Sentences with phrase «on eucharist»

The Catholic Church sometimes differs on it's teaching on the Eucharist.

They ask for marital status (important because Catholics can not marry after divorce, only annulment), if you accept the Church's teachings on the Eucharist and other doctrinal points, and how often you attend mass.

Too many abuses in the Liturgy appear to put an emphasis on the Eucharist as fundamentally a work of the community, of those actually gathered at a particular celebration.

On the other side there are certainly many passages which run counter to O'Connor's theory in that they take for granted the centrality of signification for St Thomas's view of the Mass as the representation of Calvary, as anyone reading the Summa on the Eucharist will quickly discover.

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.

The life of a Foyer is centred on the Eucharist, with Adoration as a central part of the programme of all retreats.

Whether it was deliberate or unintentional, I would hope in the future the author of this article would use better judgment or take more time to research the Catholic teaching on the Eucharist (to at least put Sebastian's statement in context) before quoting a statement that is clearly an error to any Catholic that has a sense of reverence («frozen holy wine transformed into the blood of Christ» on popsicle sticks) but could mislead those with simple faith or those who are unfamiliar to the true Catholic teaching.

But it is necessary, because the Catholic Church believes that her doctrine on the Eucharist is true.

Great saints have left us wonderful teaching on the Eucharist: John Chrysostom, Thomas Aquinas, John Eudes, Alphonsus Liguori, John Vianney, John Bosco, Therese of the Child Jesus, to name but a few.

Unfortunately, his comments on the Eucharist are erroneous and misleading... in fact, a lie.

Eventually, a new statement of reformed doctrine on the eucharist was agreed in the Concord of Wittenberg (1536).

Wycliff is not very clear in his explanation on Eucharist.

The bilateral conversations of Roman Catholics with Anglicans, Disciples, Lutherans, Reformed and Orthodox; the Lutheran - Reformed agreements; the World Council of Churches» near - consensus statement on Eucharist; numerous studies and talks of lesser scope — all these were ingredients which pointed to converging lines of theological interpretation.

This selection of Pope Benedict's reflections on the Eucharist ranges from 2005 to 2009.

New York Times on the Eucharist, catholic eye, October 31.

Well, toward morning, the conversation turned on the Eucharist which I, being a Catholic, was obviously supposed to defend.

It is an encouragement to proceed further through similar agreements on the Eucharist and on the ministry of the church.

The brief article on the Eucharist in the last issue of Faith (Truth Will Set You Free, July / Aug 2012) brought out some interesting points.

Fr Crean's article on the Eucharist (Sept 09) stresses the need to see the sacrifice of our Lord's mortal body as the essential fact which makes the offering of the Mass a sacrifice; and his thesis is usefully complemented by the editorial comment, which reminds us that «the presence of the Lamb that was slain for our sins is inseparable from his risen and glorified presence before the Father in heaven».

Fr Dylan James enjoys a collection of sermons by Cardinal Ratzinger on the Eucharist; Fr Ross Crichton on a collection of papers that re-think the Eucharist in a contemporary context while remaining faithful to the Tradition and Mary Galbraith on Scott Hahn's enthusiastic discovery of the sacraments of the Church.

In 2005, members of the Synod of Bishops on the Eucharist adopted a formal proposition questioning whether the sign of peace might be better placed elsewhere in the Mass, for example at the end of the prayer of the faithful and before the offering of the gifts.

Furthermore, this plain truth that we are organic psychosomatic «becomings» provides a natural reason for the use of sacramental means of worship and Christian nurture, as well as a vindication of the traditional emphasis on the eucharist or Holy Communion as central in our relationship, as Christian people, with the divine reality in whom alone we can find genuine fulfillment of our creaturely potentiality.

Well, toward the morning the conversation turned on the Eucharist, which I, being the Catholic, was obviously supposed to defend.

A particularly attractive element of the priestly triumvirate's contribution to Eucharistic catechesis in this book is the inclusion of 10 «mini-commentaries on the Eucharist» at the end of the volume.

I have mainly concentrated on the Eucharist in what I have written so far.

Not exact matches

Nevin was attempting to articulate an approach to Christian faith that was both Protestant and catholic, placing a great emphasis on Christian unity and on the centrality of the Eucharist in the Christian life.

The Eucharist is the closest I can come on earth to all that I sought in those earlier days.

In his approach to the question of divorce, remarriage, and reception of the Eucharist, he speaks of the need, in some cases, to rely on the «internal forum,» which means private consultation with a priest.

Evangelical Catholicism lays particular stress on baptism and the Holy Eucharist.

Acting as it does as a summary and analysis of five decades of Lutheran - Catholic dialogue, 2015's Declaration on the Way: Church, Ministry, and Eucharist will undoubtedly be a helpful touchstone in future ecumenical discussions between the two traditions.

It is precisely in the community gathered for worship, and most expressly in the Eucharist, that the Church «puts its faith into action,» «focuses on Christ's teaching,» including the command to «do this» in remembrance of him, and offers its chief service (Greek: leitourgia) to God and to the world.

The disciples on the road to Emmaus do not understand until they encounter the Risen One in the Eucharist, the great gift of paschal life, offered by the new Temple, the divine Presence, himself.

Sounds like «heaven on earth» and real Eucharist to me.

But then neither does the history of the Church's teaching on Christ's divinity, or its teaching on the real presence in the Eucharist.

McGrath expatiates on four significations of the Eucharist.

He had always been candid about his desire to have an every - Sunday Eucharist, but he never forced his will on the congregation.

Perhaps if he were to follow through on the thought patterns of John Calvin and Herbert McCabe, he might more freely acknowledge that transubstantiation can not do justice to the absence or» since I think the term absence is unfortunate» the provisional nature of Christ's presence in the Eucharist.

As he explains, «The real presence effected in the Eucharist that is celebrated on the earthly altar is, as the liturgy indicates, a presence in and with Christ in heaven, where he stands before God as our great high priest.»

I have been able to celebrate Holy Mass in chapels built along mountain paths, on lakeshores and seacoasts; I have celebrated it on altars built in stadiums and in city squares... This varied scenario of celebrations of the Eucharist has given me a powerful experience of its universal and, so to speak, cosmic character.

Indeed, a few of the headings in the Relatio itself were none too comforting vis - à - vis «positive aspects of civil unions and cohabitation» and the extensive discussion on making the Sacrament of the Most Holy Eucharist available to the divorced and remarried.

He will then go on to explain what following this call will mean: a life of charity, lived out in celibate chastity, in obedience to him and his successors and nourished and strengthened in prayer, focused especially on Our Lord in the Eucharist.

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

In this perspective on this key text (John 1:14) we have a remarkable prophetic description not only of the Incarnation but also of the Holy Eucharist and of the Tabernacle, as part of the very plan of God in sending Christ into the world.

I began to attend a small Episcopal church in San Antonio on my lunch breaks, for Eucharist, and fell head over heels in love with it, right down to the smell of waxed wood and candles.

«The Eucharist is the heart and the summit of the Church's life, for in it Christ associates his Church and all her members with his sacrifice of praise and thanksgiving offered once for all on the cross to his Father; by this sacrifice he pours out the graces of salvation on his Body which is the Church.»

Proposal to let non-Catholic spouses share the Eucharist goes before Rome's theological watchdog on Thursday.

Because even when it is celebrated on the humble altar of a country church, the Eucharist is always in some way celebrated on the altar of the world.

High on the list of reforms is the need to recover the Eucharist as the chief Sunday service.

«The Eucharist, in which the Lord's obedience on the Cross embraces us all, purifies us, and draws us up to that perfect worship offered by Jesus Christ.»

We say that rather «The Eucharist went to the Cross», so every Mass is the One same offering of Christ in time and space which was ratified by his perfect obedience unto death on the cross and is offered in heaven as an eternal offering.