Sentences with phrase «bread and wine as»

I am not about to get into the complex history and debate surrounding consubstantiation (the Lutheran view) and transubstantiation (the Catholic view), except to say that both, in one way or another, see the bread and wine as becoming something more than just bread and wine, and in this way, the elements become holy and impart grace to the believer.

They are on the altar, hidden in bread and wine as they were hidden in the same flesh of Christ on the cross.

It is not in the bread and wine as such.

Not exact matches

The restaurants feature a full bar with craft beer, wine, and liquor, and menu items such as the O.F.D — a half - pound beef burger with house - made tomato jam, bacon, Swiss cheese, and sautéed mushrooms — and sandwiches like the crispy haddock, which features seasoned panko - breaded haddock fillets topped with lettuce, tomato, and balsamic tartar sauce.

For if a man or a woman's body — or his or her status as a married person, or his capacity to be a father or hers to be a mother — doesn't matter for his or her sex life, why, then, should anyone imagine that the body of the Son of God matters, whether it is in a manger, on a cross, risen, or fully and really present under the signs of bread and wine?

At Ettal, Bonhoeffer could go to Mass and share in the prayers and readings, but, as he was not a member of the Catholic Church, he could not partake of the bread and wine at communion.

Peyote is the focus of the worship service, much as the consecrated bread and wine are the focus of mass and communion.

Said stories were so popular that they grew into a religion known today as Catholicism / Christianity and featuring dark - age, daily wine to blood and bread to body rituals called the eucharistic sacrifice of the non-atoning Jesus.

The oneness of the church — one Lord, one faith, one baptism — is as integral to being a part of Christ's body as receiving the sacrament of bread and wine.

I am a Christian because of the sacraments, which Kerlin describes as «faith under our fingernails,» and where Jes says «abundant life is not only personal, but communal,» experienced in bread, wine, water, words, touch, sound, and smell.

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.

I have encountered the presence of Jesus in fellowship with other Christians, among the poor and disenfranchised, as I eat the bread and drink the wine.

The priest might put his foot down and ban the use of hymns that contain doctrinal errors: the one where Jesus is reported as saying «I am with you in this bread and wine» for example.

As for the Lord's Supper, it began so simply that at first every meal where disciples ate together was a sacred communion, and their ordinary bread and wine were memorials of their Lord's sacrifice.

There are seemingly many Christians who, Jesus» words and deeds to the contrary, are determined to outspiritualize Jesus, to disembody the Christian faith from its earthy Hebrew roots, to act as if we can experience the grace of God on our own without recourse to such primal and primitive facts as bread, wine and water.

When I talk to my good friend who is a very conservative Catholic who views taking communion as sacred and every crumb is representative of Christ's body and not one crumb will drop... then compare it to how we do it at church... everyone ripping bread from the same loaf, crumbs everywhere, kids spilling the «wine»... does it really matter... is one more right than the other... one upholds church law on how communion will be performed versus our laid back version.

While in no way wishing to suggest that anyone should not «celebrate» the Lord's Supper with a bit of bread or cracker and a few drops of juice or wine, as seems to be the common practice in many churches, may I share some of the ways we choose to celebrate and remember our Lord with food and drink?

So just as baptism could be done with a few drops of water, so also the Lord's Supper could be observed with a small bit of bread and a few drops of wine.

But as Catholic theology progressed, it was decided that the power of the meal was not in what happened during the meal, or in the gathering of people for the meal, or really in the food itself, but in the bread and the wine after it had been blessed by the priest.

During the Protestant Reformation, as certain church leaders began to break away from the Catholic church, some of them dropped the idea about the mystical presence of Jesus within the bread and wine, but kept the practice the same.

Some miracles are regular in occurrence (e.g., the change of the bread and wine into the body and blood of Christ in the sacrament, according to the Roman Catholic view), while some are unique (as in Christ's resurrection).

While in its original use this was probably a reference to sacramental participation in the consecrated bread and wine of the eucharist, there is a possible further extension of its meaning so that it will include a relationship with the whole natural order, seen as a sphere of the divine activity and hence as a way of contact with the God who is operative within it.

When I was at uni, our Friday night contemplative prayer group would have a meal together before the praying and we'd have the bread and wine (or grape juice) as part of the meal.

It is indeed a difficult task to «switch gears» from a theology based on static, spatial models alone, such as the essence of God, the natures of Christ, and the substance of bread and wine, to a theology that is concerned with spatio - temporal models, such as change in God, Christ becoming divine, and the on - going process of revelation.

«We must say that the accidents of the bread and the wine, which are perceived by the senses as remaining after consecration, do not have as their subject the substance of the bread and the wine, since, as has been said, that does not continue to exist.

Our concern is not with these, but rather to state simply that the reality of the presence of Christ in the Holy Communion is a given fact of two thousand years of Christian experience, and that Christian worship as it has historically developed has found that in the partaking of the consecrated bread and wine, as Christ commanded, His «spiritual body and blood» — which is to say, the reality of His life, divine and human, in a uniquely intimate and genuine way — have been received as His presence has been known and his person adored.

It was true for Jesus, as it is true about the Bible... about preaching and teaching... and about the bread and wine and water of the Sacraments.

It is a claim that God's grace is mediated through the material: in the incarnation, God became human flesh and dwelt among us; in the Passion, it was Christ's body that was crucified; in the Eucharist, Christ is truly present in the elements of bread and wine; as we partake of these elements, approaching the altar with our bodies, eating and drinking, we become the very body of Christ; and in the eschaton, it is this very materiality of creation that God will transform and glorify.

In the early church this celebration generally included more than just bread and wine, though in the course of the meal this act of Jesus was repeated as the principal act in table fellowship.

Resurrection feels like the wine running down your fingers and into the palm of your hand as you hold up that piece of soaked bread and then you put it on your tongue and push it up against the roof of your mouth, tasting and seeing.

In seeking to develop a theology of nature, process theologians are supportive of endeavors to appropriate other images from the tradition, such as St. Francis» compassionate love for the poor and treatment of animals as sisters and brothers, the Orthodox view of the church as inclusive of all of creation, and the use of the elements of bread and wine in the Eucharist, products of the interworkings between God, the non-human natural world, and human labor, that speak, to contemporary needs.

Advent bears good tidings that this is the One who comes as body and blood, bread and wine, to hungry mouths at the Eucharist feast, and who comes back to us through compassionate acts of filling the hungry with good things.

just as the Lord's cup consists neither of water alone nor of wine alone but requires both to be intermingled together, so, too, the Lord's body can neither be flour alone nor water alone but requires that both be united and fused together so as to form the structure of one loaf of bread.

By the time Paul writes 1 Corinthians, it appears that the tradition was firmly established that part of the meal of fellowship between believers included remembering the death of Jesus as symbolized by bread and wine.

Furthermore, since the death and resurrection of Jesus was central to Christian belief and practice, and since teaching was often done with the help of symbols, it probably became customary as a part of nearly every meal where Christians were gathered, to remind people that the bread they were eating represented the body of Jesus which was broken for them, and the wine they were drinking represented His blood.

It uses «ordinary» materials such as fire, bread, wine, clothing, and books and proscribed words and gestures as its elements.

And that reality is indelibly associated with the bread and wine which are used according to Christ's own action at the Last Supper, so that in receiving them we may say, as the Church has always said, that we receive «the spiritual food of the body and blood of Christ,» and that we receive this «to our great and endless comfort,» or strengtheniAnd that reality is indelibly associated with the bread and wine which are used according to Christ's own action at the Last Supper, so that in receiving them we may say, as the Church has always said, that we receive «the spiritual food of the body and blood of Christ,» and that we receive this «to our great and endless comfort,» or strengtheniand wine which are used according to Christ's own action at the Last Supper, so that in receiving them we may say, as the Church has always said, that we receive «the spiritual food of the body and blood of Christ,» and that we receive this «to our great and endless comfort,» or strengtheniand blood of Christ,» and that we receive this «to our great and endless comfort,» or strengtheniand that we receive this «to our great and endless comfort,» or strengtheniand endless comfort,» or strengthening.

If Jesus could have said it, he wouldn't have served it to us as bread and wine.

We see the same thing at the Last Supper, as Jesus gives the bread and wine to all who are there — even to Peter, who Jesus said would deny him, and to Judas, who would betray him.

offering of Christ to his heavenly Father, as we are nourished by his risen life in the receiving of bread and wine and so «make memorial» of him and of all that he did and was.

Presiding at the altar of Immaculate Conception on Fourteenth St. and First Ave., with hundreds and hundreds of ordinary Americans, I am consistently impressed by the intensity of the response to the particularity of Bible story, of bread and wine, of body and blood, of confession and absolution, of lively interaction with Mary and all the saints, and, yes, of miracles» and all this concentrated as concentrated can be on Jesus Christ incarnate, present, helping, judging, forgiving, and coming again.

Though not seen face to face, this God is yet encountered with a striking immediacy in the larvae Dei — the created marvels of God's hand, the bread and wine at mass, even the mystery of one's own self as created being.

And so Old Adam still will have his day As celebrant at feasts some people keep For flesh and blood that never wake from sleep, This bread and wine of human show and plAnd so Old Adam still will have his day As celebrant at feasts some people keep For flesh and blood that never wake from sleep, This bread and wine of human show and pland blood that never wake from sleep, This bread and wine of human show and pland wine of human show and pland play.

Consider the singing of a Bach cantata, or the flying buttresses of a Gothic cathedral, or the poetry of George Herbert, or the embrace of lovers long separated, or the gift of time and love to the dying, or the Christian assembly on its knees as bread and wine are consecrated on the altar.

A narrative of a Lenten meditation in poetic form written from the standpoint of the apostle Thomas: And if it were not for his love, his grace that sought me out behind locked doors, called me to touch and then believe, I would not be here at your humble table ready now with you, to break the bread and pour the wine as he did years aAnd if it were not for his love, his grace that sought me out behind locked doors, called me to touch and then believe, I would not be here at your humble table ready now with you, to break the bread and pour the wine as he did years aand then believe, I would not be here at your humble table ready now with you, to break the bread and pour the wine as he did years aand pour the wine as he did years ago.

It is as if the inner reality is Jesus, but what we see, touch and taste is bread and wine.

The essence of the consecrated bread and wine is Christ, not just symbolic of Him — after all, if it were just symbolic, why would Christ pick eating bread as the way to remember Him?

Now the change at Mass of bread and wine into the Body and Blood of Christ occurs immediately at the words of consecration and remains as long as the appearances of bread and wine remain.

Given my belief that communion wine can be validly consecrated into the Blood of Christ, and communion bread into the Body of Christ, we can now cue all the folks who will make jokes about cannibalism, etc. (just as the Romans did about early Christians — very little anti-Christian humor is original).

St Thomas taught that Jesus is present as a spiritual body without accidents, under the appearances, or accidents, of bread and wine.