Sentences with phrase «worship traditions of»

The children can be participants and attend holiday and worship traditions of either parent, with the understanding that the agreed - upon faith of the children is understood.

Not exact matches

But at the end of the day, he says, the key to creating an iconic product lies in striking a tricky balance between bucking tradition and worshiping it.

The first rule, church has to be on Saturday, aligning with the tradition of the Jews and forsaking the admonition of the disciples to set themselves apart from the Jews by worshiping on a different day.

Based on their scriptures and traditions Jews, Christians (of ALL types, including Mormons) and Muslims all worship the one god of Abraham.

Maybe when we give ourselves to ancient words and sacred texts, and embrace routines and traditions, we can remember that we are not here for what we can get out of worship; we are here to give ourselves away in worship.

Scripture does do something to us in worship, which is why it is a scandal that Catholic, Orthodox, Anglican and other traditions have more public reading of Scripture in their services than we Bible - oriented evangelical Protestants.

Evangelical Catholicism is a liturgically centered form of Catholic life that embraces both the ancient traditions of Catholic worship and the authentic renewal of the liturgy according to the teaching of the Second Vatican Council.

Only when this loosely held notion of unity in diversity is held in tension in a community of love can we tolerate, even with wit and a slightly ironic eye, the idea of corporate worship, communal learning, organized fellowship, and the traditions of the church.

It may be that as a practical matter religious use of mind - altering drugs will be limited to groups that can point to some substantial tradition and that limit the use of drugs to structured worship service.

Church traditions have grown out of the expressions of worship that believerrs have found meaningful over the last 20 centuries.

Another church that comes to mind is Missiongathering in San Diego, which is associated with the progressive denomination The Christian Church (Disciples of Christ), but which has a very evangelical «feel» to its worship because it attracts a lot of folks who come from evangelical traditions and enjoy evangelical worship but are looking for a church that welcomes LGBT people.

As a pastor in a confessional and evangelical tradition, I want the people I counsel and lead to trust in the sufficiency of Scripture, the power of the gospel, the regular graces of gathered worship, the preaching of God's Word, and the Lord's Supper for spiritual growth.

What we might rather hope for, as Stanley Hauerwas suggests, are the discoveries of analogies between the traditions that might help Jews and Christians alike «survive in a world that is not constituted by the recognition much less the worship of our God.»

Second, if the church is attentive to the New Testament, Justin Martyr and Hippolytus, the Eastern church, the Western catholic tradition, the Anglican tradition, the Lutheran tradition, the Calvinist intent (and practice, if not in Geneva then in places like John Robinson's Leiden), the Wesleyan intent and that of the early Methodists, then its worship on every festival of the resurrection — that is, on every Sunday — will include both Word and Supper, not one or the other.

I miss my congregational worship when not around, but I came to the Anglican tradition only after 35 years of Pentecostalism.

The factors of chief importance in the development of this theology were: (a) the Old Testament — and Judaism --(b) the tradition of religious thought in the Hellenistic world, (c) the earliest Christian experience of Christ and conviction about his person, mission, and nature — this soon became the tradition of the faith or the «true doctrine» — and (d) the living, continuous, ongoing experience of Christ — only in theory to be distinguished from the preceding — in worship, in preaching, in teaching, in open proclamation and confession, as the manifestation of the present Spiritual Christ within his church.

The old Testament affirms the goodness of life and sexuality, and sexual language is freely used to describe the relationship between God and his people, but the prophetic tradition is consistently and radically opposed to the kind of sexual worship found in Baalism.

The author contrasts an ancient abbey with its traditions, history and rootedness, to the modern American megachurch without tradition, culture or weighted worship, to an ecological sound, modern, high - tech, all thought out community but where the state church seems of little consequence, yet in this latter place the gospel seemed to make more sense.

The Christian tradition of singing the sacred Liturgy, a hallmark of Christian worship from antiquity, has largely been replaced by saying the Liturgical prayers and singing something else.

In hopes of a deeper understanding of God, we study such subjects as Jesus Christ and Israel, scripture in tradition, the history of practices of interpretation of scripture and practices of response to God in worship, moral responsibility and institution building.

He was speaking of that which he saw articulated in the Catholic tradition of Eucharistic worship, as he understood it; yet his words unconsciously echoed a great deal that is most deeply characteristic of Dr. Karl Barth's criticism of what he regards as the very heart and centre of Catholic dogmatics, namely the doctrine of the analogy of being.

And those traditions are not simply intellectual traditions but integral parts of complex practices of speech, thought, worship and morally responsible action.

The tradition of fellowship in worship is too constant, too enduring, too creative, to be minimized or neglected.

The Fourth Gospel offers, in my view, a most profound and moving meditation on the traditions used by the Synoptists, in the light of the experience of Christian believers who truly encountered the risen Lord in the worship and witness of the Church.

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?

That a congregation's defining practice of worship is a response «in Jesus» name» implies study of that to which it is a response: Just how is God understood to be «present» is Jesus» ministry, crucifixion, and resurrection appearances; what understanding of God follows from this; who is Jesus; what are the sources and the warrants of these characterizations of Jesus and of God (scripture, tradition, history of doctrine); what understanding of these sources makes them not only sources but also authoritative for these understandings of God and Jesus?

Because Jesus was Jewish, He obeyed the Mosaic Law, worshipped God in the Jewish Temple, attended a Jewish Synagogue, taught from the Jewish Scriptures, and even obeyed many of the Jewish oral traditions.

Where the wonder of the natural world is celebrated in the Bible itself, this is dismissed as the influence of Baal worship or as the theologically inferior wisdom tradition.

An interesting point to take is that Saturnalia, the god of the sun, was their god for Christmas celebration, and later turned «Worship the sun'to «worship the son», which would have occurred after they adopted Catholicism, and wanted to keep the traditions of their old religion by making parallels to the Bible (at least it sounds reasWorship the sun'to «worship the son», which would have occurred after they adopted Catholicism, and wanted to keep the traditions of their old religion by making parallels to the Bible (at least it sounds reasworship the son», which would have occurred after they adopted Catholicism, and wanted to keep the traditions of their old religion by making parallels to the Bible (at least it sounds reasonable)

They worship tradition, dress up in gaudy expensive clothes and march around, making arbitrary rules and regulations about every little thing, thinking if they do these things and make magical gestures that this somehow «cleanses» the outside of the cup, yet Jesus already knew of their type of priest in the old days, speaking against Pharisees for doing the exact same things the Catholics have been doing for centuries.

And in this process I even discovered that the traditions of Goddess worship can enrich Christian theology.

Not because of the name (as in the calender or trade names) but because of the worship of God thru pagan worship traditions rubber stamped by the church.

He engaged the congregation in discussions about the Reformed tradition of worship and architecture and the liturgical goals for the new space.

Not everyone has such a worship tradition on which to draw, of course.

Modernism, he concedes, appeared to threaten a rich tradition, robbing congregations of a shared and easily understood aesthetic and ripping out the sensual aspects of worship.

Proclaiming «form follows function,» modernism heralded the death of ornament, yet ornament in many Christian traditions is essential to worship and group identity.

In the face of vast changes and blending of worship styles, they emphasize the distinctiveness of their own tradition.

Have leaders and congregants become so programmed by ecclesiastical tradition as to be sincere yet misguided in a way that makes Christian community and worship unattractive or even repulsive and not just to people outside of the church.

For those that have prayer as part of your religious tradition that think it should be no big deal for atheists (or anyone else who don't want to pray in public) to play - act and pray anyway for the discount, what if the restaurant owner offered a discount for anyone that openly worshipped Satan?

Evangelicals stand in continuity with the Great Tradition of Christian believing, confessing, worshiping and acting through the centuries, while not discounting the many local histories that must be written to give a full account of Christian communities in any given era.

Nor is that parallel nothing more than an interesting accident; I believe that it is a parallel so profound and so revealing that it gives us insight into the nature of the Eucharist as the chief piece of Christian worship while it also provides us with the clue as to how the gospel which is proclaimed can become the life - giving reality of the Christian tradition down the ages to the present day.

is not found in the best manuscripts of Matthew and Luke, and is either an independent later piece of oral tradition, or a liturgical conclusion which the church added when the prayer came to be used in worship.

Nor are the services of worship readily intelligible to somebody who has no acquaintance with the tradition of which it is an expression.

Other religious traditions, generally speaking, with the exception of the Jewish faith which is the background of specifically Christian faith, do not seem to have this necessity of corporate worship as part of their very existence.

How could I as a Jew faithful to the covenant and the Jewish tradition not be sad when Jews such as Edith Stein, Jean - Marie Lustiger, or David Smolin decide to worship the Lord God of Israel outside the House of Israel?

The way of indirection goes through some tradition, that is, through a complex of beliefs, truth claims, practices of worship, stories, symbols, images, metaphors, moral principles, self - examination, meditation, critical reflection, and the like.

We have noted that historically there have been a variety of subjects whose study has been taken to be the best indirect way to come to understand God more truly: scripture, tradition, «salvation history,» liturgy and the dynamics of worship, religious experience, the historical Jesus, and so forth.

Here there is a very special responsibility laid on those who do share the tradition, above all on those whose task it is to prepare the forms of worship which are used regularly in the churches.

Ninian Smart has shown that although Western religious traditions have been predominantly numinous and Eastern traditions predominantly mystical, all the major world religions have in fact included both types of experience.18 Early Israel gave priority to the numinous; biblical literature portrays the overwhelming sense of encounter, the prophetic experience of the holy as personal, the acknowledgment of the gulf between the worshipper and the object of worship.

Moreover, back of this primitive tradition was the life and the teaching of One who had himself lived man's life, under the conditions of growing political oppression and injustice and of the threatened extinction of Jewish faith and worship and of the whole Jewish way of life.