignored the theological depth and rich imagery of baptism and communion. It is time to call for a more vibrant engagement with the word on the occasions when the sacraments are being celebrated. This essay offers an exploration of how the preacher can live into relatively recent liturgical change that elevates sacramental practice while honoring the Reformed theological heritage of word and sacrament.
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Iacob, Iosif. "The Meaning of Sacraments as “Signs of Faith” – Reciprocity between faith and sacraments". DIALOG TEOLOGIC XXVI, nr 52 (1.12.2023): 154–67. http://dx.doi.org/10.53438/ykee1324.
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God, through the Church, enters into a personal dialogue with man out of his desire to save him. This dialogue is carried out in different ways and based on certain criteria. One of these is the sacramental reality. The sacraments are a concretization of the divine action that fully realizes the mystery of salvation. In 2020, a document of the International Theological Commission was published with the title: Reciprocity between faith and sacraments in the sacramental economy. Here it is reaffirmed that the essence of faith is found in the principle of sacramentality. This principle represents the very nature of Christian revelation, namely, the dialogical response of the believer and the Christian community, such that there is no authentic sacramental celebration without faith. The theological study has always linked the doctrine of the sacraments and their celebration to the gift of faith that the believer receives from God exclusively based on the merits of Jesus Christ. On the other hand, Christ, giving birth to the sacraments, also gives them the ontological power that works on the inner plane in the human being. This gives the believer a certain spiritual experience that enables him to live and act as a person of faith. It is therefore important to understand the relationship between faith and sacraments, starting from the meaning of the notion of faith
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Empereur, James L. "Book Review: Sacraments and Sacramentals". Theological Studies 62, nr 3 (wrzesień 2001): 642–43. http://dx.doi.org/10.1177/004056390106200329.
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Spinks, Bryan D. "A Seventeenth-Century Reformed Liturgy of Penance and Reconciliation". Scottish Journal of Theology 42, nr 2 (maj 1989): 183–97. http://dx.doi.org/10.1017/s003693060005643x.
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In the Babylonian Captivity, 1520, Luther launched an attack on the number of ordinances which the medieval Western Church labelled ‘sacraments’. According to Luther, only three were worthy of the title sacrament: baptism, the bread, and penance. Although critical of the prevailing penitential system, Luther not only defended the sacramental status of penance, but also the practice of auricular confession:As to the current practice of private confession, I am heartily in favor of it, even though it cannot be proved from the Scriptures. It is useful, even necessary, and I would not have it abolished.
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Popescu, Leontin. "The Sacrament of Confession as a Spiritual Event in the Lives of Children and Youth". Teologie și educație la "Dunărea de Jos" 17 (12.06.2019): 366–76. http://dx.doi.org/10.35219/teologie.2019.16.
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The Holy Sacraments are works seen, established by Christ the Saviour and entrusted to the Church, by means of which they bestow the grace of the Holy Spirit upon the believer. The sacrament is Christ through His ministers: bishops and priests. The necessity of the Holy Sacraments is undeniable, as they communicate God’s grace, which is the compulsory condition for redemption. The Sacrament of Confession is required by the condition of our life in this world, subject to sin and error of all sorts. We particularly tackle the Sacrament of Confession (of Confession or of Penitence), because it represents the most efficient way of individual catechization, being the Sacrament through which man re-news himself, as it serves to practically re-build the connection between God’s grace and man. Rightfully so, this Holy Sacrament has always been considered as “a good opportunity for individual pastoral identity”. Sitting in the confession chair, the priest or the bishop is not only a sacramental manager, but also “a teacher, an educator and a guide in the lives of the believers” of all ages. Beside its sacramental-therapeutical value, the educational-catechized and formative value of confession is indisputable. That is why confession has been regarded as anefficient means and a good opportunity for individual catechization, which is part of the priest’s activity, providing the chance for a real and honest dialogue, from man to man, between confessor and believer of any age. With children, confession will not be a substitute for the advice of professors or parents, or for school education, but it will have its well-defined role in the child’s life as a beginning of self-awareness. The child’s individual confession is a unique opportunity to cement a lasting personal connection, from man to man, from man to God, where the child can open up spiritually with all his problems, without the stress caused by the relationship professor-student, parent-son.
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Hilliard, Marie. "Sacraments and the Pandemic". Ethics & Medics 45, nr 5 (2020): 3–5. http://dx.doi.org/10.5840/em20204559.
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It is the right of the Catholic faithful to receive the sacraments when appropriate. The COVID-19 pandemic has presented new challenges in dispensing the sacraments, particularly to the sick who often need them most. Canon law dictates who can dispense the sacraments as well as where this can happen. Many dioceses have sought to find creative ways to reach those in need of the sacraments while keeping to the guidelines laid out by Canon law and public health authorities. Anointing of the Sick presents particular challenges while also being vitally important to Catholics who suffer from a life-threatening illness. Special precautions must be taken to ensure that communicable diseases are not spread during the administering of this sacrament, but it is essential that it be administered at the appropriate time.
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Oželis, Remigijus. "THE SACRAMENT OF THE ANOINTING OF THE SICK IN THE PERSPECTIVE OF THE CONSTITUTION ON THE SACRED LITURGY, “SACROSANCTUM CONCILIUM”". Perspectiva Teológica 55, nr 3 (27.12.2023): 609. http://dx.doi.org/10.20911/21768757v55n3p609/2023.
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The Constitution on the Holy Liturgy Sacrosanctum Concilium was the first document adopted by the Second Vatican Council, which took a significant Step in renewing the liturgy, including the sacrament of the Anointing of the Sick Therefore, this article discusses the Sacrament of the Anointing of the Sick in the perspective of the Constitution on the Holy Liturgy Sacrosanctum Concilium: abandoning the name Last Anointing, returning to the name Anointing of the Sick; instructing that the Sacrament of the Anointing of the Sick be given to every baptized person whose health is seriously impaired by illness or old age and not only in the face of death; not limiting the number of anointings of the sick, but instructing to rationally take into account the existing circumstances in which the anointing is required. The close connection of the Sacrament of the Anointing of the Sick to other sacraments, that is, the sacraments of Penance and the Eucharist, is discussed. It is revealed that the Sacrament of the Sick is administered in the context of two sacraments: the sick is anointed after the Sacrament of Penance before receiving Communion. The article also discusses the fruits provided by the Sacrament of the Anointing of the Sick — a special gift of the Holy Spirit, union with Christ's suffering, an ecclesial grace, preparation for the last journey — which the baptized are invited to properly experience during illness. KEYWORDS: Vatican 11 Council. Sacrosanctum Concilium. Anointing of the Sick. Liturgy.
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Belcher, Kimberly. "Sacramental Exchange: Eschatological Economy and Consumption Ritual". Religions 11, nr 11 (5.11.2020): 586. http://dx.doi.org/10.3390/rel11110586.
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Contemporary sacramental theology construes the sacraments as a symbolic gift exchange between God and humanity; God initiates in the ministry of Jesus Christ, and human beings acknowledge and respond to God’s gift. The gratuity of that initial gift is ensured not only by reference to God’s all-sufficient nature, but also in many cases by excising economic value and economic exchange from the symbolic realm within which the sacramental gift exchange proceeds. This poses an intellectual and a practical problem. Intellectually, economic exchange is fundamentally symbolic and even ritualistic, so that the division between them is difficult to define and maintain. Practically, economic behavior is morally relevant, and the sacraments ought to give some purchase on marketplace behavior. In this essay, anthropological and economic work on “consumption rituals,” based on the work of Mary Douglas and Baron Isherwood, is brought to bear on defining the relationship between sacraments and economic exchange and articulating the sociological preconditions for experiencing market exchange as an extension of sacramental gift exchange.
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Purcell, Stephen. "Not Wholly Communion: Skepticism and the Instrumentalization of Religion in Stoker’s Dracula". Christianity & Literature 67, nr 2 (18.02.2018): 294–311. http://dx.doi.org/10.1177/0148333117708257.
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A recurring theme in Dracula criticism is the assumption that, because Stoker’s protagonists rely on Catholic sacraments and symbols, they represent Catholicism, High Church Protestantism, or a perverse variation thereof. The protagonists’ adoption of Catholic sacramentality, however, lacks any accompanying moral or epistemological shift—Stoker’s protagonists never adopt Christian morality, nor do they transition from skepticism to faith. Rather, the protagonists instrumentalize Catholic sacramental objects, making them tools with which to exterminate vampires and to justify the hatred that underpins that task. The protagonists’ relationship to the Communion wafer encapsulates their disregard for theology and their willingness to manipulate sacrament.
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Janczewski, Zbigniew. "Prawo o sakramentach wtajemniczenia chrześcijańskiego jako imperatyw budujący communio familiaris". Ius Matrimoniale 30, nr 2 (15.04.2019): 29–47. http://dx.doi.org/10.21697/im.2019.30.2.02.
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The baptism, the confirmation and the Eucharist are three christian initiation sacraments. The sacraments were instituted by Christ the Lord and entrusted to the Church. As actions of Christ and of the Church, they are signs and means by which faith is expressed and strengthened, worship is offered to God and our sanctification is brought about. Thus they contribute in the most effective manner to establishing, strengthening and manifesting ecclesiastical communion. The sacraments of christian initiation also to establishing, strengthening and manifesting family communion. This science article shows how the sacramental canon law inspired spouses to build a communio familiaris.
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Silva, José Ariovaldo da. "Celebração da fé em contexto de santuário: memória e compromisso. Elementos teológico-litúrgicos. (Continuação)". Revista Eclesiástica Brasileira 67, nr 265 (10.04.2019): 59. http://dx.doi.org/10.29386/reb.v67i265.1540.
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Dando continuidade a significativas considerações teológico-litúrgicas anteriores em torno da “celebração da fé em contexto de santuário” [cf. REB 66 (2006) 787-806], o autor reflete agora sobre o sentido e o lugar da celebração eucarística, da celebração da penitência, de outros sacramentos e sacramentais e da Liturgia das Horas, bem como sobre o sentido e o lugar das devoções e da piedade populares e da cultura nesse contexto. Não só reflete teológica e liturgicamente sobre as questões, mas oferece também sugestões práticas para a celebração da fé nos santuários.Abstract: Continuing the previous significant theological-liturgical considerations about “the celebration of the faith in a sanctuary context” [cf. REB 66 (2006) 787-806], the author now reflects on the meaning and on the place of the Eucharistic celebration, of the celebration of penitence, of other sacraments and sacramentals and on the Liturgy of the Hours. He also examines the meaning and the place of the popular devotions and piety and of the culture in that context. He does not only reflect in a theological and liturgical way about these issues but also offers practical suggestions for the celebration of the faith in the sanctuaries.
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Khatiwada, Som Prasad. "SACRAMENT AS A CULTURAL TRAIT IN RAJVAMSHI COMMUNITY OF NEPAL". Researcher: A Research Journal of Culture and Society 3, nr 3 (31.10.2018): 13–32. http://dx.doi.org/10.3126/researcher.v3i3.21547.
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Rajvamshi is a local ethnic cultural group of eastern low land Nepal. Their traditional villages are scattered mainly in Morang and Jhapa districts. However, they reside in different provinces of West Bengal India also. They are said Rajvamshis as the children of royal family. Their ancestors used to rule in this region centering Kuchvihar of West Bengal in medieval period. They follow Hinduism. Therefore, their sacraments are related with Hindu social organization. They perform different kinds of sacraments. However, they practice more in three cycle of the life. They are naming, marriage and death ceremony. Naming sacrament is done at the sixth day of a child birth. In the same way marriage is another sacrament, which is done after the age of 14. Child marriage, widow marriage and remarriage are also accepted in the society. They perform death ceremony after the death of a person. This ceremony is also performed in the basis of Hindu system. Bengali Brahmin becomes the priests to perform death sacraments. Shradha and Tarpana is also done in the name of dead person in this community.Researcher: A Research Journal of Culture and SocietyVol. 3, No. 3, January 2018, Page: 13-32
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Gudorf, Christine E. "The Power to Create: Sacraments and Men's Need to Birth". Horizons 14, nr 2 (1987): 296–309. http://dx.doi.org/10.1017/s0360966900037816.
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AbstractThe sacraments represent some of the ordinary activities involved in sustaining daily life, activities which are understood to contain meaning and therefore power. These activities are for the most part the province of women in human societies, probably because of the biological role of women in procreation. One of the ways that men have responded to the connection between women and life sustaining activities is to claim the sacramental reenactments of those activities for themselves, and to maintain that the sacramental reenactments, not the ordinary activities, contain meaning and power. The task for the church is to reconnect sacraments with ordinary life by involving men in direct nurture of life and involving women in sacramental administration, so as to demonstrate the reality of divine meaning and power in life.
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Hlad, Ľubomír. "Náčrt teológie sviatostí podľa Ph. J. Rosata, jej aktuálnosť a inšpiratívny potenciál pre súčasný ekleziálny kontext". Verba Theologica 21, nr 2 (2022): 37–62. http://dx.doi.org/10.54937/vt.2022.21.2.37-62.
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The year 2021 brought several reasons to remember the Rev. Philip J. Rosato, a Jesuit priest and longtime professor of sacramental theology at the Pontifical Gregorian University in Rome (1979-2004). The particular occasion was the tenth anniversary of his death (July 20, 2011) and the eightieth anniversary of his birth (July 7, 1941). The biographical dates also include thirty years since the publication of his most widely read work: An Introduction to the Theology of the Sacraments (Introduzione alla teologia dei sacramenti, 1992). The pastoral visit of Pope Francis to Slovakia (12.9.-15.9.2021) offered an additional reason to remember him. His words on the vocation of Christians not to hoard bread but to share it strikingly recall the essence of Rosatos’ sacramental doctrine. It is the thesis that the foundation of Christian orthopraxis lies in the sacramental liturgy, which is a pneumatic recollection and re-presentation of Jesus‘ prophetic gestures (gestures in favor of justice and gestures of self-giving culminated on Calvary) into which the faithful are grafted. At the same time, they are encouraged by sacramental grace to live in conformity with the ethical dimension of the gesture, walking toward the full realization of the Father‘s kingdom. Rosato‘s sacramental theology, emphasizing the ethical dimension of sacramental grace, was formulated in response to the ongoing sacramental crisis of the Western Church. If the focus of Pope‘s messages are diverse variations on the theme of active protagonism of justice, hope, compassion, reconciliation, solidarity, fidelity, or service that spring from the contemplation of the cross - the founding principle of all the sacraments of the Church and their efficacy - then the theological concept of sacramentality by Ph. J. Rosato receives from his fellow Jesuit a certain implicit recognition. The study is divided into three parts (anamnestic, indicative-explanatory and prognostic); its purpose is to recall the personality of Ph. J. Rosato, his theology and the interpretation of the focal points of his sacramental theology, as well as a prognostic outline of the significance of an ethically designed sacramental theology for the Church in the time of the new evangelization and pastoral conversion.
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Grove, Kevin G. "George Tooker’s Altarpiece of Protest". Religion and the Arts 23, nr 5 (10.12.2019): 537–60. http://dx.doi.org/10.1163/15685292-02305004.
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AbstractRenowned American protest painter George Tooker’s sacramental art opens new perspectives on the relation of the sacramental economy to modern cultural critique. Differing from extant scholarship and taking into account preparatory drawings, this article claims that George Tooker’s The Seven Sacraments altarpiece is best understood in continuity with the rest of the artist’s protest painting. This interpretation does not diminish the religious or conciliatory significance of Tooker’s masterwork but rather draws out its unique voice as a way of protesting the alone-while-together structures of American society. As western societies confront epidemics of loneliness amidst hyper-connectivity, Tooker suggests generative horizons by which sacramental theology might contribute to that conversation—not in posing a simple fix against existential loneliness, but showing forth sacraments as interconnected, graced practices which first and foremost acknowledge loneliness while at the same time denying it the power to be the final word.
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Wolff, Elias. "Sacramentos e ecumenismo - questões sobre o significado, a instituição e o número dos sacramentos". Estudos Teológicos 58, nr 2 (31.12.2018): 392. http://dx.doi.org/10.22351/et.v58i2.2725.
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As igrejas distinguem-se umas das outras pelos sinais sacramentais que possuem, considerados constitutivos da própria identidade cristã e eclesial. Nesse aspecto manifestam-se diferenças e também divergências na doutrina cristã e na organização eclesial entre as várias tradições do cristianismo. A questão vai além de ter mais ou menos sacramentos. O ponto controverso é sobre quais são os meios imprescindíveis para fazer a experiência da graça de Cristo. Entre esses meios situam-se os sacramentos. O objetivo deste artigo é analisar algumas das controvérsias existentes na doutrina sacramental das igrejas, a saber, o significado de sacramento, sua instituição em Cristo e o número dos sacramentos. Com o uso do método de análise bibliográfica qualitativa, o artigo verifica como teólogos de diferentes igrejas compreendem essas questões e como elas são trabalhadas no diálogo ecumênico atual. O artigo conclui que os sacramentos possuem uma dimensão ecumênica no sentido de, por eles, se expressar a fé de todos os cristãos. Para isso urge, porém, desenvolver uma hermenêutica ecumênica dos sinais sacramentais da fé cristã, explicitando sua capacidade de congregar na comunhão da fé todos os que creem em Cristo.
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Kilanowicz, Ryszard. "Obrzędy sakramentu małżeństwa w ujęciu wymogów Kodeksu Prawa Kanonicznego z 1983 roku". Ius Matrimoniale 30, nr 2 (15.04.2019): 79–93. http://dx.doi.org/10.21697/im.2019.30.2.05.
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The liturgy of the Church is an expression of his life with Christ, it uses natural signs such as: wine, water, light, fire, smoke, oil, salt, and ash. It is through Christ, that they are given new meaning. This meaning is to glorify God and sanctify man. The sacramental ordinances are determined by ecclesiastical law which follows the nature and life of the Church.
The ordinances of the Church, through the visible, direct us to the invisible. Behind what is visible there is no action or God's grace. These signs of God's presence are symbols, which St. Augustine calls the encounter between God and man in the world of signs and symbols, a Sacrament. The sacraments of the Church are graces given by God to man for his sanctification. In sacramental rites, the Church can change form, but never in essence and matter. The matter of the sacrament of marriage is between a woman and a man.
The rites of the sacrament of marriage, were announced in 1969, are used in Poland, however, it has been adapted to the new Code of Canon Law of 1983. Jesus instituted the sacrament of marriage. Marriage should be celebrated at Holy Mass and is characterized by unity and indissolubility. During the rites of the sacrament of marriage, the Church then asks what is the will of the person is for getting married. The couple then join their right hands and place the wedding rings on each other’s ring finger. The effects of the sacrament of marriage, which express the Rites of the Sacrament of Marriage, are: marriage community, grace and family. The liturgy with the sacrament of marriage speaks of the sanctity of marriage through the beauty of its celebration.
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Brinkman, Martien. "The Rediscovery of the Meaning of Baptism—Its Contribution to a Public Theology". Journal of Reformed Theology 2, nr 3 (2008): 266–74. http://dx.doi.org/10.1163/156973108x333759.
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AbstractIn this contribution, I emphasize the potential public—and here that means 'societal'—impact of one of the main sacraments of the church; namely, the sacrament of baptism. I shall focus especially on the ethical implications of the sacrament of baptism as a sacrament that marks the transition to a new way of life. The thesis to be elaborated is that the sacrament of baptism, including its doctrine of original sin and its expectation of the kingdom of God, comprises the indispensable framework of a sound public theology understood as a theology of societal renewal.
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Kurniawan, Valentinus Febianto Bayu. "Tinjauan Kekudusan Pelayanan dari Pelayanan Sakramen yang Berdosa menurut Santo Agustinus dari Hippo". FOCUS 1, nr 2 (25.12.2020): 75–82. http://dx.doi.org/10.26593/focus.v1i2.4531.
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The sacrament is a sign of God’s presence in the world. Through the sacrament mankind finds salvation. Men received the sacraments with the help of priests. Therefore, there is a demand for holiness for the priests. The question is, if as a sacrament minister, a priest does not show holiness, can the sacrament still bring salvation? To answer this question, this paper uses the idea of Saint Augustine of Hippo. Saint Augustine insists that the sacrament can still save because Christ works in it. In addition, there is a de- mand for priests to always practice self-sanctification.
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Bakó, László. "Delicts against the sanctity of the Eucharist and the simulation of the liturgical action". Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 66, nr 1 (30.06.2021): 42–55. http://dx.doi.org/10.24193/theol.cath.latina.2021.lxvi.1.03.
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The present article addresses two groups of delicts from the sixth book of the current Code of Canon Law (Sanctions in the Church), i.e. Delicts against the sanctity of the Eucharist and the simulation of the liturgical action. The content of this book is debated among theologians and canonists, raising a variety of questions: Does the Church have the right to coerce the faithful with penal sanctions? Should penal law exist in the Church, or do certain organizing measures suffice? Based on the first canon of the sixth book (can. 1311), this article shows that using sanctions is a native right of the Church. Since sacraments, in particular the Eucharist, belong to the essence of the Church, the delicts against the sanctity of the Most Holy Sacrament and the simulation of the Sacraments have a great impact on the life of the Church. Therefore, although there are many open questions and several ambiguities around this issue, the present article argues that the Church needs an adequate legal order in the case of sacraments.
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Gilja, Sani, i Boris Vulić. "»Sacramentum hoc magnum est.«". Diacovensia 26, nr 3 (2018): 405–22. http://dx.doi.org/10.31823/d.26.3.3.
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The sacrament of marriage is the foundation of Christian family from which it receives special strength to become a place of grace for society and the world. Understanding marriage exclusively as the freedom of married partners corrodes the seriousness of marital love from within, which becomes weak against even the slightest challenges. In the background of such an understanding lies the glorification of individual’s ego, which entails a negative attitude towards the traditional understanding of Christian marriage. The article shows that the celebration of the sacrament of marriage, which includes all the good and noble that a culture has introduced as a sign of the social and legal importance of marriage, places the nature of marriage in a completely new sacramental and sacred context. This horizon reveals an essential internal connection of marriage with all sacraments of the Church, especially the Eucharist. Continually strengthened by the Eucharist, the sacramental grace of marriage becomes active and fruitful not only in the form of eros, but mostly as an agape, as love that invites a person to die to themselves in order to truly realize oneself in marriage and family communion. The article seeks to help Christian spouses in modern temptations, to cooperate more seriously with the grace of the sacrament of marriage, with full awareness of the theological identity of a Christian family, thus becoming a unique and indispensable sign of Christ’s mystical love for the Church.
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Jemielity, Witold. "Czas udzielania chrztu, bierzmowanie, częstość spowiedzi w diecezji augustowskiej czyli sejneńskiej i łomżyńskiej". Prawo Kanoniczne 49, nr 1-2 (15.06.2006): 31–66. http://dx.doi.org/10.21697/pk.2006.49.1-2.01.
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In the Catholic Church it is a religious dogma that Jesus Christ established Holy Sacraments, therefore they are constant. Whereas, practising of these sacraments by the congregation is defined by the Church common law and regional Church law, moreover, there are local and country habits added. Regulations of both kinds of law, common and regional, have changed within the centuries, what influenced the time, place and way of practising sacraments. The author showed these changes as regards the time of the child’s baptism after his birth, Confirmation and frequency of confession. In the nineteenth century the child had to be baptized until he was three days old, later it was eight days after his birth and in the midway period parents brought their children to be baptized in the period of two weeks. After the IIWW this period was much longer and reached even several months. For many centuries Confirmation seemed to be forgotten. The Bishop’s vicarious visited their Parishes and, despite being priests, they did not have the right to practise this sacrament. Considerable change as regards confirmation was introduced in the twentieth century. Sacraments of penance were associated especially with the Easter time. Numerous representants of the congregation confessed and received the Holy Communion once a year. More frequent confession and repeated receiving of the Holy Communion have become more and more popular in the several past decades.
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WORGUL, George S. "Sacraments". Questions Liturgiques/Studies in Liturgy 89, nr 2 (30.09.2008): 108–19. http://dx.doi.org/10.2143/ql.89.2.2033510.
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Findikyan, Bishop Daniel. "Returning to Normalcy and the Sacrament of Penance". Journal of Orthodox Christian Studies 6, nr 1 (2023): 1–8. http://dx.doi.org/10.1353/joc.2023.a923033.
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ABSTRACT: This paper examines the three aspects of its title—normalcy, sacraments, and penance—in light of the COVID-19 pandemic. While the pandemic left people yearning for a return to normalcy, it also gave them the opportunity to reconsider what normalcy means. The normalcy to which many wish to return is the sinful and illusory normalcy of personal fulfillment without God, but true normalcy is found only in Jesus Christ through the sacrament of penance. The pandemic thus offers an occasion to critically reassess the meaning of penance and its place within sacramental theology, which this paper undertakes, especially in the Armenian Orthodox tradition. Drawing on the Armenian meaning of penance ( abashkharutyun ) as turning away from mourning, the paper proposes an understanding of penance as the joyous center of Christian faith and the norm to which Christians aspire to return.
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Barth, Markus. "Bem: Questions and Considerations". Theology Today 42, nr 4 (styczeń 1986): 490–98. http://dx.doi.org/10.1177/004057368604200408.
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“The authors of BEM do not intend to degrade Christ to a mere founder of the holy sacraments, or the Holy Spirit to a mere instrument of sacramental miracle working. But they say so many and such powerful things in praise of the sacraments that one would almost think that the perfection, validity, and glory of the work of Christ needs ecclesiastical assistance in order to be effective… The document should in fact be ‘received’ just as it is. It deserves to be thoroughly discussed. But then, with expressions of thanks for services rendered, it should be packed away behind glass and carefully preserved in a safe place.”
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Lange, Erlinde De, i Bert Roebben. "Seven Propositions on Sacramental Youth Catechesis in the Roman-Catholic Church". Journal of Youth and Theology 1, nr 2 (27.01.2002): 47–63. http://dx.doi.org/10.1163/24055093-90000102.
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The present contribution intends to formulate seven propositions on sacramental youth catechesis that can be considered viable for the future of religious congregations. Its starting point is the humanisation of the young person in a Christian perspective in confrontation with the dynamics of Roman-Catholic sacraments. The research question is this: How can these sacraments still function and inspire young people in a modernized society? The propositions are rooted in modern Roman-Catholic theology and constitute a platform for discussion designed to explore the limits and possibilities of catechesis in Flanders and the Netherlands (Western-Europe). The ultimate challenge is to cope with the dialectic between the religious homelessness of young people on the one hand and the narrative and sacramental richness of the Christian tradition on the other. These propositions were generated in the confrontation between well-considered praxis (De Lange) and practical-theological research (Roebben).
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Adam, Will. "The Reception, Recognition and Reconciliation of Holy Orders". Ecclesiastical Law Journal 8, nr 36 (styczeń 2005): 4–20. http://dx.doi.org/10.1017/s0956618x00005962.
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Questions of the mutual recognition, or not, of the ministry of different Churches have been high on the ecumenical agenda for many years. Roman Catholic sacramental theology, manifest inter alia in Canon Law, has a clear understanding of the validity or invalidity of sacraments, including holy orders. Validity is a strong word and implies that sacramental acts which are not valid are de facto ineffective.
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Słotwińska, Helena. "The Pedagogical and Religious Dimensions of the Rites of the Sacrament of Children’s Baptism". Religions 13, nr 6 (6.06.2022): 512. http://dx.doi.org/10.3390/rel13060512.
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The topic of the article “The Pedagogical and Religious Dimensions of the Rites of the Sacrament of Baptism for Children” deals with the sacraments in the Catholic Church, particularly baptism as the first of the seven sacraments. As signs, sacraments are also meant to instruct, and indeed they do, for the meaning and grace of baptism are made clear in the rites of its celebration Union with Christ leads to confession of faith in the One God: Father, Son and Holy Spirit. The profession of faith, closely related to baptism, is eminently Trinitarian. The Church baptises: “In the name of the Father and of the Son and of the Holy Spirit” (Matt. 28,19), the Triune God to whom the Christian entrusts his life.The basis for analyzing the rites of baptism will be the Order of Baptism for Children during mass, which contains very important instructions that can be grouped into three points: (1) instructions about God the Father, (2) instructions about the essence of baptism and its importance for the parish and the baptized, (3) instructions about the duties of the baptized and their parents and godparents. In the sacraments God occupies the central place, and the sacrament of baptism, by instructing about God the Father, the first issue, brings closer three fundamental truths about God: (a) God’s initiative in the salvation for man, (b) God’s omnipotence (universal, loving and mysterious), and (c) God’s goodness. The second issue deals with: (a) the essence of baptism based on the terms given in the Rite of Receiving the Children (baptism, faith, the grace of Christ, admission to the Church, and eternal life); (b) the meaning of infant baptism for the parish community; and (c) the meaning of baptism for the child. Likewise, the third issue is also divided into two parts, with an instruction (a) on the duties of the baptized and (b) the duties of baptized children, parents and godparents.
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Pesce, Dolores. "The “individual” in Johann Friedrich Overbeck’s and Franz Liszt’s Seven Sacraments". Studia Musicologica 54, nr 4 (1.12.2013): 339–56. http://dx.doi.org/10.1556/smus.54.2013.4.1.
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In the preface to his Septem sacramenta (1878–1884), Franz Liszt acknowledged its stimulus — drawings completed in 1862 by the German painter J. F. Overbeck (1789–1869). This essay explores what Liszt likely meant by his and Overbeck’s “diametrically opposed” approaches and speculates on why the composer nonetheless acknowledged the artist’s work. Each man adopted an individualized treatment of the sacraments, neither in line with the Church’s neo-Thomistic philosophy. Whereas the Church insisted on the sanctifying effects of the sacraments’ graces, Overbeck emphasized the sacraments as a means for moral edification, and Liszt expressed their emotional effects on the receiver. Furthermore, Overbeck embedded within his work an overt polemical message in response to the contested position of the pope in the latter half of the nineteenth century. For many in Catholic circles, he went too far. Both works experienced a problematic reception. Yet, despite their works’ reception, both Overbeck and Liszt believed they had contributed to the sacred art of their time. The very individuality of Overbeck’s treatment seems to have stimulated Liszt. True to his generous nature, Liszt, whose individual voice often went unappreciated, publicly recognized an equally individual voice in the service of the Church.
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Levy, Ian Christopher. "Was John Wyclif's Theology of the Eucharist Donatistic?" Scottish Journal of Theology 53, nr 2 (maj 2000): 137–53. http://dx.doi.org/10.1017/s0036930600050705.
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The heresy of Donatism has often been associated with the fourteenth-century theologian John Wyclif. This study focuses on whether or not Wyclif's eucharistic theology had in fact lapsed into this heresy. For if Wyclif was guilty of Donatism it is certainly no small matter. Donatism violates one of the most fundamental tenets of Catholic Christianity, viz. that the validity of the sacraments is not dependent upon the personal sanctity of the human beings who administer them. Medieval canon law dealt at some length with the issue of sacramental administration, upholding the Augustinian position that the determining factor in the proper administration of the sacraments is not the merit of the celebrant, but rather the power of God operating through him. Indeed, such a principle would have to be maintained if the foundation of the Church's sacramental system, and the ecclesiastical structure as a whole, was to be preserved from the prospect of disintegration.
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Acedo Moreno, Luz Imelda. "Harmony or Discordance between Sacramental and Liturgical Theology?" Religions 15, nr 3 (11.03.2024): 334. http://dx.doi.org/10.3390/rel15030334.
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This paper aims to show a way of approximating between liturgical studies and sacramental theology, trying to undo a too formal separation between the two sciences. The paramount cause is to be found at the request of Sacrosanctum Concilium, starting from the link between the two to achieve a greater and more fruitful participation of those faithful to the sacraments. In the words of Card. Ratzinger, this request has not been fully met. The dichotomy and relationship between the notions of theoria and praxis in both sciences are presented as the need for a solid foundation or philosophical frame of reference with a metaphysical or realistic background, attending to the problems raised by the International Theological Commission in the document on “The Reciprocity between Faith and Sacraments in the Sacramental Economy” (1999). The pathway is open, some solutions are proposed, and an attempt is made to show the importance of this subject for the understanding of man himself and his Christian life.
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Horton, William D. "Book Review: Exploring the Sacraments: The Sacraments". Expository Times 111, nr 4 (styczeń 2000): 140. http://dx.doi.org/10.1177/001452460011100430.
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Němec, Damián. "Aequitas canonica and Access to the Sacrament of Penance during the First Wave of COVID-19 in 2020 in the Light of the Principles of Canon Law". Philosophy and Canon Law 8, nr 2 (23.12.2022): 1–18. http://dx.doi.org/10.31261/pacl.2022.08.2.04.
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Epidemiological measures during the first wave of the coronavirus epidemic in 2020 significantly affected the realization of religious freedom, including religious services and sacraments. This paper deals with one narrower topic in this area, namely, the regulation of access to the sacrament of penance in response to measures of secular law. It focuses mainly on the modalities of allowing access to this sacrament in the Catholic Church, both in terms of universal law and in terms of particular law and proposals for its formulation.
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Hunter, David G. "Between Discipline and Doctrine". Augustinian Studies 51, nr 1 (2020): 3–22. http://dx.doi.org/10.5840/augstudies202011756.
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This article explores a possible tension in Augustine’s thought between his response to the misconduct of clergy, which stressed swift discipline, and his anti-Donatist theology of sacraments, which emphasized the efficacy of sacraments apart from the moral worthiness of the clergy. I identify five principles that Augustine followed in his handling of clerical misconduct: 1) Decisive action that usually resulted in removal of the offenders from ministry; 2) concern for the rights of the victim over clerical privilege; 3) a just hearing for the accused clergyman; 4) concern for transparency in all proceedings; 5) personal accountability of the bishop for the behavior of his clergy. I conclude by noting several aspects of Augustine’s anti-Donatist ecclesiology and sacramental theology that help to resolve the apparent tension.
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Connors, Ryan. "The Riches of God's Mercy: Five Neglected Truths about the Sacrament of Penance". Antiphon: A Journal for Liturgical Renewal 27, nr 3 (2023): 333–48. http://dx.doi.org/10.1353/atp.2023.a916119.
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ABSTRACT: A renewed appreciation among the Catholic people of the sacrament of penance will require a retrieval of five often forgotten theological truths about the nature of this sacrament. This article outlines (1) the importance of penitents making an integral confession of their sins; (2) the gift of infused virtue the sacrament bestows; (3) the need for confession to ensure a fruitful—and not merely valid—administration of the other sacraments of the Church; (4) the relationship between confession and the possibility for the baptized to merit in the economy of salvation; and (5) the necessary element of the sacrament by which one does penance in order to satisfy for sins committed.
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D'Auria, Eithne. "Sacramental Sharing in Roman Catholic Canon Law: A Comparison of Approaches in Great Britain, Ireland and Canada". Ecclesiastical Law Journal 9, nr 3 (28.08.2007): 264–87. http://dx.doi.org/10.1017/s0956618x07000361.
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Faced with difficulties of communication between separated churches, the Roman Catholic Church has attempted to provide a framework for sacramental sharing between Christians genuinely prevented from receiving the sacraments in their respective churches and ecclesial communities. This paper first considers the Roman Catholic canonical requirements for sacramental sharing. It then addresses the approach taken in the ecclesiastical jurisdictions in Great Britain and Ireland, and compares it with that of Canada. Finally, suggestions for reform are considered.
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Platten, Stephen. "Building sacraments*". Theology 117, nr 2 (13.02.2014): 83–93. http://dx.doi.org/10.1177/0040571x13512968.
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Baker, John R. "Psychedelic Sacraments". Journal of Psychoactive Drugs 37, nr 2 (czerwiec 2005): 179–87. http://dx.doi.org/10.1080/02791072.2005.10399799.
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