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Sacrament Quotes

Browse 19 quotes about Sacrament.

Sacrament Quotes

“In the Orthodox ecclesial experience and tradition a sacrament is understood primarily as a revelation of the genuine nature of creation, of the world, which, however much it has fallen as "this world," will remain God's world, awaiting salvation, redemption, healing and transfiguration in a new earth and a new heaven. In other words, in the Orthodox experience a sacrament is primarily a revelation of the sacramentality of creation itself, for the world was created and given to man for conversion of creaturely life into participation in divine life. If in baptism water can become a "laver of regeneration," if our earthy food - bread and wine - can be transformed into partaking of the body and blood of Christ, if with oil we are granted the anointment of the Holy Spirit, if, to put it briefly, everything in the world can be identified, manifested and understood as a gift of God and participation in the new life, it is because all of creation was originally summoned and destined for the fulfillment of the divine economy - "then God will be all in all.”

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Book:The Eucharist: Sacrament of the Kingdom
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“Wachawi hivi ndivyo wanavyoapishwa na kuikana imani ya Kikristo: Mwanafunzi hupelekwa kilingeni katika siku maalumu kuonana na Shetani, pamoja na jopo la wachawi. Shetani hutokea katika mwili wa hewa, mwili uliochanganyikana na hewa na mvuke mzito, wa mwanamume na kuwasihi waishikilie imani yao kwake kwa mioyo yao yote, huku akiwaahidi utajiri na maisha marefu kama hawatamkana. Kisha wachawi wanampendekeza mwanafunzi kwa Shetani. Shetani humuuliza mwanafunzi kama yuko tayari kuikana imani yake, kuachana na Ukristo na kutokumwabudu Mwanamke Aliyebarikiwa Kuliko Wanawake Wote Duniani Maria Magdalena, na kutoziheshimu sakaramenti za aina zote. Mwanafunzi atakapokubaliana na masharti hayo, Shetani atanyoosha mkono wake na kumsihi mwanafunzi anyooshe wa kwake. Kwa mkono wake mwenyewe, mwanafunzi ataapa na kuweka agano na Shetani mbele ya jopo la wachawi. Baada ya hapo bila kuchelewa Shetani ataendelea na kusema kuwa hicho kiapo hakitoshi. Lakini mwanafunzi atakapouliza afanye kitu gani cha ziada, Shetani atahitaji kiapo kifuatacho kwa heshima yake na kwa heshima ya mashetani wote: Mwanafunzi ajikabidhi kwa Shetani kwa mwili na kwa roho yake yote daima dawamu, na afanye kila awezalo kuleta wanafunzi wengine wa kike na wa kiume katika ufalme wake. Kama hiyo haitoshi Shetani ataongeza kuwa lazima mwanafunzi atengeneze mafuta fulani kutokana na mifupa na viungo vya miili ya watoto, hasa watoto waliobatizwa, kwani kwa kufanya hivyo atamtimizia kila kitu atakachokitaka hapa duniani. Hiyo ni njia mojawapo ya kiapo. Njia nyingine ya kiapo ni kwa wale ambao hawajiamini au wana hofu ya kuonana na Shetani uso kwa uso kilingeni, akiwa na mwili wa kimazingaombwe na sauti ya kutisha kwani Shetani hana mapafu wala hana ulimi. Badala ya kilingeni mwanafunzi hupelekwa kanisani na jopo la wachawi ambapo mbele ya jopo atalazimishwa kuikana imani yake, kumkana Yesu Kristo, kuukana ubatizo na kulikana kanisa zima kwa ujumla wake. Mwanafunzi baada ya hapo atalazimishwa kutoa heshima kuu kwa Mfalme Mdogo, kwani hivyo ndivyo wanavyomwita Shetani ili kumwondolea mwanafunzi hofu, kisha atalazimishwa kunywa supu ya mtoto mchanga waliyemuua akazikwa kisha wakamfukua na kupika viungo vya mwili wake; na dakika hiyo mwanafunzi atapata maarifa, maarifa ya kichawi, kama walimu wake na watarudi nyumbani.”

WorldSoulHomeBodyFaithSoundChurchWealthChristianityKnowledgeAirConditionsRespectJesus ChristTongueManSatanKingdomWitchesLungsWizardsLong LifeTeachersOathCovenantBaptismChristian FaithHandShetaniNovicesMary MagdaleneDevilsYesu KristoImaniMaarifaMwiliSacramentHeshimaRohoUtajiriMwanamumeDunianiMashartiHewaSautiWachawiNoviceUkristoConclaveMapafuMaria MagdalenaKiapoMashetaniUbatizoKanisaniMafutaMkonoNyumbaniUfalmeWalimuWanafunziAerial BodyAganoAll Their HeartsAnomalous WomanBaby S SoupBaptized ChildrenBones And Limbs Of ChildrenDaima DawamuForever And EverGross VapourImani Ya KikristoJopo La WachawiKilingeniLittle MasterMagical BodyMaisha MarefuMfalme MdogoMioyo Yao YoteMvuke MzitoMwanafunziMwili Wa HewaMwili Wa KimazingaombwePanel Of WitchesSakaramentiSupu Ya Mtoto MchangaUlimiUnguentsWatoto Waliobatizwa
Author:Enock Maregesi
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“The liturgy of the Eucharist is best understood as a journey or procession. It is the journey of the Church into the dimension of the Kingdom. We use the word 'dimension' because it seems the best way to indicate the manner of our sacramental entrance into the risen life of Christ. Color transparencies 'come alive' when viewed in three dimensions instead of two. The presence of the added dimension allows us to see much better the actual reality of what has been photographed. In very much the same way, though of course any analogy is condemned to fail, our entrance into the presence of Christ is an entrance into a fourth dimension which allows us to see the ultimate reality of life. It is not an escape from the world, rather it is the arrival at a vantage point from which we can see more deeply into the reality of the world.”

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Book:For the Life of the World: Sacraments and Orthodoxy
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“Beginning in 1519 and continuing until the end of his life, Luther expounded a theme that the Sacrament brings and means a fellowship of love and mercy: "This fellowship consists in this, that all the spiritual possessions of Christ and his saints are shared with and become the common property of him who receives this sacrament. Again all sufferings and sins also become common property; and thus love engenders love in return and [mutual love] unites . . . It is like a city where every citizen shares with all the others the city's name, honor, freedom, trade, customs, usages, help, support, protection, and the like, while at the same time he shares all the dangers of fire and flood, enemies and death, losses taxes and the like. For he who would share in the profits must also share in the costs, and ever recompense love with love . . ." For Luther, unity with respect to the Sacrament meant both doctrinal agreement and love. When the prerequisite to church fellowship is defined merely (however important!) in terms of doctrinal fellowship, it can end in a Platonic pursuit of a frigid and rigid mental ideal. Doctrinal unity, true unity in Christ's body and blood, is also a unity of deep love and mercy. If I will not lay down my burden on Christ and the community, or take up the burdens of others who come to the Table, then I should not go to the Sacrament. Close(d) Communion is also a fellowship of love and mercy with my brother and sister in Christ as Luther taught in the previous citation.”

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Book:Christ Have Mercy: How to Put Your Faith in Action
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“If this most holy Sacrament were celebrated in only one place and consecrated by only one priest in the whole world, with what great desire, do you think, would men be attracted to that place, to that priest of God, in order to witness the celebration of the divine Mysteries! But now there are many priests and Mass is offered in many places, that God's grace and love for men may appear the more clearly as the Sacred Communion is spread more widely through the world.”

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Book:The Imitation of Christ
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“Surely we can only come to understand each other's beliefs by means of direct encounter and open, honest discussion. In the meantime, many free churches invite all believers in Jesus Christ to the Table for the sake of true spiritual unity that transcends intellectual differences of interpretation. Withholding sacramental sharing on the basis of disagreement about the nature of the Lord's Supper seems odd to us. What two people think exactly alike about the act? We are not offended by Catholics' closed Communion, but we find it odd and exclusive. It places intellectual understanding above fellowship among disciples of Jesus Christ.”

JesusCommunionProtestantsEucharistThe ChurchLord S SupperCatholicsSacramentEcumenismTransubstantiationReal PresenceLord S Table
Author:Roger E. Olson
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“However grand our sacramental downsittings and updressings may be, they remain only and precisely sacraments: real presences, under particular signs, of the happier order that faith can discover under any and all signs. They're a bit like the church. As long as we see them as an earnest of the kingdom, they're all right; when we put on airs and act as if they were the kingdom itself, they look just silly.”

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Author:Robert Farrar Capon
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“Luther and Calvin believed that both the Roman church on the right and the Zwinglian and Anabaptist churches on the left made the Lord's Supper too much a place WHERE BELIEVERS DID THINGS FOR GOD - either by offering Christ to God (Rome) or by offering their deep devotion to God (the Radical Protestants). The main direction of the Supper, in both of these views, was up.”

JesusMassCommunionEucharistLord S SupperRoman CatholicismSacramentZwingliAnabaptists
Book:Matthew: The Churchbook Matthew 13-28
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“This insistence on a degree of faith in the communicant is also illustrative of Wesley's belief in the necessity for the co-operation of an active faith in man with the gift of God's grace to make the sacrament effective, which is congruent with his whole theology of salvation, with it's blending of the objective and the subjective.”

FaithChristianityCommunionEucharistLord S SupperSacramentJohn Wesley
Book:John Wesley's Doctrine of the Sacraments
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“Sometimes silences are pregnant and sometimes not. It is hard to know what to make of the silence of much of the New Testament about the Lord’s Supper. Perhaps it is simply an accident of time and circumstance. There was not a felt need to address the matter. What we should not likely conclude is that it was not seen as an important matter in the latter part of the first century A.D. What we can observe is that the Lord’s Supper continued to be an in-home ceremony taken in the context of a fellowship meal. We also now know it was important in both Gentile and Jewish contexts in the church in the second half of the first century, and beyond. We see no evidence anywhere in this material that clerics of any kind are in charge of the meal and its distribution. Even in the Didache, prophets, who were mouthpieces for God, are only allowed to say the thanksgiving prayer as often as they like. The low ecclesiology, coupled with the ever-present eschatology, suggest that the Didache does indeed go back to the end of the first century A.D. But one precedent in the Didache does stand out: the Lord’s Supper is for baptized Christians, and in particular for those who repent of their sins. We are on the way to the church of the Middle Ages in some respects, but we have not begun to localize or confine grace to the elements of the Lord’s Supper itself and then have it controlled by clerics.”

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Book:Making a Meal of It: Rethinking the Theology of the Lord's Supper
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“When exactly did this all change, and what were the social and theological factors that led to the change? The answer seems to be in the second century and: (1) because of the consolidation of ecclesial power in the hands of monarchial bishops and others; (2) in response to the rise of heretical movements such as the Gnostics; (3) in regard to the social context of the Lord’s Supper, namely, the agape, or thanksgiving, meal, due to the rise to prominence of asceticism in the church; and (4) because the increasingly Gentile majority in the church was to change how second-century Christian thinkers would reflect on the meal. Thus, issues of power and purity and even ethnicity were to change the views of the Lord’s Supper and the way it would be practiced.”

ChristianityCommunionEucharistPriesthoodLord S SupperSacramentClericalism
Book:Making a Meal of It: Rethinking the Theology of the Lord's Supper
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“Has Christ provided such a blessed banquet for us? He does not nurse us abroad—but feeds us with His own breast—nay, with His own blood! Let us, then, study to respond to this great love of Christ. It is true, we can never parallel His love. Yet let us show ourselves thankful. We can do nothing satisfactory—but we may do something out of gratitude. Christ gave Himself as a sin-offering for us. Let us give ourselves as a thank-offering for Him. If a man redeems another out of debt—will he not be grateful? How deeply do we stand obliged to Christ—who has redeemed us from hell!”

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Book:The Lord's Supper
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“For if we see that the sun, in sending forth its rays upon the earth, to generate, cherish, and invigorate its offspring, in a manner transfuses its substance into it, why should the radiance of the Spirit be less in conveying to us the communion of his flesh and blood? Wherefore the Scripture, when it speaks of our participation with Christ, refers its whole efficacy to the Spirit. Instead of many, one passage will suffice. Paul, in the Epistle to the Romans (Rom. 8:9-11), shows that the only way in which Christ dwells in us is by his Spirit. By this, however, he does not take away that communion of flesh and blood of which we now speak, but shows that it is owing to the Spirit alone that we possess Christ wholly, and have him abiding in us.”

JesusChristianityHoly SpiritCommunionEucharistLord S SupperSacramentReal Presence
Book:Institutes of the Christian Religion
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“Is the Lord’s Supper only for Christians? Whenever I ask this question I immediately remember the character of those that partook of the Last Supper with Jesus. They were certainly Jews, some better Jews than others, but Jesus shared this meal knowingly even with Judas. Or again consider the Emmaus Road encounter. Jesus shares this meal with those who had given up on his being the One to redeem Israel, who were leaving Jerusalem downcast and disappointed, and who were oblivious to the fact that it was Jesus who was speaking and sharing with them! There has to be a balance in the liturgy to help the congregation make a decision if they themselves are ready to partake of this Meal in a worthy manner (hence the 'ye who do truly and earnestly repent' clause), while at the same time joyfully welcoming all who are willing and ready and able to do so.”

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Book:Making a Meal of It: Rethinking the Theology of the Lord's Supper
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“Sleep!” cried Father Brown. “Sleep. We have come to the end of the ways. Do you know what sleep is? Do you know that every man who sleeps believes in God? It is a sacrament; for it is an act of faith and it is a food. And we need a sacrament, if only a natural one. Something has fallen on us that falls very seldom on men; perhaps the worst thing that can fall on them.”

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Book:The Innocence of Father Brown
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“A marriage which does not constantly crucify its own selfishness and self-sufficiency, which does not ‘die to itself’ that it may point beyond itself, is not a Christian marriage. The real sin of marriage today is not adultery or lack of ‘adjustment’ or ‘mental cruelty.’ It is the idolization of the family itself, the refusal to understand marriage as directed toward the Kingdom of God. This is expressed in the sentiment that one would ‘do anything’ for his family, even steal. The family has here ceased to be for the glory of God; it has ceased to be a sacramental entrance into his presence. It is not the lack of respect for the family, it is the idolization of the family that breaks the modern family so easily, making divorce its almost natural shadow. It is the identification of marriage with happiness and the refusal to accept the cross in it. In a Christian marriage, in fact, three are married; and the united loyalty of the two toward the third, who is God, keeps the two in an active unity with each other as well as with God. Yet it is the presence of God which is the death of the marriage as something only ‘natural.’ It is the cross of Christ that brings the self-sufficiency of nature to its end. But ‘by the cross, joy entered the whole world.’ Its presence is thus the real joy of marriage. It is the joyful certitude that the marriage vow, in the perspective of the eternal Kingdom, is not taken ‘until death parts,’ but until death unites us completely.”

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Book:For the Life of the World: Sacraments and Orthodoxy
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