66,217 research outputs found

    Sent Forth by God\u27s Blessing: Liturgy and Witness

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    (Excerpt) Liturgy and witness. Not liturgy as a means to witness or even, closer, the means to witness. For liturgy is an end, and the worship of the living God needs no other justification for creatures loved, redeemed, enlightened. But liturgy and witness. Liturgy as witness and liturgy as formation, orientation, inspiration for the living of witness lives, both corporately as church and individually as members

    The Work of the People as Public Work: The Social Significance of the Liturgy

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    (excerpt) I was once asked to address the topic of the \u27social meaning of the liturgy.\u27 The first thing I told my audience was \u27If I tell you what the social meaning of the liturgy is, you have to promise me you won‟t stop going to church.\u27 What I mean is that there is a problem with trying to distill the liturgy down to a \u27meaning.\u27 It is a problem that sometimes bedevils efforts to connect the liturgy to ethics or social justice

    The Work for the People Reforming at People\u27s Church?

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    (Excerpt) The aim of this presentation is to give a picture of the place of liturgy in the life of an old folk church and in its identity process. What is the role of the Christian liturgy in ELCF today? How could liturgy reform a folk church that is confronting all the challenges of 21st century

    Liturgy in a multicultural community

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    Reviewed Book: Francis, Mark R. Liturgy in a multicultural community. Collegeville, Minn: Liturgical Pr, 1991. American essays in liturgy

    The Constitution on the Sacred Liturgy and Lutheran Book of Worship: What Was Renewed?

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    (Excerpt) Missing first four pages of the 1970s there were those who objected to the idea of liturgy as action because they thought it placed an undue emphasis on human activity instead of on God\u27s work through the means of grace.4 Obviously, liturgy is a work performed by a person or a community, so human action is unavoidable. It is a human act to read scriptures, preach sermons, baptize, or proclaim the words of institution, even though we confess that the Holy Spirit works through these means of grace to create or awaken faith. One may also say that liturgy, like all the activities of the church, is inspired or engendered by the Holy Spirit. For this reason the chief service has been called \u27\u27the divine liturgy (e.g. the Divine Liturgy of St. John Chrysostom)

    The Redemptive Act of Reading: Richard Crashaw & the Teresean Liturgy

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    The essay entitled “The Redemptive Act of Reading: Richard Crashaw and the Teresean liturgy” written by Alexandra Finn-Atkins is centered on Richard Crashaw’s trilogy of poems dedicated to the sixteenth century Saint Teresa of Ávila. The trilogy consists of “The Hymne,” “An Apologie” and “The Flaming Heart” and makes a subtle comparison between the act of reading Saint Teresa of Ávila and the Christian liturgy. The essay innovatively analyzes the ‘Teresean liturgy’ established by Crashaw through the external and internal liturgical elements of the Christian liturgy that are used to describe Crashaw’s personal experience reading the religious writings of Saint Teresa. The presence of liturgical elements unites the personal aspect of devotional reading with the public aspect of the liturgy. The external liturgical elements include the tabernacle, the use of incense, the Eucharist and the Litany of the Book of Common Prayer, while the internal ones exemplify the glorification of God and the mystery of Redemption in Christ. In general, the subtle comparison between reading and the Christian liturgy allows Crashaw to exalt the trans formative power found in reading Saint Teresa and advocate for an unconventional type of reading – one that turns away from the mind and towards the heart

    Identity and Witness: Liturgy and the Mission of the Church

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    (Excerpt) The text for this lecture is a provocative aphorism which I owe to Stanley Hauerwas. In a 1987 presentation at Trinity Seminary, he said: The church has missionary power in direct proportion to its liturgical integrity. I cite this because Liturgy and Mission are often perceived as unrelated, if not actually opposed, to each other.1 Manuals and exhortations on evangelism often do not relate the Church\u27s mission of evangelization and conversion to the administration of Holy Baptism. Programs and advice on outreach which focus on inviting persons to the Sunday gathering of the Church often do not assume that what t~kes place at the Sunday gathering is the Holy Eucharist. For many advocates of the Church\u27s mission, liturgy belongs to the task of nurture, and attention to nurture must be balanced by attention to nurture. Liturgy is thus viewed as an inward focus, and the fear is that too much attention to liturgy makes the Church narcissistic

    Love and Liturgy

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    RCIA and the Formation of Liturgical Piety

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    (Excerpt) Here is what I think the formation of liturgical piety means. You will recognize at once, I believe, these words which in December 1988 will celebrate their 25th birthday, words taken from the Constitution on the Sacred Liturgy, the first work of Vatican II. In what seems to me to be the very clearest and most amazing statement of its own zeal for putting the renewal of the liturgy as its first and foundational work, the Council said

    Two Principles Toward Ecumenical Liturgy

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    In this essay, I want to discuss two essential principles of Christian ecumenical liturgy, especially for the Asian American church: a) the principle of other-wise liturgy and b) the principle of culturally-conscious worship.1 These two principles will escort the way we approach different Christian traditions of worship and eventually the way we design and practice ecumenical worship. I owe much to works of John McClure and Kathy Back in figuring out and applying these two principles
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