Sentences with phrase «sacramental signs»

The ethos of the early Church is a mentality of direct and living union with God, the Father, the Son, the Holy Spirit, who operates with a transforming power through ministers and through matter, through sacramental signs which are causative outwardly of the gift they effect inwardly, and especially through the Eucharist [18].

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.

«Sacramental Signs and the Celebration of Rest,» the last chapter of Laudato Si, concludes that sacramental grace is vital in maintaining not only the interior harmony within each person but also the exterior harmony present in the cosmos.

After 1518, Luther is quite clear that it is in and through the public performance of the sacramental signs in the visible Church that grace is bestowed on those who believe.

Where the critical point in his earlier theology of grace is God's crucifying contradiction of sinful human nature, here the point on which everything hinges is the authority of Christ the Savior, exercised concretely in the sacramental signs of the Church.

The net effect of Luther's new focus on the authority of Christ in the sacramental sign is to subordinate the old strategy of contrariety to a new strategy of particularity, well summarized in a line from one of Luther's later sermons: «We have a definite Lord, one we can grasp.»

A sacramental sign that grace still gets through?

The relevant loci are the creation story, the Sixth Commandment, Ephesians 5 with its meditation on marriage as a sacramental sign of the union of Christ and his Church, the end of Revelation with its depiction of the marriage of the Lamb, and the whole narrative stream of Holy Scripture that assumes the heterosexual monogamous norm, despite the fact of royal and patriarchal polygamy.

Since the diaconate is a grade or degree of Holy Orders (The Catechism of the Catholic Church [CCC], § 1554), the unity of the sacrament seems to require that its subject, who is the sacramental sign, be a baptized male.

-LSB-...] Marriage, the sacramental sign of marriage, brings about immediately between the spouses a bond that no longer depends upon their wills because now it is a gift God has given to them.»

Second, what kind of structure of the church will facilitate such dialogue and struggle which will at the same time strengthen the central elements of the church's being as the sacramental sign and interpreter of God's universal gift of salvation in Christ?

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.

Not exact matches

Their presence was sacramental, a visible sign of God's call to all of us.

The Catechism of the Catholic Church states: «Divorce does injury to the covenant of salvation, of which sacramental marriage is the sign.

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.

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».

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.

Likewise, the elements of the sacramental host are signs that share mysteriously in the being of their supernatural referent.

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.

The Catholic sacramental vision in which God offers Himself in finite, intelligible signs, calling for a response of love, unites all the mysteries of faith.

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.»

In their simplest sacramental significance, the bread and the wine are present signs of his dying on the cross.

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.

Solemn and penitential in nature, it was explicitly a concession to human frailty and lacked the signs associated with sacramental marriage (in the eastern Churches, the Crowning, the singing of certain prayers, and the sharing of the Eucharist).

«Here it may help to recall that Pope John Paul II had made reference to the «sacramental character of revelation» and in particular to «the sign of the Eucharist in which the indissoluble unity between the signifier and the signified makes it possible to grasp the depths of the mystery».

Notwithstanding these reservations, Heavenly Participation: The Weaving of a Sacramental Tapestry is a promising sign of evangelical theology seeking to root itself more deeply in the tradition of the Church.

Moreover, the human body in itself is in some sense sacramental and it is from this perspective that John Paul wants to study the human body as a theology, as a sign of the spiritual and divine mystery.

The superiority of the Mass over the Old Testament sacrifices is fullyestablished by the Real Presence of Jesus under the sacramental species (in contrast to his Old Testament presence merely as a sign) even without the supposition that the Jesus in the Blessed Sacrament has, in whatever sense, a quality of woundedness.