Sentences with phrase «first eucharist»

This is the link between the fasting and prayer that catechumens engaged in prior to undergoing baptism, confirmation, and first Eucharist and the incorporation of those practices into a Lenten season as part of the movement toward Easter.

The elementary act of eating and drinking in the graveyard echoed that first Eucharist in the Garden of Eden.

Not exact matches

The first question is fairly easy to answer: the Eucharist is the Lord's own final testament to the meaning of His whole life and work.

First, real presence is not limited to the Eucharist or to a list of sacraments.

Just before His crucifixion, Jesus had his Last Supper on Maundy Thursday with His disciples, during which He first instituted the Eucharist.

At first sight, the doctrine of the Eucharist and Aristotelian metaphysics seem worlds apart.

I was rather surprised to find myself quoted in the recent issue of FIRST THINGS as claiming, «Any church excluding Christians at a given place is not merely a bad church, but rather is not church at all, since a Eucharist to which not all the Christians at a given place might gather would not be merely a morally deficient Eucharist, but rather no Eucharist at all.»

First, the Church as the Bride of Christ receives her being and life from the Incarnate God in the form of vivifying substance (the Eucharist) and the words of pardon (sacramental absolution).

[51] The Eucharist is referred to, almost euphemistically, in this way, precisely because the first Christians believed it was so holy, that it was barely to be spoken of to anyone other than believers.

It tells Christians: «On the Lord's own day [Sunday], assemble in common to break bread and offer thanks [i.e. celebrate the Eucharist]; but first confess your sins so that your sacrifice may be pure.»

In our discussion we shall ask first what theological statements can be made on the subject of private prayer, examining afterwards if liturgical prayer (as distinct from the Eucharist and the administration of the sacraments with which we are not here concerned) can be preferred to it at all, and if so, what such a preference means for the practice of the Christian life.

I recently was asked to give a talk on «the social meaning of the Eucharist,» and the first thing I said was, «You have to promise that if I tell you what the social meaning of the Eucharist is, you won't stop going to mass.»

We can not here deal with the theory, first advanced by Hans Lietzmann and then by Oscar Cullmann, of two types of Eucharist in the New Testament: a joyful meal with the risen Christ, and a sorrowful meal in which the crucified Christ is eaten.

First, the action of the Eucharist is a memorial.

Christians watching the Midnight Eucharist at St Paul's Cathedral from the street this Christmas Eve are to be given Holy Communion for the first time.

There is some evidence that by the end of the first century the Eucharist was celebrated on «the Lord's day», and that Gentile Christians did not observe the Sabbath.

The first article suggests that the Eucharist is nonessential (PPE 218 - 231) the latter that Scripture is not normative (WPH 189 - 201).

Can we not admit that, in the twenty - first century, what happens in the Eucharist is a mystery that defies human ability to parse?

Although Cyprian writes that there is no need to «offer a long list of proofs,» (9.1), he feels obliged to draw from various books of the Bible, including the Gospels, Psalms and the recording of the institution of the Eucharist in First Corinthians, to bolster his case and reaffirm and reiterate that although

Fr Roger Nesbitt with St John Bosco's vision - «He summed up the Catholic faith, our faith, with three important persons - first the Holy Eucharist, Jesus himself; second Mary, his Mother; third Peter and his successors.

This often formed the first part of the Eucharist and was sometimes known as the mass of the catechumens, who were people preparing for baptism.

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

First there is the offering, which the Church can perform only as it is identified in faith and obedience with the Lord who in the deepest understanding of the Eucharist is himself the One who offers; then there is the receiving, as the members of Christ's Body are incorporated anew into their Lord and are fed with «the bread that cometh down from heaven,» even with Christ himself.

His teaching mainly consisted of three elements: first, the doctrine of lordship, secondly, the supreme authority of the scriptures, and thirdly his conception of the church and the Eucharist.

He pointed out that Christians of the first centuries called it eucharist, thanksgiving, and the sacrament of thanksgiving.

Obviously the first and fundamental truth to emphasise is the real presence of Christ in the Holy Eucharist in the fully Catholic sense, stressing that the Eucharist is not bread, blessed bread, or super-blessed bread but the body, blood, soul and divinity of Our Lord Jesus Christ.

First, that Mary herself, because of her relationship with Christ, reminds us that the Eucharist is truly Jesus Christ in his divinity and his humanity.

St Augustine in the fourth century said: «We can not eat the Eucharist without first adoring it,» and in the gospel we have this clear example of Mary and Elizabeth adoring Christ in the womb.

Did you marry some else first, or were you single when denied the Eucharist?

Notwithstanding this shared Tradition of the first ten centuries, for nearly one thousand years Catholics and Orthodox have been deprived of communion in the Eucharist.

As we look at the eucharist, the first thing that strikes us is that from very early times the sacrament of the Table was a sign of the unity of the church.

Joseph Sowerby FAITH Magazine May - June 2003 Introduction Many parishes run a programme each year to prepare children to receive Jesus in the Eucharist for the first time.

Mgr James T. O'Connor's The Hidden Manna: A Theology of the Eucharist, is a highly regarded survey of Catholic teaching on the Eucharist first published by Ignatius Press in 1988 and reissued with minor revisions in 2005.

So all we learn from this passage regarding the sacrificial nature of the Eucharist is what the first sentence, taken alone, says: that the sacrament is called a sacrifice because it represents the Passion, in other words, just what St Thomas expounds in III, q. 83.

«A seemingly innocent girl takes her first Communion but then removes the Eucharist from her mouth, with consequences that are both horrific and hilarious.»

The magnificent tapestries from Peter Paul Rubens's «Eucharist» series (made in Brussels between 1625 and 1633) are hung with their modelli from the Prado's collection, offering a rare chance to compare developments from first ideas to finished works.