Sentences with phrase «sacramental reality»

Missing from this, or perhaps purposely excised, is the Christian understanding of marriage as an institution established by God, a sacramental reality in the Church, ordered to the happiness and spiritual growth of the spouses and to the procreation of children for the good of society.

In order to create an atmosphere of flexibility and welcome, he speaks of marriage as an «ideal» rather than a sacramental reality.

But we can see it in the way in which the exhortation turns marriage into something we aspire to rather than a sacramental reality we can rely on.

When Cairns moved with his family to Virginia to teach at Old Dominion, they began to worship at an Episcopal church, which fed his increasing sense of sacramental reality.

Should the See of Constantinople cease to exist or be transferred to another location, the Orthodox Church would remain the same in terms of its structure of authority, its theology, and its sacramental reality.

Not exact matches

In reality, only the death of a spouse dissolves the bond of a sacramental marriage.

For Schickel, that conservative language is found in the ordinary, everyday realities, a reflection of his belief that «the sacramental life of the Church is a recapitulation of the daily rituals of eating and drinking, working and resting, gathering and dispersing.»

However, unless that vision is rooted in the sacramental and liturgical realities it proclaims, and in a personal life of the spirit, and unless that formation is translated into action in the moral and social life of the individuals and group, there will be little or no harvest.

The metaphysics that has been sketched is claimed to give a Trinitarian and sacramental pattern to cosmic reality.

The Church for them is not only the sacramental intermediary of grace and the teaching authority for the true statement of the hidden mysteries of God, but also has a pastoral power by which it can contribute quite considerably to determining the concrete action of its members in the tangible and sober reality of everyday life.

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.

It is a meeting of persons who represent the reality of the church as a believing, sacramental, ministering community.

The sacramental life offers an entry into the supernatural reality which assists in forming the imagination.

Mysticism, as we are using the term here, perceives more explicitly than sacramentalism the presence of an ultimate unity of mystery beyond finite realities and seeks to enter into this unity immediately and intensely, at times with little apparent need for sacramental mediation.

In the first place, hope has to come to expression in quite specific and concrete sacramental images in order to connect with present reality and thereby to avoid the docetic and gnostic temptations to escape from the present altogether.

It is the already present reality of the Father's glory which Christ shares with us and confers upon us by the indwelling of Holy Spirit in the sacramental life.

For Christians of the first three or four centuries it referred to the spiritual meaning «hidden» under the letter of the Bible and, by extension, to the spiritual reality concealed in Christian sacramental symbols.

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.»

And from that reality flows the entire sacramental life of the Church.

Meszaros says that future development «must be extracted by the mediation of the Christian believer who is in touch with the divine realities transmitted by the doctrinal tradition and sacramental life of the Church... with ambiguity and struggle.»

[21] We come to see that at the heart of the sacramentality of the word of God is the mystery of the incarnation itself: «the Word became flesh» (Jn 1:14), the reality of the revealed mystery is offered to us in the «flesh» of the Son... The sacramental character of revelation points in turn to the history of salvation, to the way that the word of God enters time and space, and speaks to men and women, who are called to accept his gift in faith.»

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.

Liturgy, the entire sacramental rite, is a profound metaphysical reality.

One of the best short elucidations I've read on the sacramental view of reality comes from Anthony Esolen's wonderful translation of Dante's Inferno, specifically from his notes to Canto One: «What meets Dante in this first canto are real beasts, really intending to devour him.

Without a sacramental component, religion — or religious hope — can easily take flight from our earthiness and from the reality of bodily existence.