Sentences with phrase «liturgy as»

But that is itself another reason to take Cardinal Sarah's basic proposal seriously: liturgical catechesis is imperative today if the People of God are going to understand the liturgy as an act of worship that equips us for mission.

The liturgy as seen is what (in principle) stirs up in us that sorrow for sin and love for Jesus which fits us for a worthy communion.

The Liturgy as a counter-cultural school is neglected, and the «sacramental imagination» — while properly lauded as a privileged Catholic contribution — is more a timeless perspective on nature and human life than an awareness of how we continue to hear, see, feel and taste the Word spoken into our world 2,000 years ago.

It is to offend the nature of the Liturgy as the action that effects and reveals the Communion of the Church.

In The Liturgy as Dance Carolyn Deitering writes, «Processions, prostrations, encircling of the altar or Torah, bowing, lifting the hands in prayer, swaying and dancing were all embraced as human actions which assisted the community's prayer to Yahweh.»

«We are about to come full circle with the liturgy as dance and with the art of movement which might serve the dance,» observes Deitering.

If one is totally honest, the Tridentine liturgy as practised by the ordinary clergy in a daily «low» Mass was by and large a hurried and not very reverential exercise.

It might be thought that the staff, the Greek gospel, and the Cardinals wearing dalmatics are of esoteric interest, but Mgr Marini's explanations show how these particular aspects of the papal Mass demonstrate continuity with the tradition of the Church's ancient liturgy as a model for liturgythroughout the Church.

It is exists — even in some people's minds — should we not be looking at the liturgy as much as at devotions?

Sarah denounces the use of liturgy as entertainment: «the faithful go back home, after the celebration of the Eucharist, without having encountered God personally or having heard Him in the inmost depths of their heart» (p. 105).

Thus some attempts to promote justice often render Christianity nothing more than a social service organisation that uses the scriptures and the liturgy as tools for galvanising the masses.

We envisioned the liturgy as providing something like a rite of passage for the students, a kind of leave - taking from an extraordinary experience, a corporate act of closure.

The priestly quality of God's people; liturgy as communal, hierarchical, sacrificial, sacramental.

Protestants mistrusted the image and regarded its role in the Roman Catholic liturgy as typical of an alleged Catholic penchant for mystery, sensuousness, feeling, superstition and idolatry.

Protestants and Catholics alike have shown increasing interest in liturgy as the heart of such communal activity.

I often think of the set pieces of the liturgy as certain words which people have successfully addressed to God without their getting killed.

The palpable presence of God and the palpable sense of liturgy as worship were unprecedented in my experience.

In her book, Ratzinger's Faith, Dr. Tracy Rowland explains Benedict's understanding of the liturgy as a priceless treasure to be cherished and revered» and reformed only with painstaking care, not with endless experimentation:

His reflection on the liturgy as the action of Christ the Word made flesh provides a path between the Scylla of the clown Mass and the Charybdis of the operatic performance.

Perhaps we are moving from liturgy as «integrated show» (the electronic era) to liturgy as «fragmented experience» (the digital «surf»).

Christians who speak of «paschal identity» will wish to point to the liturgy as the place where the drama of word, offertory, Great Thanksgiving, and eucharist is enacted by and for all sinners.

Here he offers insights into the scripturally based teaching on sacred liturgy as promulgated in Sacrosanctum Concilium during the Second Vatican Council.

The Latin Rite Roman Catholic liturgy as it is offered in most American parishes at the end of the twentieth century is so stunningly, astonishingly trivialized that it is indeed, taken on the surface, a stultifying, uninspiring, and even faith - sapping experience.

But because beauty is regarded in Western liturgy as an accident, a luxury, a decoration, it should not be surprising that Western culture has made beauty accidental also.

Cavanaugh, who teaches at the University of St. Thomas in St. Paul, Minnesota, has also written Theopolitical Imagination: Discovering the Liturgy as a Political Act in an Age of Global Consumerism (T & T Clark) and coedited The Blackwell Companion to Political Theology (Blackwell).

But, according to the declarations of the magisterium, the expression longe antecellere certainly applies only to the liturgy as a whole (i.e. together with the celebration of the Eucharist), not to any individual liturgical exercise as opposed to any non-liturgical prayer.

The initiative is aimed at helping people «understand the true value and significance of the liturgy as an essential part of growing closer to God».

In the liturgy as well as in other departments of the Church's life there are regrettable excrescences and an arbitrary desire for novelties which must be repressed courageously and charitably.

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..

Protestants» embrace of Zizioulas also reflects a «renewed interest in liturgy as a source of «truth.»

The Church relishes in the liturgy as the «high point» of Christian worship, but does not the Christ remind us, «if our brother has something against us, we are to leave our gift at the altar and go be reconciled first and then return?»

In its breadth and depth this meditation on love measures up to the universal intercessory prayer which is firmly rooted in Christian liturgies as well as in the individual prayer of the great Christian saints.

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.

When you go to a liturgy, such as Catholic mass, again, it is external... it is something done to / for you.

Although as many as 70 to 80 percent call themselves Orthodox and have been baptized, only 2 to 4 percent regularly attend the liturgy.

Rather, liturgy breaks the bounds of the sanctuary and affects all that we do and indeed the wider culture as it brings God's people to God.

Moreover, Evangelical Catholicism takes the liturgical laws and rubrics of the Church seriously, as barriers against the deterioration of the liturgy into a communal celebration of ourselves.

'' It is surely of salutary significance that newly appointed deans and bishops these days are sent on an induction course — not as you might think, to hone their skills in theology, or liturgy, community outreach, or pastoral care, but to take a mini-MBA.

They were used as «proclamations» in liturgies.

The curriculum of the seminary should be determined by and reflect the liturgical life of the church, for the most promising way to reclaim the integrity of theological language as the working language for a congregation is for seminaries to make liturgy the focus of their lives.

As a millennial, I can tell you that it has nothing to do with how church is conducted and the liturgy that is lacking.

In the Catholic liturgy, we remember «Felicity, Perpetua, Agatha, Lucy, etc.» The first two of these were third century women, who, after refusing to renounce their Christian conversions, endured being sent into an arena to be trampled by wild bulls and then having their throats slit by the Romans, as recounted in Bill Bennett's well researched new book Trial by Fire.

They care little if the Liturgy is in Latin or English or Sanskrit, as long as they are told how to do it, for they were not told.

Indeed, we suspect that the very distinction between theology, ethics and liturgy reflects the seminary's adoption of inappropriate academic models of compartmentalization and a failure to take seriously the liturgical life of congregations as central to our educative task.

As he explains, «The real presence effected in the Eucharist that is celebrated on the earthly altar is, as the liturgy indicates, a presence in and with Christ in heaven, where he stands before God as our great high priest.&raquAs he explains, «The real presence effected in the Eucharist that is celebrated on the earthly altar is, as the liturgy indicates, a presence in and with Christ in heaven, where he stands before God as our great high priest.&raquas the liturgy indicates, a presence in and with Christ in heaven, where he stands before God as our great high priest.&raquas our great high priest.»

Some see Mother's Day as at best an antiquated observance or at worst a patriarchal indulgence, evoking traditional ideals of motherhood and domesticity, when what the churches really need are new liturgies of gender equality and inclusion.

It is not as if those who specialize in Scripture are more guilty than those of us who work in theology, ethics or liturgy.

The Book of Psalms seems to have been the hymn - book of the Temple liturgy — a book, quite literally, of «hymns ancient and modern», since it contains poems of the period of the monarchy (possibly, as some believe, as old as David), and others composed as late as the third century or even (as some suppose) the second century B.C.

In a major public lecture, Donald Trautman declared that «as a text for public proclamation, in many instances it borders on failure... As it stands, the New Missal is not pastorally sensitive to our people... Our liturgy needs not a «sacred language» but a pastoral language»as a text for public proclamation, in many instances it borders on failure... As it stands, the New Missal is not pastorally sensitive to our people... Our liturgy needs not a «sacred language» but a pastoral language»As it stands, the New Missal is not pastorally sensitive to our people... Our liturgy needs not a «sacred language» but a pastoral language».

Presented in a conversational format, in which Shane and Tony essentially talk through what it means to be «red letter Christians,» touching on everything from violence, to community, to Islam, to sexuality, to liturgy, to saints, the book is highly practical and, as always, incredibly challenging.