Sentences with phrase «eucharist came»

Not exact matches

The Eucharist is the closest I can come on earth to all that I sought in those earlier days.

Especially if the Risen Lord comes to us in the bread and wine of the Eucharist.

It must come as something of a shock to many of these people to realize that over the last yen years the bulk of his time has been spent in a ministry whose chief work is preaching, baptizing, celebrating the Eucharist, teaching, counseling the troubled, comforting the sick and bereaved.

I said, «I hope if President Bush came over here from the White House and wanted you to share the Eucharist with him, you wouldn't commune with him.»

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.

Since no one came to either, the church simply began having the Eucharist every Sunday.

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.

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

I had my moments of disconnect: sitting out the Eucharist because I'm not Catholic, hearing the gospel reduced to salvation from hell, welcomes that felt patronizing from people who have been praying that I come to my senses and go back to believing, behaving, and voting just like them.

Only that last doctrine comes from the Methodist Church to which he actually belongs (though with which he does not now commune — the Episcopalians down the street have drawn him in with weekly celebration of the Eucharist).

Before the reforms of Vatican II, Flannery O'Connor wrote of a man she knew who had converted to Catholicism because, he came to believe, Jesus must really be present in the Eucharist» otherwise, since the Catholic liturgy was regularly so dreadfully and mechanically done, no one would keep coming.

The Lord's Supper is not only a Eucharist that celebrates the kingdom that has come; it is a messianic meal which is an antepast, a foretaste of the coming kingdom.

The Eucharist, even with the reduced numbers of the clergy, is an occasion for the Christians to come together weekly for the praise of God and the sharing of their concerns.

But of course the creedal statement, hallowed as it is by centuries of use during the celebration of the Eucharist, can be understood only when it is seen as a combination of supposedly historical data, theological affirmation put in a quasi-philosophical idiom, and a good deal of symbolic language (with the use of such phrases as «came down from heaven», «ascended into heaven», and the like).

Thus the four-fold action of the Eucharist, following the pattern of Christ's action, came to be what Dom Gregory Dix has called the «shape» of the Liturgy.

It says: «From that time onwards the Church has never failed to come together to celebrate the paschal mystery...» And those celebrations are a description of our liturgy: ``... reading those things «which were in all the scriptures concerning him» (Luke 24:27), celebrating the Eucharist in which «the victory and triumph of his death are again made present», and at the same time giving thanks «to God for his unspeakable gift» (2 Cor 9:15) in Christ Jesus, «in praise of his glory» (Eph 1:12), through the power of the Holy Spirit».

Then the Eucharist is named as a proclamation of the death of the Lord until he comes.

He then went on to speak of the sacramental system - especially the Real Presence of Christ in the Eucharist - and the teaching of the Church as part of the continuing Unity - Law in its provision for mankind until the Law reaches its final perfection with the Second Coming.

«Jesus would say, «Please come to church, you're welcome in the Catholic Church but» - and it's a huge very important «but» - «you should not be receiving the Eucharist,»» she said.

A real conundrum I find with Christians of various theological persuasions is that they harp on how we must be engaged in studying the Bible, how the Bible is our guide in life, and hold the Bible on a pedestal, much like rabbinic Jews hold the Torah or Catholic hold up their Eucharist, but when it comes to the nitty - gritty of how they have come to know God, no matter how they explain it, it ends up being on the basis of experience.

It is repetitious the way the Eucharist is repetitious, the way a favorite melody or gestures of love are repetitious, the way the mercies of God that come unbidden every day are repetitious.

And in the partaking of the Eucharist we do come to understand its implications in a manner that would otherwise not be possible if we just said, «Well, I'm not going to do it until I have totally wrestled with all of its implications.»

Further, he makes explicit the link between baptism and the receiving of the Eucharist by interpreting the words of Jesus regarding the thirsty coming to him and the gift of the Spirit (John 7: 37 - 39) to indicate that «it is only after we have been baptised and have obtained the Spirit that we proceed to drink the cup of the Lord.»

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.

2 - 3), and whether it is apt to celebrate communion in the morning when Jesus instituted the Eucharist after supper (16.1 - 17.1), the pastor in Cyprian returns at the end of the letter to assure forgiveness to those who may have erred in good faith in the past (18.4), and requesting his people to recognise that since Christ's «second coming is now drawing near to us,» (18.4), it is incumbent upon them to act so that «He may find us upholding what He has counselled, observing what He has taught and doing what He Himself has done.»

According to the Apostle Paul, the celebration of the eucharist is in itself a «proclamation of the death of the Lord until he comes» (I Cor.

This liturgical cycle has replaced the Eucharist as the moment of encounter with a time of ministry in which persons come to the front of the church to be prayed for or to pray.

The Mass as a sacrifice can go; the Eucharist can be seen in its «evolutionary role» as «fostering our future life and happiness together in union with the risen Christ» (pp131 - 139); the Incarnation and Christology can be reconfigured since Christ did not come to redeem or restore human beings.

The Eucharist is the source and summit of our faith, and so we can only come together and receive Communion if we truly are in communion with one another, and that means being in full communion with the Catholic Church, led by the bishop of Rome.

In this century, Catholic and Protestant theologians have come much closer together in their understanding of the Eucharist.

There are times and places where the very act of coming together to celebrate the Eucharist can be a public witness.

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 was only when I reached my twenties that I came fully to understand that the center of the liturgy is the Eucharist and not, as I had been led to conclude as a child, the sermon.

You can only imagine the way it must have haunted them for the rest of their lives as they looked back on how they had actually sat there with him, eating and drinking and talking; and through their various accounts of it, including the above passage from John, and through all the paintings of it, like the great, half - mined da Vinci fresco in Milan, and through 2,000 years of the church's reenactment of it in the Eucharist, it has come to haunt us too.

Interior introspection comes before getting in line to receive the Eucharist.

But when it came to the Church, the eucharist, the nature of the Mass, the invocation of Saints, negotiations broke down.

In particular, the hope is that they will come to love Jesus present in the Eucharist.

We shall say more about the kind of remembrance here in view when we come to the «memorial aspect» of the Eucharist.

Cardinal Robert Sarah, prefect of the Vatican's Congregation for Divine Worship and the Discipline of the Sacraments, caused a rumpus earlier this summer by proposing to a meeting of liturgists in London that the Catholic Church return to the practice of priest and people praying in the same direction during the Liturgy of the Eucharist: a change in liturgical «orientation» the cardinal described as the entire congregation looking together toward the Lord who is to come.