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The aim of worship is not only the glorification of God, but also the edification of the people of God. Pruche Through its prayers and hymnology, worship makes a commentary of the biblical text, adopting a pluralistic interpretation. Each biblical passage is not to being interpreted not only in one particular manner, let us say historical, spiritual or moral, but can be interpreted in each of these chemin de st jacques switzerland anti aging.
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Using typology, which brings the Old and the New Testaments together, worship looks at the Old Testament stories with the lenses of the New, in the light of the paschal mystery, in which everything is recapitulated by Christ and in Christ.
Liturgy as a Way of Codex beauty 11 But the typological reading of the biblical text used by the liturgical interpretation does not only unite major figures of the Old Testament with Christ in a relation of type and antitype; they also unite any biblical figure — such pachete remodelare corporala timisoara those of the parables — with each one of us who participates in the liturgical worship of the Church.
Hymnology reads the Scriptures in a spiritual way, and therefore, following the path of Saint Paul and of the Church Fathers, biblical history becomes our personal history; salvation history becomes indeed the story of our own salvation. Through this typological link, one can say indeed that biblical history recapitulates the history of each human being.
Чтооо. - протянул Ричард. Макс поведал свою историю - медленно и точно, не опустив ничего важного. Ричард и Николь внимательно выслушали .
The Bible is not a dead book, but a living one, which speaks to each one of us today. As in the patristic homilies, hymnology proclaims at each liturgical celebration the actuality of salvation.
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Today God has come upon earth, and humanity gone up to heaven. Today for humankind the One who by nature is unseen is seen. Our Saviour, glory to you! Second idiomel at the Liti by John the Monk.
English translation by Archimandrite Ephrem Lash. Yesterday I was buried with you O Christ, today I rise with you as you arise. Ode 3 of the canon.
Father Kiprian Kern emphasised this didactic and pedagogical aspects of worship in the Orthodox Church, which ought to be taken into consideration when speaking on mission and evangelisation. But unfortunately, often this rich liturgical treasure of the Orthodox Church becomes a kind of best-kept secret even for the Orthodox faithful.
One can ask the question: why often the Orthodox Christians do not take advantage of this heritage? Reflecting on this question could be in fact useful when considering the issue of mission and evangelisation. Father Kiprian Kern was already pointing out at the beginning of the 20 th century that this hymnological richness is often inaccessible for the modern man who does not understand it for different reasons.
One reason might be the usage of an ancient liturgical language, such as classical Greek or Church Slavonic, which are not accessible to everybody.
In the Soviet days, when everything was communal and didn't belong to anyone, theft was not a problem. Like everything else, it was communal: everybody stole, and nobody lost. Now only the richest stole, and they made sure the poor couldn't, by inventing property. Property was an invention against ordinary people, who owned nothing. That was Misha, in Russian.
But the reason could be also a question of a different culture. Father Kiprian was pointing out that the people who were raised in the realism of the 19 th century had often a difficulty to understand the profound meaning and beauty of the hymnological poetry as they could not perceive the sense of Byzantine iconography.
This is even more true in our epoch, when the younger generations have not received a Christian education in their childhood. Therefore, mission and evangelisation should make use of this liturgical material, and thus, the explanation of an icon, the commentary of a liturgical hymn or of a service could be the occasion of entering into the mystery of salvation.
Liturgy as a Way of Evangelisation 13 The sacramental dimension of Christian life As we said at the beginning of our paper, the aim of mission and evangelisation is not merely to hand out a system of doctrine or moral values.
Therefore, the aim of mission and evangelisation is neither to bring people into an organisation, although this organisation should be called the Church. The Church is not merely an institution, but the living body of Christ. Therefore, the aim of mission and evangelisation should be helping people to encounter the Living, the Risen Christ.
And here again, the liturgy could be a decisive element. Being the Body of Christ, the Church is not merely the Kingdom, which is to come, but the Kingdom, which is already present… The purpose of mission of evangelisation, as the aim of the Church, is to proclaim and offer the new life in Christ.
Having entered as a sceptic and an atheist It is perfected, however, in the life to come, when we shall have reached that last day. It receives us when we are dead and corrupted and first leads us into life.
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The anointing with chrism perfects him who has received [new] birth by infusing into him the riduri sub pleoapă that benefits such a life.
The Holy Eucharist preserves and continues that life and health, since the Bread of Life enables us to preserve that which has been acquired and to continue in life. When speaking of the very first sacrament in the Christian life — baptism —, which is at the same time closely linked, as we know, with mission and evangelisation, we shall recall that in the Ancient Church, this mystery was not only celebrated but also prepared in a liturgical context.
Indeed, the period of preparation of the catechumens for baptism was coinciding with Great Lent, since baptism was most often celebrated on Easter in the Ancient Church, and consisting not of a preparation in a classroom but attending the liturgical chemin de st jacques switzerland anti aging, receiving appropriate exorcisms and hearing the Scriptural readings and the catechetical homilies.
The catechetical homilies of Cyril of Jerusalem are a good testimony of this ancient practice, as well as his mystagogical homilies.