Sentences with phrase «understood as a sacrament»

Nobody wants to see frequent Holy Communion disappear from the lives of Catholics, but it is equally necessary that Holy Communion should once again be understood as a sacrament to be received with due preparation, in a state of grace, and in a state of life that accords with the teaching of Christ and the Church.

Not exact matches

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».

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.

These two sacraments can be understood as closely linked to the two-fold meaning of salvation which we have already considered — penance leading to the forgiveness of sin committed after baptism, and the Eucharist leading to the fullness of God's own life.

It would be a great mistake to understand Bonhoeffer as abolishing the worshipping church and replacing service and sacrament by acts of charity.

The sacraments in general are treated by Jenson as «mysteries of communion» in accordance with the New Testament understanding of the mystery uniting Christ and his Church.

The first finding appears to exclude women on the grounds that deaconesses were not admitted to the same office as deacons, and the second finding names the problem the ordination of women as deacons would pose for understanding the unity of the sacrament.

The church historically has understood marriage as a sacrament, an adventure into impossible commitment which has divine sanction, encouragement and blessing.

(Kimel also betrays ignorance of contemporary liturgical scholarship when he uses the term «command,» harking back to Reformation understandings of the sacraments as «ordinances» we must obey rather than gifts for which we give thanks.)

Perhaps you don't quite understand that the church is the bride of Christ, in other words, we have to make ourselves worthy of Christ (just as any person must make themself worthy of their spouse), and we do it by making ourselves holy, thru the church's sacraments, but the church is not an end in itself; Christ is the end.

The Pope said «It is my hope that your conversations will bear abundant fruit in the examination of such historically controversial issues as the relationship between Scripture and Tradition, the understanding of baptism and the sacraments, the place of Mary in the communion of the Church, and the nature of oversight and primacy in the Church's ministerial structure.

Preaching lies very near the sacrament and is to be understood as opening mind and heart in faith to receive the sacrament.

As St. Thomas held, «a sacrament in causing grace works after the manner of an instrument» (ST III, q. 62, a. 5), and it is only in this sense that the Society understands the «instrumentality» of the sacraments.

Toward the end of Ut Unum Sint, John Paul cites some of the questions that must be addressed in conversation with the communities issuing from the tragic divisions of the sixteenth century: (1) The relationship between Sacred Scripture, as the highest authority in matters of faith, and Sacred Tradition, as indispensable to the interpretation of the Word of God; (2) The Eucharist as the Sacrament of the Body and Blood of Christ, an offering of praise to the Father, the sacrificial memorial and Real Presence of Christ and the sanctifying outpouring of the Holy Spirit; (3) Ordination, as a Sacrament, to the threefold ministry of the episcopate, presbyterate, and diaconate; (4) The Magisterium of the Church, entrusted to the pope and the bishops in communion with him, understood as a responsibility and an authority exercised in the name of Christ for teaching and safeguarding the faith; (5) The Virgin Mary, as Mother of God and Icon of the Church, the spiritual Mother who intercedes for Christ's disciples and for all humanity.

But it seems to me that, if we want a «core» around which to build our understanding of the Redemption, we can not do better than to start with Jesus» own teaching as recorded by St. John, and see the Cross as the revelation of God's love, a revelation powerful enough to bring us the re-creating Love it reveals, a revelation that is applied to us in the Sacraments and especially in the HolyEucharist.

Dionysius defines a hierarchy as «a sacred order, a state of understanding and an activity approximating as closely as possible to the divine... It reaches out to grant every being, according to merit, a share of light and then through a divine sacrament, in harmony and in peace, it bestows on each of those being perfected its own form.»

Then, if one is religious, you go to your faith community and participate in a marriage ceremony as your tradition dictates and understands that sacrament.

According to Ratzinger, to understand the Church merely as sacrament and as the people of God is to see her in a predominantly masculine sense.4 He believes that the feminine dimension is essential in that it clarifies and deepens the concept of the Church.

Reading, understanding and retelling their stories is vital to the health of the Church and should indeed be exciting and encouraging as we ask similar questions, face similar dilemmas, and — above all — worship the same triune God through the preaching of the same Word and the administration of the same sacraments.

«There is a need to grasp again, refresh and deepen the Church's understanding of marriage as a sacrament.

The tendency to understand «worship» more narrowly as limited to the «proclamation of the Word» and «the celebration of the sacraments» is understandable.

The Anglican position was made clearer by the work of the Tractarian movement in the 19th century, which emphasised a Catholic understanding of the sacrament as an actual washing away of sin, a regeneration and renewal by the Holy Spirit and an incorporation into the Church.

She suggests that the sacrament of penance leads us «to understand individual wrongdoing not in legalistic terms as a violation of the law (which it sometimes is) but as a violation of relationships.»

Positively, he concerned himself with the education of priests in Italy, exhorted clergy the world over to aspire to what he set forth as the standard for the perfect parish priest, encouraged frequent, even daily Communion by the laity, urged that children be admitted to that sacrament as soon as they understood the simple doctrines of the Church, stressed Christian marriage and family life, had the breviary reworked to make it more useful and to ensure the recitation of the whole Psalter each week, and enjoined devotion to Mary.

Some of the crucial points were those which are once again being anxiously turned over by the twentieth - century Catholic Church — the nature of the Christian priesthood the proper understanding of the eucharist, as an act of the Christian Church, the nature of sacraments and the proper place of «the Word of God».

This word can not be understood as referring to the sacrament of penance, that is, confession and satisfaction as admistered by the clergy.

Furthermore, «in the primordial awareness of the nuptial meaning of the body... there is constituted a primordial sacrament understood as a sign that transmits effectively in the visible world the invisible mystery.»

To this extent it is theologically legitimate to understand the sacraments as the most radical and most intensive instance of God's word as a word of the church when this word represents an absolute involvement of the church and is what is called opus operatum.

«The Church can not therefore be understood as the mystical body of Christ, as the sign of man's covenant with God in Christ, or as the universal sacrament of salvation unless we keep in mind the «great mystery» involved in the creation of man as male and female and the vocation to conjugal love, to fatherhood and to motherhood.»

[26] The Pope confronts the notion of marriage as the remedium concupiscientiae [27] saying that it must be understood in the integral sense of the scriptures which also teach of the Redemption of the Body and point to the sacrament of matrimony as a way of realizing that Redemption.

But it also rejected the understanding of the sacrament as a miracle of transubstantiation.