Sentences with phrase «mystical body of the church»

Again morals aren't derived from the «opinion» of any member of the mystical body of the church except for its head, God.

But in the mystical body of the Church, the surplus humanity that Christ finds in each of the members of this his body is called upon, insofar as each is a part of the whole, to participate in the work of this body, which is the redemption continued throughout time.

Not exact matches

Catholics hold that the Church is the body of Christ, a sacramental and mystical communion in which Christ is truly and effectually present and through which his justifying and sanctifying grace is mediated.

Morals aren't decided by the members of the church, which is the mystical body of Christ that you are correct in stating but wrong in stating «too bad you never learned about.».

In spite of the vicissitudes of human history the developing sequence of events that constitute the history of the Church as the Mystical Body of Christ is simply non-negotiable.

Jesus Christ is the mystical head of the church body in which all people are united to him.

This contributed towards the Church's deeper understanding of her own mystery and particularly to the development of the theology of the Mystical Body through theologians likeHenri de Lubac and Pope Pius XII.

Yet our lives and our actions are given real merit in God's eyes if we are joined to His Son through the sacramental bonds of the Church, which is, through these same bonds which we traditionally call «mystical», the fuller Body of His Incarnation.

Religious language is also historical and evolutionary: it depicts the people of God as on a journey to the holy land, the Church as a mystical body evolving toward the fullness of Christ, the liturgy as consisting of cycles of growth, the Christian life as an exodus, grace as growth in the fullness of Christ, dogma as evolving, etc..

Modern ecclesiology, sanctioned by Vatican II, does not start its description of the nature of the Church, like Bellarmin, with its social organization, but with the people of God, the mystical Body of Christ, primarily constituted by the unity of the justified in the Holy Spirit, the community of the redeemed, as distinct from their organization in a «society».

Jesus in the scriptures speaks many times of His Bride but His Bride is not human but is the Holy Catholic Church (The New Jerusalem) who is the mystical body of Christ.

In the 1943 encyclical Mystici Corporis Christi (On the Mystical Body of Christ), Pius XII addressed the meaning of membership in the Church, but, as Cardinal Dulles writes, Vatican II took a somewhat different approach.

To persecute the house of Israel is to persecute Christ, not in his mystical body as when the Church is persecuted, but in his fleshly lineage and in his forgetful people whom he ceaselessly loves and calls.

Now the dualistic sin of the Christian church, its original heresy, is that of resurrecting Jesus into the heavens with God in glory and the designation of the church as Christ's mystical body on earth.15 In actuality this doctrinal pronouncement represents a reversal of God's kenotic movement into humanity in Christ's flesh and in his death, for contrary to the spirit of kenotic incarnation, the church has become ever more sacredly apart from the profane, and the resurrected Savior ever more transcendent of the world.

The identity of the local church is, in turn, strengthened by an awareness of sharing in larger circles of identity — the denomination, other branches of the mystical Body of Christ, and in the largest circle — the family of God.

Walls attributes to this document the teaching that «the Mystical Body of Christ, which although the same entity as the visible Church in which it subsists is nonetheless to be distinguished from theChurch «constituted and organised as a society in the present world»».

She is the Mystical Body of Christ; at the same time a visible society instituted with hierarchical organs, and a spiritual community; the Church on earth, the pilgrim People of God here below, and the Church filled with heavenly blessings; the germ and the first fruits of the Kingdom of God, through which the work and the sufferings of Redemption are continued throughout human history, and which looks for its perfect accomplishment beyond time in glory.

We Catholics believe that the Catholic Church («Roman», if you wish) is, as Pius XII puts it: the «true Church of Christ», His «Mystical Body».

Lumen gentium teaches that «Christ... has founded... his Holy Church»; «has made her visible framework... the dispenser of grace and truth»; «she is a society equipped with hierarchical organs and the Mystical Body of Christ, a visible assembly and a spiritual fellowship»; «we must not think of the Church as two substances, but a single, complex reality, the compound of a human and a divine element» (n. 8).

If, on the other hand, it is «distinguished» from the «Mystical Body of Christ» how can the latter be «the same entity as the visible Church»?

Even if it is held that Christ's true church, «the mystical Body of Christ,» is sinless, there is no existing, visible church of which this can be said.

The Church is the Mystical Body of Christ — the Church Christ began and remains with and within.

Later the theme of the Mystical Body was stressed, integrating previous concepts of Church.

The sense of «churchly appurtenance,» in von Hügel's phase, is something we must cultivate these days, to help our people recognize that in and through the parish of St. Vitus, Smithville, the very glory of the mystical Body of Christ shines forth, «the holy Church throughout all the world» is reflected, and Christ is present still as we offer ourselves, m union with His perfect Sacrifice, in the eucharistic memorial of the passion and death of our Head.

And Christ's mystical Body, which is the Church — His social body, if I might put it so — is the way in which the work of health - giving, whole - making, or Salvation, is carried on through the aBody, which is the Church — His social body, if I might put it so — is the way in which the work of health - giving, whole - making, or Salvation, is carried on through the abody, if I might put it so — is the way in which the work of health - giving, whole - making, or Salvation, is carried on through the ages.

I was taken aback to read Richard John Neuhaus» comments (While We're At It, December 1999) on my April 1999 article in Commentary and my response to Eugene Fisher in the letters section of the same journal (June / July) concerning the distinction between the Church as a human institution and as «the Mystical Body of Christ.»

We shall see presently the place of our Lord Jesus Christ in this whole context, the utter necessity of the Church as the mystical Body of Christ, and the inescapable reality of «the resurrection of the body, and the life of the world to come.&raBody of Christ, and the inescapable reality of «the resurrection of the body, and the life of the world to come.&rabody, and the life of the world to come.»

Once you understand this, all of a sudden the Church becomes not so much a «fascist» institution, but rather a real, mystical and physical Body through which Christ and each one of us can become lovers.

As a Catholic I believe all believers are a part of the mystical body of Christ, the Church, and you shouldn't separate yourself from that.

The Mystical Body paradigm, much in favor under Pius XII, makes it all but impossible to give any ecclesial status to non-Catholics and leads to a false identification of the Church with Christ her Lord.»

Vatican II by no means rejected the image of Body of Christ, or Mystical Body, but it subordinated all the images, including «People of God,» to the theological concept of the Church as sacrament, which Karl Rahner called the Grundidee of Vatican II's ecclesiology.

In a booklet published during Vatican II, Joseph Ratzinger wrote that the notion of the Mystical Body, as expounded in Pius XII's encyclical of 1943, «made it all but impossible to give any status to Christians separated from Rome» and that it «easily led to a false identification of the Church with Christ.»

This would impose categories of power and authority drawn from the sphere of earthly politics upon the Church, which is the mystical body of Christ.

Rather, we find ourselves expanded by the gaze of the other within, in whose reflection (as in a mirror) we see all others also with the same eyes in whose loving gaze the many are being drawn into the one: the mystical body of Christ that is the Church.

This mundane political usage was mirrored by the Christian community which began to signify ecclesiastical dignitaries by the term, and then also all those Christians with standing in the community of the Church, and finally, all individual members of the Mystical Body of Christ.

She has made the Gospel shine appealingly in our time; she had the mission of making the Church, the Mystical Body of Christ, known and loved; she helped to heal souls of the rigours and fears of Jansenism, which tended to stress God's justice rather than his divine mercy.

«The Church can not therefore be understood as the mystical body of Christ, as the sign of man's covenant with God in Christ, or as the universal sacrament of salvation unless we keep in mind the «great mystery» involved in the creation of man as male and female and the vocation to conjugal love, to fatherhood and to motherhood.»

She has made the Gospel shine appealingly in our time; she had the mission of making the Church, the Mystical Body of Christ, known and loved; she helped to heal souls of the rigours and fears of...