Sentences with phrase «god as a sacrament»

Not exact matches

«The picture is as clear as if it took place yesterday: the padre with his chaplain's scarf, the ragged and emaciated men kneeling, if they could, to receive the sacrament of God's love.

This friendship with the Lord Jesus is found in the Word of God recognized as such by the Church in the Bible; in the sacraments; in works of charity and service; and in the fellowship of those who have recognized and embraced the risen one.

They might not use the word «mercy» as much as he wants, but they talk extensively about divine love, grace, the sacraments, and charity, all of which pertain to God's mercy, and which they develop into soteriology, the study of the saving action of God.)

Used correctly, as a means of Grace rather than an object of faith, both Sacrament and Bible point beyond themselves to the Ultimate Reality of the Living God.

Thatcher argues that gay and lesbian sexual unions express the sacrament of God's divine love just as heterosexual unions do.

Besides, who can deny that God has blessed the preaching and sacraments and ministry of evangelicals in Latin America, Africa, and China» contributing at least as much as Catholics to the conversion of sinners and building up the saints in holiness?

When a man and woman unite in the Sacrament of Matrimony, they have the gift of possibly bringing life to the world as long as they remain open to this covenant with God.

We are enabled to live as a disciple of Christ, and can draw daily on the grace given by God in this sacrament so as to witness to Christ, fight against evil and defend the Church.

The core principle of the sacraments of the Church therefore lies in this nature of man as «spirit wrapped in matter» or, perhaps better to say, matter integrated into spirit, which has been created by God for intimate union with Himself through Jesus Christ.

So far from matter being a remedial tool in God's saving plans, the Holy Spirit empowers material things as essential instruments of Christ's divinising ministry throughout time and space in the sacraments, which the Fathers referred to as «the Mysteries».

Suarez, for example, argued that just as language and symbol are natural to humanity, so the sacraments are appropriate as means of communion with God.

«[The lay person does] not participate intrinsically in the Liturgy of the Eucharist as Sacrifice and Sacrament and ministryfrom the persons of the sacred ministers to the People of God».

In the sacraments, as in the Incarnation, the natures remain distinct and unconfused yet are truly joined in the person and work of God the Son.

All the ordinary means of sanctification which are given to us in God's mercy through the Catholic Church are available to those who choose to be involved in Faith, most especially, the Holy Eucharist, the sacrament of Penance and personal prayer, as well as devotion to Mary, the Mother of Jesus and our Mother too.

Perhaps the deletion of marriage as a sacrament has also diverted Christians from seeing marriage as life in God.

The drama of sacraments as occasions in which the power of God comes to dwell in the believer can become obscured when a church takes its rites for granted or forgets the radical nature of Christian identity.

It was customary among the Reformers themselves to speak of a «valid» ministry as one in which «the pure Word of God is preached and the sacraments be duly administered according to Christ's ordinance» (to quote the Anglican Thirty - nine Articles, which are paralleled in other and similar «confessions»); and the history of the ministry in the Christian Church as a whole makes it abundantly clear that «authority to preach the Word of God,» or the right to «dispense the Word of God,» or the giving to the candidate of the Church's recognition and authority to be «preacher of the Gospel» — all these are more or less synonymous phrases — has been an integral part of ordination.

As one who weekly receives God's self - giving through Word and sacrament, the Christian is enabled to give himself or herself for others in a struggle that outlasts each of us.

Rather than staying becalmed in the sacristy, the sanctuary, and the presbytery, the clergy of his day, he urged, should lead a demanding, Gospel - centered life of proclaiming the Word and celebrating the sacraments, nourishing their people with the tangible realities God had entrusted to human hands as pathways to the Trinity: the Bible and the Eucharist.

The sacraments, as Luther, Calvin and Wesley knew, are what God makes of them.

If you truly believe that marriage is god's intention as a sacrament or religious rite, that's fine.

One way of expressing the new concepts is to say that God employs the sacraments as a means of giving himself to us just as he uses preaching.

But the sense of the sacraments as sign - acts through which God acts here and now to accomplish his own purposes seems strangely absent in most baptisms and celebrations of the Lords Supper.

Re ``... the sacraments as objective acts of God which function ex opere operato, rather than just subjective acts of humanity which yearn for, invoke and somehow evoke the divine.

These two sacraments can be understood as closely linked to the two-fold meaning of salvation which we have already considered — penance leading to the forgiveness of sin committed after baptism, and the Eucharist leading to the fullness of God's own life.

Re «In the sacraments matter and spirit are linked in an effective instrumental union — «outward signs of inward grace» but are never identified with each other.In the sacraments, as in the Incarnation, the natures remain distinct and unconfused yet are truly joined in the person and work of God the Son.»

Just as we have often succumbed to the danger of recasting the Scriptures in our own images through selective use of them, so we have also humanized the sacraments by making them our own acts rather than God's.

Even as Mantel complains bitterly of God's absence, she turns away from the Church that extends his presence in the world, in the sacraments and the rites, including the rite of exorcism.

This to a certain degree non-official activity of the Church in the human beings of the Church under grace is an historical manifestation of the eschatological unconquerable grace which God has linked inseparably with the historical phenomenon of the Church as the primal sacrament of grace.

For I see the Bible not simply as a lens through which I see God, but I also see it as a sacrament.

My central claim, both today and tomorrow, is that being a Christian is primarily about a relationship with God lived within the Christian tradition as a sacrament — a claim to which I will return at the end of this talk.

Jesus as the Christ is the objectification, the sacrament, of the universal proposition which God has made to the world.

i do nt know if people here still view the bible as literal, but its interesting to me that many who say they trust the bible or sacraments over direct experience of God seems ironic considering the bible details from beginning to end story after story of Gods supernatural intervention time and time again.

It is in this context that William Beardslee has called Jesus, as the Christ, an objectification, embodiment, or incarnation (I would say «sacrament») of a proposition that God is making to history.

Standing as a permanent sacrament of the Transfiguration, it draws forward the old city into the new and eternal city of beauty — a city in which truth, justice, and beauty embrace in God — a city on which all men and women (whether they know it or not) have already set their hearts.

To speak of Jesus Christ as an embodiment of a plan of salvation offered by God is already to be in the framework of sacrament.

It inflames the passions of people from the progressive left who view it as some sort of holy sacrament, to those on the right who believe it is the murder of one of God's children.

At last, the gorgeous surface of things comes to appear as a true mystery, a sacrament destined to transform our imaginations, leading us to reread the world as a poem produced by the one idea, the one who imagines things into being, the sun who is also and always the Son of God.

In contrast, the Christian Church regards baptism as a sacrament, that means that God acts during baptism.

The purpose of the sacraments is the reconciliation of God and man, a reconciliation of God to man as well as of man to God, for the priest is always the mediator between God and humanity.

It is sufficient then that we see the Church's sacraments as promises, for it is in the mode of promise that God becomes most intimately present to us now.

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

In America, for Deist as well as for Puritan, God's involvement was direct; in Mexico God's influence was mediated by church, priest, sacrament, and saint.

The Church's existence, then, remains essential to revelation as the sign or «sacrament» of God's fidelity to the promise first given to Abraham and ratified in Jesus» being raised up to new life.

Fourthly, the Eucharist as action establishes, thanks to that presentness», a communion between God and humanity and also among those men and women who are privileged to assist at the celebration of the sacrament.

For this reason we need to see the sacraments not only as the mediations of God's presence, but as tokens of a future which is not yet real.

An excessive emphasis on the sacraments as making God present needs correction by the mystical, silent, and active aspects of hope.

In general, the sacraments can be truly revelatory of God if they are interpreted in the spirit of promise rather than simply as theophanies.

The distaste for «presence» that we find in so much modern philosophy, art, and literary criticism is something we need to attend to if we think of the sacraments only as ways in which God becomes present to us.

For as the Church prays, the sufferings we endure, if taken to Christ in the Sacrament designed for forgiveness, can bring us «increase of grace and the reward of eternal life», or, quoting from St Vincent de Paul, «the throne of God's mercy isset on my wretchedness».