Sentences with phrase «as a sacrament by»

First synthesized by a Canadian chemist in 1931, DMT is the primary active ingredient of ayahuasca, a hallucinogenic tea ingested as a sacrament by Amazonian Indians and by members of two churches in Brazil.

Not exact matches

This is a sacrament and should be observed with the highest regard to its ultimate purpose as taught by Jesus himself.

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.

Fundamentalism uses the culture, rituals, sacraments, texts, language, and metaphors and allusions and symbols (verbal, visual, musical, etc.) of religion in blind adherence to a dogma as defined and interpreted by a person or group who is self - aggregating and self - justifying raw personal power for the sole purpose of controlling the lives of others.

On the plus side, he makes clear that Christian worship is an encounter in Word and Sacrament with the living Christ, who is present to the church by his Spirit and who forms the church as a divine and human communion.

Haught can not explain what happens at death, nor the meaning of the sacraments as taught by the Church, nor the human need for true interior life.

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.

As in other cases, Rowan Williams is characteristic: his theology is deeply informed by Luther, Schleiermacher, Barth, Rahner, von Balthasar, Bonhoeffer and other continental Europeans, besides theologies from other parts of the world, and his recent book On Christian Theology covers theological method, biblical hermeneutics, creation, sin, Jesus Christ, incarnation, church, sacraments, ethics and eschatology, with the Trinity as the integratoAs in other cases, Rowan Williams is characteristic: his theology is deeply informed by Luther, Schleiermacher, Barth, Rahner, von Balthasar, Bonhoeffer and other continental Europeans, besides theologies from other parts of the world, and his recent book On Christian Theology covers theological method, biblical hermeneutics, creation, sin, Jesus Christ, incarnation, church, sacraments, ethics and eschatology, with the Trinity as the integratoas the integrator.

According to Balthasar everything in the Church is a movement between these two principles (Marian and Petrine): the Church as the bride of Christ is the extension and product of the living reality of Christ, which requires an essential structure (sacraments and ministry, which are founded by Christ Himself).

Coll herself says that the Fathers of the Second Vatican Council saw the diaconate as part of the sacrament of Holy Orders but made no clear pronouncement on the character conferred by the sacrament (p237).

It would be a great mistake to understand Bonhoeffer as abolishing the worshipping church and replacing service and sacrament by acts of charity.

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.

But there are surely many possibilities to make it clear also by legislation that laymen have not only the right to receive the sacraments from the clergy, as the present Code of Canon Law states.

As a sacrament, it causes by signifying.

I move into this by very briefly contrasting Bible as sacrament, with two ways of seeing the Bible that dominated modernity.

It starts by referring to the Vatican II definition of the church as the «sign and sacrament of the unity of all humankind» emphasizing the universalism of the church in Christ.

The sacraments in general are treated by Jenson as «mysteries of communion» in accordance with the New Testament understanding of the mystery uniting Christ and his Church.

As business / charitable activities has led me into relationships with the Eastern Orthodox Church, Father P ***, Bish S **** introduced as Father («call no man father») as well as church leaders I see very ill informed laiety (some exceptions), with a biblical worldview supplanted by a cultural denominational world view.The concept of Grace is overwhelmed by works, sacraments, membershiAs business / charitable activities has led me into relationships with the Eastern Orthodox Church, Father P ***, Bish S **** introduced as Father («call no man father») as well as church leaders I see very ill informed laiety (some exceptions), with a biblical worldview supplanted by a cultural denominational world view.The concept of Grace is overwhelmed by works, sacraments, membershias Father («call no man father») as well as church leaders I see very ill informed laiety (some exceptions), with a biblical worldview supplanted by a cultural denominational world view.The concept of Grace is overwhelmed by works, sacraments, membershias well as church leaders I see very ill informed laiety (some exceptions), with a biblical worldview supplanted by a cultural denominational world view.The concept of Grace is overwhelmed by works, sacraments, membershias church leaders I see very ill informed laiety (some exceptions), with a biblical worldview supplanted by a cultural denominational world view.The concept of Grace is overwhelmed by works, sacraments, membership.

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.

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 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.

Let us illustrate this point of view toward which our whole discussion has been moving by looking briefly at the sacraments of the Church, the Christian meeting of death, and the Christian life of active service as expressions of the way which is enclosed in the grace of this kind of community.

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

Another reason, as we can see in Scotland, has been the fear that by too frequent observance of the sacrament there would be a cheapening of the rite and forgetfulness of its importance.

In light of this, can it be agreed that a study of theology that takes place, as at Steubenville, alongside a firm spiritual practice (Mass, adoration of the Blessed Sacrament, traditional Marian and other devotions) and a clear moral stance (students living celibate lives supported by households and communities) is a necessary part of a strategy for Catholic theology?

Perhaps you don't quite understand that the church is the bride of Christ, in other words, we have to make ourselves worthy of Christ (just as any person must make themself worthy of their spouse), and we do it by making ourselves holy, thru the church's sacraments, but the church is not an end in itself; Christ is the end.

It is seen as a sacrament in the Roman Catholic and Anglican churches and is administered by a bishop when a child reaches the» age of reason» or early adolescence.

The other is to define being a Christian in terms extraneous to moral qualities, as by right beliefs or church membership or faithful observance of the sacraments or some metaphysical change assumed to be wrought by conversion.

In a sacrament, a material and visible — in brief, a «sensible» — thing or action is taken and used by God, in accordance with the will of Christ (whether that is by direct institution, as with the eucharist, or through what Christians believe to be by the Spirit in the life of the fellowship, as with baptism), to convey and to effect a spiritual, invisible result.

If the words and actions of Revelation, as enacted by Christ, do not have this validity it is hard to see how any teaching or action (this is particularly relevant with regard to the sacraments) can not ultimately be surpassed or changed.

And although the favor of the God, as forfeited or gained, is still an essential feature of the story, and theology plays a vital part therein, yet the acts to which this sort of religion prompts are personal not ritual acts, the individual transacts the business by himself alone, and the ecclesiastical organization, with its priests and sacraments and other go - betweens, sinks to an altogether secondary place.

«It is not clear that divorced people who remarry after a first, sacramental marriage can in no circumstances be admitted to the sacraments as long as they stand by the second marriage.»

Confession: A Roman Catholic app, thought to be the first to be approved by a church authority, walks Catholics through the sacrament and contains what the company behind the program describes as a «personalized examination of conscience for each user».

As a Baptist I only recognize two sacraments — baptism and communion — but I'm firmly against having either of them administered by smartphone (immersion baptism and iPhones definitely don't mix).

What we need to defend is that which is essential; and that which is essential is the one Holy Catholic and Apostolic Church, with its Scriptures, its sacraments, its life in Grace, its faith as witnessed by the Creeds, and its holy order as symbolized and continued in the Apostolic ministry.

As early as 554 A.D., priests who disclosed confessions were severely punished (William Harold Tiemann and John C. Bush, The Right to Silence: Privileged Communications and the Law [Abingdon, 1983], p. 35) By the close of the ninth century, priests revealing the matter of a confession were deposed and exiled for life (p. 36) In the Catholic tradition, confession is seen as a sacrament that conveys gracAs early as 554 A.D., priests who disclosed confessions were severely punished (William Harold Tiemann and John C. Bush, The Right to Silence: Privileged Communications and the Law [Abingdon, 1983], p. 35) By the close of the ninth century, priests revealing the matter of a confession were deposed and exiled for life (p. 36) In the Catholic tradition, confession is seen as a sacrament that conveys gracas 554 A.D., priests who disclosed confessions were severely punished (William Harold Tiemann and John C. Bush, The Right to Silence: Privileged Communications and the Law [Abingdon, 1983], p. 35) By the close of the ninth century, priests revealing the matter of a confession were deposed and exiled for life (p. 36) In the Catholic tradition, confession is seen as a sacrament that conveys gracas a sacrament that conveys grace.

But it seems to me that, if we want a «core» around which to build our understanding of the Redemption, we can not do better than to start with Jesus» own teaching as recorded by St. John, and see the Cross as the revelation of God's love, a revelation powerful enough to bring us the re-creating Love it reveals, a revelation that is applied to us in the Sacraments and especially in the HolyEucharist.

According to the Catechism in the Book of Common Prayer a sacrament is «an outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ himself; as a means whereby we receive the same, and a pledge to assure us thereof».

What I learned later was that they were also trailblazers, women who were clearly gifted and called by God into ministry, but who had to fight (gently and patiently, as it turned out) for the chance to serve the church — as women — as Ministers of Word and Sacrament.

The sacrament, as a visible sign, is constituted with man, as a «body,» by means of his «visible» masculinity and femininity.

elements, by which I mean such things as faith, worship, sacraments, communion with God, the way of salvation, and the hope of eternal life.

«As a sacrament of the Church, marriage... [is] a word of the Spirit which exhorts man and woman to model their whole life together by drawing power from the mystery of the «redemption of the body».

Just as the state is called by God to an irrevocable task of doing public justice, so also is the institutional church called by God to proclaim the Gospel in its fullness, administer the sacraments and to ensure that its members are living up to their calling before the face of God, who has redeemed them in Jesus Christ.

Because the human need for this vivifying message is never satisfied, the church must in all times and places continue the proclamation by word and sacrament, as long as human history endures — «until he comes.»

Catholic faith and theology see world, Scripture, Church, and Christ (the sacrament) as sacraments of God — as body in which, by which, and through which man (because man is body) receives God's presence and returns his love.

Christian acquiescence in this fate can be measured in any number of ways: by the extent to which the Church renounces her inherent «platonism,» thinking and speaking in the language of psychology, sociology, economics, and politics rather than philosophy (metaphysics) and theology; by the tendency to view the Church not first as sacrament transcending political order, but as a mere mediating institution within that order; by the «political» or «clerical» temptation to equate true ecclesial reform with institutional or curial reform.

So I conclude by returning to this theme of Christianity as a sacrament of the sacred — as a tradition that mediates the reality of God to us — and the Bible as a collection of stories that invites us to see in a particular way, to see reality in a certain way, and to see our own lives in a certain way.

A papal style which reflects this greater love will enable the church to experience the Petrine office as God's gift by showing all of us how we can become signs and sacraments of God's love for humankind.

In the absence of proof that the God so confidently invoked by the orthodox bishop really exists in the world, perhaps Merrick in his last moments is yet attempting, in his confused way, to «Follow the way by which [others] began,» as Pascal wrote, accepting the sacraments, discipline and consolations of the church and now imitating Christ's death as if he believed in their efficacy.