Sentences with phrase «about eucharist»

She turned Catholic so there's nothing symbolic at all about the eucharist.

Misleading Headlines The recent Synod of Bishops in Rome was about the Eucharist in all its aspects, so maybe it was inevitable that pastoral problems surrounding marriage and Holy Communion should have been raised again, among many other questions.

But then why not equally call religion an aberration of the digestive function, and prove one's point by the worship of Bacchus and Ceres, or by the ecstatic feelings of some other saints about the Eucharist?

And what about the Eucharist?

His teaching was both unsystematic and vivid, and when he spoke about the Eucharist I remember he urged us to receive Communion on the tongue — because, he said, we should be as docile and receptive as children being fed by their mother.

In polite company, and for the sake of keeping peace with each other (because mutual apostasies take so much effort), we can do with marriage what we do with our disagreements about eucharist and baptism: keep our mouths shut and let God sort it out in the end.

But what about the Eucharist?

«The gospel story that makes the most sense to me about the Eucharist is the feeding of the five thousand,» writes Nora Gallagher.

10:16 - 17); more ought to be said about the Eucharist's exclusion of compromise with evil: «You can not drink the cup of the Lord and the cup of demons» (I Cor.

Woops, speaking of attention spans... I forgot... John said NOTHING about the Eucharist during his narrative of the Last Supper.

Not exact matches

He had always been candid about his desire to have an every - Sunday Eucharist, but he never forced his will on the congregation.

Our choice of topic is also occasioned by a recent discussion in The Tablet about the real presence of Christ in the Eucharist, whether it is a physical presence or not.

The mystery of the Eucharist also flows directly from the plan of the Incarnation which is primarily about the «divinisation» of man in Christ.

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.

What about miracles of the Eucharist?

(2) Much could be said about the restoration of a genuine Eucharist in our congregations.

My seniors were born in 1980; in their lifetimes church has been about everything else in the world except Eucharist.

What's happened, of course, is that over the past thirty years the central purpose of Catholic worship» the Eucharist» has been all but lost in a sea of concerns about community building, lay ministry, liturgical language, battles over music and statues, and yet more community building.

Jesus may not have said the specific word «Eucharist» (partially because he didn't speak in English) but he still talked about it.

10:16 Or here where he talks about not receiving the bread and cup (Eucharist) unworthily: 1 Cor.

How about these references to it in Scripture, where he commands us to celebrate the Eucharist?

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.

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.

If you don't believe in the Real Presence of Christ in the Eucharist, why do you care about anything the Church does or says?

Centuries of debate between Christians about the meaning of the Eucharist do not ease the offense of these words.

Our Lord was now speaking not about his sacrifice on the Cross, which was indeed the sacrifice of his mortal flesh but of the eating of his sacramental body in the Holy Eucharist.

A representative group was chosen to put their questions to the Holy Father - questions about God, about why we need to confess our sins, about going to Mass on Sunday, about Christ's presence in the Eucharist, and more.

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.

The controversies in the church are about its institutional structure, papacy, ordination of women, lay presidency at the Eucharist and so on.

Communion (or the Eucharist) summarizes and encompasses everything important about Christian faith and practice!

What about the historic Christian sacraments like baptism and the Eucharist, and what about the liturgies of the churches?

When you peel the layers off their conscious mind and reach the subconscious, you will find most times that they mean they don't like the teaching this institution gives about poverty, prayer, attendance at the Eucharist, and their sexual life, whether in or out of marriage.

Having committed Himself to His Sacrifice by instituting the Holy Eucharist, that is, having entered upon His Passion, Jesus could say, about God the Father, «Henceforth you know him and have seen him» (John 14:7).

One of the most seriously troubling portions of the Synod Report is the omission from section 86 of the part of the paragraph from Familiaris Consortio 84, which states that the divorced and civilly divorced may not receive the Eucharist and balances an earlier portion of the same paragraph that calls for «discernment» about how the divorced and civilly «remarried» can participate in the Church.

His openness to speaking and listening resulted in beautiful «chance» conversations about the life of Christ and the Eucharist.

(p. 26) He points out that the Eucharist can never be a private event: «The Eucharist is a public devotion that has nothing esoteric or exclusive about it.

And while making the point about God's gifts to us, she sees the sacramental message that is written into creation itself: «Food is and always will be a sign built into the order of creation, physical nourishment that illuminates and spiritual nourishment we receive in Holy Communion... the more we see food in that light — the more we see it as a perpetual sign of God's goodness and love — the more fully we can understand the Eucharist as a holy and tremendous sacrifice in which love and gift, grace and life are bound up together.»

Jessica Robertson, history student at the University of Hull, giving her personal testimony about her devotion to the Eucharist - «Adoration really gives you the strength to do anything, as does Mass..

The Eucharist is first of all something done, rather than something said or something thought about.

So a priest can not speak or think of his or her Eucharist; a preacher can not speak or think of his or her preaching, his or her sermon, his or her proclamation of the «good news» about God's decisive action in Jesus Christ.

Now nothing that we have said thus far about the mean - big of the Eucharist is alien either to the general «Catholic» or to the whole «Reformed» tradition.

God makes sense to me under the trees, and God makes sense to me in poetry and prayer, and God makes sense to me in Eucharist and Baptism and community and even creeds... but not in the offering plate, not in the building campaign, not in the pastor - who - shall - not - be-questioned, not in the politics, not in the assumptions about what a good Christian girl ought to be.

Ignoring what the Church teaches about proper reception of the Eucharist is really a form of asserting one's own will against the experience and wisdom of the believing community — because that's what the Church is, a community of believers committed to God's truth, not just here and now, but across time.

The glorious, ever - virgin Mary can teach us the most about Christ, our Eucharist.

One of the insidiously damaging aspects of the present debate about the divorced and remarried is the failure to say anything about the proper dispositions required for a non-sacrilegious communion, and the general acquiescence in everyone coming up to receive the Eucharist regardless of their state of life, state of soul, or faith in the real presence.

It's not surprising, therefore, that Amoris is insouciant about the question of the integrity of the Eucharist and the need to maintain a steady discipline concerning its celebration and reception.

The Bible is also quite specific about anyone who eats the Eucharist unworthily.

Of course the gift of the reality of the Eucharist is inseparable from its intelligible mediation in intellectual propositions as well as fitting language about this reality.

In the present book I have spoken only incidentally of the «case» for prayer; my purpose here is to make suggestions about the actual practice of prayer, including the question of its effectiveness, the various kinds of praying in which we may engage, the significant exercise of private prayer and of public prayer, the way in which the Lord's Supper (or Holy Communion or Eucharist call it what you will) sums up all our praying, and finally the point of prayer in the total context of Christian faith itself.

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».