Sentences with phrase «sacraments which»

To make this claim Craig - Martin drew on Christian understandings of sacraments which are most fully realised in the Eucharist.

Cajetan had roughed out a proposal even more liberal than before, agreeing to married clergy, communion under both kinds, no doctrinal recantation and a liberal policy on the sacraments which were no longer to be operated under the same kind of canonical system.

Of ourselves, of course, we can not do it but by coming close to Him, by drawing constantly from the sacraments which He has left us, we can.

Protestant churches recognize two sacraments which they claim were ordained by Christ himself: baptism and Holy Communion.

Regardless of many mistakes (made by man, always by man), problems, injustice, lack of work, sometimes mediocre preachers and scandals, The Catholic Church is and always will be the one founded by Christ and the depository of the Sacraments which are the way to God.

Baptism is the Sacrament which brings us into the Church.

The most impressive example is her account of the murder of her father - in - law, and the long hours of prayer she spent before the Blessed Sacrament which brought her to forgiveness.

Adam and Eve were clothed in a sacrament which is a type of Christ, the covering of the blood drained Lamb of God.

The Eucharist is a sacrament which expresses our solidarity in the Body of Christ.

Not exact matches

This is one more demonstration that Mormons are not just one more Christian denomination: they are a different religion which rejects Christian baptism and believes only their sacraments are salvific.

The real question with which I am confronted when I approach the sacrament of penance is whether I believe that Christ speaks the truth when he says that whatever the Church shall loose on earth will be loosed in heaven.

It is the sacrament in which the Church is most truly what she is, the people of God being daily formed into the body of Christ through the gift of the Lord's body and blood.

For the young priest and later pope, even celibacy is understood in the light of matrimony, the sacrament by which the Creator revealed to humankind the communio of His own nature.

Joy comes, however, from knowing that you are accepted in Christ's work and coming to you in word and sacrament, with his promises and assurances of forgiveness, which is outside of yourself and therefore «sure».

There is no other prerequisite than faith for the fruitful reception of the sacrament, because the sacrament is itself the public act in which Christ bestows his grace on the ungodly.

Therefore if you come forward to the sacrament of penance and do not believe firmly that you are absolved in heaven, you come forward to judgment and damnation, because you do not believe that Christ has spoken what is true: Whatever you loose, etc., and so by your doubt you make Christ a liar, which is a horrible sin....

So, in summary, marriage, which is primarily for having children, is a good, because offspring, faith, and sacrament are goods.

They might not use the word «mercy» as much as he wants, but they talk extensively about divine love, grace, the sacraments, and charity, all of which pertain to God's mercy, and which they develop into soteriology, the study of the saving action of God.)

Furthermore, once it was no longer a sacrament, control over it passed from ecclesiastical to secular authority, which allowed the introduction of such measures as divorce, and ultimately presaged the complete secularization of marriage.

My son Stephen and I spent an unusual, albeit unusually moving, Independence Day: We attended the golden wedding anniversary celebration of my friends Piotr and Teresa Malecki, which began with a Mass of thanksgiving in the Blessed Sacrament Chapel of Cracow's Wawel Cathedral — the place where Piotr and Teresa had exchanged vows on July 4, 1964, kneeling before their old kayaking and hiking friend, the archbishop of Cracow (who, as Pope St. John Paul II, was canonized some two months before the Maleckis» jubilee.)

The sacraments are the means by which this is accomplished.

This is the church of the Council of Trent, that series of meetings in the 16th century which, in reaction to the Reformation, declared the Roman Catholic Church the sole vehicle of salvation, defined the nature of the seven necessary sacraments, approved prayers to the saints and set down the requirement of attending mass.

In summary we can say that the heart principle of the sacraments is the Self - giving of God to his creatures according to the nature of the creature which raises them into perfect union with himself, One could even argue that God the Son is «sacrament of the angels» in a certain sense for He is their principle of Life and blessedness.

The core principle of the sacraments of the Church therefore lies in this nature of man as «spirit wrapped in matter» or, perhaps better to say, matter integrated into spirit, which has been created by God for intimate union with Himself through Jesus Christ.

It contains both the earthly element and the divine command which constitute a sacrament.

So far from matter being a remedial tool in God's saving plans, the Holy Spirit empowers material things as essential instruments of Christ's divinising ministry throughout time and space in the sacraments, which the Fathers referred to as «the Mysteries».

Confession is the sacrament in which Christ forgives us our daily sins and that is why Catholics go to confession regularly.

So great and splendid is the educational ministry of Christian parents that Saint Thomas has no hesitation in comparing it with the ministry of priests: «Some only propagate and guard spiritual life by a spiritual ministry: this is the role of the sacrament of Orders; others do this for both corporal and spiritual life, and this is brought about by the sacrament of marriage, by which a man and a woman join in order to beget offspring and bring them up to worship God.

The title of the first volume is Christ The Sacrament of Creation, which has prompted our theme here.

We are made members of the Body of Christ through receiving three sacraments - Baptism, Confirmation, which we receive only once, and the Holy Eucharist which is Christ Himself.

I am a Christian because of the sacraments, which Kerlin describes as «faith under our fingernails,» and where Jes says «abundant life is not only personal, but communal,» experienced in bread, wine, water, words, touch, sound, and smell.

Aldous Huxley, The Perennial Philosophy (Harper & Bros., 1948), p. 266, makes this point in a chapter on «Ritual, Symbol, Sacrament» which, in dependence on C. D. Broad, develops a doctrine of real presence similar to the one argued for here.

All the ordinary means of sanctification which are given to us in God's mercy through the Catholic Church are available to those who choose to be involved in Faith, most especially, the Holy Eucharist, the sacrament of Penance and personal prayer, as well as devotion to Mary, the Mother of Jesus and our Mother too.

The drama of sacraments as occasions in which the power of God comes to dwell in the believer can become obscured when a church takes its rites for granted or forgets the radical nature of Christian identity.

The grace conveyed to the believer in sacraments is the presence of God symbolized by water, oil or food, from which the believer takes strength and comfort.

It is the intimate and indissoluble union of the two which prevents preaching from becoming merely a hortatory exercise or a public address, and which prevents the sacrament from becoming merely routine with suggestions which might seem to border on «magic.»

In fact, we may rightly claim that the preaching of the gospel and the administration of the sacraments must necessarily go together; to put it in language used by Professor Whitehead in Religion in the Making, the «cult» (by which Whitehead meant the social action of worship) and the «myth» (by which he meant the story which explains a society's worship) can never be separated.

It was customary among the Reformers themselves to speak of a «valid» ministry as one in which «the pure Word of God is preached and the sacraments be duly administered according to Christ's ordinance» (to quote the Anglican Thirty - nine Articles, which are paralleled in other and similar «confessions»); and the history of the ministry in the Christian Church as a whole makes it abundantly clear that «authority to preach the Word of God,» or the right to «dispense the Word of God,» or the giving to the candidate of the Church's recognition and authority to be «preacher of the Gospel» — all these are more or less synonymous phrases — has been an integral part of ordination.

On the issue of sacraments, which dominated much of the discussion (partly due to Leithart's firm insistence on the absolute necessity of weekly communion), Sanders said little, given his low - church Zwinglianism on the issue, Trueman admitted their importance but stressed the centrality of the Word, and Leithart camped out on his own more sociological De Lubacian sacramentology.

This concentration in Jesus» teaching upon his action made it possible for the disciples to conceive of his death also as divine action, which in turn led to the primitive Christian sacraments as custodians of «Jesus» understanding of himself».

Sacraments are concrete actions by which Christians may be marked, fed and touched by the Holy Spirit so that the reality of God and the work of Christ become embedded in the body and psyche.

The sacrament of baptism, the Catechism (1213) tells us, «is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua), and the door which gives access to the other sacraments.»

The principal means which the Church uses to communicate this mystery to the world are her seven sacraments.

According to Balthasar everything in the Church is a movement between these two principles (Marian and Petrine): the Church as the bride of Christ is the extension and product of the living reality of Christ, which requires an essential structure (sacraments and ministry, which are founded by Christ Himself).

The love of a man and a woman, lived out in the power of baptismal life, now becomes the sacrament of the love between Christ and his Church, and a witness to the mystery of fidelity and unity from which the «New Eve» is born and by which she lives in her earthly pilgrimage toward the fullness of the eternal wedding.»

This allows us to appreciate clearly that the sacraments truly are the principal means by which the Church continues Christ's own mission in the world.

Most of the Reformers of the 16th century and John Wesley in the 18th were prone to speak of the sacraments as «means of grace» in which the agency is divine.

But the sense of the sacraments as sign - acts through which God acts here and now to accomplish his own purposes seems strangely absent in most baptisms and celebrations of the Lords Supper.

The grace which we received in the bishop's laying on of hands and the constant renewal of grace in the sacraments of the Eucharist and Confession deify us: through that grace we grow in virtue, through that grace we shine as «other Christs» in this world and for all eternity.

Re ``... the sacraments as objective acts of God which function ex opere operato, rather than just subjective acts of humanity which yearn for, invoke and somehow evoke the divine.