Sentences with phrase «liturgy shaped»

It may well be true that no church perfectly embodies all I have suggested (though, looking back at the article, I do not think I set the practical bar very high: decent liturgy shaped by theology, helpful catechisms, good preaching, baptism, Lord's Supper, a basic grasp of history etc.).

These are the days when ritual and liturgy shape my life but sometimes the rituals are breakfast preparation, bathing tinies, and getting dressed,...

These are the days when ritual and liturgy shape my life but sometimes the rituals are breakfast preparation, bathing tinies, and getting dressed, and the liturgy is in the retelling of «The Three Little Pigs» or the 30th time to say «in - our - family - we - use - our - words - to - love - each - other» to the tinies and the woman in the mirror.

These are the days when ritual and liturgy shape my life but sometimes those rituals are breakfast preparation, bathing tinies, and getting dressed, and the liturgy is in the retelling of «The Three Little Pigs» or the 30th time to say «in - our - family - we - use - our - words - to - love - each - other» to the tinies and to the woman in the mirror.

Not exact matches

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

It shaped the way in which the great tradition of Christian believing was received, repackaged, and reformulated in the confessions and liturgies of the Reformation itself.

More subtly, commerce could shape the very folk liturgy of the celebration.

These limitations duly noted, it remains the case that Worship and the Reality of God will help to nurture evangelical liturgy, something very important for the future shape of evangelicalism.

So often, it seems that such is the presentation of the Good News — if you will conform outwardly to this shape, this liturgy, this behavior... then... you will have eternal life.

The scriptures, the liturgy, the sacraments, the communion that we share shape us and reshape us, even as we are shaken and forlorn at the loss of one who is dear to us and was dear to so many.

Somehow, through the shape of the liturgy, through the working out of its form, that can happen without anyone telling us to change mood.

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»?

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.

Our liturgies and sermon techniques took shape in such a culture.

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 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.

... Nourished by personal prayer, prompted in silence, shaped by the Church's liturgy, you will discover the particular vocation God has for you.

As Dom Gregory Dix, in a now famous section of his book The Shape of the Liturgy, put the matter, Christians through the ages have known of no better and more appropriate way to remember» Jesus than by participating in the offering of the Eucharist as «the continual memory» of his passion and death — which also means, of course, the life which preceded Calvary and the knowledge of the risen Lord which followed the crucifixion.

Thus the four-fold action of the Eucharist, following the pattern of Christ's action, came to be what Dom Gregory Dix has called the «shape» of the Liturgy.

For some the «hyper literalism» of the new translation, with its unfamiliar words and complex sentence structures, put an end to a brave experiment in inculturation which, it is claimed, had been envisioned and inaugurated by Sacrosanctum Concilium and which had shaped much of the Church's liturgy in the years after the Council.

Every aspect of the Chaplain's role must lead back to his first and most crucial task, to be a «presence of faith» whose fidelity to the liturgy and teaching of the Church as well as to those in his pastoral care, helps to bring shape and solidity to the ambiguous but sincere faith that he encounters in his work.

It is the evangelical preaching tradition, not the high - church tradition emphasizing sacrament and liturgy, that has shaped American communicative style, Balmer argued.

Against this I can plead that while my philosophical parti pris may betray me into distortion in this respect, it also enables me to do justice to something clearly glimpsed by Dix in the passage from The Shape of the Liturgy, to which I referred in my comments, as well as by Barth and by P. T. Forsyth.

Liturgy, for example, shapes attitudes in ways that are partly independent of its cognitive elements.

The man who is shaped and molded by his continuing participation in the round of Christian liturgical worship is the man who comes gradually to be informed by the spirit which animates and governs the liturgy — and that spirit is nothing other than response to the gospel of Christ, made known and communicated through the preaching of the gospel, but not through verbal symbols alone; the response becomes effective through the whole action which includes mind and body, will and emotions, in an offering to God in union with his brethren.

Many centuries of debate and cultural change have shaped the law and liturgy of contemporary Shabbat observance, which varies considerably from one branch of Judaism to another.

To understand and serve any particular group of church members, a minister must appreciate the shaping power of the polities, theologies, liturgies and customs that are normative for, that group.

This means that womanist theology will consciously impact critically upon the foundations of liturgy, challenging the church to use justice principles to select the sources that will shape the content of liturgy.