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In saying that consecration is the act of the creature, it must be understood that every step in grace is undertaken through the assistance of the Holy Spirit (1 Peter 1:22). The consecration becomes so deep that it includes perfect submission to the crucifixion of the body of sin (Romans 6:6, Galatians 2:20; 5:24).
Sacred describes something that is dedicated or set apart for the service or worship of a deity; [1] is considered worthy of spiritual respect or devotion; or inspires awe or reverence among believers. The property is often ascribed to objects (a "sacred artifact" that is venerated and blessed), or places ("sacred ground").
After the twelve days are completed, the consecration moves on to Part II: Knowledge of Self. In this section, Saint Louis de Montfort’s goal for the consecrator is to "consider not so much the opposition that exists between the spirit of Jesus and ours, as the miserable and humiliating state to which our sins have reduced us."
If the term "Consecration" is used to refer to the change of the Eucharistic elements (bread and wine) into the actual Body and Blood of Christ, the Eastern Christians emphasize that the Consecration is the Divine response to the Epiclesis, in which the priest invokes the Holy Spirit to come down upon the Gifts and change them.
What makes the consecrated life a more exacting way of Christian living is the public religious vows or other sacred bonds whereby the consecrated persons commit themselves, for the love of God, to observe as binding the evangelical counsels of chastity, poverty and obedience from the Gospel, or, in the case of consecrated virgins a holy resolution (sanctum propositum) of leading a life of ...
The Blessed Virgin Mary venerated as The Virgin of the Navigators, 1531–1536, with her protective mantle covering those entrusted to her [1]. The consecration and entrustment to the Virgin Mary is a personal or collective act of Marian devotion among Catholics, with the Latin terms oblatio, servitus, commendatio and dedicatio being used in this context. [2]
The Council of Trent, held 1545–1563 in reaction to the Protestant Reformation and initiating the Catholic Counter-Reformation, promulgated the view of the presence of Christ in the Eucharist as true, real, and substantial, and declared that, "by the consecration of the bread and of the wine, a conversion is made of the whole substance of the bread into the substance (substantia) of the body ...
The Catholic Church makes it clear that "the faithful should be carefully instructed about the practice of consecration to the Blessed Virgin Mary ... it is, in reality, only analogously a 'consecration to God,' and should be expressed in a correct liturgical manner: to the Father, through Christ in the Holy Spirit, imploring the intercession ...