In this way the overall theme moves chapter by chapter from the liturgical actions of the Old Testament to the present day
liturgical practice of the Church.
Not exact matches
While any fair - minded high -
church reader
of Ross's work should be able to finish this book with a greater understanding
of evangelical
liturgical practices, I am not sure that he will come away from this book feeling more sympathetic to low -
church evangelicalism.
She cites John's emphasis on personal faith, de-emphasis
of high offices, and prioritization
of Christology as ways in which this particular gospel has deeply influenced low -
church liturgical practices.
Attempts to compare evangelical
liturgical practices to those
of more high
church traditions are often doomed from the start because
of the fundamentally different assumptions that undergird both.
In her book, Melanie Ross has provided us with an affectionate framing
of evangelical
liturgical practices that will surely bring a greater and much - needed clarity to the conversation between evangelicals and high -
church Christians, if not a greater sympathy.
As a result, evangelical
liturgical practices tend to be far more fluid than the
practices of more high
church traditions, as the
practices flow from a belief that spiritual regeneration precedes
liturgical practice — and regeneration can not be reduced down to easily identified physical characteristics.
It resulted in a
Church that consciously retained a large amount
of continuity with the
Church of the Patristic and Medieval periods in terms
of its use
of the catholic creeds, its pattern
of ministry, its buildings and aspects
of its liturgy, but which also embodied Protestant insights in its theology and in the overall shape
of its
liturgical practice.
In his reflections on theology and politics, Catholic theologian William T Cavanaugh has focused attention on how Christian
liturgical practices embody and inform — or should embody and inform — Christian political witness, His book Torture and Eucharist: Theology, Politics and the Body
of Christ (Blackwell) is about the Roman Catholic
Church's responses to the rule
of Augusto Pinochet in Chile during the 1970s.
The pope explained it in terms
of the fittingness that the Son
of God should have such a mother, the
Church's
liturgical practice in celebrating the Feast
of the Conception
of Mary, and the teaching and
practice of previous popes, which he reviews at some length.
Possibly» this omission merely reflects the
liturgical practice of a different group
of churches.
For Hauerwas and Marshall, the postliberal turn to Aquinas and the spiritual
practices of the
liturgical churches is linked to the original postliberal project
of rethinking Christian orthodoxy in a postliberal spirit.
Because
of such contacts, the St. Thomas Christians were greatly influenced by the ecclesiastical and
liturgical practices of the Persian
church.
In response, I would recommend a
liturgical approach to evangelism, one that is based on the evangelical
practices of the
church in the third century.
It is quite staggering how many students do not understand some
of the most simple doctrines and
liturgical practices and, indeed, do not accept, or feel uncomfortable with the
Church's teaching on moral issues.
Again,
liturgical practice encourages this belief: many
of us hardly hear anything read in
Church except the Scriptures
of the New Testament.
This way
of speaking about scripture is rooted in the spiritual
practices of the
liturgical churches, Childs observes, not «the way the Bible actually functions within the
church» — apparently meaning, in this case, the nonliturgical
churches.
The duty
of the priests is to discipline the common worship life
of the people so that it conforms as closely as possible to what has been prescribed as «proper»
liturgical practice by the
church hierarchy.
In the
practice of most Christian
churches, and especially in Roman Catholicism, there has been a certain reluctance to admit emotion into
liturgical celebrations.
To these three reasons I might now add that a fourth — that a reorientation
of priest and people during
of the Liturgy
of the Eucharist would bring Latin - rite Catholic
practice into harmony with the
practice of the Eastern Catholic
Churches and the Orthodox
Churches — and a fifth: that this re-orientation would place the reformed liturgy
of Vatican II in continuity with an ancient
liturgical tradition
of the
Church.
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.
Our hope is that Four Evangelists Orthodox
Church will be a house
of prayer for all people to meet, know, and worship our Savior Jesus Christ as he taught us, following the
liturgical and spiritual
practices as handed down through the Orthodox tradition.