The Christian Sacraments of Initiation: Baptism, Confirmation, Eucharist

Reviewed Book: Osborne, Kenan B. The Christian Sacraments of Initiation: Baptism, Confirmation, Eucharist. Mahwah, NJ: Paulist Press, 1987

The Sacraments: Historical Foundations and Liturgical Theology

Book review by Angela McCarthy. Kevin W. IRWIN. The Sacraments: Historical Foundations and Liturgical Theology. New York: Paulist Press, 2016. 388 p

2. The Means of Grace

Central to the medieval Church and the ultimate source of its power, both spiritual and temporal, was its possession of the sacraments. The sacraments were based on the belief that what man could not do for himself God could and would do for him. Medieval man believed that there were at least two things that it was impossible for him to do: he could not create himself and he could not save himself. But the same God who had created man stood ready to snatch him from the terrible consequences of his sinfulness. This great favor was accomplished through the sacrament. [excerpt

The Sacrements and Sacremental Actions in the Works of August Friedrich Chrisitan Vilmar

This paper is limited in its main part to what August Vilmar had to say about the Sacraments and what he termed “sacramental actions ( sakramentale Handlungen). It is difficult, in a few words, to determine just what Vilmar included under these terms because in keeping with the Lutheran Symbols he did not categorically limit the Sacraments to a certain number and exclude all other acts of the Church. In certain contexts he spoke of seven and more Sacraments, and in other contexts, of only two Sacraments, placing the lesser acts of the Church into the category “sacramental” actions. In general, one might say that he thought of three Sacraments-Holy Baptism, the Holy Eucharist, and Holy ,Absolution-as genuinely Sacraments, and that he called some of the other actions of the Church, such as Holy Ordination, Holy Matrimony, Holy Confirmation, and Holy Unction, “sacramental actions. Vilmar’s- numbering or the Sacraments will be discussed in greater detail in Chapter V

Salis est: Ecumenical Catalyst or Narrow Reductionism?

(Excerpt) It is also taught among us that one holy Christian church will be and remain focever. This is the assembly of all believers [or saints ] among whom the Gospel is preached in its purity and the holy sacraments are administered according to the Gospel. For it is sufficient [satis est] for the true unity of the Christian church that the Gospel be preached in conformity with a pure understanding of it and that the sacraments be administered in accordance with the divine Word [or, are administered rightly ]. It is not necessary for the true unity of the Christian church that ceremonies, instituted by men, should be observed uniformly in all places. It is as Paul says in Eph. 4:4,5, There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism.

The Revival of Scholastic Sacramental Theology after the Publication of Aeterni Patris

The article explores Neo-Scholasticism, a period in Catholic theology which, normally nowadays, attracts little attention. The publication of Leo XIII’s encyclical Aeterni Patris, in 1879, and its effects on theology are studied with particular reference to sacramental theology. The main exponents of the Neo-Scholastic movement (e.g. Kleutgen, Mercier) and their contributions are highlighted. The article then proceeds to an in-depth analysis of the treatise De sacramentis in genere as presented by leading theologians, such as Franzelin, Billot, and van Noort. The central issue of causality is investigated. Finally, the article reflects briefly on the positive confluence between Neo-Scholasticism and Ressourcement in the first decades of the 20th century.peer-reviewe