Sentences with phrase «holy liturgy»

Given that situation, it will seem natural (though infinitely sad) that we should maul the holy liturgy so rudely, that our new churches should be built smart and heartless, that we should chatter so brightly and forget silence, that we should carry on in general as though the following of Christ crucified had been restyled into an exciting gay adventure for getaway people.

Without our even knowing it, holy liturgy effects change in our hearts.

The Holy Liturgies and other services at St. George Serbian Orthodox Church are served in both Serbian and English.

Not exact matches

Ross sees the low liturgies of many evangelical congregations as based on the idea that you can emphasize liturgical order or the regeneration brought about by the Holy Spirit, but not both.

That's when the service at Holy Trinity became not just a beautiful liturgy; it became a convicting experience.

By developing the theme of the Holy Spirit's work in the church through both word and sacrament, Ross is able to lay a foundation that explains much of what is done in the evangelical liturgy.

He loves the sights and smells and sounds of the liturgy of the Holy Mass..

It was experiential religion, whether Catholic Holy Week liturgies in Rome, black Baptist call - and - response preaching and hymnody in Harlem, or Anabaptist communitarianism, that never failed to grab him.

We Catholics not only read but pray the psalms and readings of the Holy Bible in the Liturgy of the Holy Sacrifice of the Mass every day.

... In this spirit let us celebrate the liturgy of the holy night, let us strip away our fixation on what is material, on what can be measured and grasped.»

Just listening — laundry, liturgy, life, — all of life, holy ground.

(The quote I've written above is from the Holy Week Readings of Common Prayer: A Liturgy for Ordinary Radicals.)

This week, The Liturgists released «Garden» — which combines music, prayer, poetry, and spoken word to create an honest and evocative liturgy around Good Friday, Holy Saturday, and Easter Sunday.

Orthodox intellectual life in America has long been centered at St. Vladimir's, where John Meyendorff and Alexander Schmemann produced writings on liturgy and theology that remain must - reading for theologians, and at Holy Cross School of Theology in Brookline, Massachusetts.

In sum, even without making explicit reference to liturgical orientation, Pope Benedict's study of the Holy Week mysteries provides evidence for and confirmation of his insistence upon the essential nature of the ad orientem position during the Eucharistic liturgy.

Religious language is also historical and evolutionary: it depicts the people of God as on a journey to the holy land, the Church as a mystical body evolving toward the fullness of Christ, the liturgy as consisting of cycles of growth, the Christian life as an exodus, grace as growth in the fullness of Christ, dogma as evolving, etc..

After exchanging greetings the two old men, both suffering from diabetes and the afternoon heat, walked arm - in - arm past rug shops, falafel stands, vendors of rosaries and frankincense, into the massive Crusader - built Church of the Holy Sepulchre (constructed on the ruins of Constantine's Anastasis) where a Byzantine liturgy of thanksgiving was conducted to mark the event.

COI is protestant in that it greatly differing theological views from the RCC (including Eucharistic practices, the ordination of married men women and openly gay men / women, lack of confessionals, or holy water, and the liturgy is quite different as well).

The Arab laity complained that their churches were allowed to deteriorate and that no new ones were built; that the Greeks ordained illiterate Arab priests, forbade them to preach, and limited their duties to the performance of the Sunday liturgy; and that the Greeks encouraged Arab deacons to marry prior to ordination, so as to render them ineligible for promotion to bishop or appointment to the celibate Brotherhood of the Holy Sepulchre, which governs the Patriarchate.

The eucharistic preface of All Saints» Day in the Roman rite calls the liturgy «the festival of your holy city, the heavenly Jerusalem, our mother.»

The basic liturgy of liberalism is the Festival of Reason, which in 1793 placed a Goddess of Reason (who may or may not have been a prostitute conscripted for the occasion, in one of the mocking double entendres of Providence) on the holy altar in the Church of Our Lady in Paris.

If the features of the earthly city are most fully manifested in its civic rituals and symbols, the fullest expression of the holy and eternal city is found in the liturgy.

At Sunday services, silence does not focus on the holy meal as it does in the liturgy at Holy Communholy meal as it does in the liturgy at Holy CommunHoly Communion.

While the basic structure and words of the core components of the liturgy do not change from Sunday to Sunday, there are changes in other texts, particularly the various readings from Holy Scripture appointed for every Sunday and festival day, that give the various times in the Church Year their unique emphases and nuances.

It says: «From that time onwards the Church has never failed to come together to celebrate the paschal mystery...» And those celebrations are a description of our liturgy: ``... reading those things «which were in all the scriptures concerning him» (Luke 24:27), celebrating the Eucharist in which «the victory and triumph of his death are again made present», and at the same time giving thanks «to God for his unspeakable gift» (2 Cor 9:15) in Christ Jesus, «in praise of his glory» (Eph 1:12), through the power of the Holy Spirit».

It was worship through what has been called by many names in the Christian tradition: the Lord's Supper, the Holy Communion, the Eucharist, the Divine Liturgy, the Holy Mysteries, the Mass..

The point of correcting bad habits is to celebrate the Novus Ordo of Paul VI with dignity and beauty, so that Holy Mass is experienced for what it is: our participation in the liturgy of saints and angels in heaven» where, I am quite confident, they don't sing treacly confections like «Gather Us In.»

After some reflection on whether this opposition is really about singing or about some other deep - seated issue, we may still all arrive at the same place: that we belong to the Church and that this same Church, with the inspiration of the Holy Spirit, leads us towards God through (among other things) the full and undiluted celebration of the liturgy.

How many times, in reading the liturgy for the Holy Communion, I have felt both exultation and despair at the moment of the Sanctus: «Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify Thy glorious Name; evermore praising Thee, and saying: Holy, Holy, Holy, Lord God of Saboath...» Exalted because, in this language, this place and time and company of momentary lives are interpreted and blessed within the scope of an eternal action of God, released from the tyranny of death and what Dylan Thomas has so movingly alluded to when he laments that

The central paradox of Christian liturgy is that it uses ordinary things (bread, wine, books, cloth, fire, and water) to speak of the Holy.

If there is one area where Pope Benedict's «holy freedom» can be found, it is in his teachings on the liturgy, and his commitment to its renewal.

The priest incensed the body blessed it with holy water and read from the liturgy for 20 minutes, then sang In Paradisum — that gorgeous Latin for «May the angels lead you into Paradise» — as we lowered the poor mans body into the ground.

The Holy Communion is the central focus of Christian prayer and worship; it is the Liturgy, all other services being ancillary to it.

In the Athanasian Creed, that ancient canticle of Christian faith still found in the service books of many Christian communions, there is a fine statement which gives the proper setting for any discussion of Christian worship and, a fortiori, for a discussion of the central act of Christian worship, the sacrament of the Lord's Supper, the Eucharist, the Holy Communion, the Divine Mysteries, the Liturgy, the Mass — call it what you will.

In the Eastern Orthodox communions and among some other Christian groups, the word «liturgy» is used par excellence to describe the celebration of the Holy Communion.

The Holy Father has shown by example that the celebration of Mass facing eastward is to be valued in the newer form of the Liturgy: on the feast of the Baptism of the Lord he regularly offers Mass in the Sistine Chapel in this way.

In this case, that mastery too often turns Father X into a kind of ringmaster whose verbal antics, presumably intended to make the Mass more user - friendly, are a distraction from that toward which the Church's worship aims, according to the teaching of the Second Vatican Council: «The liturgy daily builds up those who are in the Church, making of them a holy temple of the Lord, a dwelling - place for God in the Spirit, to the mature measure of the fullness of Christ» (Constitution on the Sacred Liturliturgy daily builds up those who are in the Church, making of them a holy temple of the Lord, a dwelling - place for God in the Spirit, to the mature measure of the fullness of Christ» (Constitution on the Sacred LiturgyLiturgy, 2).

The «full, conscious, and active participation in liturgical celebrations... to which the Christian people, «a chosen race, a royal priesthood, a holy nation, a redeemed people» [1 Peter 2.9, 4 - 5], have a right and obligation by reason of their baptism» (Constitution on the Sacred Liturgy, 14), is not advanced when those Christian people are treated as if they were dimwits, or five - year - olds with short attention spans.

The common orientation of priest and people during the Liturgy of the Eucharist symbolizes — or perhaps better, lives out — the Church's conviction that the Mass is an act of worship offered to the Thrice - Holy God.

It is a powerful witness to the sacrality of the Liturgy to be in a crowded St. Peter's and experience the silence after Holy Communion.

... In general, We require that future priests, from the time of Seminary onward, be trained to understand and celebrate Holy Mass in Latin as well as to employ Latin texts and use Gregorian chant; nor should great effort be neglected in regard to the faithful themselves, so that they learn thoroughly the commonly known prayers in the Latin language and in an equal degree that they should learn the Gregorian chant of those parts of the liturgy which are sung.

The common orientation of priest and people during the Liturgy of the Eucharist symbolizes — or perhaps better, lives out — the Church's conviction that the Mass is an act of worship offered to the Thrice - Holy God, in which we the baptized are privileged to participate.

In the Liturgy of Holy Thursday, for example, the doge wears a long cassocklike robe in scarlet to commemorate the shedding of Christ's blood, and in Tintoretto's painting Christ's Agony in the Garden Christ wears the same scarlet robe.

It has been said over and over again, by Christians of all kinds in this mainstream of historic Christianity, that the Eucharist, the Holy Communion, the Lord's Supper, the Liturgy, the Divine Mysteries, the Mass — call it what you will — is the Church's characteristic action.

The lesson begins by exploring what is meant by sacrament, discussing the different names for the Eucharist such as Mass, Divine Liturgy, describing the events of Holy Week and the Easter celebrations.