The Sacramental Vision Of Edward Bouverie Pusey

Offering a decisive challenge to the older reception of Pusey as a paragon of backwards scholarship, Tobias A. Karlowicz argues that Pusey is properly understood as a penetrating and original theologian whose work anticipated contemporary conversations about the nature of theology, and a pivotal figure in the history of Anglican theology. Karlowicz locates the heart of Pusey's project in a theological perception which looks through the physicality and concreteness of language, to discern Christ at the centre of both Scripture and the physical creation. This 'sacramental vision,' which grew from Pusey's critique of Christianity's decay and his formative engagement with patristic hermeneutics and ontology, forms his teaching on the sacraments as vehicles for a Christian life of eucharistic self-oblation in union with Christ, and demonstrates the relevance of his thought to contemporary theology.

Introduction: Perspectives on Pusey -- Chapter 1 Pusey Reinterpreted -- Chapter 2 Patristic Hermeneutics and the Sacramental Vision -- Chapter 3 Baptism and Union with Christ -- Chapter 4 Communion and the Real Presence -- Chapter 5 Sacrifice and the Atonement -- Chapter 6 Sacrifice and the Sacraments -- Conclusion: Reclaiming Pusey for Theology -- Bibliography -- Index.

Offering a decisive challenge to the older reception of Pusey as a paragon of backwards scholarship, Tobias A. Karlowicz argues that Pusey is properly understood as a penetrating and original theologian whose work anticipated contemporary conversations about the nature of theology, and a pivotal figure in the history of Anglican theology. Karlowicz locates the heart of Pusey's project in a theological perception which looks through the physicality and concreteness of language, to discern Christ at the centre of both Scripture and the physical creation. This 'sacramental vision,' which grew from Pusey's critique of Christianity's decay and his formative engagement with patristic hermeneutics and ontology, forms his teaching on the sacraments as vehicles for a Christian life of eucharistic self-oblation in union with Christ, and demonstrates the relevance of his thought to contemporary theology.

In The Eucharistic Theology of Edward Bouverie Pusey Brian Douglas offers an account of Pusey’s eucharistic theology in the context of the nineteenth century Oxford Movement and a reassessment of Pusey as a theologian.

Edward Bouverie Pusey (1800-1882), was an English churchman and Regius Professor of Hebrew at Christ Church, Oxford. He was one of the leaders of the Oxford Movement. The movement, in the actual origination of which he had had no share, came to bear his name: it was popularly known as Puseyism and its adherents as Puseyites. His activity, both public and private, as leader of the movement was enormous. He was not only on the stage but also behind the scenes of every important controversy, whether theological or academic. In the Gorham controversy of 1850, in the question of Oxford reform in 1854, in the prosecution of some of the writers of Essays and Reviews, especially of Benjamin Jowett, in 1863, in the question as to the reform of the marriage laws from 1849 to the end of his life, in the Farrar controversy as to the meaning of everlasting punishment in 1877, he was always busy with articles, letters, treatises and sermons.

At a time of many distractions for church leaders, lay teachers and parish catechists are often left to fend for themselves. Working within the treasures of our tradition, this book hopes to offer some nourishment and inspiration both personally and professionally. Begin with the Heart introduces a radical dimension to the work of catechesis and religious education. It calls for a dynamic theology and vital spirituality in all aspects of our educational endeavours. The recovery of the notion of the 'sacramental vision' cannot fail to touch the creative imagination of today's teachers and catechists. It ensures that the Catholic tradition of education will make an even greater contribution to the common good in our profoundly pluralist society. It is only from the teachers' and catechists' own inner passion and conviction that the hearts of others will catch fire and be transformed. It is time now for a new effort to realise the dream, to work the vision more surely.