Skip to main content Accessibility help

We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.

Close cookie message
×
Hostname: page-component-78c5997874-8bhkd Total loading time: 0 Render date: 2024-11-16T15:12:49.605Z Has data issue: false hasContentIssue false

O

Published online by Cambridge University Press:  05 June 2012

By
Ian A. McFarland ,
David A. S. Fergusson ,
Karen Kilby  and
Iain R. Torrance
Edited by
Ian A. McFarland ,
David A. S. Fergusson ,
Karen Kilby  and
Iain R. Torrance
Ian A. McFarland
Affiliation:
Emory University's Candler School of Theology
David A. S. Fergusson
Affiliation:
University of Edinburgh
Karen Kilby
Affiliation:
University of Nottingham
Iain R. Torrance
Affiliation:
University of Aberdeen
Ian A. McFarland
Affiliation:
Emory University, Atlanta
David A. S. Fergusson
Affiliation:
University of Edinburgh
Karen Kilby
Affiliation:
University of Nottingham
Iain R. Torrance
Affiliation:
Princeton Theological Seminary
Get access

Summary

Oblation Derived from a Latin word for ‘offering’, ‘oblation’ has several meanings. In Catholic canon law it is used for anything given over to the use of the Church. In the more narrowly liturgical context of the mass, oblation refers to the Eucharistic elements of bread and wine, whether as brought in unconsecrated form to the altar during the offertory (the lesser oblation) or in their presentation after consecration (the greater oblation). Protestants generally restrict the use of oblation to the offertory, on the grounds that to designate the consecrated elements (in distinction from the unconsecrated bread and wine, as well as the monetary and other gifts brought forward in furtherance of the Church's ministry) as an oblation implies that in the celebration of the Eucharist the Church offers something to God rather than thankfully receiving what God offers it.

In the monastic context oblation refers to the medieval practice of dedicating children to religious life (cf. 1 Sam. 1:11, 22–8) by trusting them to the care of a monastery. Such children (known as oblates) were raised in the community until they were judged sufficiently mature to decide whether they wished to commit their lives to it by taking monastic vows. The reasons for dedicating children were varied, and often desperation (among the poor) and convenience or political calculation (among the rich) trumped religious motives.

Type
Chapter
Information
The Cambridge Dictionary of Christian Theology , pp. 351 - 363
Publisher: Cambridge University Press
Print publication year: 2011

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

Malebranche, N., Dialogues on Metaphysics and Religion (Cambridge University Press, 1997 [1688]).CrossRefGoogle Scholar
Perler, D. and Rudolph, U., Occasionalismus: Theorien der Kausalität im arabisch-islamischen und im europäischen Denken (Vanderhoeck & Ruprecht, 2000).Google Scholar
Pinnock, C., Most Moved Mover: A Theology of God's Openness (Baker Academic, 2001).Google Scholar
Pinnock, C.et al., The Openness of God: A Biblical Challenge to the Traditional Understanding of God (InterVarsity Press, 1994).Google Scholar
Bradshaw, P. F., Ordination Rites of the Ancient Churches of East and West (Pueblo, 1990).Google Scholar
Green, A., A Theology of Women's Priesthood (SPCK, 2009).Google Scholar
Schillebeeckx, E., The Church with a Human Face: A New and Expanded Theology of Ministry (SCM, 1985).Google Scholar
Schweizer, E., Church Order in the New Testament (SCM, 1961).Google Scholar
Berkhof, L., Systematic Theology (Banner of Truth Trust, 1958).Google Scholar
Murray, J., Redemption Accomplished and Applied (Eerdmans, 1955).Google Scholar
Gregorios, P., Lazareth, W. H., and Nissiotis, N. A., eds., Does Chalcedon Divide or Unite? Towards Convergence in Orthodox Christology (WCC, 1981).Google Scholar
Gregorios, P., Lazareth, W. H., and Nissiotis, N. A., ‘Joint Commission for Theological Dialogue between the Orthodox Church and Oriental Orthodox Churches’, Sobornost (Eastern Churches Review) 12:1 (1990), 78–80.Google Scholar
Crouzel, H., Origen (T&T Clark, 1989).Google Scholar
Kannengiesser, C. and Petersen, W. L., eds., Origen of Alexandria: His World and His Legacy (University of Notre Dame Press, 1988).Google Scholar
McGuckin, J. A., The Westminster Handbook to Origen (John Knox Press, 2003).Google Scholar
Trigg, J. W., Origen: The Bible and Philosophy in the Third Century Church (John Knox Press, 1983).Google Scholar
Clark, E., The Origenist Controversy: The Cultural Construction of an Early Christian Debate (Princeton University Press, 1992).CrossRefGoogle Scholar
Daley, B. E., ‘What did “Origenism” Mean in the Sixth Century?’ in Origeniana sexta, ed. Dorival, G. and Boulluec, A. (Peeters, 1995), 627–38.Google Scholar
Behr, J., The Nicene Faith (St Vladimir's Seminary Press, 2004).Google Scholar
Bulgakov, S., On Divine Humanity, 3 vols. (Eerdmans, 2002–8 [1933–45]).Google Scholar
Hart, D. B., The Beauty of the Infinite: The Aesthetics of Christian Truth (Eerdmans, 2003).Google Scholar
Lossky, V., The Mystical Theology of the Eastern Church (St Vladimir's Seminary Press, 1976).Google Scholar
Papanikolaou, A., Being with God: Trinity, Apophaticism, and Divine–Human Communion (University of Notre Dame Press, 2006).Google Scholar
Zizioulas, J., Being as Communion: Studies in Personhood and the Church (St Vladimir's Seminary Press, 1985).Google Scholar
Nessan, C. L., Orthopraxis or Heresy: The North American Response to Latin American Liberation Theology (Scholars Press, 1989).Google Scholar
Volf, M. and Bass, D., eds., Practicing Theology: Beliefs and Practices in Christian Life (Eerdmans, 2001).Google Scholar
Almond, P. C., Rudolf Otto: An Introduction to His Philosophical Theology (University of North Carolina Press, 1984).Google Scholar
Gooch, T. A., The Numinous and Modernity: An Interpretation of Rudolf Otto's Philosophy of Religion (Walter de Gruyter, 2000).CrossRefGoogle Scholar
Chadwick, O., ed., The Mind of the Oxford Movement (A. & C. Black, 1960).Google Scholar
Faught, C. B., The Oxford Movement: A Thematic History of the Tractarians and Their Times (Pennsylvania State University Press, 2003).Google Scholar
O'Connell, M. R., The Oxford Conspirators: A History of the Oxford Movement 1833–1845 (Macmillan, 1969).Google Scholar

Save book to Kindle

To save this book to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about saving to your Kindle.

Note you can select to save to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.

Find out more about the Kindle Personal Document Service.

Available formats
×

Save book to Dropbox

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Dropbox.

Available formats
×

Save book to Google Drive

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Google Drive.

Available formats
×