Striking in the conversation about the structure of worship is the multitude of additions and shifts of emphases. Acts 2:46-47 portrays the fellowship of believers as gathering daily, as having glad and sincere hearts, in “celebration of the resurrection of Jesus and the promises of which that resurrection was the seal” (González 107). Evident in Justin Martyr’s, First Apology, ca 150 AD, is the initial formation of structure a structure of worship, which included the gathering of people on the day of the sun, reading from the memoirs of the apostles or prophets, a discourse by the president, prayers of thanksgiving, a sharing of the Eucharistic elements, and a collection of aid for those in need (Martyr 71). Early in the second century hymns were added, and the …show more content…
Significant changes to the structure of worship occurred under the influence of Emperor Constantine’ imperial protocol (González 143). Interestingly, a byproduct of the Protestant Reformation includes the shift from a Eucharistic focus toward a linguistic experience. Church leaders recognized the need to explain the Bible once it became widely available, therefore, leaders began assuming the role of teacher; while emphasizing observation and listening over participation by faithful.
Admittedly this was a swift passage through 1600 years of church history. The point is to recognize a dramatic shift in the nature and purpose of worship from the time of Justin Martyr to Martin Luther before moving on to discuss the significance, function and contextual application of the structure of worship; both ancient and contemporary. Most notably is the shift from a celebration of the resurrection of Jesus Christ to a service of worship where the purpose is to call people into repentance and remind them of the magnitude of their sins (González
There are many facets of a relationship with God. They can be known in the Christian community as disciplines. Worship although identified as a Christian discipline is more about relationship, love and honour to the Father. It is the topic that will be discussed through out this paper.
Unterseher, Cody C. "The Holy Cross In The Liturgy Of Jerusalem: The Happening At The Center Of The Earth." Worship 85.4 (2011): 329-350. ATLA Catholic Periodical and Literature Index. Web. 17 Feb. 2014.
During this movement, the church tried to simplify its processes for everyday use. For instance, the Church translated some parts of the Mass from Latin to the language of the country of where the church resided. The priesthood also went through advanced training to ensure that they could properly execute every aspect of the Mass. This effort by the Christian churches established they wanted people and the community to have motivation to preach and worship their particular faith.”
The aim of this paper is to explore firstly the political issues and theological issues that contributed to the convening of the Marburg Colloquy and then briefly discuss the impact these events had on the immediate course of the Reformation. The colloquium was convened in the German town of Marburg-on-the-Lahn over the days of the 1st-4th October 1529,at a time of great political and social upheaval both in Germany, Switzerland and in Europe as a whole. The Landgrave, Phillip I of Hesse (1504-1567) called it with the aim of reaching agreement between the two 'branches ' of the magisterial reform movement. A movement with opposing views polarised around the issue of Eucharistic understanding, an issue, which at its core had implications for
In an age when culture continues to lower standards of intellect, Marva Dawn makes compelling observations and suggestions for the Church to rethink its’ strategy on impacting society. How do we evangelize without weakening the message of what we are communicating? The majority of her text focuses on the worship environment generally, but later she focuses on music, preaching, and liturgy specifically. According to Dawn, a gathering of believers should emphasize God as the subject and object of worship, challenge each individual to grow in godly character, and accentuate the community of believers (not only in the room, but throughout history as well). Through this grid, she encourages leaders and participants to evaluate each worship element. If these primary goals are accomplished, then worship will not be empty and simpleminded. Instead the worship atmosphere would be held to a higher standard and, she believes, both pleasing to God and attractive to those who do not know God.
When reading Protestant Worship: Traditions in Transition written by James F. White, I was reminded of the great deal of history that has lead Protestantism to where it is currently standing. This division of the Body of Christ is in possession of tumultuous roots and branches, but she still stands to be the Hands and Feet of Christ. Within this book there was history that I knew very well, along with ideologies within separate denominations that I didn't necessarily agree with. Regardless of the details of the Body of Christ, we have all grown from one particular movement which has changed the direction of Christianity irrevocably.
The beginnings of the Christian church are shrouded in mystery. With the lack of evidence about that time in history, it is hard to draw conclusions of any type. However, the historical analyst, Hans Kung, has written a book to shed some light on the subject. In this book, Kung discusses his opinion on the development of the early church, and its hierarchical structure. In the following paper, I will address two of the chapters of Kung’s book, “The Beginnings of the Early Church” and “The Early Catholic Church”. The points that I will focus on are: The makeup and persecution of the early church community and why it was that way, and how, according to Kung, the founders of Catholicism went against how Jesus wanted the church to be governed by establishing a hierarchy.
Martos, J. (2001) Doors to the Sacred: A Historical Introduction to Sacrements in the Catholic Church, Revised and Updated edition, (Missouri: Liguori Publications).
The emphasis on sacrifice in the Catholic Church has changed. In the earliest days bread was broken in a meal of fellowship. Eyewitness accounts of the works of Jesus Christ were the center of the fathering. It was a gathering of a community of believers. Gradually this emphasis on community and discussion has changed to an emphasis on the sacrifice of Jesus. By the middle ages this is the center of all. People came to adore the Blessed Sacrament while the priest offered the sacrifice. This centrality on the eucharist and the priest as sacrificer was solidified by the Council of Trent. In time, the people yearned for a greater participation in the liturgy. This led to the Second Vatican Council in which great changes to the liturgy resulted in a shift of emphasis back to the words and works of Jesus and to the people as the mystical body of Christ.
Michael Farley’s article, What is “Biblical” Worship?, describes what biblical worship is by providing evidence of the biblical theology of worship that is currently being used in the evangelical world. Farley presents three hermeneutical models, including the praxis-oriented regulative principle, the patristic-ecumenical model, and the biblical-typological approach to portray what biblical worship is, in accordance with scripture. The praxis-oriented regulative principle is a hermeneutical approach to a biblical theology of worship defining the norm for Christian worship as the apostolic practice or corporate worship in the first-century church. According to this principle, liturgical practices are only biblical if they are explicitly commanded
The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved February 21, 2010 from New Advent: http://www.newadvent.org
The Story of Christianity is a very informative summation; a continuation of Volume 1 which covered the beginning of the church up to the Protestant Reformation, while Vol. 2 dealt with the Protestant Reformation up to more modern time period. This author delivers a more comprehensive and deeper look into the development of Christianity, which includes particular events which had transpired throughout the world; particularly how Christianity has expanded into Central and South America. Gonzalez opens up this book with the “Call for Reformation,” where he shares with his readers the need for reform; the papacy had started to decline and was corrupt, in addition to the Great Schism, which had further weakened the papacy (p.8). The author explains how the church was not the only issue but that the church’s teachings were off track as well, seeing that the people had deviated from...
In this paper I will compare and contrast the different elements of worship in the Middle Ages with the worship in the Reformation period. To begin with I will point out the difference in languages. In the previous period we see that the Western church was more rigid in using Latin in its services, whereas the Eastern church was more adaptable to the common language. In the middle ages we start to see a similar break up in the Western churches, with the churches in the Protestant movement moving towards the common peoples vernacular. So during the Middle ages people did not participate as much because they did not understand what was going on, while in the Reformation period they did not participate as much because there was a move away from the liturgical style towards a longer homily/preaching (Shields & Butzu, 2007, p. 257).
Third, in Christology, Gregory emphasizes the incarnation of the Son is not a sudden idea, not a phantom (402) but an eternal redemption plan of God. All the prophecies was foreshadowing Christ (342) and concerning Christ (377). Gregory skims the life and teaching of Jesus but emphasizes much in Christ’s death and resurrection. Jesus humbled Himself to the indignity of death (385, 587-595), came to bridge the separated, to build up what was destroyed (591). In Gregory’s view, the cross of Christ is the anti-type of the tower of Babel. The tower stands for scattering, represents God’s wrath of human’s sin; the cross stands for gathering that Jesus redirects people back to God (584, 585). With the promise of God’s spirit dwelling in the believers, Gregory further insists the Martyrs live and intercede for men (596-597) which ...
The original Greek meaning for church is thing belonging to the Lord. However, the secular meaning describes the church as an assembly. Additionally, church in the Septuagint also represents an assembly or congregation. However, in the New Testament, the church described as a local Christian community or the Whole Christian community and sometimes it is represented by symbols (i.e., body, bride, temple, etc.). Moreover, in memory of the apostles the church is called Apostolic. It is apparent that the nature of the church evolves with the times. I will discuss the similarities and differences regarding the nature and calling of the church in the modern world.