The steady diet of sermons and doxologies swelled not my liver but my spleen.
|
|
The Doxologies and the Parades for the national anniversary of March 25, will take place as scheduled.
|
|
When imagination fails doctrines become ossified, witness and proclamation wooden, doxologies and litanies empty, consolations hollow, and ethics legalistic.
|
|
Doxologies were an integral part of Israelite worship and that of the early church, appearing frequently in psalms and hymns.
|
|
Sometimes he quotes the psalms to introduce a note of religious fervor, or inserts, according to circumstances, blessings, curses or doxologies.
|
|
Within these so-called doxologies Advaita Vedanta was given the highest position, since it was regarded to be most inclusive system. Vijnanabhiksu, a 16th- century philosopher and writer, is still an influential proponent of these doxologies. He's been a prime influence on 19th century Hindu modernists like Vivekananda, who also tried to integrate various strands of Hindu thought, taking Advaita Vedanta as its most representative specimen.
|
|
This gleaming piece is recognizably minimalist in its radically reduced material, but the composer said that he had modeled it on the solemn doxologies of the Russian Orthodox Church.
|
|
Mr. Nimmons, who oversees a congregation of about 2,100, said he had long thought of his roof as a potential canvas for his doxologies, a celestial screen saver, of sorts.
|
|
In some hymnals, the front section is occupied by service music, such as doxologies, three-fold and seven-fold amens, or entire orders of worship (Gradual, Alleluia, etc.). A section of responsorial psalms may also be included.
|
|
However, the temptation to reword such as "thy" to "your" has been resisted for old favourites, so, for example, "Great is thy faithfulness" remains untouched. In a deliberate echo of RCH, CH4 opens with a collection of psalms arranged in the order of their original Psalm numbers (Hymns 1-108). Many of these come from the Scottish Psalter, and appear here without the doxologies added in CH3. (These doxologies are included as Hymn 109, but their separation from the texts of the psalms presumably means they will be relatively seldom used.) But the section also includes psalms from other musical traditions, as well as prose psalms for responsive reading - still not common in the Church of Scotland.
|
|
Some of these texts have been dated to between the 8th and the 11th century.Arvind Sharma (2002), On Hindu, Hindustān, Hinduism and Hindutva Numen, Vol. 49, Fasc. 1, pages 5–9 Within these doxologies and records, Advaita Vedānta was given the highest position, since it was regarded to be most inclusive system.
|
|
During the Middle Ages, Western theologians such as Anselm of Canterbury, John Scotus Eriugena, Bonaventure, Thomas Aquinas, Nicholas of Cusa, and Bernard of Clairvaux touched upon themes such as "the idea of beauty, the vision of God, the image of Christ, the iconodule-iconoclast conflict, and the strong presence of personally grounded and poetic doxologies".Thiessen, p. 59.
|
|
In the Roman Rite, the hymn is sung in the Divine Office on June 24, the Feast of the Nativity of John the Baptist. The full hymn is divided into three parts, with "Ut queant laxis" sung at Vespers, "Antra deserti" sung at Matins, "O nimis felix" sung at Lauds, and doxologies added after the first two parts.
|
|
In 1718 he was assailed by a member of his congregation, the Rev. Martin Tomkins, on the use of doxologies in prayer and praise. Prefixed to what Tomkins called 'A Calm Inquiry whether we have any Warrant from Scripture for addressing ourselves in a Way of Prayer or Praise to the Holy Spirit,' is 'A Letter to the Rev. Mr. Barker.
|
|
The surviving compositional corpus left by Bereketis is extensive, spanning works across all ecclesiastical genres including communion chants (koinonika for both Sundays and weekdays), asmatic doxologies, cherubic hymns, kratemata, pasapnoaria, polyelea, doxastica and katavasies for various feast days. Among the more notable of his compositions is the eight-mode setting of "O Theotokos and Virgin" for two alternating choirs, most commonly chanted in all-night vigils on Mount Athos.
|
|
The second Hoos is Psalm 135, which thanks God for "His mercy [that] endures forever".Praises Explained The third is the praise of the Three Holy Children (Daniel 3:26-56),In many Protestant versions of the Bible, this is found separately in the Apocrypha. followed by the Greek hymn Aripsaleen. After some additional hymns, doxologies, and commemorations of the saints, the fourth Hoos is sung, which is Psalms 148, 149, and 150.
|
|
Frame (1996). The regulative principle was historically taken to prohibit the use of dance in worship. In 1996 reformed theologian John Frame broke the consensus and argued that the regulative principle does permit dancing, a view that was criticised by more conservative scholars. While music is the central issue in worship debates, other matters have been contentious as well, including doxologies, benedictions, corporate confession of sin, prayer and the readings of creeds or portions of scripture.
|
|
The wooden altar from 1682 shows the two men's coat of arms. A notice on the back names Michael Luter for a new setting in 1820. The central altar image is a glorification of Mary that sweeps over the representatives of the spiritual (pope, abbots, members of orders, priests) and worldly (emperors, kings, bishops) estates. Seen above her is the Holy Trinity with the Father, the Son and the Holy Ghost, and beside her are Death with the hourglass, and an angel with banners bearing doxologies and quotations from psalms.
|
|
The volume then continues, as did CH3, with a thematic arrangement of hymns, this time divided into three main sections each associated with one person of the Holy Trinity and subdivided into aspects of God and the Church's response. There then follows an international section of short songs, including evangelical choruses by writers such as Graham Kendrick and pieces from Taizé and the Iona Community. A final short section contains Amens and Doxologies. In some ways this is the Church of Scotland's most ambitious hymnal to date, and certainly it is the longest.
|
|
Berriman was known privately to have been the author of A seasonable Review of Mr. Whiston's Account of Primitive Doxologies, 1719, and of A Second Review, also 1719. In 1723–4 was delivered his Historical Account of the Trinitarian Controversy, the Lady Moyer's lecture, published 1725. In 1731 followed A Defence of some Passages in the Historical Account. In 1730–1 he preached the Boyle lecture, published in 1733 (2 vols.) In 1733 appeared his Brief Remarks on Mr. Chandler's Introduction to the History of the Inquisition, against Samuel Chandler.
|
|
Amongst Anglicans, the Gloria Patri is mainly used at the Daily Offices of Morning and Evening Prayer, to introduce and conclude the singing or recitation of psalms, and to conclude the canticles that lack their own concluding doxologies. Lutherans have historically added the Gloria Patri both after the chanting of the Responsorial Psalm and following the Nunc Dimittis during their Divine Service, as well as during Matins and Vespers in the Canonical hours. In Methodism, the Gloria Patri (usually in the traditional English form above) is frequently sung to conclude the "responsive reading" that takes the place of the Office Psalmody. The prayer is also frequently used in evangelical Presbyterian churches.
|
|
To this view some colour is given by isolated expressions in his writings, and by the subsequent course of Ochino (whose heterodox repute rests, however, on the insight with which he presented objections). Gaston Bonet-Maury (1842–1919) comments: "Valdés never discusses the Trinity (even when commenting on Matt, xxviii. 19), reserving it (in his Latte Spirituale) as a topic for advanced Christians; yet he explicitly affirms the consubstantiality of the Son, whom he unites in doxologies with the Father and the Holy Spirit" (Opusc. p. 145). Practical theology interested him more than speculative, his aim being the promotion of a healthy and personal piety.
|
|
He also combines various groupings from the Decani and Cantoris sides to make a variety of six, eight and occasionally ten-part counterpoint. Most of the movements begin with a verse section scored for four soloists, who perhaps sang 'in medio chori' (in the middle of the choir), a procedure adopted in other Elizabethan Great Service settings. Although the length of the canticles made it difficult for him to expand on individual text-phrases, he sometimes allows himself an extended imitative paragraph at the end of a section. The doxologies of the two evening canticles (the Magnificat and the Nunc Dimittis) both end with majestic climaxes which are the most striking features of the work.
|
|
St. Augustine was evidently opposed to the growing tendency to abandon the simple recitative tone and make the chant of the offices more solemn, complex and ornate as the ceremonial became more formal. Gradually the formularies became more fixed, and liberty to improvise was curtailed by the African councils. Few, however, of the prayers have been preserved, although many shorter verses and acclamations have been quoted in the writings of the period, as for example, the Deo Gratias, Deo Laudes, and Amen, with which the people approved the words of the preacher, or the doxologies and conclusions of some of the prayers. The people still used the sign of the cross frequently in their private devotions as in the more difficult days of Tertullian (when the Christians were still under persecution).
|
|
Historically, the word secular was not related or linked to religion, but was a freestanding term in Latin which would relate to any mundane endeavour. However, the term, saecula saeculorum (saeculōrum being the genitive plural of saeculum) as found in the New Testament in the Vulgate translation (circa 410) of the original Koine Greek phrase (eis toùs aionas ton aiṓnōn), e.g. at Galatians 1:5, was used in the early Christian church (and is still used today), in the doxologies, to denote the coming and going of the ages, the grant of eternal life, and the long duration of created things from their beginning to forever and ever. Secular and secularity derive from the Latin word saeculum which meant "of a generation, belonging to an age" or denoted a period of about one hundred years.
|
|
Howells knew Gloucester Cathedral's acoustics very well, as he was a pupil of Sir Herbert Brewer, the cathedral's organist. Howells used the resonant space for "fervent, majestic" doxologies concluding both canticles, but with a quiet and reflective close. Eric Milner-White, then Dean of York, is reported to have been "in inward tears for the rest of the day" after he first heard the Nunc dimittis. The composer's biographer, Christopher Palmer, described the Gloucester Service as being one of the three Howells canticle settings that "tower above the rest" (the others being Collegium Regale for King's College, Cambridge, and the St Paul's Service for St Paul's Cathedral) where the music "burns through the words' patina of familiarity into a dramatic and purposeful entity", while reflecting their "constantly varying nuances and inflections".
|
|
On this basis, many early Calvinists also eschewed musical instruments and advocated a cappella exclusive psalmody in worship, though Calvin himself allowed other scriptural songs as well as psalms, and this practice typified presbyterian worship and the worship of other Reformed churches for some time. The original Lord's Day service designed by John Calvin was a highly liturgical service with the Creed, Alms, Confession and Absolution, the Lord's supper, Doxologies, prayers, Psalms being sung, the Lords prayer being sung, Benedictions. Since the 19th century, however, some of the Reformed churches have modified their understanding of the regulative principle and make use of musical instruments, believing that Calvin and his early followers went beyond the biblical requirements and that such things are circumstances of worship requiring biblically rooted wisdom, rather than an explicit command. Despite the protestations of those who hold to a strict view of the regulative principle, today hymns and musical instruments are in common use, as are contemporary worship music styles with elements such as worship bands.
|
|