[pt] O sacramento da penitência requer uma reflexão teológica que enfatize o que lhe é específico dentro do conjunto da teologia sacramental católica. Requer também que se redescubra o seu potencial evangelizador. Nossa dissertação faz uma abordagem teológico-pastoral desse sacramento ressaltando o seu núcleo fundamental: o perdão de Deus; e dando ênfase à sua dimensão sóciocomunitária. Analisa a importância da relação indivíduo-comunidade nas diversas configurações históricas que este sacramento já assumiu. Propõe uma reflexão teológica que fundamente a necessidade de configurar o sacramento da reconciliação eclesial a partir do contexto em que se encontra a Igreja hoje. O fio condutor de nosso estudo é a distinção entre penitência como virtude e como sacramento. A primeira, deve ser considerada como conatural à vida cristã. A segunda, como uma mediação específica para a concessão do perdão de Deus ao cristão em estado de conversão. Em ambos os casos, é tarefa urgente para a teologia e para a pastoral redescobrirem a Igreja como comunidade do perdão e da graça e o sacramento da penitência como uma mediação para a remissão dos pecados e para a reconciliação em todos os níveis. / [fr] Le sacrement de pénitence demande une réflexion théologique qui souligne ce qui lui est spécifique placé dans l ensemble de la théologie sacramentelle catholique. Cela demande aussi que soit redécouvert son pouvoir évangélisateur. Notre dissertation se veut un abordage théologique pastorale de ce sacrement, faisant ressortir son noyau fondamental qui est le pardon de Dieu et veut aussi souligner sa dimension sociale-communautaire. Nous analysons l importance de la relation individu-communauté aux diverses caractéristiques historiques assumées par ce sacrement. Nous proposons une réflexion théologique qui prouve la nécessité de caractériser le sacrement de la réconciliation éclesiale a partir du contexte où se rencontre l Eglise d aujourd hui. Le fil conducteur de notre étude est de distinguer entre la pénitence comme vertu et comme sacrement. La première doit être considérée comme étant co-naturelle à la vie chrétienne et la seconde doit être considérée comme une médiation spécifique pour l attribution du pardon de Dieu pour le chrétien en état de conversion. Dans les deux cas la tâche est urgente pour la théologie comme pour la pastorale. Il s agit de redécouvrir l Eglise comme communauté du pardon et de la grâce et le sacrement de pénitence comme une médiation pour la rémission des péchés et pour la réconciliation à tous les niveaux.

The CIC/83, the living law (ius vigens) of the Latin Catholic Church, contains 110 canons on marriage in cc. 1055 – 1165. [The 1990 Code of Canons of the Eastern Churches contains a similar section, cc. 776 – 866]. The sacred canons, in general, are a compilation of theological statements that are presented in juridical terms. The canons on marriage, like those of the other sacraments, commence with a theological statement defining the essence of the sacrament. The first canon, c. 1055, states that (§1) the marriage covenant, for the baptized, has been raised to the dignity of a sacrament by Christ the Lord and that (§2) a valid marriage contract cannot exist between baptized persons without being a sacrament. A requirement of c. 1099 is that one must not be in error (error iuris) concerning the unity, indissolubility, or the sacramental dignity of marriage. Additionally, c. 1101, §2 states that when by a positive act of the will one excludes marriage itself or an essential element or an essential property, that marriage is invalid. The expectation of cc. 1099 and 1101, therefore, is that sacramentality be included at the time of exchange of consent. From the time of the scholastics, contract and sacrament have been identified as one for the baptized, hearkening to a time when civil legislation attempted to subvert the authority and oversight of the Church regarding (sacramental) marriage. At the Second Vatican Council, the constitution Gaudium et spes reinterpreted marriage as a covenantal relationship between man and woman. A covenant and a contract are not identical terms. More importantly, marriage was again seen as a covenant, and as a covenant, for the baptized, it Father Glen J. Pothier 2 is sacramental. Sacrosanctum Concilium, which set forth principles for the reform of the sacramental and liturgical life of the Latin Church, stated that sacraments presuppose faith. The International Theological Commission identified that there are members of the baptized faithful, Catholic or non- Catholic, who are unbelievers, who may have been baptized as children but have had no further faith elucidation, or, as members of non-Catholic ecclesial communities, do not believe in the seven sacraments of the Catholic Church, or, in particular, that marriage is a sacrament. Such persons would not, then, understand that sacramentality must be exchanged on the day of marriage. Rotal jurisprudence has reflected this change. In addition to the presumption that sacraments require faith, another presumption exists when the Church expects that the baptized marry according to the mind of the Church (the mens Ecclesiae), that is, facere quod facit Ecclesia, ([by] doing what the Church does). But in a society that is weakened by divorce, secularism, and a lack of understanding of what the Catholic Church understands by the sacrament of marriage, this presumption needs to be reexamined. Through research on the historical development of theological and canonical principles, and by means of independent studies of large groups of baptized Catholics and non-Catholics, it becomes increasingly clear that the theologico-juridico principles of c. 1055 and the sacramentality of marriage must be revisited. / Systematic Theology & Theological Ethics / D. Th. (Systematic Theology & Theological Ethics)

This thesis seeks to demonstrate that, in failing to take the sacramentality of the Word seriously, the preaching of the Church has suffered negative consequences. In short, preaching has often become, at best, a form of instruction or, at worst, an incantation of sorts, rather than an integral part of deepening our relationship with Christ by functioning sacramentally to bring about divine participation with Jesus' corporeal humanity in his living Word. Moreover, this trouble has had a profoundly negative effect on my own Lutheran Church – Missouri Synod due, in part, to our Reformation heritage as Christians who believe, teach, and confess the sole authority and divine inspiration of Holy Scripture. Yet, what has been lost over the past 500 years since the Reformation began is the reality of Christ's ongoing corporeal presence in and for the Church, particularly as he is present in the viva vox of preaching. In order to recover that reality, I propose that one should consider the annunciation to Mary where, with a sermon of sorts, the corporeal Christ took up residence in the flesh of his hearer. In addition to granting Mary a son, however, this tangible presence of Jesus also delivered to her precisely what was contained within his own flesh: the fullness of the Godhead (Col 2:9). When understood as a biblical paradigm for the Church, it becomes clear that what happened to Mary can, indeed, happen to Christians of the present day. To that end, I propose that preaching today, when understood sacramentally, can deliver the fullness of the person of Christ, who continues to come in corporeality, with humanity and divinity, in the viva vox of preaching.

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

[pt] A questão da relativização da compreensão do pecado e da necessidade de uma reflexão sobre algumas das razões profundas que levaram nossos contemporâneos a experimentar, uma dificuldade tão grande quando lhe falamos de pecado ou quando eles tentam tomar consciência da dimensão pessoal e comunitária do pecado em suas vidas. Mediante a esta realidade, marcada pelo individualismo, subjetivismo e hedonismo, é que destacamos um certo incômodo pastoral em torno do sacramento da reconciliação, constatando uma crise em torno da atual prática do sacramento. Daí, é que propomos ao longo de nossa tese um repensar do sacramento da reconciliação, apontando caminhos desafios para que essa renovação em torno do sacramento aconteça. Nosso estudo é baseado num enfoque que passa por uma reflexão teológica do sacramento da penitência, onde requer uma descoberta do seu profundo sentido ao longo da história do ser humano. Também uma abordagem teológico-pastoral, ressaltando o perdão e a misericórdia de Deus, valorizando a sua dimensão sócio-comunitária. Assim, apontamos a necessidade de uma reflexão teológica, configurando, o sacramento da reconciliação hoje, a partir do contexto atual da Igreja. O desafio se faz presente quando num primeiro momento contextualizamos o pecado frente ao mundo moderno em relação a própria antropologia do ser humano; no segundo momento a própria teologia do sacramento da reconciliação no seu contexto bíblico e eclesial e por fim o desafio de uma nova abordagem e repensar do sacramento da reconciliação em face ao ser humano no mundo moderno. / [it] La Questione della relativizzazione della comprensione del peccato e della necessitá di una riflessione, sono alcune delle radici profonde che portano i nostri contemporanei a sentire una certa difficoltá a parlare della questione del peccato o a cercare (tentaré), di prendere coscienza della dimensione personale e comunitaria del peccato nella loro vita. In questa realtá, segnata dall individualismo, dal soggettivismo e dall edonismo, risaltiamo um certo incomodo (difficoltá) pastorale rispetto al sacramento della riconciliazione, costatando una crisi della pratica attuale del sacramento. Per questo proponiamo in questa nostra tesi di ripensare it sacramento della riconcilazione indicando strade e sfide affinché questo rinnovamento a rispetto del sacramento avvenga. Il studio si basa su una analise (visione) che passa attraverso uma riflessione teologica del sacramento della penitenza, che richiede uma scoperta del suo senso profondo lungo la storia dell essere umano. Poi una analisi pastorale, sotto lineando il perdono e la misericordia di Dio, valorizzando la dimensione socio-comunitaria. Cosí indichiamo la necessitá di una riflessione teologico-pastorale, presentando il sacramento della riconciliazione oggi, partendo dal contesto della Chiesa. La sfida si presenta quando, in um primo momento contestualizziamo il peccato davant al mondo moderno, in relazione alla propria antropologia dell essere umano; in um secondo momento la propria teologia del sacramento della riconciliazione nel suo contesto biblico ed ecclesiale; infine la sfida di um nuovo avvicinamento e ripensamento del sacramento della riconciliazzione per l essere umano nel mondo moderno.

Le présent travail est une analyse du concept d’instrument qui en fait apparaître les exigences théoriques et demande si et dans quelle mesure le système de Thomas d’Aquin les remplit. D’abord, on montre que la notion d’instrument telle que Thomas la définit en général et conformément à l’aristotélisme dont il hérite — à savoir, comme un «moteur mû» — est contradictoire, dans la mesure où rien, d’après Thomas, ne peut être à la fois moteur et mû selon le même mouvement. Ensuite, on montre que la notion d’instrument telle que Thomas la redéfinit dans le contexte restreint de sa théologie sacramentelle — à savoir, comme ce qui «agit en vertu d’un autre» — échappe à cette contradiction, même si elle est, à son tour, problématique, parce qu’elle implique qu’un même pouvoir (virtus) transite de l’agent principal à l’instrument. Il faut étudier le modèle auquel Thomas renvoie — à savoir, l’être intentionnel des espèces sensibles — pour répondre à ce problème : il s’agit alors de montrer comment l’apparence peut être conçue comme une propriété en transit numériquement identique en plusieurs sujets (la chose, le milieu, le percepteur). Enfin, on justifie l’application de ce modèle au pouvoir instrumental grâce à deux thèses centrales de l’ontologie thomasienne des pouvoirs — à savoir, qu’ils sont distincts de la forme substantielle et qu’ils en fluent — qui reviennent à accorder au pouvoir, comme tel, le même statut ontologique qu’à l’espèce sensible, c’est-à-dire un être intentionnel (esse intentionale). On en conclut que ce qui fonde, en définitive, la causalité instrumentale, ce n’est pas tant la physique d’Aristote que l’ontologie des pouvoirs de Thomas. / The aim of this study is to offer a better understanding of instrumental causation in Aquinas. It starts by calling into question the idea that an instrument is a « moved mover ». Behind this apparently innocuous phrase lurks a contradiction, for, as Aquinas states, it is impossible for something to both be a mover and be moved according to the same motion. Having argued that this contradiction may not be satisfyingly solved, an alternate definition is suggested, according to which an instrument acts "in virtue of another". Indeed, according to Aquinas’s sacramental theology, an instrument acts insofar as it contains a certain power (virtus). This power isn’t its own, but the individual property of something else, namely the principal cause. The question here is to account for what seems to be a transferable trope: an individual power present both in the principal and in the instrumental cause. Aquinas does this by comparing the power in the instrument to the species of color in the air. We follow this cue. First, by understanding how a sensible species may be understood as numerically identical across different subjects, namely the sensible object, the medium and the perceiver. Second, by turning to Aquinas’s thesis that powers are distinct and flow from a thing’s substantial form. This, it is argued, amounts to granting powers the same ontological status as sensible species, namely intentional being (esse intentionale). The study concludes that it is not Aristotelian physics but Aquinas’s metaphysics of powers that ultimately grounds instrumental causation.

This diploma thesis deals with the issue of the written inheritance of the priest Martin Vích. It analyses and focuses on his written preparation for the preaching during liturgical year. The goal of this thesis is to bring a view about his preaching activity, and to get his characteristics, interesting images and ideas. The main section of this thesis is a practical part focused on an analysis of the preserved preaching in Christmas time, Easter time and in liturgical interim. The preserved preparation for the sacramental and funeral preaching is attached in conclusion. The thesis is also focused on a comparison with other preachers.

The CIC/83, the living law (ius vigens) of the Latin Catholic Church, contains 110 canons on marriage in cc. 1055 – 1165. [The 1990 Code of Canons of the Eastern Churches contains a similar section, cc. 776 – 866]. The sacred canons, in general, are a compilation of theological statements that are presented in juridical terms. The canons on marriage, like those of the other sacraments, commence with a theological statement defining the essence of the sacrament. The first canon, c. 1055, states that (§1) the marriage covenant, for the baptized, has been raised to the dignity of a sacrament by Christ the Lord and that (§2) a valid marriage contract cannot exist between baptized persons without being a sacrament. A requirement of c. 1099 is that one must not be in error (error iuris) concerning the unity, indissolubility, or the sacramental dignity of marriage. Additionally, c. 1101, §2 states that when by a positive act of the will one excludes marriage itself or an essential element or an essential property, that marriage is invalid. The expectation of cc. 1099 and 1101, therefore, is that sacramentality be included at the time of exchange of consent. From the time of the scholastics, contract and sacrament have been identified as one for the baptized, hearkening to a time when civil legislation attempted to subvert the authority and oversight of the Church regarding (sacramental) marriage. At the Second Vatican Council, the constitution Gaudium et spes reinterpreted marriage as a covenantal relationship between man and woman. A covenant and a contract are not identical terms. More importantly, marriage was again seen as a covenant, and as a covenant, for the baptized, it Father Glen J. Pothier 2 is sacramental. Sacrosanctum Concilium, which set forth principles for the reform of the sacramental and liturgical life of the Latin Church, stated that sacraments presuppose faith. The International Theological Commission identified that there are members of the baptized faithful, Catholic or non- Catholic, who are unbelievers, who may have been baptized as children but have had no further faith elucidation, or, as members of non-Catholic ecclesial communities, do not believe in the seven sacraments of the Catholic Church, or, in particular, that marriage is a sacrament. Such persons would not, then, understand that sacramentality must be exchanged on the day of marriage. Rotal jurisprudence has reflected this change. In addition to the presumption that sacraments require faith, another presumption exists when the Church expects that the baptized marry according to the mind of the Church (the mens Ecclesiae), that is, facere quod facit Ecclesia, ([by] doing what the Church does). But in a society that is weakened by divorce, secularism, and a lack of understanding of what the Catholic Church understands by the sacrament of marriage, this presumption needs to be reexamined. Through research on the historical development of theological and canonical principles, and by means of independent studies of large groups of baptized Catholics and non-Catholics, it becomes increasingly clear that the theologico-juridico principles of c. 1055 and the sacramentality of marriage must be revisited. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology & Theological Ethics)

No description available.

By the turn of the seventeenth century, the auto sacramental quickly became the most elaborate dramatic genre in Spain. Shortly after the Council of Trent, professional playwrights replaced clerics who had previously written autos for the Corpus Christi celebrations held each year, but none were more influential than Lope de Vega in refining thematic, literary, and staging elements and techniques. At the middle of the nineteenth century, critics began to study the genre that a royal decree had banned almost a century earlier; however, few have dedicated much time to Lope's autos. As a result, most critics have misunderstood Lope's contributions to the genre. This study addresses some of the issues that scholars have particularly misunderstood or ignored, namely, Lope's treatment of the Eucharistic theme in his autos, the level of dramatic unity displayed in his Corpus Christi plays, and the contribution of spectacle to the overall performance. Using a textual analysis of three of Lope's autos, I conclude that Lope could and did write profound, unified liturgical plays designed to disseminate Catholic dogma in an effective and entertaining manner. Each of the three autos used in this study, Las aventuras del Hombre, El viaje del Alma, and Los dos ingenios y esclavos, presents a protagonist representing mankind, who must learn to disregard evil influences faced in mortality and turn to Christ and the Eucharist for salvation. These elaborate liturgical performances, whose budgets exceeded those of the popular comedias of the day, all took place in city plazas around the country. In order to understand the deserved popularity that Lope's autos clearly enjoyed in their original setting, scholars need to return to the texts themselves and not merely rely on criticism.