By fictitious example: I am OK when Vineyard says «Hey, we are not for everyone», or Calvary Chapel (of Costa Mesa parentage) saying, «Perhaps you would be better off in
a more liturgical 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.
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.
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.
The book includes sections on liturgy and time, on the significance of the
church building, on direction in
liturgical prayer, reservation of the Blessed Sacrament, music, and
more.
I do know that if I followed the guidelines of one
liturgical commission, suggesting that I greet each penitent at the
church doors with an open Gospel book and then lead a procession to a reconciliation room which looks
more like an occasion of sin than a shrine for its absolution, the number of confessions in the middle of the metropolis where I serve would be severely reduced.
There is no
more distorted reflection of the power of the Spirit than Pentecostal services in so - called
liturgical churches, which embroider Christianity's memory of great historical moments with the pomp and circumstance of banners, dramatic proclamations and unsingable hymns and anthems.
Although it is a byproduct of worship, which exists for its own sake, constant exposure to words, actions and roles within the worshiping community does
more to reinforce a Christian's attitudes about justice than anything else the
church does (see my articles «The Words of Worship: Beyond
Liturgical Sexism,» Dec. 13, 1978, and «The Actions of Worship: Beyond
Liturgical Sexism,» May 7, 1980).
The «
liturgical circle» begins by observing and listening to what the
church does and says when it gathers for worship as the primary witness to what Christians believe, moves on to theological reflection on the meaning of these data, and then proceeds to reform worship so as to express these meanings
more effectively.
No theologian working inside the traditions of western Christianity was
more sensitive to the rhythms of the
Church's
liturgical year than was John Henry Newman.
Whether it's in the
liturgical life of the Anglican Communion, the Roman Catholic
Church or
more contemporary worship songs such as Matt Redman's «Bless the Lord, Oh My Soul.»
But it is still true that when the chief act of worship on a Sunday is in Anglican circles Mattins or Morning Prayer and in «reformed»
churches a much
more sermon - centered type of worship, there is also a
liturgical or quasi-
liturgical setting for the proclamation of the gospel.
Binding the prayers ofthe liturgy
more closely to the words of the original Latin of the Roman Rite brought a much - needed objectivity to the
Church's
liturgical life.
In the light of this wider purpose it becomes apparent that the
liturgical reforms envisioned by Sacrosanctum Concilium, however well or badly they may have been implemented, were motivated by a desire to make the prayer life of the
Church more accessible.
She continues: «The justification for the literal iconoclasm in Catholic
churches could hardly have been
more clearly expressed by Cromwell's Roundheads after they had systematically beheaded every image in the Lady Chapel of Ely Cathedral or smashed all the stained glass windows at Canterbury, although Cromwell's soldiers were undoubtedly responsible for destroying far fewer sacred images than the
liturgical «experts» who imposed their views of renewal on the Catholic
churches across America.»
Scandinavian Lutheranism is
more liturgical because it did not have Calvnism forced down its throat like the German state
church had through the kings of Prussia, etc..
Many of my generation received their upbringing surrounded by bland, ugly, and often downright counter-mystical modern
church architecture, hidden tabernacles, and banal modern
liturgical music
more suitable to failed off - Broadway theater.
The two go together; and it is a significant element in the new
liturgical emphasis found in both «Catholic» and «Evangelical»
churches that it is
more and
more recognized that they go together.
It dramatically portrays as never before that
churches around the world have reached a critical point in the movement from being
more or less homogenous in faith, worship and life to a situation of theological and
liturgical heterogeneity, rooted in a profound commitment to express Christian faith and witness in terms of particular local cultural idioms.
Because of his concern for the situation of the
Church, Matthew expresses the Lord's Prayer (6:9 - 13) in a form
more «
liturgical» than that in Luke (11:2 - 4).
We seemed to assume at the consultation, as we do in much of theological work in the
church, that developing a theological identity is
more or less a matter of picking a system of thought, be it feminist, neo-orthodox, process,
liturgical or liberation, that fits our own concerns and agendas.
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.»»
One way to bring Catholic culture back into the school curriculum is to make
more use of the
Church's
liturgical year.