Sentences with phrase «sacramental understanding»

The Mercersburg theology of John W. Nevin and Philip Schaff offers a sacramental understanding of Reformed theology centered on union with Christ.

That's the great part about a sacramental understanding of the Word (Jesus).

As a Catholic, O'Connor possessed a sacramental understanding that gave her art its solid base.

The newer way is a relational understanding of the Christian life, and a sacramental understanding of the Christian tradition itself.

With this in mind Christians rightly turn to biblical authors who go beyond stewardship to stress a just treatment of animals; to Orthodox traditions with their emphases on a sacramental understanding of nature; and to classical, Western writers such as Irenacus, the later Augustine, Francis of Assisi, and the Rhineland mystics who stress the value of creation as a whole.

Not exact matches

The shift in our understanding of sex from a sacramental and life - changing encounter to the thing you do with your friends when you're bored has made all of our relationships shallower and made each of us less capable of the profound gift of self on which marriage is founded.

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 historic church understood these words as the biblical authorization for sacramental confession.

I begin to understand: under the sacramental species you touch me first of all through the «accidents» of matter, of the material bread; but then, in consequence of this, you touch me also through the entire universe inasmuch as the entire universe, thanks to that primary influence, ebbs and flows over me.

His understanding of justification, indeed of the Reformation itself, arose within a sacramental context.

This article considers how we might understand «Catholic sacramental imagination» differently in its relevance to the concerns of «Catholic education, catechesis and formation» featured in the Study's subtitle.

Better understanding this «sacramental» vision of the world — one Klassen is convinced underwrites The Canterbury Tales — helps us recover Chaucer from the postmodern irony so often projected onto him.

In that time and place, things were more easily understood as sacramental; the physical and the metaphysical existed in close proximity.

It is the paradox of the sacramental principle, in which infinity is contained within the limited and tangible; but Adam Gopnik, resolute secularist and anti-Catholic that he is, can not be expected to understand that.

I see two indications: recent developments in sacramental theology have helped us to understand the sacraments more clearly as divine actions, and the new sacramental services of the major denominations have made this understanding much more explicit for all to grasp.

We have to start by understanding that liberalism has a sacramental character.

This understanding includes sacramental communion with Jesus, especially in baptism and eucharist, but also communion among all the members of the Church, who participate in that communion with Jesus, as well as the local congregations that participate in the one body of Christ, the universal Church.

It may be that our sacramental needs and capacities have, ironically, been best understood and most creatively used by secular institutions.

In the first part of the presentation I would like to sketch the main architectural lines of a process sacramental model in which the Whiteheadian understanding of proposition is a central notion.

This is the insight (perhaps often unconsciously known) that is behind the common Christian understanding of marriage as in some real sense sacramental.

There are many Christians for whom the sacramental life of the Church and the Holy Communion would have power beyond anything they can at present imagine if a genuine connection should be established in their understanding between the Sacrament and the mutual ministry which is going on all the time in the life of the Church.

Where the Church is understood as a community of acceptance and reconciliation, the sacramental forms will be discovered to have a meaning and power which for many they have lost.

Perhaps both Jews and Muslims might have learned from Christians to understand more fully God's sacramental or incarnational presence in the world.

Some of my Episcopal friends tell me that episcopacy is not a name for a particular kind of church constitution (as Presbyterians might suppose), but rather an understanding of representative authority and responsibility in ministry vested in a college of «sacramental persons» — an understanding compatible with a wide range of constitutional theories and structures.

While natural law and Augustine's moral theology might be difficult for some, the rules derived from them were understood by ordinary Catholics: Sexual intimacy is permissible only in a sacramental marriage between one man and one woman, and the purpose of marriage is the procreation and education of children.

To understand the Christianity of this period [Victorian] we must look not only at public symbols of civil religion... but at the sacramental character of the home.

And even though the New Testament expresses a Christo - centrism, its focus on Christ is best understood as a sacramental mode of theo - centrism.

The subtitle gives the gist of an argument that explores the unexpected commonalties between Catholic sacramental life and understandings within Protestantism, especially in the Wesleyan tradition.

Here it was found that reception had its place in an ecclesiology that understood the Church to be a koinonia, a sacramental communio ecclesianun.

It is true that Dostoevsky personally assented — despite occasional episodes of doubt — to the creeds of the ancient church, and that he believed deeply in the mystical and sacramental traditions of the Orthodox church, and that in general his vision of things was shaped by traditional Christian understandings of sin and redemption.

It follows from this understanding of sacrament that, if creation is sacramental, there must be something in creation itself that: corresponds to this definition of sacrament.

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.»

And this is a condition far more nearly suggestive of Eucharistic communion as it is understood and performed in the Eastern Church and in those elements of the Western Church which embrace a sacramental theology.

Shouldn't an analysis of congregations and social change take seriously a congregation's own theological identity and self - understanding as «the people of God,» the «body of Christ,» or as a «sacramental community of God's grace to the world»?

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.

The sacramental character of the word is prefigured in type in the Old Testament understanding of the Dabar as an event, an action of God.

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.

Louise understood something of the power and love of God, and Louise became the sacramental presence of God that evening among us.

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.

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.

Everything else is to be understood in the light of what «comes to the surface» in the Sacraments; to suppose that nature is intrinsically sacramental is to play down the need for Revelation.

Since the teaching of Pius XII on sacramental signification clearly derives from St Thomas (S.T. III, q. 76, a2, ad 1, q. 78 a. 3, ad.1), recalling Catholics to Mediator Dei is once again to underline the Church's debt to St Thomas for her understanding of the issue.