Sentences with phrase «in liturgical»

Our parish is grounded in the liturgical traditions of Russian Orthodoxy.

Parents encourage their children to become involved in liturgical ministries as altar servers, Eucharistic ministers, lectors and cantors.

Metallic gold, which represents, well, gold, to most of the world, can symbolize the birth and resurrection of Christ when used in liturgical vestments, so it comes as no surprise that there was a deep vein of the precious metal at the 2018 Met Gala.

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b) Attempts to win friends: While involved in liturgical re - forms at Allstedt, Muentzer tried to win friends.

After the Second Vatican Council, the impression arose that the pope really could do anything in liturgical matters, especially if he were acting on the mandate of an ecumenical council.

Cardinal Robert Sarah, prefect of the Vatican's Congregation for Divine Worship and the Discipline of the Sacraments, caused a rumpus earlier this summer by proposing to a meeting of liturgists in London that the Catholic Church return to the practice of priest and people praying in the same direction during the Liturgy of the Eucharist: a change in liturgical «orientation» the cardinal described as the entire congregation looking together toward the Lord who is to come.

Such an order of priests is for the larger part of Christendom, today as in the past, central in the liturgical life and pastoral work of the Church.

«If the question is to continue to be asked, it should be understood in the way that the Catholic / Orthodox majority of theologians have answered it: «yes, but» — meaning not in any liturgical or soteriological sense,» he wrote.

Taking children to Church Children very often model the behaviour of their parents, and so it will be useful to first look at how parents can take part in the liturgical celebrations in Church before we look at how they can help their children to participate.

This mystery of Mercy, which is the key to the interpretation of the Council, found its ultimate expression in the liturgical reform and the promulgation of a renewed rite of the Roman Mass by Paul VI in 1969.

Karlstadt had celebrated Mass on Christmas Day omitting references to «sacrifice» in the liturgical text and given communion in both kinds, he himself wearing lay clothes and no vestments.

While we can see firsthand some of the trajectories mentioned in these essays» for example, an increase in liturgical sobriety within Christian churches and an increased hostility toward religion outside them» the endpoints of those trajectories form the world in which we begin our engagement with public life.

That communion is the destiny of humankind, and the church, especially in her liturgical life, is the present image of that destiny.

Such were the expectations of liturgical liberals of the late «50s and early «60s, progressive Catholic intellectuals who encouraged reform and were involved in liturgical experimentation.

What they did in Israel for the whole of the people of God, Christians are all» being priests to one another» to do now, embedded like them in our liturgical communities and attached to a liturgical center.

Biblical teaching about priesthood fills out the picture, because in the Bible priests are always embedded in liturgical communities and attached to a liturgical center.

They are hungry and thirsty for what they do not know and can not name: the transcendent in liturgical form, an objective sense of the Holy in the eucharistic drama.

I am not proposing a new otherworldly piety in our liturgy but simply a re-creation of holiness and transcendence in liturgical form.

In his liturgical formation, Father X evidently didn't get the short memo that reads, «Do the red and say the black»: that is, follow the rubrics in the Missal and don't mess around with the liturgical texts.

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.

Janet Baxindale, who lectures around the country on the spiritual potential of Catholic traditions like the Liturgy of the Hours, comments, «Among the adults I - teach, more often than not, a simple presentation of the theology of the liturgy and the role of all the baptized in the liturgical prayer of the church is greeted with «I never knew that.»»

«Today, in all Christian Communions, the emphasis in pastoral life and equally in the liturgical prayers is upon «love»; upon love, courage, service and very rarely upon truth as the Light of God.

«What I do wish to say is that we still find in our liturgical forms, even in some (if not all) of the revised ones, the relics of the traditional scheme, and that our hymns still suggest many if not every one of the ideas that I have so briefly, and some will think unfairly, sketched for you.

But as we have noted earlier, from the fourth century onwards the Persian influence was felt more and more in the liturgical life of St. Thomas Christians.

«59 Instead «primary theology» is that which happens in the liturgical life of the community.

Those who are not accustomed to participation in liturgical worship are sometimes not able to understand the way in which, for a congregation which is deeply familiar with the prescribed procedures, the repeated words and actions come to have enormous evocative significance.

Several shorter prophetic writings (among them Habakkuk, Nahum, and Joel) are now interpreted as having been produced out of cultic influence, in the liturgical style of the cult ritual.4 Elsewhere throughout the recorded prophetic utterances there appear strong suggestions of conscious or unconscious adaptation of cultic ritual.

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.

The greatest objective in liturgical worship is the creation of the new man in Christ.

In a loud and frenzied world, that may mean creating a space where people can bask in silence and rest in liturgical rhythms.

If this prospect means fresh attention to the content and role of liturgy, let us not blanch in free church horror or smilingly relax in liturgical satisfaction.

How could the assembly set the events of the previous week alongside the ritual experience of Resurrection in its liturgical performance?

Such a celebration has a scope broad enough to include all the New Testament means by leitorgia, latria, diakonia (the service of God), and has enough specific concreteness to be verbalized in the liturgical life of the church where it is assembled in public worship.

Third, in liturgical - style evangelism, the third - century church transcended individualistic evangelism and stressed the salvation found in the community of the church.

The ethical emphasis in liturgical evangelism calls these secular values into question.

It is found in the first document to be issued by the Second Vatican Council and is reiterated in GIRM 41: «The Church acknowledges Gregorian chant as being especially suited to the Roman liturgy: therefore, all things being equal, it should be given pride of place in liturgical services.»

There is in Revelation 18 (again following the lead of Mottu»») an implicit social critique which can be analyzed under the Marxist categories of religion as distress and protest.34 Latent in the liturgical form of this passage there is a primitive or «savage» political analysis of the Roman Empire.

«The Church acknowledges Gregorian chant as being especially suited to the Roman liturgy; therefore it should be given pride of place in liturgical services»

Flashing a picture of the patriarch in his liturgical robes, Colbert jokes that the vestments make Ignatius look like «Golden Snake Santa Pope,» a comic figure who would fit right in as King of Mardi Gras.

We landed in a liturgical church, where the Nicene Creed and communion are the spine of every service.

The pastoral role is concerned with ministry to individuals; the priestly role has to do with the proclamation of the faith and with leadership in the liturgical life of the church; the prophetic role focuses on judging the level of humaneness in the social order and pointing to the changes required if common justice is to be approximated; the kingly role takes up governance and the expression of neighbor love through responsible corporate action.

On the other hand, the growing interest in liturgical renewal seems to reflect a taste for personal and experiential worship.

«Well beyond the monastic cloister, numerous faithful have benefited from his project,» wrote Pope John Paul II, «becoming aware that the unfolding of the «mystical seasons» of the liturgical year» can help them «to relive the different stages of the Mystery of Christ... It is by their participation in liturgical life in the heart of the ecclesial community that the faithful are to affirm their faith, because they are put in permanent contact with the sources of revelation and the whole of the Christian mystery.»

Traumatic ruptures in the liturgical tradition, as distinct from organic development, have not served the spiritual interests and needs of the People of God.

This is not surprising, since it has become the standard one used in liturgical readings.

«be strengthened in their commitment and in the service that they give to the world in an invisible way, keeping vigil before God in liturgical prayer.

Rather, I shall be considering preaching in a liturgical context, which is the celebration of the Eucharist on Sunday morning or at whatever time the main service of worship is conducted on the Lord's Day.

This manifests itself not only in the way in which Aristotelian notions of the «unmoved mover» or neo-Platonic ideas of «being - subsisting from - itself» have been taken to be the proper definition of what is meant when we speak of «God», but also in liturgical language where all too often the basic concept implied or (as most often seems to be the case) affirmed is the utter immutability of deity, along with the rigidly legalistic moralism which it is suggested should mark those who claim to «obey» the divine mandates.

It seems clearly to have been added in the liturgical use of the prayer in some churches.