Sentences with phrase «christian eucharist»

C.f. M.Levering, Sacrifice and Community: Jewish Offering and Christian Eucharist (2005), p. 90: «In teaching human beings about eternal realities in accord with the manner of human knowing through sensible things, God works through the visible sign to make present the invisible reality».

John Dominic Crossan called the early Christian Eucharist the embodiment of justice.

Not exact matches

Nevin was attempting to articulate an approach to Christian faith that was both Protestant and catholic, placing a great emphasis on Christian unity and on the centrality of the Eucharist in the Christian life.

Instead, he is making an ecclesiological point: At any given place, there should be only one Eucharist celebrated to which all Christians «in good standing» should be admitted.

I was rather surprised to find myself quoted in the recent issue of FIRST THINGS as claiming, «Any church excluding Christians at a given place is not merely a bad church, but rather is not church at all, since a Eucharist to which not all the Christians at a given place might gather would not be merely a morally deficient Eucharist, but rather no Eucharist at all.»

For some Christians this is explanation enough of the real presence of Jesus Christ in the sacrament; but for others it is insufficient, since it does not distinguish the Eucharist from a mere memorial.»

The potential contribution of the Eucharist to Christian life and unity might then be more fully realized.

One of the great Christian mysteries is the «real presence in the Eucharist.

In all aspects of Christian life, especially in the Sacraments and most especially in the Eucharist, we receive the free gift from God given through another person.

Christians should, given their tradition, be inclined to find sense in body language, not only because of the resurrection of the body but also because of the bread and wine of the eucharist as the body and blood of Christ, and the church as the body with Christ as its head.

A third sacrament that belongs with baptism and Eucharist for the continuous strengthening in Christian identification with God is penance.

The Eucharist is the great Christian equalizer.

In India, at some Christian ashrams there may at the Eucharist be readings from Hindus scriptures as well as from the Bible.

[51] The Eucharist is referred to, almost euphemistically, in this way, precisely because the first Christians believed it was so holy, that it was barely to be spoken of to anyone other than believers.

The new Temple of our self - offering is Jesus's Risen Body into which the Christian is incorporated by Baptism and of which he partakes in the Eucharist.

It tells Christians: «On the Lord's own day [Sunday], assemble in common to break bread and offer thanks [i.e. celebrate the Eucharist]; but first confess your sins so that your sacrifice may be pure.»

It includes a meal by the lake - side where the Christian experience of meeting the Lord at the Eucharist is reflected back into the Easter story; and it leads up to the rehabilitation and commissioning of Peter as the leader of the mission, a foreshadowing of his death, which had happened, of course, long before this Gospel was written, and a discussion of the destiny of the «beloved disciple», possibly John.

They show that the Old Testament can, and must, be read as a Christian book, prophetic of Jesus; that the paradox that the Messiah should suffer death can be understood in the light of the scriptures; and that the risen Lord's presence, even if it is not recognized at other times, is to be discerned when he encounters his people in the breaking of bread (the Church's Eucharist).

In our discussion we shall ask first what theological statements can be made on the subject of private prayer, examining afterwards if liturgical prayer (as distinct from the Eucharist and the administration of the sacraments with which we are not here concerned) can be preferred to it at all, and if so, what such a preference means for the practice of the Christian life.

Normally in reading that passage Christians focus either on the elements of bread and wine or on the presiding minister at the Eucharist.

In his reflections on theology and politics, Catholic theologian William T Cavanaugh has focused attention on how Christian liturgical practices embody and inform — or should embody and inform — Christian political witness, His book Torture and Eucharist: Theology, Politics and the Body of Christ (Blackwell) is about the Roman Catholic Church's responses to the rule of Augusto Pinochet in Chile during the 1970s.

Now it says «For medieval Christians, the Eucharist (the sacrament of Communion) was not only at the heart of the Mass — but its presence and symbolism also wielded enormous influence over cultural and civic life.»

Furthermore, this plain truth that we are organic psychosomatic «becomings» provides a natural reason for the use of sacramental means of worship and Christian nurture, as well as a vindication of the traditional emphasis on the eucharist or Holy Communion as central in our relationship, as Christian people, with the divine reality in whom alone we can find genuine fulfillment of our creaturely potentiality.

If and when Christians rethink and transform the eucharistic communities to participate in the ongoing human search for a more just and peaceful world, the Eucharist will be one of the greatest sources and agencies of human liberation.

The Eucharist, even with the reduced numbers of the clergy, is an occasion for the Christians to come together weekly for the praise of God and the sharing of their concerns.

With capitalistic globalization the Eucharist would be still more of a challenge to the Christians to follow the teaching of Jesus for an egalitarian, free and just human community of disciples and all persons of good will.

The act of baptism was followed by the Eucharist which was also limited to ascetic Christians.

Nor is that parallel nothing more than an interesting accident; I believe that it is a parallel so profound and so revealing that it gives us insight into the nature of the Eucharist as the chief piece of Christian worship while it also provides us with the clue as to how the gospel which is proclaimed can become the life - giving reality of the Christian tradition down the ages to the present day.

The Prophets were sent to remind Israel of its covenants with the Lord; Christians celebrate the Eucharist with the words of Jesus, «Do this in remembrance of me» (Luke 22:19).

And when Christians, in many different ways, gather together to celebrate the sacrament of the Lord's Supper, Holy Communion, Eucharist, or Mass, the words and gestures together form the total meaning.

It's possible that Coakley's weekly Eucharist, as well as her kind of Christian scholarship, will become marginal to the university.

Ignatius» epistles show that the Eucharist was the central rite of Christian worship at the beginning of the second century.

Along with attending to the Word, Christians have felt God's redemptive love quite palpably in such sacraments as baptism, Eucharist, and marriage.

Christians watching the Midnight Eucharist at St Paul's Cathedral from the street this Christmas Eve are to be given Holy Communion for the first time.

There is some evidence that by the end of the first century the Eucharist was celebrated on «the Lord's day», and that Gentile Christians did not observe the Sabbath.

When the Christian church celebrates the central act of its worship — whether it calls it Mass, Eucharist, Holy Communion, or Lord's Supper — it points back not only to these events in the upper room, but to the whole drama of God's redemptive action that Jesus is symbolizing in his words and gestures.

There is a remarkable parallel between the Eucharist as an action in which the Christian fellowship regularly engages and the meaning of preaching as it proclaims the event of Jesus Christ, what that event has accomplished, and what its «benefits», or results in the life of the believer, bring to the believer.

As Dom Gregory Dix, in a now famous section of his book The Shape of the Liturgy, put the matter, Christians through the ages have known of no better and more appropriate way to remember» Jesus than by participating in the offering of the Eucharist as «the continual memory» of his passion and death — which also means, of course, the life which preceded Calvary and the knowledge of the risen Lord which followed the crucifixion.

None the less, there is much truth in the saying that if we wish to tell the non-Christian what the Christian enterprise is about, the best thing that we can do is to persuade that person to attend a Sunday celebration of the Eucharist in which there is also and of necessity a proclamation of Christ.

Until quite recently, for example, the Eucharist has rarely been seen by the majority of Christians as the radically eschatological celebration it is.

The Holy Communion, or Eucharist, grounded in the historical fact of the Last Supper and validated in the continuing experience of the primitive Christian community, was primarily an action.

It was worship through what has been called by many names in the Christian tradition: the Lord's Supper, the Holy Communion, the Eucharist, the Divine Liturgy, the Holy Mysteries, the Mass..

2) Bringing about Christ as heavenly high priest in order to sanctify the believer by announcing God's name of Father in the context of the Christian todi, i.e., the Eucharist.

And after three hundred years, it's essentially the universal way that Christians take the Lord's Supper (Eucharist).

Rather, we should say that there are many different kinds of expression of the Christian action in worship; yet all of them find their implied center in the Eucharist.

Even if one does grant the validity of both reasons for thinking that the Eucharist is nonessential to Christian existence, one need not grant the conclusion.

Put even more theologically, was not the Christian story of death - and - life at baptism and eucharist here the ultimate «carrier» of Jimmie's identity?

Every meal should also be a reflection of that most fundamental of Christian meals, the Eucharist.

Christians who speak of «paschal identity» will wish to point to the liturgy as the place where the drama of word, offertory, Great Thanksgiving, and eucharist is enacted by and for all sinners.

8 The overwhelming number of Christians through time have testified to the centrality of the Eucharist in Christian life; and some distinction between philosophical and systematic theology is recognized by most theologians today.