Sentences with phrase «what liturgy»

This lesson explores what liturgy is why it is an import part of worship for some Christians and how it differs from non-liturgical worship.

In short, in dealing with the specific question of the identity of the Mass with Calvary St Thomas thought primarily in terms of what the liturgy, and not the Real Presence, achieved.

Moses may have trembled, but the king only smiles benignly, without trembling, because the resolve of God to dwell in this place — that is what the liturgy affirms — means that God is present, always present, ally, patron, guarantor, a social functionary.

To discover this requires a process of discipline, learning and training over time, which is what the liturgy (the «work of the people») is about.

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.

Not exact matches

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.

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.»

This is part of a series called concrete liturgies by a Christian community, Vaux, where they're exploring what it means to express faith and worship in the language of the city.

Only now am I beginning to be able to lay down the Hymnal and participate fully and spontaneously in the liturgy, and understand what it really is.

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.

... In this spirit let us celebrate the liturgy of the holy night, let us strip away our fixation on what is material, on what can be measured and grasped.»

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.

What Christianity would have been like without its great hymns and oratorios, the poetry of the Bible, the time - transcending liturgies of the sacraments, and the distinctive beauty of Christian houses of worship is hard to contemplate.

When we first met in April 2011, what initially impressed me about Sviatoslav Shevchuk was his almost preternatural calm: which was striking, in that, less than a month before and still a few weeks shy of his 41st birthday, Shevchuk had been elected Major - Archbishop of Kyiv - Halych and head of the Ukrainian Greek Catholic Church — the largest of the Eastern Catholic Churches, Byzantine in liturgy and governance while in full communion with the Bishop of Rome.

In its outward form, it no longer opens out on what lies ahead and above, but is closed in on itself» (The Spirit of the Liturgy, p. 80).

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»?

U.S. News & World Report has a great article about what many see is a return to liturgy, ritual, and symbol among young evangelicals.

So meanings could be read into the sacrifices that were not seen there at first, and what the spiritual vision of the devotee saw to be true about God and man and duty he could find pictured in the liturgies of the temple.

Similarly, cradle Catholics with a vaguely romantic attachment to an Anglicanism they have never experienced seem to enjoy telling us what sort of liturgy we ought to use and why we ought to use it.

What follows are some hot tips on writing for worship, from hymns to liturgies to sermons.

Either the doxological core of what makes a congregation will be subordinated to information communication (preaching as lecturing: «What John Calvin thought about this text was...»), to moralizing, and to posturing («See, this is how to perform the liturgy with real ritual expertise&raquwhat makes a congregation will be subordinated to information communication (preaching as lecturing: «What John Calvin thought about this text was...»), to moralizing, and to posturing («See, this is how to perform the liturgy with real ritual expertise&raquWhat John Calvin thought about this text was...»), to moralizing, and to posturing («See, this is how to perform the liturgy with real ritual expertise»).

We will here not discuss in detail in what sense and with what reservations the liturgy is to be called the first and neces - sary source of the Christian life and spirit (Decree on Priestly Formation, Optatam Totius, art. 16 Decree on the Appropriate Renewal of the Religious Life, Perfectae Caritatis, art. 6), of grace (Constitution on the Liturgy, art. 10) and the summit to which all the action of the Church is directed (ibid., art. 10), and how all other Christian activity and prayer has its origin and goal in the lliturgy is to be called the first and neces - sary source of the Christian life and spirit (Decree on Priestly Formation, Optatam Totius, art. 16 Decree on the Appropriate Renewal of the Religious Life, Perfectae Caritatis, art. 6), of grace (Constitution on the Liturgy, art. 10) and the summit to which all the action of the Church is directed (ibid., art. 10), and how all other Christian activity and prayer has its origin and goal in the lLiturgy, art. 10) and the summit to which all the action of the Church is directed (ibid., art. 10), and how all other Christian activity and prayer has its origin and goal in the liturgyliturgy.

What we should like to emphasize is this: There is a right institutional and legal piety which rightly makes demands on us in the ecclesiastical regulations about the liturgy, fasting, Sunday Mass, etc..

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 worswhat 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 worsWhat 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 worswhat 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 worswhat 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 worswhat 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 worswhat is the role of scripture in all this, the role of traditions of theology, and the role of traditions of worship?

If you believe our liturgies, no marriage may be sundered, but lawyers say six - figure fees can fix what God has blundered....

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

The liturgy makes sense of what is otherwise, quite literally, one damned thing after another.

The public worship of the Christian community gathers up the liturgy of the human city, what Teilhard de Chardin called the «Mass on the World,» the «Hymn of the Universe,» and what Karl Rahner spoke of as the «Liturgy of the World.liturgy of the human city, what Teilhard de Chardin called the «Mass on the World,» the «Hymn of the Universe,» and what Karl Rahner spoke of as the «Liturgy of the World.Liturgy of the World.»

And I sat with the local community for a long time to determine how we were going to do this ordination — what kind of music and what kind of dance and what kind of liturgy — and I was all gung - ho for the fact that they had so many possible ways of incarnating the liturgy through their own African embodiment and rhythms and so forth, but they were absolutely adamant: they wanted Gregorian chant.

Christian liturgies and feasts today are full of elements borrowed down through the centuries from what we have pejoratively called «paganism.»

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.

There is a pressing need, he argues, to find the way out of contemporary liturgical banality in order to rediscover «something of the mysterium tremens et fascinans» of what the sacred liturgy, at its best, can truly express.

In our new English translation of the Mass we hear «paschal» again and again in our prayers in conformity with what the reformed liturgy intends — a striking new tone, enormously rich teaching.

Many priests trained in the past 20 years have attended catechetical courses given by national figures using precisely Fr Purnell's approach where the Church teaching and liturgy are just the explication of what is going on in each person.

There are many books on the development of liturgy in which the discussion is principally about what is happening within one liturgical tradition while taking into account influences from other traditions.

It was worship through what has been called by many names in the Christian tradition: the Lord's Supper, the Holy Communion, the Eucharist, the Divine Liturgy, the Holy Mysteries, the Mass..

What is printed from this point on is not Roman, but represents those areas which are necessary to celebrate the liturgy in this part of the world.»

In Hegel, Harrington notes an important role of the church in the culture, what Hegel called the «liturgy of community.»

God's terminal illness — which Harrington believes is not being stayed by the so - called evangelical movement or other manifestations of a renewed religiosity — has given rise to other liturgies which are not as well developed as that of what Hegel called revealed religion.

The point of correcting bad habits is to celebrate the Novus Ordo of Paul VI with dignity and beauty, so that Holy Mass is experienced for what it is: our participation in the liturgy of saints and angels in heaven» where, I am quite confident, they don't sing treacly confections like «Gather Us In.»

The motu proprio, he insists, «compromises thecoherence of the Church's self - understanding and threatens to reduce the liturgy to a simple matter of individual «taste» rather than what it is meant to be: an accurate reflection of what we believe as Catholic Christians who live in the twenty - first century»: for that, of course is utterly different from what Catholic Christians who lived in previous centuries (and in the twentieth century before the sixties) believed: hence, the absolute indefensibility of what he calls «this medieval rite».

I am a fan of liturgy, not because I like liturgy, but because it keeps me grounded in Christ and what He has done, is doing and will yet do.

Fr Zuhlendorf himself gave a link to what he justly described as a «stomach - churning» article by Fr Francis entitled «Models for multi-cultural liturgy».

We should strive for excellence in the celebration of the liturgy and in what surrounds it: excellence in our liturgicalmusic and well trained readers; beautiful and noble vestments and vessels; an oratory that is well kept and clearly identified as a place of worship, a place that is set apart and not a spare classroom.

What had gone wrong in the reform of the liturgy called for by Sacrosanctum Concilium now itself needed to be reformed.

How many times, in reading the liturgy for the Holy Communion, I have felt both exultation and despair at the moment of the Sanctus: «Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify Thy glorious Name; evermore praising Thee, and saying: Holy, Holy, Holy, Lord God of Saboath...» Exalted because, in this language, this place and time and company of momentary lives are interpreted and blessed within the scope of an eternal action of God, released from the tyranny of death and what Dylan Thomas has so movingly alluded to when he laments that

Perhaps because our liturgy resembles bad television: people blankly imbibe, without laughing, and then forget what happened.

What about the historic Christian sacraments like baptism and the Eucharist, and what about the liturgies of the churcWhat about the historic Christian sacraments like baptism and the Eucharist, and what about the liturgies of the churcwhat about the liturgies of the churches?

They think that those who criticize the liturgy only misunderstand what we do or why we do it.

Are you aware of what actually happens at a Russian Orthodox Divine Liturgy?