Sentences with phrase «sacrament of marriage as»

Counseling of this nature may take place at any point during marriage or may be obtained prior to marriage as part of the Sacrament of Marriage as set forth by the Catholic church.

is the book we have all been waiting for: hopeful, inclusive, practical, theological, honest talk about the complex sacrament of marriage as both reality to be lived and metaphor to be embodied.

Not exact matches

Furthermore, once it was no longer a sacrament, control over it passed from ecclesiastical to secular authority, which allowed the introduction of such measures as divorce, and ultimately presaged the complete secularization of marriage.

We have to be able to state that the primary purpose of marriage as a sacrament, and of its bodily union as an act, is the blessing of offspring within a ministry of consecrated love.

Perhaps the deletion of marriage as a sacrament has also diverted Christians from seeing marriage as life in God.

As we settle upon a state in life, some of us will receive holy orders or embark upon the sacrament of marriage.

In recent months there has been much discussion as to what the first Christians believed about marriage and the discipline of the sacraments.

As the successors of the Apostles, Bishops are the custodians, not the inventors, of marriage and all the other sacraments.

The bulk of this scholarly volume treats the distinctive and different ways that the Lutheran, Calvinist, and Anglican traditions adapted what the author identifies as the medieval model; the Catholic tradition, with its insistence that marriage constitutes a true sacrament of the new dispensation, thus serves as something of a foil for the book's extended argument.

Though he devotes the first chapter to «Marriage as Sacrament in the Roman Catholic Tradition,» Witte's analysis concentrates principally on the medieval centuries and concludes with some brief remarks on the marriage legislation of the Council of Trent Marriage as Sacrament in the Roman Catholic Tradition,» Witte's analysis concentrates principally on the medieval centuries and concludes with some brief remarks on the marriage legislation of the Council of Trent marriage legislation of the Council of Trent in 1563.

Feminists as a whole, she says, deride all forms of service or self - sacrifice and «consider any view of marriage as sacrament or covenant a self - serving deception» that oppresses women — a gross misrepresentation of many feminist theologians who affirm both marriage and altruism.

«Even when Christianity includes the natural life in its sacredness, as in the sacrament of marriage, the bodily life is not hallowed, but merely made subservient to holiness.»

Basically, what has happened with CST is comparable to what has happened with marriage and family: We spend a lot of time talking about contraception and abortion and bioethical dilemmas, and unfortunately we must do so, given the gravity of these evils and the obsessions of our day — but as a result we can fail to see, or at least fail to communicate to others, the profound truth of the sacrament of matrimony, which is the foundation of all the rules and prohibitions.

(It is especially for this reason that a lifetime marriage commitment is such a powerful sacrament of God's own character as promise - keeper.

As much as concupiscence darkens the horizon of the inward vision and deprives the heart of the clarity of desires and aspirations, so much does «life according to the Spirit» (that is, the grace of the sacrament of marriage) permit man and woman to find again the true liberty of the gift, united to the awareness of the spousal meaning of the body in its masculinity and femininity» (TB,348 - 349As much as concupiscence darkens the horizon of the inward vision and deprives the heart of the clarity of desires and aspirations, so much does «life according to the Spirit» (that is, the grace of the sacrament of marriage) permit man and woman to find again the true liberty of the gift, united to the awareness of the spousal meaning of the body in its masculinity and femininity» (TB,348 - 349as concupiscence darkens the horizon of the inward vision and deprives the heart of the clarity of desires and aspirations, so much does «life according to the Spirit» (that is, the grace of the sacrament of marriage) permit man and woman to find again the true liberty of the gift, united to the awareness of the spousal meaning of the body in its masculinity and femininity» (TB,348 - 349).

«As a sacrament of the Church, marriage... [is] a word of the Spirit which exhorts man and woman to model their whole life together by drawing power from the mystery of the «redemption of the body».

My personal definition of marriage goes beyond the government's definition of marriage, to that of a religious sacrament undertaken within the context of an affirming community of believers, serving as a foreshadowing or a demonstration of Christ's love for the church.

«There is a need to grasp again, refresh and deepen the Church's understanding of marriage as a sacrament.

Positively, he concerned himself with the education of priests in Italy, exhorted clergy the world over to aspire to what he set forth as the standard for the perfect parish priest, encouraged frequent, even daily Communion by the laity, urged that children be admitted to that sacrament as soon as they understood the simple doctrines of the Church, stressed Christian marriage and family life, had the breviary reworked to make it more useful and to ensure the recitation of the whole Psalter each week, and enjoined devotion to Mary.

A second is the Catholic doctrine of baptism, especially its emphasis on the regenerative quality of the sacrament and its possible domestic and political implications, which the Church continues to acknowledge in her codified counsel regarding near - death situations, as well as in her use of the Pauline privilege, which allows for the dissolution of a marriage between two non-baptized persons if one of them should subsequently receive baptism.

Contrast this with the genuine church teaching of Pius XII: «This anti-Christian hedonism... promotes the desire to render always more intense thepleasure in the preparation and actualisation of the conjugal union, as if in matrimonial relations the whole moral law could be reduced to the regular accomplishment of the act itself, and as if all the rest, in whatever manner done, remains justified by the effusion of mutual affection, sanctified by the sacrament of marriage...» [11] In fact, it would be hard to distinguish Popcak's «One Rule for Infallible Lovers» from the kind of reduction described by the Pope.

Marriage as a Sacrament The sacramental character of marriage is expressed most clearly in St Paul's letter to the EpMarriage as a Sacrament The sacramental character of marriage is expressed most clearly in St Paul's letter to the Epmarriage is expressed most clearly in St Paul's letter to the Ephesians:

Where this imagery of Eucharist as marriage is most clear, is also the point at which the Eucharist is most transparently seen as a sacrament of unity.

The title of the article is «The Presence of Jesus in the Family», and it examines three aspects of that presence: Jesus presence in the sacrament of marriage, Jesus presence as parents take their children to church and Jesus presence in family life at home.

The testimony which follows is from a Christmas letter, and is a very ordinary family witness to the reality of marriage as a sacrament.

[26] The Pope confronts the notion of marriage as the remedium concupiscientiae [27] saying that it must be understood in the integral sense of the scriptures which also teach of the Redemption of the Body and point to the sacrament of matrimony as a way of realizing that Redemption.

As Evangelicals and Catholics, we do not agree on the status of marriage as a sacrament of the ChurcAs Evangelicals and Catholics, we do not agree on the status of marriage as a sacrament of the Churcas a sacrament of the Church.