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sacraments borrowed from the mystery religions, as a recent school of New Testament criticism
claims? Is the assertion of this school correct, that Paul represents the sacraments as effective
ex opere operato? Why do the Lutherans prefer to speak of the sacraments as rites and actions
rather than as signs? What do they understand by the materia coelestis of the sacraments?
What is meant by the Roman Catholic doctrine of intention in connection with the
administration of the sacraments? What negative requirement does Rome consider necessary
in the recipient of the sacrament? Is it correct to describe the relation between the sign and the
thing signified as an unio sacramentalis? What constitutes the gratia sacramentalis in each of
the seven sacraments of the Roman Catholic Church?
LITERATURE:
Bavinck, Geref. Dogm. IV, pp. 483-542; Kuyper, Dict. Dogm., De Sacramentis, pp.
3-96; Hodge, Syst. Theol. III, pp. 466-526; Vos, Geref. Dogm. V. De Genademiddelen, pp. 1-35;
Dabney, Syst. and Polem. Theol., pp. 727-757; McPherson, Chr. Dogm., pp. 422-431; Litton,
Introd. to Dogm. Theol., pp. 419-450; Schmid, Doct. Theol. of the Ev. Luth. Ch. pp. 504-540;
Valentine, Chr. Theol. II pp. 278-305; Pieper, Christl. Dogm. III, pp. 121-296; Kaftan, Dogm., pp.
625-636; Pope, Chr. Theol. III, pp. 294-310; Miley, Syst. Theol. II, pp. 389-395; Wilmers,
Handbook of the Chr. Rel., pp. 305-314; Moehler, Symbolism, pp. 202-218; Schaff, Our Fathers’
Faith and Ours, pp. 309-315; Bannerman, The Church II, pp. 1-41; Macleod, The Ministry and
the Sacraments of the Church of Scotland, pp. 198-227; Candlish, The Sacraments, pp. 11-44;
Burgess, The Protestant Faith, pp. 180-198.