Editor’s Introduction: Revisiting Sacramental Theology in the Wake of a Pandemic

2021 ◽  
pp. 000332862110603
Author(s):  
James Farwell
Keyword(s):  
2003 ◽  
Vol 1 (1) ◽  
pp. 104-116 ◽  
Author(s):  
Rowan Williams

ABSTRACTFor Hooker's opponents, sacraments could only be human actions designed to further the homogeneity of that community of uniform spiritual achievement which is the holy congregation. Hooker, on the other hand, affirms the possibility of uneven, confused faith, even the confused ecclesial loyalties of the ‘church papist’, as something acceptable within the reformed congregation. This is entirely of a piece with the defence of a liturgy that is more than verbal instruction. Hooker traces these two issues to a Christology which is centred upon divine gift and ontological transformation, and a consequent sacramental theology which affirms the hiddenness but effectiveness of divine presence and work in the forms of our ritual action.


1957 ◽  
Vol 24 (2) ◽  
pp. 185-187
Author(s):  
Gerard Mitchell
Keyword(s):  

Horizons ◽  
1976 ◽  
Vol 3 (1) ◽  
pp. 75-82 ◽  
Author(s):  
Robert S. Brightman

AbstractIn the course Architecture in Worship, the interior functional design of churches is taken as a point of departure for the study of the theological beliefs and liturgical practices of various periods of church history and of different denominations. Using an inductive approach, the course provides a unique approach to the study of church history and sacramental theology, and thus is useful as an alternative among the varied departmental offerings.


Transilvania ◽  
2021 ◽  
pp. 88-99
Author(s):  
Mihail K. Qaramah

Mystirio sau, Sacrament, sau, Taine 2, de în ceale 7, Botezul și S[fân]t[ul] Mir (= MYS) is a liturgical handbook for priests printed in 1651 in Târgoviște (Wallachia) at the initiative of Metropolitan Stephen I. This book of small dimensions comprises an introductive guide of sacramental theology for two Sacraments of Christian initiation, namely the Holy Baptism and Holy Chrismation, together with the description of their ordo and other prebaptismal and postbaptismal rites, the Canons of the Apostles and Holy Fathers for the Sacrament of Baptism, the ordo when in extreme urgency occasion arises to give communion to a sick person, a prayer for one who has eaten something defiling and instructions for the confessor priest. Although the prayers, liturgical formulas and scripturistic lectures are printed in Slavonic, the teachings and the rubrics are translated into Romanian language. In this paper the author analyses the liturgical rites described in MYS and, comparing it with other contemporary liturgical documents, demonstrates that while some parts in MYS were taken from an Slavonic Euchologion printed at Câmpulung (Wallachia) in 1635, the primary source of this book is the Kievan Trebnik of Peter Mohyla (1646).


2018 ◽  
Vol 16 (4) ◽  
pp. 1421-1423
Author(s):  
John Froula
Keyword(s):  

2017 ◽  
Vol 31 (1) ◽  
pp. 65-78
Author(s):  
Justin Nickel

Stanley Hauerwas and others argue that Luther’s understanding of justification denies the theological and ethical significance of the body. Indeed, the inner, spiritual person is the one who experiences God’s grace in the gospel, while the outer, physical (read: bodily) person continues to live under law and therefore coercion and condemnation. While not denying that Luther can be so read, I argue that there is another side of Luther, one that recognizes the body’s importance for Christian life. I make this argument through a close reading of Luther’s reflections on Adam and Eve’s Fall in his Lectures on Genesis (1545) and the sacramental theology in ‘Against the Heavenly Prophets’. For this Luther, disconnection from our bodies is not a sign of justification but rather the sin from which justification saves us. Accordingly, justification results in a return to embodied creatureliness as the way we receive and live our justification.


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