There are different views in how Jesus presents at the celebration of the Lord’s Supper. Brother Jeffrey Gross describes that “The Roman Catholic Church has used the term transubstantiation to explain the bodily presence of Christ in the sacrament… the real presence of Christ and change of elements of bread and wine.” Wayne Grudem quotes from Ludwig Ott – ‘Fundamentals of Catholic Dogma’ that says, “Christ becomes present in the Sacrament of the Altar by the transformation of the whole substance of the bread into His Body and of the whole substance of the wine into His Blood. ...This transformation is called Transubstantiation.” Lutherans view is termed as ‘consubstantiation’ that the “…bread actually becomes the physical body of Christ, but that the physical body of Christ is present “in, with, and under” the bread of the Lord’s Supper.” The significance or effect of this sacrament is fellowship of all the saints. Hence it is that Christ and all saints are one spiritual body, just as the inhabitants of a city are one community and body, each citizen being a member of the other and of the entire city. All the saints, therefore, are members of Christ and of the church, which is a spiritual and eternal city of God.
It is grown, broken down, and eventually transformed by the work of human hands to become the bread we receive at mass. The wine we drink symbolizes joy,but the grapes themselves and the chalice in which the wine is held in represent the cup of forgiveness and the new agreement we have in Jesus' blood. These symbols, the bread and wine, are woven into the fabrics worn by priests and hung in church, the stained glass windows built into churches, and the books from which we read during mass. The Eucharist itself is the symbol of God and his son
Blessed be is a sacred term that has fallen into misuse in the modern days. Today the term is used many ways such as a greeting or farewell much like the Christian, God Bless you, to have a blessed day. The term is used to invoke the blessing of the divine in a person during a ritual and should not be used in a frivolous way. Over use of the term in the wrong context takes away the power of the term. The term is primarily used in the Wicca faith.
The mystery of which is so high that human mind cannot comprehend it, and must accept the truth of what Jesus has said while also rejecting the absurdities, which are “unworthy of the heavenly majesty of Christ.” For my own reasoning, I find his argument thorough, although at times I was disappointed by his reliance on logic to explain why Christ cannot be two-fold, such as his discussion in the latter section of Christ’s appearance after the resurrection. It seems that Calvin has a propensity to downplay the miraculous outside of his own understanding of grace, which can come across as merely existential, although I know in fact he does not mean it this way. His reliance on the Spirit and his belief that it is an insult to Holy Spirit to refuse to accept the work that She dos in communicating the body and blood to us, is important to my pneumatological understanding. I agree with Calvin that it is of primary importance what we know how the body of Christ has been given up for us and how we partake of him by
In the Gospel of Mark, Jesus Christ tries to omit the witnessed accounts in raising the dead but in the Gospel of John; he exposes his true power for the masses to recognize. Turning water into wine is another example of Jesus exposing his true self in public. The last passage that 's shows Jesus knows his position in the work of God is John 8:15-17 "You judge by human standards; I judge no one. Yet even if I do judge, my judgment is valid; for it is not I alone who judge, but I and the Father who sent me." The cleansing of the temple passage also shows God is his father and Jesus will do anything in his power to protect the family.
Once Catholics reach an age of reason they are allowed to receive certain sacraments. Age of reason is knowing the difference between what is right and what is wrong. When around the age of reason, it is allowed for Catholics to receive Holy Eucharist and Reconciliation, in order to be prepared for Confirmation. Confirmation enriches the baptized ‘with the strength of the Holy Spirit so that they can better witness to Christ in word and deed’ (Confirmation). An appropriate quote to add; “Confirmation is to baptism what growth is to generation.
Even despite his creation of the world if we are to agree and follow God’s guidance without question this theory shows us that we are actually instead only undermining God’s goodness. Another major issue with the Divine Command Theory is the non–moral commandments listed in the Bible. If we were to strictly abide by the theory we would have to follow every command God makes as if it were moral code. Certain commands God makes are still applicable in every day life, the 10 commandments and even others can easily be followed by a dedicated individual. However it is when non-moral commands come to play where the DCT begins to lose its meaning.
The primary purpose, according to John 20:31, is that the readers, “may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name.” One website coexists with this, describing John as “not an autobiography” but “an aid to personal faith” (Akostenberger). However, the purpose has still been debated. For instance, the very statement from John 20:31 is interpreted as either to strengthen the faith of those who were already saved or so those who are not saved may believe in Christ. The former is regarded as the primary theory, while the latter is seen to be its significant secondary purpose (Hwang). Another theory by H. Windisch seemingly overlooks John 20:31, stating that the Book of John was written to supersede the other gospels.
In the discussion with the Pharisees about divorce (Cf., Deut 24:1), instead of arguing about what is liable or about the juridical motivations, the Lord places the issue directly at the level of creation. His answer is a fundamental resolution, not a casuistic solution: “what God has joined together, let no one separate” (v. 9). Christ knows very well the pro-divorce praxis of his time and he rejects it. The principle which he refers to is not to be understood as temporal moment in the history of salvation; on the contrary it is to be taken as the original authentic will of the Creator. The unbreakable unity of marriage reflects its genuine meaning which, in fact, calls back to creation itself: a marriage acknowledged in this way becomes a means of salvation for the partners.