Sentences with phrase «in ecclesial life»

According to Henri De Lubac, the dominance of such an impersonal ecclesiology leads to the following problems in ecclesial life: a dry practice of the faith; an abstract theology which is expressed in objective rather than personalist categories; and a danger of reducing theological mysteries, as well as ecclesial relations, to the impersonal.8

But it will bring the churches together in their ecclesial life — in membership, mission and ministry — and it takes seriously the valuable diversity possible within organic unity.

Not exact matches

As for the latter, those worried about another Catholic slide into incoherence should have faith in the ecclesial experience of the last three decades, which has taught enduring lessons about how Catholicism can not merely survive, but flourish, amidst the cultural acids of post-modernity — if it holds fast to a dynamic orthodoxy lived with compassion and solidarity.

Bonhoeffer's early and consistent resistance to the intrusion of Nazi ecclesial, political and military machinations is well known: his bold involvement in the Confessing Church, his directorship of the underground seminary community at Finkenwalde (from which time we have his book Life Together), his summons to costly discipleship, the increasing repression of the mid-1930s and his decision to return to Germany in 1939 (although he had the opportunity to become an exile in the United States).

His deep ecclesial sensibility, so at odds with the autonomy project that warps both Church and culture today, is nicely captured in an incident from his life.

The Catholic faith is not just a faith of words, not just a message, not just a doctrine nor simply a moral code; it is fullness of life in Christ Jesus, and therefore it is also ecclesial, liturgical, devotional, Eucharistic.

But this does not dispense us from making plans, and even in ecclesial matters it does not permit us to live from day to day, wanting to hold God responsible for what man has to do.

One does get the impression, however, that if Farley had his way, there would be in many of our seminaries much less preoccupation with education for the professional tasks of the clergy and much more concern with learning how to discern theologically the meaning of «ecclesial presence» in the various situations of life in the world.

As Malloy writes, in reflecting on the uniqueness of the Catholic Church «one can affirm both the essential fullness of the ecclesial reality of the Catholic Church and the concrete poverty and woundedness of her lived life, together with her practical need of the expressive ecclesial riches found outside her visible boundaries.»

Such a commitment places Volf at odds with two formidable rivals in the contemporary world: (a) those ecclesial traditions (Roman Catholic and Orthodox) that insist that the «constitutive presence of Christ is given only with the presence of the bishop standing in communjo with all bishops in time and space» and (b) those postmodern cultural and social standards that are grounded in individualistic and consumer - driven life styles and that simultaneously relegate all religious experience to the nether regions of the privatized soul.

In questioning the church's worldview, she drove the church back to the communal and ecclesial question that is fundamental to the church's staying the church: what sort of community would we have to be in order to be the sort of people who live by our convictionIn questioning the church's worldview, she drove the church back to the communal and ecclesial question that is fundamental to the church's staying the church: what sort of community would we have to be in order to be the sort of people who live by our convictionin order to be the sort of people who live by our convictions?

The ecclesial reality of the Church is intricately interwoven with its life as a moral community — it has to constantly test its authority to be the moral voice in the world against its ability to respond with courage and conviction to the voices of the excluded, the voices from the margins.

Within that tradition, both in its political and ecclesial expression, authority is a way of ordering power within a community in such a way that, at one and the same time, it supports and augments common beliefs and ways of life and is regularly and harmoniously conjoined with a structure of offices that gives order to the exercise of authority and power within the particular society in question.

Christians will always be cultural exiles insofar as Christian Tradition is not co-extensive with any single culture or any form of ecclesial existence and thus calls all forms of life into judgment in the light of Christ.

«Well beyond the monastic cloister, numerous faithful have benefited from his project,» wrote Pope John Paul II, «becoming aware that the unfolding of the «mystical seasons» of the liturgical year» can help them «to relive the different stages of the Mystery of Christ... It is by their participation in liturgical life in the heart of the ecclesial community that the faithful are to affirm their faith, because they are put in permanent contact with the sources of revelation and the whole of the Christian mystery.»

My critical point was that such ecclesial life, no matter how rich, is not all we live in.

Archbishop Chaput: Millions of young people, alone and in the new ecclesial movements, believe in Jesus Christ and live their lives with a Christian zeal that I find astonishing.

I find Anthony DiStefano's eloquent description of ecclesial life very persuasive and have little to say in disagreement.

My point was that such ecclesial life can not be the sole reality in which we live or out of which we attempt to renew society.

Only a people humbled and empowered through participation in such an ecclesial life can witness in and struggle for the world.

Mr. Benne must have neglected his lessons in church history, as he seems unaware that the catholic tradition of ecclesiology, which is quite enthusiastic about ecclesial life, has always resisted the elitism prominent in schismatic renderings of the Church.

A genuine ecclesial life is in fact the sine qua non of the very thing Mr. Benne thinks missing from neo-Augustinian ecclesiology, the impulse to provide a comprehensive Christian witness to the world.

The ecclesial dimension (life as being) focuses on life in a sacramental community.

«By «reception» I understand here the process by which an ecclesial body truly makes its own a resolution which it had not given to itself, recognizing in the measure so promulgated a rule which is applicable to its own life.»

Penance Services were introduced in recent decades to emphasise the communal aspects of sin and the ecclesial dimension of the sacramental life, and also as a way to reintroduce large numbers of people to the practice of confession.

Ecclesial imagination is most likely to emerge when pastoral leaders possessed of rich pastoral imaginations make it their primary task to guide and resource communities in embracing this kind of life.

In the context of the life and work of other religious traditions it is incumbent on the Church in India to evolve more open ecclesial structures that do justice to its experience of an interrelatedness and mutual inclusiveness with other religious traditions and their adherentIn the context of the life and work of other religious traditions it is incumbent on the Church in India to evolve more open ecclesial structures that do justice to its experience of an interrelatedness and mutual inclusiveness with other religious traditions and their adherentin India to evolve more open ecclesial structures that do justice to its experience of an interrelatedness and mutual inclusiveness with other religious traditions and their adherents.

This movement — from noncommitment to deep ecclesial commitment — is mirrored in The Purpose - Driven Life, which aims to do for readers what Saddleback seeks to do for churchgoers.

Martha is alive and well at countless meetings at which there is no vision, consultations at which there is no passion for an authentic ecclesial life, planning groups in which there is no strategy based on the Gospel.

Nonetheless, the ecclesial communities which emerged in these historical circumstances have the right to exist and to undertake all that is necessary to meet the spiritual needs of their faithful, while seeking to live in peace with their neighbours.

Though he came to believe that we were living in the «twilight of a great civilization» (as he titled of one of his last books), he continued to live by the hope that survives all diverted reformations and disappointed schemes for ecclesial renewal.

We therefore need a different framework, rooted in the key sources of the Christian Faith, ecclesial, and transmitting the fullness of Catholic culture and life, as well as in a realist philosophy adequate for proposing the word of God (cf Fides et Ratio81 - 83).