Sentences with phrase «christian worship experience»

Except on wholly commuter campuses, this means that campus ministries should offer Christian worship experiences.

Not exact matches

It's been good to experience how other Christians worship.

Now, I have nothing against a worship experience, for I have had some of my most powerful, most moving, most transforming experiences in the midst of Christian worship.

In the midst of worship we experience the ambivalence of Christian community: its joy and its agony.

The factors of chief importance in the development of this theology were: (a) the Old Testament — and Judaism --(b) the tradition of religious thought in the Hellenistic world, (c) the earliest Christian experience of Christ and conviction about his person, mission, and nature — this soon became the tradition of the faith or the «true doctrine» — and (d) the living, continuous, ongoing experience of Christ — only in theory to be distinguished from the preceding — in worship, in preaching, in teaching, in open proclamation and confession, as the manifestation of the present Spiritual Christ within his church.

The new disciples, whether with Jewish or Gentile backgrounds, found in the Christian community not only a transforming experience of divine grace but a sustaining experience of human fellowship, and, in whatever other ways this fellowship functioned, it was bound to express itself in corporate worship.

The Fourth Gospel offers, in my view, a most profound and moving meditation on the traditions used by the Synoptists, in the light of the experience of Christian believers who truly encountered the risen Lord in the worship and witness of the Church.

Essentially the orthodox Church wanted to defend its conviction that in the person of Jesus Christ and in the experience of God present in Christian life and worship, the believer was met by very God.

12:10) was probably a constantly recurring phenomenon in Christian worship from Pentecost to the time when I Corinthians was written, but more important was the intelligible prophecy in which the understanding of the speaker contrived to interpret the purport of his experience and to «edify the church» (I Cor.14: 4.

In any event, what is said, like what is done, in the worship of the Church must be sufficiently in line with the inherited usage that it is recognizably Christian in its historical emphasis, while at the same time it is sufficiently intelligible to contemporary experience and understanding.

Our concern is not with these, but rather to state simply that the reality of the presence of Christ in the Holy Communion is a given fact of two thousand years of Christian experience, and that Christian worship as it has historically developed has found that in the partaking of the consecrated bread and wine, as Christ commanded, His «spiritual body and blood» — which is to say, the reality of His life, divine and human, in a uniquely intimate and genuine way — have been received as His presence has been known and his person adored.

Where a congregation lacks knowledge or experience of following the way of Jesus, people can learn to live the Christian life through study and worship.

We do this best when our Christian experience is nourished in the fellowship of Christ's Church and when we are built up thereby in worship and service.

The Word of God comes alive as a congregation hears the Word in worship and preaching, learns what the Word is about through study, and discovers what the Word means as it is experienced through life in a fellowship of Christians.

Worship, in my experience, is largely a Christian thing in this day and age.

Worship, we have seen, is an indestructible element in human experience; and in the Christian tradition it is inextricably associated with the faith and the moral life of the believers in the community that responds to the action of the living God in Christ.

The worship experience should be a power station which motivates Christian action.

It is not true that liturgical worship entirely fails to speak to the strictly conscious levels of human experience; it does indeed speak to these, but it has richer connotations and implications; and it is these which do most of the «work» in liturgical as distinguished from didactic or other types of Christian worship.

When Christian worship is able to embrace the religio - cultural world of Dalit and Adivasi communities it becomes an invaluable source of theology since it taps into the most productive workshop of people's experience of God.

The priority of the monarchial model seems to be supported by the centrality of numinous experience and worship in the Christian tradition.

The reasons for this preference are partly to be sought in his own personal development (Hindu home, Christian instruction), partly in his primary interest in the intellectual expression of religious experience or, in other words, the philosophical bent of his nature, and, last but not least, in his often voiced conviction that we have to «get behind and beneath all outward churches and religions, and worship the nameless who is above every name.

Above all, public worship is the experience of sharing with our fellow - Christians in an action that is distinctively Christian and which, by our very presence there, is to become (like all prayer) an intentional, attentive, and conscious openness to the presence and action of God himself.

For, without a knowledge of the worship experience of the church throughout history, we are left without adequate tools for either critiquing contemporary worship or reconstructing a worship that is faithful to the Christian tradition.

Grace is the final word of worship and the underlying experience of Christian life.

But one thing you may experience when dealing with Christians from other cultures, is that their methods of worship may not be exactly the same as yours.

This belief found in some Christian circles suggests arbitrarily that all one needs for life's various difficulties is found in individual and group Bible study, individual and family devotional experiences, preaching, collective worship and pastoral counseling.