Sentences with phrase «sacramental life as»

Not exact matches

The public sacramental life of the Church is now seen as the locus of assurance, of certitude, the place where an entirely undialectical salvific communication takes place.

It is not as if matter has been invested with some divine quality in its own right — that would indeed be a magical understanding — rather it is the dynamic, Spirit filled presence of the Christ in an enfleshed relationship with his People that constitutes the principle of sacramental life - giving empowerment.

The purpose of the Faith Movement, in harmony with the Trust Deed of the Faith - Keyway Trust (registered charity # 278314 in English Law) made on July 13th 1979, is to advance the Catholic Faith in the modern world, by working together to attract many to discipleship of Jesus Christ in a living, sacramental practice of their faith, and above all, through this same activity and as the means to achieve it, humbly to offer within the Church a new development of, and further insight into, the Catholic Faith which she herself teaches us through Scripture and Tradition.

I speak throughout Canada and internationally to churches, conferences, women's groups, universities, and workshops on topics ranging from spiritual formation, a sacramental view of living, being a Christian feminist, the ways that we can navigate change throughout our faith journey, the embrace of ancient church practices as a charismatic Christian, writing, social justice, and many other topics.

First, the Church as the Bride of Christ receives her being and life from the Incarnate God in the form of vivifying substance (the Eucharist) and the words of pardon (sacramental absolution).

As well as the dangers already mentioned, this also meant, especially in the early days, that it had no clear connection to the sacramental and liturgical life, above all devotion to the Holy Eucharist, and all too often doctrinal and catechetical formation were dismissed as mere «academics» or intellectualism; doctrinal formation and apologetics being seen as something purely for those of a «theological bent»As well as the dangers already mentioned, this also meant, especially in the early days, that it had no clear connection to the sacramental and liturgical life, above all devotion to the Holy Eucharist, and all too often doctrinal and catechetical formation were dismissed as mere «academics» or intellectualism; doctrinal formation and apologetics being seen as something purely for those of a «theological bent»as the dangers already mentioned, this also meant, especially in the early days, that it had no clear connection to the sacramental and liturgical life, above all devotion to the Holy Eucharist, and all too often doctrinal and catechetical formation were dismissed as mere «academics» or intellectualism; doctrinal formation and apologetics being seen as something purely for those of a «theological bent»as mere «academics» or intellectualism; doctrinal formation and apologetics being seen as something purely for those of a «theological bent»as something purely for those of a «theological bent».

Dr Dudley Plunkett FAITH Magazine March - April 2008 The Heythrop Institute Study On the Way to Life [1] argues for a «Catholic sacramental imagination» as a response to the «turn to the subject» that is characteristic of contemporary culture.

For it can surely not be seriously denied that, according to Mt 25, a man may encounter Christ in his neighbour more truly and decisively as his Saviour than in a eucharistic communion which, despite the Real Presence and its sacramental efficacy ex opere operate is but the sign and the means of that union with Christ in the Holy Spirit which happens in the difficulties of our daily life even unto our «dying in the Lord».

«Christianity,» says Sanneh, «came into Africa equally as fulfillment and challenge, but in either case as reinforcement of the religious worldview of Africans concerning spiritual and divine agency, the sacramental sense of community, the ties between the living and the dead, the potency of dreams, prayers and invocations.»

Viewed in this light, we may see the birth and deaths of stars, the emergence of life, its moments of complexification, and the eventual rise of consciousness as sacramental evidence of revelation's promise no less significant than God's calling of Abraham and the prophets.

Josiah Royce's definition of the Church as «a community of memory and of hope» is a valid pillar of all sacramental life.3

Here also we find the true meaning of the Church as the predestined continuation of the Incarnation — the eco-system of God's life and love for man lived out in her sacramental worship.

With the Enlightenment, the sacramental vision of the continuity between the afterlife and everyday life became more deeply ruptured, as William Blake subjectivized heaven and hell, and Tennyson struggled to believe in the soul in a scientific age.

What the Jamesian view of religion as personal further obscures is the quintessentially Catholic notion of the church as a «sacramental communion» through which God's life penetrates ours.

The ecclesial dimension (life as being) focuses on life in a sacramental community.

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.

And while making the point about God's gifts to us, she sees the sacramental message that is written into creation itself: «Food is and always will be a sign built into the order of creation, physical nourishment that illuminates and spiritual nourishment we receive in Holy Communion... the more we see food in that light — the more we see it as a perpetual sign of God's goodness and love — the more fully we can understand the Eucharist as a holy and tremendous sacrifice in which love and gift, grace and life are bound up together.»

But, as Eden notes, this is quite misleading, for the Catholic Catechism (no. 1651) emphasizes, rather, «that the divorced, and remarried, even with the sacramental restrictions, «can and must» participate in Church life.»

This was reinforced by a view of the Christian life as a process of discipleship fueled by liturgical continuity and sacramental efficacy.

In response, I assert that what is crucial for the picture of Christ, if it is to qualify as an «historical» symbol, is not that it corresponds to the life once lived by a particular individual but that it exists, embodied in the corporate life of the Christian community, as the sacramental word by which the community is continually re-created.

Several themes stand out in Mayernik's accounts of these cities: the persistence of a humanist sensibility grounded in sacred order (including what can only be regarded as a sacramental sense of the relationships among the human body, the city, and the cosmos); the role of memory in the life of traditional cities; the relationship between memory and artistic action; and the city as the physical embodiment of shared aspirations rather than «reality.»

She quotes from the teachings of the Catholic Church, such as Gaudium et Spes, on a whole range of issues from the sacramental nature of marriage to theimportance of the being open to new life.

It is significant that Vatican II (and also the Uppsala Assembly of the World Council of Churches) defines the church as the sacramental sign of the unity of all humanity, and also speaks of the presence of the Paschal Mystery among all peoples (see Decree on the Church, and the document on the Pastoral Constitution of the Church in the Modern World) This approach assumes that in Christianity, acknowledgment of Salvation (understood as the transcendent ultimate destiny of human beings) finds expression and witness in the universal struggle for Humanization (understood as the penultimate human destiny) in world history which is shaped not only by the forces of goodness and life, but also by the forces of evil and death.

The sacramental life of religious people to this day carries with it metaphors (such as the dying and rising of a god) that owe their original meaning to the religious imaginations of our forbears of the early agricultural period.

This sacramental attachment to nature still lives on as an important layer within many religions.

But it also seeks to increase scope for pastoral discretion so that those in «irregular» situations can participate as fully as possible in the Church's sacramental life.

Roman Catholics point to the same event as the sacramental center of Christian life, with the words from the Gospel of John, «the Lamb of God, who takes away the sins of the world.»

This is why marriage needs to be lived within the community of grace as a sacramental order of the Church.

The Liturgy as a counter-cultural school is neglected, and the «sacramental imagination» — while properly lauded as a privileged Catholic contribution — is more a timeless perspective on nature and human life than an awareness of how we continue to hear, see, feel and taste the Word spoken into our world 2,000 years ago.

Quakers also don't have the outer sacraments as they take the view that all of life is sacramental and the outer sacraments invite hypocrisy.

Houston, TX About Blog We, as a Catholic faith community, answer God's call to live out the Gospel through Sacramental worship, formation, evangelization and serving those in need.

With the Blessed Virgin Mary as our intercessor and guide, Life Teen seeks to unleash the fullness of the Sacramental power present within the young Church.