Sentences with phrase «sees sacraments»

[4] Coupled with this, he sees the sacraments as actions of God and of man:

For this reason we need to see the sacraments not only as the mediations of God's presence, but as tokens of a future which is not yet real.

If we see the sacraments as mere rituals, is that not a failure of the church to keep word and sign together?

For a more complete expose, together with extracts from many of the most important historical documents, see Sacraments and Forgiveness.

Not exact matches

Over time I came to see that although the Church was bound to the sacraments — and that is what must be defended here!

My hope is that, whoever you may be, you see yourself and your relationship to the sacraments in these feathered creatures.

Each day saw a programme of talks, discussion groups, prayer, music, sport, social activities, and candlelit prayer before the Blessed Sacrament.

Clearly, he saw more here than «grace» or the sacrament of baptism.

Perhaps the deletion of marriage as a sacrament has also diverted Christians from seeing marriage as life in God.

One of the things I love about Christianity is the physicality of sacraments like communion and baptism, the way we can taste, smell, hear, see, and feel the presence of God through these beautiful acts of remembrance and faith.

Ordination might as well be seen as a sacrament; it has kept sacramental characteristics in most churches.

Coll herself says that the Fathers of the Second Vatican Council saw the diaconate as part of the sacrament of Holy Orders but made no clear pronouncement on the character conferred by the sacrament (p237).

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.

To conclude this activity, it is important to explain that in the Sacrament, although they see a priest and he will say «I forgive you» because he is there in the person of Christ, it is Jesus who does the forgiving as He did in the Gospels.

We would not require an exhaustive knowledge of the New Testament to call to mind occasions in which we see Christ communicating the mystery through deeds and words in ways which remind us immediately of the sacraments.

An example of this can be seen in the conversation about sacraments below.

I do not see how preaching, worship, prayer, ordination, the sacraments can be taken seriously by the radical theologian.

From the gospel accounts of his spoken words at the Last Supper, the unity of Catholic tradition holds that the Real Presence is divinely given in the sacrament of the Eucharist — substantively more than any lesser parallelism on our part of either seeing or hearing.

I move into this by very briefly contrasting Bible as sacrament, with two ways of seeing the Bible that dominated modernity.

My fourth and final statement under historical - metaphorical - sacramental approach to scripture also leads to my conclusion, seeing the Bible as sacrament of the sacred.

For I see the Bible not simply as a lens through which I see God, but I also see it as a sacrament.

Spirit - see Acts 1:8) We also do not believe that salvation comes from participation in the sacraments, but that they are symbolic testimonies that we make to the fact that we have received that grace.

As business / charitable activities has led me into relationships with the Eastern Orthodox Church, Father P ***, Bish S **** introduced as Father («call no man father») as well as church leaders I see very ill informed laiety (some exceptions), with a biblical worldview supplanted by a cultural denominational world view.The concept of Grace is overwhelmed by works, sacraments, membership.

They accept His grace and mercy; they seek to follow His example by being baptized (see Matthew 3:13 - 17), praying in His holy name (see Matthew 6:9 - 13), partaking of the sacrament (communion)(see Luke 22:19 - 20), doing good to others (see Acts 10:38) and bearing witness of Him through both word and deed (see James 2:26).

In the light of the atonement we see certain elements essential to a Christian view of the sacraments.

For a comment on propositional notions of Christology see John Cobb, Jr., Christ in a Pluralistic Age (Philadelphia: Westminster Press, 1975), pp. 14 - 15 and of sacramentology see Bernard J. Lee, SM., «The Sacrament of Creative Transformation, Process Studies, Vol.

In the Christian Institute for the Study - of Religion and Society there was an open discussion about a proposal that since Christ transcended not only cultures but also religions and ideologies, the fellowship of confessors of faith in Jesus as the Messiah should not separate from their original religious or secular ideological community but should form fellowships of Christian faith in those communities themselves, and that so long as the Law sees baptism as transference from one community to another it should not be made the condition of entry into the fellowship of the sacrament of the Lord's Supper but made a sacramental privilege for a later time (Ref.

It is sufficient then that we see the Church's sacraments as promises, for it is in the mode of promise that God becomes most intimately present to us now.

Another reason, as we can see in Scotland, has been the fear that by too frequent observance of the sacrament there would be a cheapening of the rite and forgetfulness of its importance.

Since for him the whole of life was crammed with spiritual significance, he saw in the patriotic passion a sacrament of heavenly love, and in earthly cities symbols of the City of God.

When I read between the lines of the New Testament, I see, along with the good, a very chaotic community that struggled with the same issues the contemporary church struggles with: ambition, power, position, money, possessions, charismata and worship, order, heresy, dress, the abuse of the sacraments, teaching, and so on.

It is seen as a sacrament in the Roman Catholic and Anglican churches and is administered by a bishop when a child reaches the» age of reason» or early adolescence.

In former Communists countries, like Poland in some Churches women are not even allowed to read during mass, forget about altar girls I've only seen 1 church that allowed it, and couples who practice contraception, who are divorced, who have children out of wedlock, priests often deny them the Sacraments especially in small towns.

Basically, what has happened with CST is comparable to what has happened with marriage and family: We spend a lot of time talking about contraception and abortion and bioethical dilemmas, and unfortunately we must do so, given the gravity of these evils and the obsessions of our day — but as a result we can fail to see, or at least fail to communicate to others, the profound truth of the sacrament of matrimony, which is the foundation of all the rules and prohibitions.

These emphases can be traced to a Gnostic bias that detests nature and sacrament as material, but can see history and word as somehow nonmaterial and (therefore?)

Jack Marcum, head of research services for the Presbyterian Church (U.S.A.), sees «little evidence of a literal shortage of ministers... We are training more than sufficient numbers of ministers of word and sacrament in the PCUSA to pastor mid-sized and larger congregations and fill other traditional ministries.»

For church and sacraments see Bernard Lee, The Becoming of the Church (New York: Paulist, 1974).

Until the time foretold when her Suffering would end The one true cross will appear on earth All will see it in a single moment - all will wonder The cross will fall The cross will rise To unlock the Sacrament And bring forth a new age Through it's merciful death

Even the sacraments of the church have provided occasions of humor, muffled, of course, by a sense of guilt which failed to see that only the true and meaningful can provide the leverage necessary for laughter.

And finally, «I was reminded of how often I saw scenes like this at the market, and it occurred to me that this had become, in fact, a kind of sacrament,»

Traditional Catholicism sees the act of paedobaptism as a sacrament that infuses grace upon the participant.

If indeed the sacraments are seen as signs in the modern sense, as pointers or advertisements or indicators, then they are devoid of power.

If the words and actions of Revelation, as enacted by Christ, do not have this validity it is hard to see how any teaching or action (this is particularly relevant with regard to the sacraments) can not ultimately be surpassed or changed.

Selman does not provide us with a historical overview of the development of the sacraments; for that, see Joseph Martos» Doors to the Sacred: A Historical Introduction to Sacraments in the Catholic Church (2001), or, indeed, chapter 4 of Herbert Vorgrimler's Sacramental Theolosacraments; for that, see Joseph Martos» Doors to the Sacred: A Historical Introduction to Sacraments in the Catholic Church (2001), or, indeed, chapter 4 of Herbert Vorgrimler's Sacramental TheoloSacraments in the Catholic Church (2001), or, indeed, chapter 4 of Herbert Vorgrimler's Sacramental Theology (1992).

Church teaching holds that unless these Catholics obtain an annulment - a decree declaring their first marriage invalid - they can not receive the sacraments since they are seen as committing adultery.

Probably the baptism of John was an eschatological sacrament, and may have had in the circle of the Baptizer some peculiar sacramental meaning, but Jesus can scarcely have seen more in it than the acknowledgment of penitence before the coming of the Kingdom.

If confession and guidance are seen as sacraments, then the state's action in keeping people from making a free confession actually keeps them from receiving grace, and could arguably affect their very salvation.

Augustine saw the City of God moving in history within the Church which preserves the truth in love, and represents the absolute sacrifice of Christ through the sacraments.

See for instance Raimon Panikkar, La plenitud del hombre (Madrid 1999), p. 26: «The existential situation at the end of this century is so serious that we must not let ourselves be consumed by internal political fights and rather private problems (the ordination of women, protestant sacraments, ecumenism, sexual morals, modern rites and the like)».

For his understanding of sacrament and transparence, see his doctoral dissertation (unfortunately only in German) that has become a book of reference on the matter for the immediate post-Vatican II period: Kirche als Sakrament im Horizont der Welterfahrung.