Best 136 quotes in «communion quotes» category

Amalia smiled, and that smile, although a sad one, lit up her sombre face, made her silence eloquent and her strangeness familiar. It was like the telling of a secret, a hitherto closely guarded possession that could be taken back, but never taken back entirely.

To eat bread is one thing; to love the precepts of Christ and resolve to obey them is quite another.

To love is to be in communion with the other and to discover in that other the spark of God.

We do not go to Holy Communion because we are good; we go to become good.

We ought to have lived in mental communion, and no more.

Wisdom is a sacred communion.

All the negativity but never an utterance of motivation or good-will towards me but I love it. They don't realize their feeding my hunger, the more they try to put me down, the more the fire rages. Their misery is igniting the desire in me to prove them wrong. This is what they fail to realize: God is with me! God has led me to this, God has enlightened my mind. It's the Word of God through the Bible that shows me my right to my heritage.

An analogy of a psychological masterpiece, piecing together the puzzle becoming mind master of theology. What matters the creed? We all came from the One True Living Deity, a billions upon billions of seeds sown from his likeness & imagery. Instead of philanthropy, brothers of brothers and sisters hate each other; the envy, lust and greed. Oppressional slavery against our fellow posterity.

The road to revolution involves openness to the people, not imperviousness to them; it involves communion with the people, not mistrust.

The universe is a communion of subjects, not a collection of objects.

Togetherness is a substitute sense of community, a counterfeit communion.

Whenever people eat or drink together, it's communion.

At the heart of Galatians 2 is not an abstract individualized salvation, but a common meal. Paul does not want the Galatians to wait until they have agreed on all doctrinal arguments before they can sit down and eat together. Not to eat together is already to get the answer wrong. The whole point of his argument is that all those who belong to Christ belong at the same table with one another. The relevance of this today should be obvious. The differences between us, as twentieth-century Christians, all too often reflect cultural, philosophical and tribal divides, rather than anything that should keep us apart from full and glad eucharistic fellowship. I believe the church should recognize, as a matter of biblical and Christian obedience, that it is time to put the horse back before the cart, and that we are far, far more likely to reach doctrinal agreement between our different churches if we do so within the context of that common meal which belongs equally to us all because it is the meal of the Lord whom we all worship. Intercommunion, in other words, is not something we should regard as the prize to be gained at the end of the ecumenical road; it is the very paving of the road itself. If we wonder why we haven't been travelling very fast down the road of late, maybe it's because, without the proper paving, we've got stuck in the mud.

Anyway, the reason I hate communion isn't the meat-eating component. I get hungry enough, I'll eat anything. The reason I hate it is because everybody in the church except me, Jason Bock, stands up and gets in line for their little snack. I sit there alone in the pew while everybody stares at me as they file past. I sit there and burn under hellfire and damnation stare my father gives me. And I feel awful. But what choice do I have? According to Father Haynes, if a nonbeliever takes Holy Communion, he'll be damned for all eternity. Of course, being a nonbeliever damns me anyway, so I suppose it doesn't really matter, but I figure it's safer not to partake. Just in case I'm wrong about the whole God thing. So I sit and endure the stares and the pangs and twinges of Catholic guilt, knowing that I am doing the right thing if I'm right, and the right thing even if I'm wrong. Being Catholic is hard. Being ex-Catholic is even harder.

As for the vice of lust - aside from what it means for spiritual persons to fall into this vice, since my intent is to treat of the imperfections that have to be purged by means of the dark night - spiritual persons have numerous imperfections, many of which can be called spiritual lust, not because the lust is spiritual but because it proceeds from spiritual things. It happens frequently that in a person's spiritual exercises themselves, without the person being able to avoid it, impure movements will be experienced in the sensory part of the soul, and even sometimes when the spirit is deep in prayer or when receiving the sacraments of Penance or the Eucharist. These impure feelings arise from any of three causes outside one's control. First, they often proceed from the pleasure human nature finds in spiritual exercises. Since both the spiritual and the sensory part of the soul receive gratification from that refreshment, each part experiences delight according to its own nature and properties. The spirit, the superior part of the soul, experiences renewal and satisfaction in God; and the sense, the lower part, feels sensory gratification and delight because it is ignorant of how to get anything else, and hence takes whatever is nearest, which is the impure sensory satisfaction. It may happen that while a soul is with God in deep spiritual prayer, it will conversely passively experience sensual rebellions, movements, and acts in the senses, not without its own great displeasure. This frequently happens at the time of Communion. Since the soul receives joy and gladness in this act of love - for the Lord grants the grace and gives himself for this reason - the sensory part also takes its share, as we said, according to its mode. Since, after all, these two parts form one individual, each one usually shares according to its mode in what the other receives. As the Philosopher says: Whatever is received, is received according to the mode of the receiver. Because in the initial stages of the spiritual life, and even more advanced ones, the sensory part of the soul is imperfect, God's spirit is frequently received in this sensory part with this same imperfection. Once the sensory part is reformed through the purgation of the dark night, it no longer has these infirmities. Then the spiritual part of the soul, rather than the sensory part, receives God's Spirit, and the soul thus receives everything according to the mode of the Spirit.

Because of the Resurrection, our natural reaction must be to get past our emotional reactions as quickly as possible and reflect on what happened in light of the cross and the resurrection and our own baptisms into that defining reality – to the life-giving and life-affirming waters of forgiveness and reconciliation.

Consumerism is a restless spirit that is never content with any particular material thing. In this sense, consumerism has some affinities with Christian asceticism, which counsels a certain detachment from material things. The difference is that, in consumerism, detachment continually moves us from one product to another, whereas in Christian life, asceticism is a means to a greater attachment to God and to other people. We are consumers in the Eucharist, but in consuming the body of Christ we are transformed into the body of Christ, drawn into the divine life in communion with other people. We consume in the Eucharist, but we are thereby consumed by God.

Despite the differences in detail and in emphasis in Wesley's exposition of the two sacraments, there is an underlying unity in his sacramental theology. He regarded both sacraments as means whereby God could confer grace according to His promise, but yet insisted, that in order to prevent the means from being mistaken as ends, it was necessary for there to be an appropriation of the grace held out by the faith of the believer. Grace was not conferred IN SPITE OF MAN, but only with his co-operation. So human response was necessary for the efficacy of the sacraments, although man's actions were never thought of as meritorious works.

Elect from every nation, Yet one o'er all the earth; Her charter of salvation, One Lord, one faith, one birth; One holy name she blesses, Partakes one holy food, And to one hope she presses, With every grace endued.

Father God, I cannot deny the obvious, You & I are one. What you have, I have. You are like air to my lungs, grass to my ground, stars to my moon & water to my fish. You are my spiritual, eternal Father. Always be with me and guide me. Help me to be a man of spirituality and less fleshly. Be my guide like that shadow following the sun as the earth rotates, never abandoning its guiding direction.

Food matters because it's one of the things that forces us to live in this world -- this tactile, physical, messy, and beautiful world -- no matter how hard we try to escape into our minds and our ideals. Food is a reminder of our humanity, our fragility, our createdness.

Food is a direct pathway to the soul. It reaches us in a very primal place.

Forgiveness is local.

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.

God can only send the greater light when men's hearts are able to bear it.

Gran is alone, too. I don’t know why I never thought of it before. I think of the last five years, and Gran and Bob living in the same house all that time. I can’t decide if it’s nice or just really sad. “Why don’t you move to America? You could live at our house! I’m sure Mom and Dad wouldn’t mind.” Gran nods. “They’ve offered. Problem is, I love it here.” She raises her arms and kind of waves at the trees. “I love the place and I love the people.” So maybe it’s not sad that Gran lives alone. Maybe it’s a choice.

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!

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.

But you, O God, are worth a trillion hassles and I will not give up!!Your strength is my strength. Help me, even if the whole world is against me, you will never abandon me. I will accomplish my purpose as long as I'm breathing. Take my right hand and comfort me.

Emotion integrates but emotivity isolates. So free yourself from affectivity. In this absence of emotivity, you may have the impression at first that you become indifferent. But very soon you’ll see that there is really affection for your surroundings. Emotion, affection, is giving.

Faith is not knowledge of an object but communion with it.

Holy Communion is offered to all, as surely as the living Jesus Christ is for all, as surely as all of us are not divided in him, but belong together as brothers and sisters, all of us poor sinners, all of us rich through his mercy. Amen.

Hot dogs and Communion at the Hope Rescue Mission. I will always think of the body of Christ now with this scene in mind. Doctors and housewives and professors in nice shoes and brightly colored sweaters shuffling to the table together with men and women who hadn't changed clothes for days or weeks. The sophisticated smell of after-shave mixed with the sharp scent of dirty socks and stale smoke. People whose lives seemed all together sharing the same loaf with people whose lives were broken and tattered. We were all one body, for we all ate from the same loaf.

How I hate these follies of not believing in the Eucharist, &c.! If the Gospel be true, if Jesus Christ be God, what difficulty is there?

I didn't choose this path on my own, what other choice do I have? I would title it ignorance to the highest degree to do something I'm meant to do & do nothing at all. It's the abuse of it all, my souls willing to ride but my flesh is destined to fall, Niagara, but I will for the effects of viagra; stand erect against the evil as if it's the rise of the first fall.

If loving and communing with God isn’t your primary purpose in prayer, you’re missing out on what Christianity is all about!

First you recognize stillness, then you are it. You feel yourself as autonomous, that is, not identified with what is all around you. And now true relation is possible.

If the scandal of Jesus was that He was always touching the wrong people and inviting the wrong people to the table—how on earth can we think the Communion meal now is for the extra holy or the super spiritual? To say we need to be completely cleaned up before Communion is like saying we need to get well so we can take our medication.

If prayers emitted light, you'd see ours (Liberty students') from space.

If the home is a body, the table is the heart, the beating center, the sustainer of life and health.

If you don’t understand, please keep your mouth shut and just live with all sentient beings in peace and harmony beyond your intellectual speculation. It’s not necessary to think how much that helps people or how many people it helps. All you have to do is be peaceful with people right now, right here, day by day.

In the Code of Canon Law, it states clearly: 'A person who is conscious of grave sin is not to celebrate Mass or receive the body of the Lord without previous sacramental confession.' I haven’t attended confession in well over a decade, and that’s less because of dogmatic conflict than it is because of moral cowardice. Deeper than that, maybe I don’t want to be forgiven. I want to be punished. Which may be just about the most selfish, egotistical thought I’ve ever had. I’m sick with self-love. Or self-loathing. After all, they’re both essentially the same thing.

In the Eucharist a communion takes place that corresponds to the union of man and woman in marriage. Just as they become "one flesh", so in Communion we all become "one spirit", one person, with Christ.

It is not strange that a synoptic writer reports the saying: 'No man knoweth the Father but the Son.' The passage as it stands reported in Matthew may be colored by later theology, but there is a nucleus of absolute truth hidden in the saying. There is no other way to know God but this way of inner love-experience.

In the Eucharist we can find all the dimensions of communion: God communicates himself to us, we enter into communion with him, the participants of the sacrament enter into communion with one another, and creation as a whole enters through man into communion with God. All this takes place in Christ and the Spirit, who brings the last days into history and offers to the world a foretaste of the Kingdom.

In the way of judgment this may be the case, and, if so, be it mine to consider the reason of such a visitation, and bear the rod and him that hath appointed it. I am not the only one who is chastened in the night season; let me cheerfully submit to the affliction, and carefully endeavour to be profited thereby. But the hand of the Lord may also be felt in another manner, strengthening the soul and lifting the spirit upward towards eternal things. O that I may in this sense feel the Lord dealing with me! A sense of the divine presence and indwelling bears the soul towards heaven as upon the wings of eagles. At such times we are full to the brim with spiritual joy, and forget the cares and sorrows of earth; the invisible is near, and the visible loses its power over us; servant-body waits at the foot of the hill, and the master-spirit worships upon the summit in the presence of the Lord. O that a hallowed season of divine communion may be vouchsafed to me this evening! The Lord knows that I need it very greatly. My graces languish, my corruptions rage, my faith is weak, my devotion is cold; all these are reasons why his healing hand should be laid upon me. His hand can cool the heat of my burning brow, and stay the tumult of my palpitating heart. That glorious right hand which moulded the world can new-create my mind; the unwearied hand which bears the earth's huge pillars up can sustain my spirit; the loving hand which incloses all the saints can cherish me; and the mighty hand which breaketh in pieces the enemy can subdue my sins. Why should I not feel that hand touching me this evening? Come, my soul, address thy God with the potent plea, that Jesus' hands were pierced for thy redemption, and thou shalt surely feel that same hand upon thee which once touched Daniel and set him upon his knees that he might see visions of God.

It is hard to truly commune with the recently departed when carrying a plastic bag of dog feces.

It's reassurance, yes it's sure to be, lick in between your legs, a mouth full of your femininity. I guess you know how my words are so persuasive, persuade you in a position foreign to your native. Hawaiian punch rose petals spread all over this marble floor, glasses of sparkling wine as you walk through the door. Deep with purpose, impress this on your subconscious, fatal, it's like having sex with your mental.

I wonder if all the bad brokenness in the world begins with the act of forgetting - forgetting God is enough, forgetting what He gives is good enough, forgetting there's always more than enough and that we can live into an intimate communion. Forgetting is kin to fear. Whenever I forget, fear walks in. We're called to be a people known by our remembering - a remembering people. Forget to give thanks - and you forget who God is. Forget to break and give - and it's your soul that gets broken. Forget to live into...communion - and you end up living into a union of emptiness. If all our bad brokenness begins with an act of forgetting, then doesn't the act of remembering, then making Christ present by being broken and given, doesn't that lead to...communion, which literally re-members us? Everything He embodied in the Last Supper - it is what would heal the body's brokenness. Brokenness can be healed in re-membering, Remembering our union, our communion...with Christ. Re-membering heals brokenness.

Living communion with God in which He is real, alive, fresh, and present to your soul energizes a God-centered life.