Religion and Theology

Briefly About the Book
The first edition of this book was published in 1987 by Patmos Verlag GmbH (copyright licensure) with the title Herbert Vorgrimler Sakramententheologie. The present edition is the third series under the caption above, it was published in 1992 by St. Benedict, Inc (copyright licensure). The ISBN is 0-8146-1994-0.

Introduction
The book Sacramental Theology by Herbert Vorgrimler focuses on historical and present day views of sacrament and its observation in relation to the generally perceived fading away of the doctrine in certain new churches. The inspiration driving the author is not unconnected with the way issues of religion are losing doctrinal relevance to scientific-like nature of see and believe. The worse of the matter is brought about by various religious leaders avoidance of controversial issues that borders the mind of congregation despite the expectation of church being the only source of clarity. The author equally noted the gradual impact of the arrival of science towards the contaminating scientific basis of assessing theological views on what used to be held as sacred. The book is border on reviewing to what extent people alienate sacramental actions as a result of the conflict between demonstrable facts in relation to strangeness of all that belong to religion. The advent of new knowledge with credible reasoning based on viability proof makes it so difficult for outright demonstration of strict adherence to some sacramental doctrine without a desire to showcase creativity in performing some actions. In addition to various controversies that betide the present day assembly of the people of God, what is predominantly central to them all is issue of enduring sacrament that seems unchangeable. The question raised is thus concern about the religious credibility of deeds as against an historical view points of same should sacrament be transferred acts over the years, how relevant is it to the practice of religion today

Theology is not relating on ways of satisfying worries with a view to eventually pursue the conviction that without sacrament, the dealings of God will remain nothing order than a strange being interfering with human existence without perfect understanding of feelings of man. One of theological effort so far according to the author is the attempt at interpretation of religious symbols and practices. The author sees theology as a historical doctrine of salvation. This he adjudge as forming the fundamental stand that equally brought the transfer of sacrament from previous generation. In summary the author insinuates that through understanding and possession of faith, he sees it highly impossible to in turn comprehend sacramental structure and events that characterize the adopted ways observed in all areas of Christian doctrine. He goes further to expound on the subject of faith as a prerequisite upon which the understanding and adoption of sacrament rest. He demonstrates through the book Sacramental Theology, the place of sacrament by faith in religion today. Without an historical overview, the book may not satisfied some questions that border its reader thus, there is the brief discussion about the etiology of the idea according to works done by older literatures in the subject of sacrament. He also discusses the education and the common features seen in theological practice of sacrament in many areas of life. Emphatically, the mentioning of seven specific sacraments in the Catholic Church throws big light into the application and direct understanding of the concept.

The validity of the work lies on the effort at making the resource more of foreign literature (outside of Germany). This in a way will erase some ideas of being bias to own country practice in the subject of sacramental theology. Further supporting the validity of report in the book is the seminar resource that confronts people of elite on the effect and subsequent control of the idea of sacrament as against the religious provision of freely accessible divine grace. Though the author appears indifferent but based ideas and deductions from finding and dependable literature, it would be assisting to note however, that his personal view on sacramental theology is ecumenical, liturgical and of origin found in Jesus-mysticism background.

Body
Chapter 1 Theological preconditions for Sacramental Theology
The subject of sacrament is a doctrine used in the understanding of relationship between God and man. The view that God is such an unimaginable creature whose doings are not only surprising but evidenced by some mystical effect can best be cleared with the understanding of revelation as a channel. Man to man communication requires no use of any extra ordinary means order than the provisions of conducting medium in the atmosphere, this is unlike God. Since God is not human communication with Him is basically through a divine approach which is only commanded by performing some sacramental duties. Such action evokes the revelation of his mind and what He wants per time. As there is no other means of direct communication, the important of Gods revelation is a sine qua none in the knowledge of theology of how to receive Gods mind.

The book equally expound on the Jewish-Christian understanding of divine revelation stating that it is of Gods concern to still communicate with His beings after the great fall. The Jewish idea of revelation is buttressed by the fact that God has perfect understanding of the barrier of communication and thus make provisions for communication through revelation means. According to Jewish doctrine, revelation comes in two ways the divinity of The Word and spiritual indwelling. The author further reviewed Jewish idea of revelation as an unusually experienced feature where human feels a sense of extraction of his soul out of flesh through unexplainable impulse. The experience transcends the perfect understanding of man. The scenario is perceived as a withdrawer of self by an express dynamics or velocity beyond resistance of ones own wish. Albeit, it is important to stress here that the acceptance of any revelation is voluntary. The depth of conviction by an individual is a reflection unto the level of faith possessed.  Without faith it is difficult to catch the understanding of Gods mind (revelation) communication to an individual through an extraction of human imagination out own logical thinking for an exchange to that of the divine.

The knowing of Gods mind has been shared by many testimonies as taking place not only in the human indwelling it also encompasses the Gods apprehension from outside of oneself. The revelation of God could also be channel through daily exchange of experiences and communication by human to human. Through executions of daily events around us, some find their means of receiving Gods revelation. I want to observe that there are truly certain experience in our daily lives that surpass the explanation of natural occurrence of human cause and action. Through sharing of revelation among individuals with certain levels of commonality, there arises a sect of belief with a central faith that birth out what is called church today. While some are collected through a community of faith, author made it clear that others are by no mean said to have a subjective self-delusion of reality of faith. It is merely a demonstration of vulnerability of Gods presence and the interpretations given by whosoever partake in the encounter. In the same vein, it should not be described as empty or ignorant optimism of trust in the perceived loving God. Human knowledge cannot totally fathom the how faith provides such a strong bond that pants more for His presence once tasted. The bond seems to be the greatest that central around the subject of belief. The prerequisite of adherence to sacrament is so much connected to knowing God through a personal encounter via revelation and the interpretation thereof as of the loving God who continually sees to protect and ease the challenge in human lives for His definitive Goal.

On the image and symbol of God as considered by the author, he sees it as the foundation for the teaching of sacraments by certain sect of Christianity. Though not emphatic about the credibility of image in the explanation of sacrament, the author would still belief it is an important point that must be mentioned when discussing the subject. Strongly supported by the New Testament preaching, image is used as a representation of a subjective presence of imagination. Not for the lifeless object of the image, one suggest for the essence of generalization on the subject of sacramental theology, the imagery is a vital and relevant issue to be elaborated beyond few sentences as few community of Christian will hold its significant highly sacramental. Only a sense of bias in denomination will relegate the importance of image representation of God as practiced by some Christian all over the word. The author however, chose to place little emphasis of image theology for the purpose of his work and not for any other bias reason.

Furtherance to background of information in the understanding of sacramental theology, the author describes how human generally revere symbol as a though a living reality. According to Karl Rahner (1984), there is tendency for all human being to adopt a picture of self in order to create own expression following self discovery. Just as human beings appreciate the significant of symbolic representation, the use of symbol in sacramental theology derives an assumption of closeness to reality. This is the concept referred to as real symbol by the author. Gods symbolic representation is equally as strong as the perception of human to self real symbol. Its use creates a sense of nearness of God and as a channel where revelations are mediated by grace.

In the books discussion on the Sacramental Principle, it describes this principle in regard to Jewish-Christian tradition as adopted experiences of God having a binding force on the sect. two sacraments are recognized those with restricted validity to a peculiar event and the community-shared orientation as per an observation or a tradition designated by religious belief to attract the presence of God. The focus of sacramental principle is in connection with the second category of sacramental obligation. The Jewish recognize human being as the temple of God where Gods presence is mystically exemplified since the scripture says we are made in Gods own image. The sacramental principle is based on human being serving the domain upon which Gods power is made manifest because man is the nearest and seemingly true reflection of God  the creator. Furthermore, there is the possibility of encountering God himself when other human beings are encountered through extension of honor and love. The principles thus hold that human bearing the representation of God is not an insinuation that man absolutely replaces the absent God. The sacramental principle clear submission of the reality of the presence of God is valid despite the imaginary and intellectual orientation easily assumed on the physical. The extrapolation from this principle suggests that when fellow man is dishonored, being an image of God, it means the symbolic representation of creator is dishonored.

In a closer view on some demonstrations of sacrament, the author discusses Christian theology, Old Testament and Natural Sacraments. There are certain rites performed in the olden days that stand a vital historical landmark in sacramental theology. Just as the author equally submits, the use of imagery and the practice of ceremonial festivity in the old testament are reflection of the remains of practice in Christian denomination seen all over the world today. The description of circumcision by the author rightly exemplifies a common practice that has a direct representation of sacrament in the study of Old Testament. Just as circumcision seems peculiar to Old Testament doctrine, the author relates the theology of reincarnation in the New Testament as one distinct feature representing sacrament. In the nature, peculiar events around (such as birth, death, etc) captivated the attention of human beings to an extent of surround them with rites and rituals.

Herbert also uses the theology of Christology to perfectly describe certain preconditions for sacrament.  The Christological presupposition is based on the acceptance of the presence of God with Christ who once lived without blemish in the world. The self acclaimed errand from God proclaimed by Jesus and the aftermath of his ascension after resurrection has greatly increased the theological understanding of the nature of God. Beyond this, the book analyzes on the intent and purpose of Jesus coinciding with the Old Testament prophecy on the expected Christ. From the understanding of the book, it thus holds that Jesus demonstrates the constant desire of God to consistently talk to man in actions through prayer life that the perpetual demand from God of a devoted life of spiritual consciousness will aid man representation of his ability to liberate, and wrath many wonders in accordance to Gods will in pouring His love on man. All these were exemplified in Christ Jesus. In addition to Gods intent to draw men to himself, man should equally see the life of Jesus as a reflection of possibility of exchanging communication between the divinity and humanity without conflict. This is an indication that God shares interest in other areas of man life order than matters of death and life that human seems to raise inconclusive questions leaving the utmost interpretation to theology of sacrament.

On this basis of Christology, Herbert deduction of two basic conditions for the doctrine of sacramental theology is not out of place. The first is the unacceptable division of reality into the sacred and profane. Should there be any dissimilarity the two, it would be impossible for Gods incarnation into Jesus Christ for execution of great works of the father as Jesus used to say. Noting that Jesus Christ represents the son in the doctrine of divine trinity, a sacred son would have been pronounced profane and rejected following accession to heaven after his presence in this polluted world of sin. The precondition for sacramental theology thus has it that a life lived out of sin in this world is not an assumption of unnatural or unreal existence into a sacred space. Focused Christianity is not all about sacred confinement of actions. The second precondition for sacramental theology supported by Herbert, according to his book on Sacramental Theology, is without seeing and interpreting through the spectacle of faith, it is difficult to comprehend the presence of God in Jesus, though there is physical evidence of crucifixion on the cross. The insight offered by God through theological teaching of revelation throws more light for conviction and acceptance. Though there is the simplicity of Gods doings through the use of human life as a vessel, I agree with the author that it should not however, be confused with the seemingly contrast of love by allowing Jesus to die on the cross. This led us to the message of crucifixion that interests most Christian. The understanding of crucifixion as demonstrated in the book also shed more light on the subject matter, the Sacramental Theology.

In the book, I see the message from the death of Jesus as a way which is only permissible by God to make interpretation and atonement for the redemption of mankind. On the cross, there is an extraction of corruption of the world for transfiguration and ascension to the father in imperishable divinity he earlier came with. Just as the author asserts, one would agree from above that Jesus returned in spiritual form, above any earthly constraint for the ascension enlivened by the spirit pneumatic. The spirituality of resurrection preaches that we are no more subjected to limitation by flesh. We are subject to the dictates of the spirit through God. God desires thus that man should key into the provision of the cross and inhabit the spirit for ease of communication with him. Through the eyes of the spirit, we now understand the provisions of God for believers and we do possess the ability to interpret the work and life of Jesus after his departure. In an extrapolation into the subject matter, we now examine in spirit, the fundamentals behind the theology of sacrament as against the Old Testament perception of mysterious actions of some members of the house of Israel  the Levi. The spirit interpretation of sacrament and the acceptance of Jesus is not a personal adventure it is now made possible by the opening of an eye through the doctrine of the church. Church now achieves this with the preaching of the New Testament doctrine of crucifixion, resurrection and thereafter, of the newness of life in the spirit  the hallmark of any conversion. The spiritual man will have no problem conceiving the works of the spirit as being authentic and consist in the sacramental testimonies of the New Testament.

In the chapter 2 of the book, Herbert led the reader to determining the Place of the Sacraments. He began with the exposition of the sacrament as the Churchs Liturgy. Here the book extensively explain how the word sacrament is seen as a liturgy used in the church. He explained that Jesus Christ should be seen as the object of memory and an active subject of all liturgical actions that are relevant to the salvation of human beings. Church is the secondary subject of liturgy since church is dependent upon Jesus principles in practice of sacrament and other doings. Of a truth, one would indeed agree with the author on this fact. Every preaching in the Catholic and other orthodox church is incomplete without the encouragement of becoming like Jesus. Any practices, rite and religious rituals of today are taking from the sacrament of Jesus Christ which is reported in the New Testament. The church however, would agree that Jesus Christ serves the mediator who connects the church to the father, without which the essence of the church is defeated in purpose and in fundamental basis of Gods delivering and saving the world with love. The theological doctrine that Christ, following ascension to the right hand of the father, sits there to intercede for man and continue the mission of the father to gather all humanity and bring them to God. Also there is an extension beyond the subject liturgy of Jesus Christ and the church. Believers constitute the living church. Irrespective of the hierarchical ladder of priesthood, without the followers, there shall be no church. Believers are therefore, included as the subjects and active agents of the churchs liturgy. Herbert position was right after all, for asserting that the secondary subject of the liturgy is the community of members assembled for worship. The actual liturgy is thus the worshipers.

The presence of Jesus Christ in the Liturgy according to the author is a common knowledge among the community of faith. There is corroboration to this in the Old and New Testament respectively by the presence of shekinah glory of God when the Israelites were gathered and the biblical statement credited to Jesus as saying when two or more are gathered by my name, I am there among them.
In chapter three, there is exposition on the Sacramental economy of Salvation. The author describes sacrament as the perception of reality by senses, being the faith interpretation for spiritual experience of an object having a deeper connotation beyond its physical appearance. The sharing of the transcendence of sacramental symbol into a deeper representation in the spiritual realm is probably connected to the genesis of ecumenical bond. Most objects of sacrament are universal having their origin on historical representation from biblical samples. The assembly of faith generally, accepts the fact that Jesus Christ is the primordial sacrament with New Testament demonstrating his life style of godliness acceptable to God. Though to some believers, he is seen as the visible representation of God since he acclaimed that he and his father are one, it only takes prior understanding of the object, the subject and the unity of faith with the teachings of sacramental theology. Christ life is an exemplary existence of sacrament in that he led human life with uniqueness that most people sought after such life thousands of years after his departure. His entire life of humility, succor provider, savior, miracle worker, healer, and many more, are pointers to his absolute representation of primordial sacrament. He brought opening of understanding to the mystery of Old Testament doctrine of sacrament with simplicity of loving characters. The singly acceptance of Jesus as a sacrament would be inadvertent without the mutuality of understanding church as a sacrament.

In this book, the author resourced many respected icons in theology that equally refer to the sacrament Jesus as being primordial to the genesis of sacramental theology. Paul letters to the people of Ephesians and Colossians suggest the completeness of Gods revelation beginning in humanity of Jesus Christ, upon this basis one can agree with the author of Jesus being the primordial. Secondly, confirmation by other influential icons including Augustine and Martin Luther points to Jesus as mysterium Dei and the foundation of the sacred scripture respectively. According to Martin Luther, sacred scripture knows but a single sacrament, and that is Christ the Lord himself.  Herbert extensively substantiates Jesus as the primordial sacrament with reference to him as the backbone upon whom rest the sacrament world of the church and the individual sacrament, (Carl Feckes, 1958). The author of Sacramental Theology also referenced the work of Karl Rahner on Christology. Karl observed that Jesus Christ as the representation of mercy of God whose attention cannot be bypassed on the way to the father (God). The Vatican II Council equally buttressed the sacramental Jesus Christ as being primordial in the Christology of Chalcedon and Thomas Aquinas. The overwhelming teachings and referencing by great authors in theology in recognition of this concept consolidate the sacramental economy in the understanding of sacramental theology.

In chapter four of the book by Herbert V, there is the general discussion on the concept of sacrament as it is been understood by ancient and more recent religious scholars. Herbert describes its origin from Latin that connotes sacramentum in the language. It sometimes perceived as referring to an oath of obedience to a feature or symbol designated as sacred. More recently, the use is connected with observed rites in the church including ordinances of Lord Super and tenet of Baptism. The word has a unique meaning with no corresponding word. According to the book, Augustine would refer sacrament as the visible for of an invisible grace Is not only limiting the symbolic representation the word stands for, it is against the act of sacrament itself that through the visible symbol of sacrament, the Council of Trent submits that there is the representation of grace. Sacramental symbol thus serves the connecting link. The earlier church recognized about 30 sacraments in the church but took the revision and reenactment of members of the Council of Florence in 1439 to reduce the observed areas of sacrament to seven distinct acts of the church. This include the Baptism of water, the Confirmation, act of Eucharist, Penance, Extreme Unction of grace for healing, Orders of priesthood and the sacrament of matrimony. The divergence of the Protestant churches from this distinction and scheme was based on the fact that these proceeded on no settled principles. The notion that there are seven sacraments has no New Testament authority, and must be described as purely arbitrary while the definition of a sacrament is still so vague that anything but an arbitrary selection of particulars is impossible.

Other theology experts argue that how would the sacrament of matrimony for example occupy same reasoning in the sacrament of the Lords super Whereas, marriage is a manly exercise since Jesus did not even share a living example when he was human. The conclusion will not be absurd to therefore posit that sacrament at times take on the conception of the ideas in a perform act order than the ways and symbolic representation of the object of sacrament and the performers. The two of the seven sacraments that is traceable to acts of Jesus himself is the sacrament of the Lords super and the baptism. Albeit, Catholic Church council maintain other rites of the church validated in sacramental theology, they still accept the distinguishing mark is not out of this three things first is the establishment of the rite by Jesus Christ second is the admonition of continuity by followers of Christ taking a clue from what Jesus told the twelve disciple at the Last Super, and third is the need for persistence harmonious communication through divine revelation, interpretation and encountering of his spirit in the performance of rites. In the actual sense one would reason that the aforementioned two sacraments are uniquely placed beyond reasoning perceptible only by spirit interpretation, they justifies that certain performed rites are only connected with historical gospel order than evident conviction demonstrated by Christ. Furthermore, Paul inferred in Acts chapter 2 verses 41 and 42, that the gathering of the church of fellowship and steadfastness in the word (of Christ) and more so, it is primarily concern with two major rite the continuity of the breaking of Bread (Lords super) and the Baptism of the word. This has justification for the observation of other rites which are directly thought by Christ himself.

In chapter five, the book discusses Fundamentals of General Sacramental Theology. Increasingly in there arise challenges by modern church as to the fundamentals upon which performance of sacraments should be held strongly. The subject of grace is said to have taken preeminence prior to the appearance of Jesus himself as such, it would be difficult to claim that grace is the direct impact fundamental to observation of these rites. In the same vein, the actions performed in sacrament obviously serve a mediation through which human connects man-spirit to the divinity for accomplishment of evoking aftermath of sacrament. Baptism for example will be historically inconsistent to certify the belief that ordinances lies on Jesus as it is not clearly emphasized he baptized anyone though He supported the act by doing same and subsequently encouraged His disciples to also do so. I think I agree with the book insinuating that the act of baptism is the means of grace and not grace itself, where by man becomes aware of the need to live a conscious life in total surrender to Christ. Through grace, there is a saving medium upon which Christ the mediator himself will intercede for man and bring him closer to God. The act of Baptism appears as an ecclesiastical act that marks the beginning of church membership by a recent convert.

The earliest Christian equally recognized the positivity and the present dogma of this rite. More so, the much expectation from Brother Paul to review the sacrament of baptism was done assuredly in support of its necessity as part of prerequisite for fellowship with other brethren (I Corinthian 12v13, Ephes. 4v5 and Romans 6v3).  Therefore, sacrament accords the faithful Christian of the external and visible sign of reception of sanctification, grace, forgiveness, spiritual quickening, and auction for respective specific purpose such as the sacrament of baptism, matrimony, among others. The Reformed doctrine examined and submitted that sacramental goals surpass the outward rite seen it is the invocation of Gods blessings and doings of His Spirit that can only be configured in an individual by faith. Lutheran doctrine supports the Reformed position on the requirement of faith but however, rejected of the indirect invocation of the following reward, stating that there is an inherent virtue in those acts. The doctrine emphasizes that virtues exhume from the abundant power of the celestial word symbolize by sacramental rite.

In chapter six, Herbert V report his views on sacramental theology of Baptism proper with captions like Biblical Foundation, The rite of Initiation, Historical Decisions, Baptism of children and Ecumenical Perspectives of the sacramental act of baptism. Following the resolution controversies in the literatures on the doctrine of grace in the early middle age, the first assignment was to devote concentration on the sacrament of baptism. Sacramental theology of baptism according to Herbert and other related authors in the work, is seen as an act commissioning remission of sin (this is according to Trinitarian and Christology). Prior to the middle age, baptism was done in a more sacred rite where individual takes of his cloth and assume a self acceptance to put away all works of sin, thereafter become nave in the world. Secondly, the immersion and withdrawal are the actual baptism of the water and the Holy Spirit representing the death and resurrection with Jesus Christ respectively. The nakedness was counted as the return of man to the primitive Adams nature before the fall in readiness for the arrival of new man.

Subsequent to adjustment from resolved controversies about modesty of sacrament for the genuineness of the willing heart in the rite led to liturgy of Baptism in the tradition of Christians today. Today, it connotes diverse meaning but all points towards the fact that it is very necessary for a born again Christian to be accepted as fellowshipping with Christ. The Roman Catholic specifically suggests that baptism is a sacrament that configures man for a new life with Christ following the remission of inborn sins from the mothers womb. According to the Herbert, the understanding necessitates the acceptance of infant baptism in the Catholic Church today. Some authority like the modern day Apostolic Union would rather prefer candidate for baptism to attain significant age where there is perfect understanding of the sacramental observations as this would prevent defeating the purpose of leaving a cleansed life after the sacred act. Another relevant point is the baptism in the name of trinity, mode adopted also varies from immersion, ablution, pouring of water among others, each denomination observes in accordance to historical belief from their godfathers in the doctrine.
In the rite of initiation, the expectation of pronouncement of certain sacred word to make the rite illicit is debated by ecumenical churches. For example, failure to use words like baptize, or I baptize you, this servant of Christ is baptized is considered making the act of baptism illicit though valid (According to Catholic, Orthodox, Anglican, Methodist, and Lutheran Churches). Trinitarian doctrine uses the name of the father, the son and the Holy Spirit to conclude the rite thus, validating the exercise. Ecumenical Perspective as deduced from the book recognizes variation in practice of baptism. In the 1982 published statements, it accommodates concessional view from members constituting World Council of Churches and unprecedentedly proposes a unanimous position in accordance with Peters preaching of Acts chapter 2v38 - baptisms follow baptismal preaching in the name of Jesus, and lead those baptized to the receiving of Christs Spirit, the Holy Ghost, and life in the community (paraphrased). In summary, baptism is one of the most sacred rites that gained more attention than other sacramental doctrines for its universality and acceptance of being a requirement for all Christian as exemplified by Jesus before beginning his ministry.

Herbert in the next chapter briefly examines the Biblical Foundations and Historical Decisions on Sacramental Theology of Confirmation as done amidst Christian. Confirmation equally has many meaning to many denominations. The laying of hand for the confirmation the descending and abiding of the Holy Spirit on baptized Christian faithful. The author researches that some authorities see it as the completion of baptismal sacrament, and should not be mistaken as the first initiation of communication from God to man since this has been mediated by provisions of grace before Christology. The presence of Holy Spirit according to other related author is said to bind the unity of God with the soul of man and enhance the purpose of God to communicate with man in interpretable utterances.  This was corroborated by the Catholic Church Catechism reading of paragraph 1302, that the sacrament of confirmation brings a special outpouring of the Holy Spirit of God upon man as descended on the apostles in the upper room. Administered by minister of older status in hierarchical priesthood, it is aimed at making the recipient a shoulder of Christ in pursuing the ministry and wins more souls in the name of the Lord. Irrespective of the way rite is performed, the emphasis should be on the reception of mediating Holy Spirit, the timing seems to be of equal importance since a level of spiritual maturity is necessary for its sustenance.

The sacrament of Eucharist or the Lords Supper is another most vital issue in the Sacramental Theology of great interest. Second to it is the Baptismal sacrament. Its acceptance is on the basis of understanding by faith the church liturgy and sacramental symbols for the rite. Besides the sacramental eating of bread and wine that symbolizes partaking in the blood and body of Christ, Eucharist is widely considered as been done in the memorial of the Last Super before the crucifixion. The biblical foundation found in the first three chapters of New Testament and Paul equally made reference to it in the book of 1st Corinthians. The account of the Last Super was concluded with an injunction to always do same in the remembrance of Christ. On this basis Sacramental Theology is incomplete without an exposition on the sacrament of Eucharist. One should not see it as a mere historical handover of unfounded rituals, it is a primary act or sacrament that must be periodically observed in recognition of the work of Christ and a reminder of pursuing a committed life to remain loyal to brotherhood, no rancor, without disunity of faith and sinless. Herbert did a thorough work along the historical stages of its development and peculiar decisions to each scholar works. One important observation is the prerequisite of reconciliation with one another before certification to partake in the sacrament. With short prayer Jesus uttered before sharing of the Super, it could be said that such act in practice nowadays is the sacramental dedication of unleavened bread and wine into the divine blood and body of Christ that does the spiritual nourishment of the soul this is termed the conversion for the Real Presence by the ecumenical union.

The Sacrament of Marriage is another interesting Sacramental Theology dealt with the book by Vorgrimler. The Old Testament institutional ground is of the Gods purpose for mutual complementary ordination of man and woman to protect and preserve each other in the likeness of Gods continual love towards human. More so is the procreation and the training of fruits of marriage needs as preached in the theology of creation. This was reiterated by Jesus when he took a firm position on the issue of divorce, tactically and nearly close to Pharisees line of thought in Shammai, restriction of male authority in marriage with divorce only possible in the cases of adultery and suspicious behavior. Pauls view in the New Testament, Pauline privilege, is express by Vorgrimler as being in favour of Jesus position with only few additions. From the book presentation on Sacrament of matrimony, it is obvious that most scholars in theology agree to a common interpretation of the essence of marriage as a demonstration of the union of Christ and the Church that such extension of love from Christ is expected to emanate following an open exchange of vow, an exchange of authority over self. The shifting of focus on validity order than the sacrament that commits the Gods grace would not augur well for the institution of marriage. There is a need to be watchful on the Church law not to lay excessive emphasis on the physical outlook of the rite, rather to visualize it with an enduring task to a calling for mutual sacredness as of the relationship between Christ and the Church else, the historical and biblical basis of our Christianity hence, the matrimony sacrament establishment becomes useless.

From the book, other Sacramental Theology is that of Reconciliation and the anointing of the sick. The later is purposed for the sick person. The biblical foundation is traced to the book of James chapter 5v14 to 15, where a call is made for the sick to approach the elders for prayer and anointing with oil symbolizing the committing of the soul into the hand of God for wholeness (King James Version of New Testament). The interpretation of this sacrament by the Catholic Church is more of palliative steps and not a definitive healing as it suggest from a broader view, owing that it only restores any sense of despair and loss of hope in the salvation of God.

Conclusion
In conclusion, sacramental theology in Christianity is rooted in both historical practice of rite, the Old Testament and the New Testament Christology. Prominent scholars in the study include The Vatican II Council, the Ecumenical Union, and the Catholic Church, amongst other Christian faith. They play vital roles in the continuation of the teaching till present in sustaining the sacrament. Since the 13th century, Roman Catholic Church confirms and observes seven sacraments Baptism, Eucharist, Confirmation, Matrimony, Holy Orders (ordination into ministry), Reconciliation or Penance and Anointing of the Sick. There are other minor sacramental rites observed - referred to The Sacramentals. IN view of the work done by Herbert Vorgrimler, Sacramental Theology researches into the common bond between them claiming the necessity of individual faith in order to accept and recognize church symbolic liturgy used in the execution of these rites. The theology has also enlightened on the functional grace transmissible by their practices with a view to specifically justify each denomination position on the adopted act in carrying them out without any bias condemnation. Ecumenical doctrine consisting of World Council of Churches, developed about fifty years ago continually attempts to unify the Body of Christ through statements submission, in the revelation of The Bible as Christ and apostle ordained sacramental practice.