Sentences with phrase «liturgy does»

I guess liturgy does help with communal worship.

As he says «The grandeur of the liturgy does not rest upon the fact that it offers us an interesting entertainment, but in rendering tangible the Totally Other, Whom we are not capable of summoning.

Translation and inculturation of the liturgy does not normally involve grave questions of faith (though some nuts have tried to claim that the English liturgy has been infiltrated with Pelagianism and Modernism since 1973).

The liturgy does not belong to us.

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.

Innovation and moving away from the norms of the Church's Liturgy do nothing to strengthen and build up faith and an attachment to the Church.

High liturgies include preparatory rites, sometimes complicated and numerous; low liturgies do not.

Not exact matches

A good liturgy reminds us that we don't shape worship; worship shapes us.

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.

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

Absent a true understanding of what the liturgy is, grounded in a firm grasp of what the gospel is, those who «come to church» do not grow in living faith.

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.

Lost amidst so much experimentation and emphasis on creativity has been the «givenness» of liturgy, the sense that «one can not do with it what one will.»

Or do we dumb the liturgy down to substance - free spiritual sentiment and leave them where they are?

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

Just because the old rituals and liturgy avoid the modern BS of «spin,» don't automatically assume that they are spiritually «genuine» or «authentic.»

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.

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 Lutheranism the retention of the ancient liturgy, sacramentalism, iconography, and much of the music and ceremony of the medieval church made - and makes - it apparent that the Lutheran Reformation did not start a new church but continued the ancient teaching and life of the catholic community.

While there is great respect for the traditional liturgy and worship of the Episcopal Church, the place is totally devoid of the stuffiness and stiffness you encounter in some more traditional churches whose favorite refrain seems to be, «we've always done it this way» with a subtle undertone of «please don't break anything.»

«[The lay person does] not participate intrinsically in the Liturgy of the Eucharist as Sacrifice and Sacrament and ministryfrom the persons of the sacred ministers to the People of God».

Broadly speaking, it is probably true to say that the Church was more concerned to communicate the schema to the laity than the Bible itself; but in doing so it ensured that whatever of the biblical material became available, either by direct reading, or through liturgy and offices, through sermons, hymns or pictures, was seen in a well - defined perspective.

But Bach, astute student of the liturgy and of human nature, did not simply end the piece with the last words sung by the soprano.

The word «liturgy» originally had a secular meaning in Greece for someone who held a litourgia, or public office, and who did service in the community.

I don't think the change in the Nicene Creed is right, for reasons of translation and liturgy.

Or if we're meant to understand, not «has become in reality» but rather «always was in reality, but now has become so also in our understanding», that raises the obvious question, did the Church then previously have a deficient understanding of the liturgy and of the Mass?

(One woman told me that the only parts of Scripture she recognizes are those found in her hymnal, that she didn't know the difference between Psalms and Proverbs, and that she was shocked to learn that some of her favorite liturgy was taken directly from the Bible.)

You don't have to make any radical changes all at once, or go as far as HFASS and Gregory of Nyssa, but doing things differently now and then actually enriches the inherent beauty of the liturgy and reminds both longtime members and newbies why it's so central and so important to the life of your church.

Further, what did, for instance, the late Dom Gregory Dix, in the last and most permanently valuable chapter of his Shape of the Liturgy, (Dacre Press [1945]-RRB- mean when he said that «we depend upon God for our very dependence»?

And sometimes it happens that they meet in an abandoned shrine, and place on the altar a stole which they still keep, and recite all the prayers of the Eucharistic liturgy; and then, at the moment that corresponds to the transubstantiation a deep silence comes down upon them, a silence sometimes broken by a sob... so ardently do they desire to hear the words that only the lips of a priest can efficaciously utter.

We can see only hints of divine beauty, and if some poets or artists seem to have a talent for seeing a particular kind of natural beauty it does not follow that they will also see or appreciate supernatural beauty (for example, in people, liturgy, or scripture).

They are liturgies that do not reinforce the corporate nature of worship because they do not arise from the shared syntax of communal life which most Christians have deeply etched in them, waiting to be evoked each time they gather.

Liturgy commissions used to produce guides (perhaps they still do) with a selection of hymns that had some tangential relevance to the readings, but never to the texts of the introit, gradual, offertory or communion, for which they were meant to be apt replacements.

«Like all new liturgies, it takes a while for people to get used to it but I think when they do they find it profoundly moving.

But taken in an exclusive sense the statement would be false; for this self - communication does not take place only in the sacraments and the liturgy.

When did liturgies of contrition and dependence become examples of negative thinking?

As one who is concerned about the renewal of the liturgy, I have been continually impressed that we do everything possible to avoid baptism.

That a congregation is constituted by enacting a more broadly and ecumenically practiced worship that generates a distinctive social space implies study of what that space is and how it is formed: What are the varieties of the shape and content of the common lives of Christian congregations now, cross-culturally and globally (synchronic inquiry); how do congregations characteristically define who they are and what their larger social and natural contexts are; how do they characteristically define what they ought to be doing as congregations; how have they defined who they are and what they ought to do historically (diachronic study); how is the social form of their common life nurtured and corrected in liturgy, pastoral caring, preaching, education, maintenance of property, service to neighbors; what is the role of scripture in all this, the role of traditions of theology, and the role of traditions of worship?

The people who hold the «just war» principle have much to do between wars, not only teaching the criteria but also nurturing the virtues commensurate with the tradition — justice, temperance, patience, courage — through preaching and teaching, liturgy and works of mercy.

The Catholic moralist Dietrich von Hildebrand sketched in Liturgy and Personality a portrait of the liturgically formed person, the person who takes the liturgy seriously, who does not corrupt it for reasons of self - improvement, self - advancement or any other secondary gains, yet who reflects secondarily the shaping power of the liturgy on chaLiturgy and Personality a portrait of the liturgically formed person, the person who takes the liturgy seriously, who does not corrupt it for reasons of self - improvement, self - advancement or any other secondary gains, yet who reflects secondarily the shaping power of the liturgy on chaliturgy seriously, who does not corrupt it for reasons of self - improvement, self - advancement or any other secondary gains, yet who reflects secondarily the shaping power of the liturgy on chaliturgy on character.

There is no community that does not create liturgies, actions that dramatize its convictions and help people to participate in the faith.

I don't like the liturgy or music in some of the other religions available in the United States.

I'm not sure how the subject of liturgy entered, but all one has to do is read Leviticus to see the importance of the animal sacrifices.

This, after all, is what the church does: preaching relates stories, and the liturgy re-enacts them.

Also, while he is no doubt right to set himself against «entertainment worship» and other atrocities of the church - growth phenomenon, his suspicion of anything popular poses problems for evangelization and does not jibe with the enduring popularity through the centuries of the very liturgy that he champions.

This does not mean that the church should become a political party or interject party politics into the liturgy.

The Constitution on the Sacred Liturgy of Vatican II pointed out that the liturgy is the «fount» and «summit»» the beginning and end» of the Church's life, but it is not all there is or all that needs to be done in ChristiaLiturgy of Vatican II pointed out that the liturgy is the «fount» and «summit»» the beginning and end» of the Church's life, but it is not all there is or all that needs to be done in Christialiturgy is the «fount» and «summit»» the beginning and end» of the Church's life, but it is not all there is or all that needs to be done in Christian life.

If we do not take the dismissal seriously in this respect, then the liturgy becomes, as the Old Testament prophets never tired of saying, false worship.

Under the establishment clause every person is also entitled to government that does not sponsor, support or inculcate one religion, religion in general or all religions collectively; that does not prefer one religion over another; that does not build up the real estate or the personnel of a religious institution or set up religious proprietaries not required to supply state - impaired religious access; and that does not compose, initiate or promulgate official prayers, rites or liturgies, or otherwise «play church.»

No formal idiom can do greater justice than the classical to a religious tradition, and a liturgy, grounded in the distinction between the contingent and the typical.