Sentences with phrase «eucharist for»

Joseph Sowerby FAITH Magazine May - June 2003 Introduction Many parishes run a programme each year to prepare children to receive Jesus in the Eucharist for the first time.

Only the Stiff neck wan na change and wan na have the Eucharist for themselves and Never work that way!

Surely what matters is that Christ manifested Himself to the gentiles, ascended into heaven to prepare a place for us and left behind the Eucharist for which we show gratitude on the feast of Corpus Christi.

In May he urged other Church leaders to «listen without any taboo to the arguments in favour of married priests, the Eucharist for the divorced, and homosexuality.»

Without going into the whole question of the impact of sin on the physical creation, we can note that St. Paul highlights the failure to recognise Christ in the Eucharist for who he is.

If we admit that in some matters the Reformers were greatly mistaken, we are more free to recognize other areas where they may still be ahead of us: Calvin's insistence on a weekly Eucharist for the whole community or John Knox's stress on gathering the congregation about the Lord's table.

Catesby Leigh, an art and architecture critic, addressed the spiritual dimension of Reed's labors in a remembrance delivered at the Requiem Eucharist for Reed celebrated at St. Thomas Church Fifth Avenue.

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

Many pastors would permit reception of the Eucharist for those living as brother and sister, or shrug at sexual relations so long as a couple did not receive.

Not exact matches

Pope Francis says that divorced and remarried people are «not excommunicated» and should not feel «discriminated against» — he stops short of directly saying they are welcome to take the bread and wine at Eucharist, but then adds in a footnote: «I would also point out that the Eucharist «is not a prize for the perfect, but a powerful medicine and nourishment for the weak.

Regular participation in the Eucharist enables evangelical Catholics to enter more fully into the communion of the saints in glory, whose witness is celebrated throughout the church year, and enables the people of God to plumb more deeply the riches of the Word of God, through the cycles of readings appointed for the liturgy.

It has happened before, for example, when gay rights activists crashed catholic masses in San Fransisco and desecrated the Holy Eucharist.

It is precisely in the community gathered for worship, and most expressly in the Eucharist, that the Church «puts its faith into action,» «focuses on Christ's teaching,» including the command to «do this» in remembrance of him, and offers its chief service (Greek: leitourgia) to God and to the world.

The words confirmation, penance, and eucharist aren't in there either, except for the Catholic version, which is an altered Bible.

And it won't be made by churchmen who wonder aloud whether the world wouldn't have been better off without Jesus, or who substitute treacle for the Creed, or who throw public hissy - fits rather than celebrate the Eucharist.

He then suggested that he would announce to the church that there was strong sentiment in favor of having the Eucharist every Sunday, but recognizing that there might be some who strongly dissented from this policy, he would announce a time for people to express their disagreement.

Farrow presents a strong plea to take the Ascension seriously in the doctrine of the Eucharist, arguing that the Eucharist is not only a celebration of the presence of Christ but a presence in absence, since we are still waiting for the return of the ascended Christ.

The meal they prepare every Sunday for the neighborhood is not an expression of their social or ethical commitments in distinction from their liturgical life; the meal they prepare and the Eucharist they celebrate are parts of a single story.

Through his preaching, by taking the Eucharist to many members in nursing homes and those too ill to come to church, and in countless other ways, he had helped people see how the Eucharist made caring for one another intelligible.

I want the sloppy prayers and the hope and the flags and the unreasonable and embarrassing expectations for the voice of God to break through my life and the unprofessional dancers and the praying in tongues and the Eucharist and the Book of Common prayer being read aloud like it's slam poetry in an old warehouse.

But the claim that the Eucharist is revolutionary is a reminder we very much need to hear, for it is very much true....

Jesus uses the identical word recorded later in John's Gospel for the Holy Eucharist: «The bread that I shall give is my flesh (sarx) for the life of the world.»

[1] Perhaps in this context it could be mentioned that Fr Holloway was of the opinion that as the priest would naturally face the people while celebrating at least six of the sacraments, for he stands in for Christ, so it is preferable for the priest to celebrate the Eucharist facing the people.

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.&raqFor 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.&raqfor others it is insufficient, since it does not distinguish the Eucharist from a mere memorial.»

I began to attend a small Episcopal church in San Antonio on my lunch breaks, for Eucharist, and fell head over heels in love with it, right down to the smell of waxed wood and candles.

«The Eucharist is the heart and the summit of the Church's life, for in it Christ associates his Church and all her members with his sacrifice of praise and thanksgiving offered once for all on the cross to his Father; by this sacrifice he pours out the graces of salvation on his Body which is the Church.»

The saintly Pius anticipated the cultural tumult of the modern age and the necessity for survival of being close to Jesus Christ in the Eucharist.

These days there is a lot reclaiming of Eucharist or Communion for which I'm glad.

A congregation that traditionally sets the dinner table of the Eucharist only occasionally might, for hospitality reasons, institute the sharing of the meal at each service of the congregation.

Yet, in St Thomas Aquinas's exploration of the doctrine of the Eucharist, the two worlds come together with such exquisite harmony that it appears as if they were made for each other.

The archdeacon is so close to God that he is gathered up into a self - annihilating vision of the Eucharist that — for all the strangeness of its writing and the absurdity of the plot — bears some kind of comparison with the closing cantos of the Paradiso:

Such a Eucharist celebrates no longer the breaking of God's man that occurred for us but our potential for healing ourselves.

Even the Eucharist, despite the words of the Great Thanksgiving, is rarely the thankful, joyous foretaste of the Great Banquet with the One who triumphed over Death, but mostly a mournful occasion for introspection.

Participation in the Eucharist revivifies the power of baptism for daily strength and comfort.

This experience of being saved by the love of God made manifest in Christ was made tangibly present for St. Francis in two privileged ways: in the Eucharist and in the Bible.

If the Eucharist is spiritual nourishment for life, how much more is it food for the final movement into the life to come?

While he held high the host and chalice of the Eucharist, and knelt before them, elsewhere people simply felt they had no need for God, and gave their hearts instead to other things - material goods, sex, food, holidays.

For Holloway, the Eucharist not only feeds the personal love of God as a living experience, it also engenders love and care for others in the measure that we are conformed to the personality of Christ whom we have receivFor Holloway, the Eucharist not only feeds the personal love of God as a living experience, it also engenders love and care for others in the measure that we are conformed to the personality of Christ whom we have receivfor others in the measure that we are conformed to the personality of Christ whom we have received.

So we do not need to tie ourselves in mental knots trying to connect the Mass with Calvary, for it is the Eucharist that went to the Cross.

He wrote 14 encyclicals, made 748 visits to parishes in Rome and adjacent territories of which he was Bishop, created nine specially dedicated Years (for the Eucharist, for Mary, etc) and led the Church in a three - year preparation for, and eventualcelebration of, a Great Jubilee in the year 2000.

For Protestants the Eucharist is primarily a fellowship meal.

Those who miss these can tend to make the Eucharist something the community does for itself.

Non-Catholics can only be anointed under the same exceptional conditions outlined in canon 844 for the reception of the Eucharist.

Here Coll presumably means a commissioning for service (pp205 - 206) rather than a definition of ordination in terms of the liturgy of the Mass and «its relationship to the Eucharist» (pp171, 214).

The greatest expression of Caritas as gift and relationship lies in the Eucharist, which is why the «holy communion» of God with men is realised most fully on earth among those gathered around the altar for the Eucharist.

The grace which we received in the bishop's laying on of hands and the constant renewal of grace in the sacraments of the Eucharist and Confession deify us: through that grace we grow in virtue, through that grace we shine as «other Christs» in this world and for all eternity.

The formation of the home leads quite naturally to the local parish, Tabernacle of God with men, around which the local family of God gathers for the common life in Christ of the Eucharist, Sacrifice and Sacrament of the world.

They address such topics as the Virgin Mary, the saints, the Eucharist, the papacy, the priesthood, death and dying, prayers for the dead, hell, and the Inquisition.

As well as the dangers already mentioned, this also meant, especially in the early days, that it had no clear connection to the sacramental and liturgical life, above all devotion to the Holy Eucharist, and all too often doctrinal and catechetical formation were dismissed as mere «academics» or intellectualism; doctrinal formation and apologetics being seen as something purely for those of a «theological bent».

The Pope wishes us to pray and consecrate ourselves to God through lives of faith and holiness accompanied by an outpouring of prayer for vocations, without which we would have no Eucharist.