Sentences with phrase «of ecclesial life»

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

A critique of the sort of theology that fits the cult of the great theologian must inevitably be a critique of the ecclesial life that produces the cult.

The Incarnate Word conscripts the tangibilities of ecclesial life, and even creation itself, to draw us into the divine life.

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.

The result of that evolution, Evangelical Catholicism, is an expression of the four enduring marks of Christian ecclesial life — unity, holiness, catholicity, and apostolicity.

The document criticizes «doctrinal or disciplinary security,» «an obsession with the law,» «punctilious concern for... doctrine,» «dogmatism,» «hiding behind rules and regulations,» and «a rigid resistance to change,» while reprimanding those who «give excessive importance to certain rules,» overemphasize «ecclesial rules,» believe that «doctrine... is a closed system,» «feel superior to others because they observe certain rules,» have «an answer for every question,» wish to «exercise a strict supervision over others» lives,» «long for a monolithic body of doctrine guarded by all and leaving no room for nuance,» believe that «we give glory to God... simply by following certain ethical norms,» and «look down on others like heartless judges, lording it over them and always trying to teach them lessons.»

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).

Despite some of his protests against the Reformed, Dawson's fundamental convictions about the social nature of the human person resonates with Abraham Kuyper's argument that the organic nature of life is the foundation of the social or ecclesial organisms that come after it.

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.

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 convictions?

Each of these ecclesial traditions, among others, has enriched my life and calling to serve the Body of Christ.

We have both an ecclesial and a political crisis of authority because, for various reasons, our society no longer has widely shared beliefs and forms of life to which common reference can be made.

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.

Protestants are less apt to agree, however, that authority itself serves the positive function of promoting the plenitude of gifts and blessings ecclesial and political life are supposed to encompass.

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.»

Our personal spiritual lives too, which are not separate from the ecclesial, sacramental and liturgical life, derive from and relate directly to the humanity of Jesus.

An ecclesial life characterized by communal repentance and renewal may not excite the managers of mega-churches and their clients, or anyone else suspicious of traditional church trappings, but it is hardly the suffocating and stultifying experience Mr. Benne fears....

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.

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.

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.

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.

A particular consequence of such an objective approach to the Church, which characterises Rahner's ecclesiology, is that ecclesial life falls into the trap of masculine rationality.6

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

It seeks to show the relevance of this Marian dimension which shapes the Church for ecclesial life.

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 adherents.

First among them is the need for a vital ecclesial intellectual life and culture of grace as the context for knowledge of basic metaphysical truths about God, the human person, and the natural law.

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.

• This transmission of the Gospel is a living act of ecclesial tradition» (GDC 78).

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).