Sentences with phrase «sacramental act»

What before the reforms passed for transcendence in liturgy was cast in a hardened ritualistic shell that muted the profoundly personal reality taking place in the sacramental act.

In the setting of the Indian legal system in which each religious community is recognized as having its own personal law of civil relations, change from one community to another is a legal act, and baptism is a transfer from one legal community to another rather than a sacramental act expressing personal faith.

It preserved above all the idea of divine initiative in an objectively significant sacramental act; it was signed by a wide range of representatives except for the Anabaptists.

In Protestant Christianity, although there are generally only two recognized sacraments, «the Word of God» as recorded in the Bible is often regarded as having a sacred character and the reading of the Bible as in effect a sacramental act.

A sacramental act is a very special and particular kind of act.

The book also highlights Sayers» theological reflections on secular themes and her vision that all labor, including work as mundane as the making of safety pins, is a sacramental act by which God is both glorified and worshiped.

Alyosha's kiss of the earth is not so much a sacramental act uniting the physical and spiritual as it is a sign of the victory of the Karamazov strain in him: the earth - bound force, unrestrained and crude, as Father Paissy had put it.

In many cases, LEMs run parishes and are the ministry of the Church for everything except sacramental acts requiring a priest.

But these elements are not, strictly speaking, part of Roman Catholic liturgical vesture, and they are laid aside during the performance of sacramental acts.

The story of the sermon and of the hymns and of the processions and of the sacramental acts and of the readings is to be God's story, the story of the Bible.

Not exact matches

To look upon those prayer wheels not (as some of us were taught) as instruments of «vain repetition,» but as outward and visible signs of the intention to pray without ceasing, can perhaps lead iconoclasts to more compassionate reflection on the sacramental impulse and on the place of objects — statues and stained glass and candles and altar cloths, beads, bouquets, and kneeling cushions in needlepoint stitched by some faithful woman as her own act of participation in the prayers of the church.

The sacramental substance can not be manipulated through special acts or intentions (kavanot).

There would be certain consequences that come with the act of procreation, namely, a deeper union between the couple: «spiritual and sacramental love, joy of possession, and the fulfilment of human, complementary vocation in one flesh, all taken up to God», [5] as well as a natural organic pleasure such as accompanies the proper functioning of other humanacts (like eating and drinking).

The recent sacramental rites published by Episcopalians, Roman Catholics, Lutherans, the United Church of Christ, Presbyterians and United Methodists have a much richer and deeper theology of God acting in and through the sacraments to give himself to us.

He concludes that, since «sexual union is not part of the essence of marriage, as the Catechism of the Council of Trent and Vatican II teach, consequently, the exercise of the sexual act between divorced and [civilly] remarried couples does not harm the existing sacramental bond.»

For despite the interconnection of all the elements we must distinguish between the one saving act of Christ which is made present in the liturgy (though its efficacy is not restricted to this presence) and the external sacramental action as such.

It is sacramental not only because physical contact is employed to express and increase human love but also because the human relationship in love is symbolic of, an expressive medium for, and a representation and effectual sign that enables a deep relationship with God, for God is Love and acts ever lovingly in and toward humanity.

All Christian groups give a general sacramental significance to the acts of Christian worship.

However odd this sounds, that by movie's end it seems both plausible and fitting bespeaks the artistic triumph of In Bruges: its ability to convey the Christian sacramental sense of divine presence within the created order, and most especially in self - sacrificing acts of love by imperfect beings themselves being perfected by Christ.

Just as God does not mean to Jesus a higher nature to be enjoyed in the sacrament, God's forgiveness also is no sacramental grace but a personal act of God.

He perceives both religion and poetry as sacramental, incarnational acts.

Everybody, who has received the sacramental baptism (a further designation of this divine act), is able to follow Jesus, according to the demands of the Sermon of the Mount.

For spiritual communion is by no means merely an act of longing for the reception of the Lord under the sacramental signs; much deeper, and more properly, it is the act of prayer of a living and understanding faith, by which it enters into living communication and communion with Christ, the eternal and living Truth.

Such acts are also sacramental in the sense that they become places of encounter with the purifying fire of the Spirit of God.

They are our own sacramental life which has arisen out of the common priesthood of the people acting in the power of the Spirit.

Therefore, when inquiring about the larger context in which preaching takes place — the human community at every level, from the neighborhood to the globe — it is helpful to begin by placing that inquiry within the sacramental context that is also the implicit or explicit context of every act of preaching in Christian worship.

The old Roman Rite, which emerged from a long tradition, was understood as the sacramental offering by the priest, acting in the Person of Christ, which He offered on the Cross to his Father in expiation for the sins of the world.

Many others would agree on the second point, arguing that confession of the apostolic faith means much more than confessing the creed — whether that «more» involves sacramental unity or acting on behalf of justice.

And so, while not supported by sacramental formulas, this declaration must possess the requisites of a formal acts to make it verifiable at any moment.

Employment v. Smith 494 US 872 applies this to criminal acts, holding that «The Free Exercise Clause permits the State to prohibit sacramental peyote use» and «the [Free Exercise] Clause does not relieve an individual of the obligation to comply with a law that incidentally forbids (or requires) the performance of an act that his religious belief requires (or forbids) if the law is not specifically directed to religious practice and is otherwise constitutional as applied to those who engage in the specified act for nonreligious reasons».