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 reas
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 reas
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 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.