Sentences with phrase «of bread and wine»

His risen and physical presence remained with his companions under the appearance of bread and wine.

What is transformed is not the substance or meaning of bread and wine, but the action that is performed.

In later years, his flesh and blood were symbolically eaten in the form of bread and wine.

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).

Lutherans have sometimes agreed that the presence is substantial but denied that this involved replacement of the natural substance of the 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.

It evolved from a supper with Jesus to a little bit of bread and wine today.

These new relationships of being also allow a deeper understanding of transubstantiation, the changing of bread and wine into the Body and Blood of Christ, Christ's risen body, as a new relationality of being.

«It is evident to sense that all the accidents of the bread and wine remain after the consecration.

The only change in transubstantiation is also invisible, so the accidents of bread and wine remain, and so does Jesus, until these accidents are no longer evident.

The Faith theology of what happens in the change of bread and wine at Mass into Christ's own Body and Blood involves a quite different philosophical framework from that of St Thomas Aquinas: Faith draws on a modern view of the co-relativity of all matter; Aquinas depends more on an Aristotelian system of form and matter.

In terms of the scripture communion is the takeing of bread and wine in fellowship with others to the glory and rememberence of Jesus sacrafice on the cross.

In the Eucharist the worshipper does not unite himself with Christ, but he receives the gifts of bread and wine by which he expects inner nourishment from the sources of spiritual life upon which he depends.

Under the consecrated species of bread and wine Christ himself, living and glorious, is present in a true, real and substantial manner: his Body and his Blood, with his soul and his divinity.»

But in the Mass, His death on the Cross is commemorated by the separate consecration of the bread and wine.

Sáenz recalls: «They killed him during the offering of the bread and wine.

Pop in on Sunday and dig into a very different type of bread and wine.

Some contemporary theologians, using insights of existential philosophy and phenomenology, have suggested that the underlying reality of bread and wine is not substance, but meaning.

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?

«By the consecration the transubstantiation of the bread and wine into the Body and Blood of Christ is brought about.

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.

They put the saying about the wine after the distribution of both bread and wine, reading, «I shall not drink again of the fruit of the vine until the day when I drink it new in the kingdom of God» (Mk 14:25; Mt 26:29).

Here's a list of things we should test... 1) Worldwide floods 2) Seas parting at the command of a person 3) talking snakes, donkeys, and bushes 4) People spontaneously turning into pillars of salt 5) a few loaves of bread and some wine feeding thousands 6) instantaneous healing of disease 7) worlds forming in 6 days 8) words forming on stone tablets without the assistance of a living creature 9) people walking on water 10) resurrection on command

@ Bill — I'd say we have a pretty good grasp of the concept of bread and wine.

Totally unable to comprehend the mysteries of bread and wine, they presumed to set themselves above the Almighty and flaunt their wickedness.

The reception of God's grace through baptism does not automatically confer new life on the recipient; participation in the Lord's Supper does not necessarily change the recipient of bread and wine.

This takes place particularly through the celebration of the Eucharist, when thereal presence of Jesus under the species of bread and wine reveal and effect the union for which the universe longs.

Its a neo-platonic idea, they don't necessarily believe the atomic structure of the bread and wine is actually changed, they believe its essence has changed in a spiritual sense.

His teaching is sometimes labeled «consubstantiation», which means that the substances of both the body and blood of Christ and of bread and wine coexist on the altar.

Hymns, doxologies, benedictions, sermons, and symbols of bread and wine all flow from this event and return to it in the form of proclamation, reenactment, remembrance, thanksgiving, and prayer.

And surely the symbolism of eagle feathers as a way to commune with the Creator isn't all that different with Christianity's use of bread and wine to represent the body and blood of Christ.

It displays two parts that form a fundamental unity: the gathering, the liturgy of the Word, with readings, homily and general intercessions; the liturgy of the Eucharist, with presentation of bread and wine, the consecratory thanksgiving, and communion» (CCC1346).

(22) The substantial conversion of bread and wine into his body and blood introduces within creation the principle of a radical change, a sort of «nuclear fission,» to use an image familiar to us today, which penetrates to the heart of all being, a change meant to set off a process which transforms reality, a process leading ultimately to thetransfiguration of the entire world, to the point where God will be all in all (cf. 1 Cor 15:28).

It is sufficient to know that he is truly there by the instrumentality of bread and wine taken, blessed, and shared.

There is even a Last Supper, 13 - strong and with a banquet of bread and wine, though here accompanied by pineapple sundaes and Thanksgiving turkey.

Catholics held to the doctrine of «transubstantiation», which said that at the consecration the substance, or underlying reality, changed into the body and blood of Christ, although the accidents, that is the physical appearance of bread and wine, was unchanged.

Jesus himself becomes present here today, under the form of bread and wine, so that we can unite all of our prayers of thanksgiving, sorrow and petition with Christ himself, as an offering to the Father.

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.

Nearer to the heart of the matter, but not so unanswerable, is a third question: Did Jesus himself partake of the bread and wine?

He also suggests that the eschatological prospect entertained by Jesus is a later addition, and notes that it has nothing to do with the gift of bread and wine.

It occurred at the beginning of the «Canon» of the Mass, the long central prayer which recalls the «Last Supper» and includes the consecration of the bread and the wine.

Melchizedek is cited because he is a priest - king, a «priest of the Most High God» [20] who offers a sacrifice of bread and wine.