Sentences with phrase «through eucharist»

Pope John Paul II, speaking of Christian unity, has suggested that «it is mainly through the Eucharist that the millennium will actuate the power of the redemption.»

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].

Through this centering of the Church in and through the Eucharist which is the Living Christ, He is also the Lord of the Magisterium, the true word of the Word Incarnate.

For at and through the Eucharist, we are the resistance.

Jesus is truly our Bread of Life offered to the Father through The Eucharist, ratified upon the Cross.

Not exact matches

Regular participation in the Eucharist enables evangelical Catholics to enter more fully into the communion of the saints in glory, whose witness is celebrated throughout the church year, and enables the people of God to plumb more deeply the riches of the Word of God, through the cycles of readings appointed for the liturgy.

Just as the people at Broadway learned that they must share their separate stories through their participation in the Eucharist, so those of us charged to be theologians must continue that task among the many churches.

Perhaps if he were to follow through on the thought patterns of John Calvin and Herbert McCabe, he might more freely acknowledge that transubstantiation can not do justice to the absence or» since I think the term absence is unfortunate» the provisional nature of Christ's presence in the Eucharist.

He reconciles through the blood of his cross and of the Eucharist.

Through his preaching, by taking the Eucharist to many members in nursing homes and those too ill to come to church, and in countless other ways, he had helped people see how the Eucharist made caring for one another intelligible.

I want the sloppy prayers and the hope and the flags and the unreasonable and embarrassing expectations for the voice of God to break through my life and the unprofessional dancers and the praying in tongues and the Eucharist and the Book of Common prayer being read aloud like it's slam poetry in an old warehouse.

To consider why this is so, let us go back to the very beginning, the institution of the Eucharist... Approximately two thousand years ago, Jesus had a roller - coaster Holy Week ride, which ultimately saw Him, through God's power, famously defeat sin and death, thereby providing us with the possibility of eternal life.

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.

In all aspects of Christian life, especially in the Sacraments and most especially in the Eucharist, we receive the free gift from God given through another person.

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.

And yet, we believe in both, seeing them through the Gospel narratives and eating the hidden realities themselves in the Eucharist.

And the organic form of the universe thus divinized is Christ Jesus, who, through the magnetism of his love and the effective power of his Eucharist, gradually gathers into himself all the unitive energy scattered through his creation.

There was need of that long, heroic journey through the mystical dark night, and of an exceptional development of the theological virtues of faith, hope and love, before matter could become «diaphanous» to Pere Teilhard's eyes and could reveal to him within itself not only the hallowing stream which flows from the Incarnation and the Eucharist but also the radiant presence of Christ.

Holloway often emphasised, too, how all our loves, concerns and charitable efforts are brought back to the Eucharist as an offering to the Father through the hands of the priest, to be united, to be purified and perfected in Christ.

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.

The Pope wishes us to pray and consecrate ourselves to God through lives of faith and holiness accompanied by an outpouring of prayer for vocations, without which we would have no Eucharist.

Whereas in the Didache the Eucharist was a thankoffering for the blessings of creation and redemption, Justin Martyr thought that the bread and wine were consecrated through the repetition of Jesus» words and thereby became the body and blood of Christ.

With Morning and Evening Prayer, and the Eucharist, if done properly, you get an awful lot of Bible flowing through your system.

The priest also teaches and preaches; he governs and cures souls; he presides over the church; but above all he offers the, sacrifice of Christ in the Eucharist and is the minister of those sacraments «through which the grace of the Savior flows for the good of mankind.»

As Dom Gregory Dix, in a now famous section of his book The Shape of the Liturgy, put the matter, Christians through the ages have known of no better and more appropriate way to remember» Jesus than by participating in the offering of the Eucharist as «the continual memory» of his passion and death — which also means, of course, the life which preceded Calvary and the knowledge of the risen Lord which followed the crucifixion.

It says: «From that time onwards the Church has never failed to come together to celebrate the paschal mystery...» And those celebrations are a description of our liturgy: ``... reading those things «which were in all the scriptures concerning him» (Luke 24:27), celebrating the Eucharist in which «the victory and triumph of his death are again made present», and at the same time giving thanks «to God for his unspeakable gift» (2 Cor 9:15) in Christ Jesus, «in praise of his glory» (Eph 1:12), through the power of the Holy Spirit».

It was worship through what has been called by many names in the Christian tradition: the Lord's Supper, the Holy Communion, the Eucharist, the Divine Liturgy, the Holy Mysteries, the Mass..

It is a claim that God's grace is mediated through the material: in the incarnation, God became human flesh and dwelt among us; in the Passion, it was Christ's body that was crucified; in the Eucharist, Christ is truly present in the elements of bread and wine; as we partake of these elements, approaching the altar with our bodies, eating and drinking, we become the very body of Christ; and in the eschaton, it is this very materiality of creation that God will transform and glorify.

The reception of the Holy Eucharist is the most misunderstood aspect of the Catholic faith, and when the likes of such public policy - makers as Nancy Pelosi make a national mockery of Communion without consequence, there is little wonder why it has become a mere symbol of self - affirmation rather than the efficacious sign of personal transformation through the Cross of Christ and the «renewal of the mind» (Rom.

8 The overwhelming number of Christians through time have testified to the centrality of the Eucharist in Christian life; and some distinction between philosophical and systematic theology is recognized by most theologians today.

It is through union with his risen Body and Blood in the Eucharist that the bodies of the saints will rise to glory at the end of all things.

Let us pray for all who have lapsed and left the House of the Father that they may return through the joy of reconciliation by confession and forgiveness so as to partake once again at the rich banquet of the Eucharist.

In a sacrament, a material and visible — in brief, a «sensible» — thing or action is taken and used by God, in accordance with the will of Christ (whether that is by direct institution, as with the eucharist, or through what Christians believe to be by the Spirit in the life of the fellowship, as with baptism), to convey and to effect a spiritual, invisible result.

This community is entered by the sacrament of baptism; its members are nourished in their Christian discipleship through the sacrament of the Lord's Supper, the holy eucharist, the mass, the Holy Communion.

Its true purpose was to lead people to a personal encounter with the Lord, present in the Eucharist, and thus with the living God, so that through this contact with Christ's love, the love of his brothers and sisters for one another might also grow.

Third, the eucharist also cements fellowship between Christians and their Lord through his presentness with them in this sacrifice.

«It is through union with his risen Body and Blood in the Eucharist that the bodies of the saints will rise to glory at the end of all things» The Mass is the unending prayer of Jesus, his ceaseless self - offering to the Father in heaven as Son of Man and Son of God.

It is an encouragement to proceed further through similar agreements on the Eucharist and on the ministry of the church.

Advent bears good tidings that this is the One who comes as body and blood, bread and wine, to hungry mouths at the Eucharist feast, and who comes back to us through compassionate acts of filling the hungry with good things.

Through the grace of Baptism and the Eucharist, they are sacramentally incorporated into his Body.

He receives the mission to perfect the body of Christ that it may acquire the divine likeness, particularly through the celebration of the Eucharist:

This takes place particularly through the celebration of the Eucharist, when thereal presence of Jesus under the species of bread and wine reveal and effect the union for which the universe longs.

He must struggle to liberate himself from sin through ascetical practice and acts of charity, suffering through his abandonment of the world; he must pass beyond the material illusions of this life to the spiritual realities through a loving participation in the sacraments; and, above all, he must welcome the gift of grace that transforms hearts of stone to hearts of flesh in the reception of the Eucharist, which is «the end of everything -LSB-...] the sharing in the mystery.

Dedicate one's life to Christ through service to others, spiritual reading, prayer, meditation, individual spiritual direction, frequent attendance at Mass, and the frequent reception of the sacraments of Reconciliation and Holy Eucharist.

My role is to restore in the person a true sense of his or her own power, and to witness to and offer appropriately the power given to the church through baptism and Eucharist, scripture and prayer.

The Eucharist is by ecumenical consensus the corporate act in which «the community of God's people is manifested,» and it is of crucial importance that the identity - defining rite of the Christian community is precisely a rite of remembrance, an act in which the many are united in a common turning in the Spirit to one in particular, to the Palestinian Jew Jesus, through whose life and in whose person the salvation of the God of Israel is confessed to have been conclusively bestowed on humankind.

Those not belonging to the Christian fold who receive the grace of God and are saved obtain their salvation through an implicit faith in, love of and desire for Christ, his church and the sacraments — at least baptism (and the Eucharist).

Since I can not now receive the Eucharist, it is through spiritual communion that I am kept spiritually fed by the Lord.

I've never had much luck sharing the Gospel with strangers, but I've shared it often around my kitchen table, in the Eucharist, at baby showers, in long summer nights on the back porch talking with friends, at coffee shops, at funeral homes, in living rooms, through tears, through music, through celebrations.

While the Letter to the Hebrews does not specifically mention the Eucharist, it surely has this in mind in when it states in connection with Christ's priesthood, «We have confidence to enter the sanctuary by the Blood of Jesus, by the new and living way which He opened for us through the curtain, that is, through His flesh.»