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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 ways.

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Using typology, which brings popoare celtice elveția anti-îmbătrânire 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 Evangelisation 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 as 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. The Bible is not a dead book, but a living one, which speaks to popoare celtice elveția anti-îmbătrânire one of us today.

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As in the patristic homilies, hymnology proclaims at each liturgical celebration the actuality of salvation. Today God has come upon earth, and humanity gone up to heaven. Today for humankind the One who by nature is unseen is seen.

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Our Saviour, glory to you! Second idiomel at the Liti by John the Monk. Voilier surprise suisse anti aging 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.

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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. But the reason could be also a question of a different culture.

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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.

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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 popoare celtice elveția anti-îmbătrânire celtice elveția anti-îmbătrânire.

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 masca cu aspirina perfected, however, popoare celtice elveția anti-îmbătrânire the life to come, when we shall have reached that last day.

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It receives us when we are dead and corrupted and first leads us into life. The anointing with chrism perfects him who has received [new] birth by infusing into him the energy that benefits such a life.

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The Holy Eucharist preserves and continues that life and health, since the Popoare celtice elveția anti-îmbătrânire 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 services, receiving appropriate exorcisms and hearing the Scriptural readings and the catechetical homilies.

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The catechetical homilies of Cyril of Jerusalem are a good testimony of this ancient practice, as well as his popoare celtice elveția anti-îmbătrânire homilies.

For the evangelisation of the catechumen did not stop at his baptism, but Liturgy as a Way of Evangelisation 15 was continuing after, during eight days, when the neophyte was remaining in the church, in a liturgical setting, and receiving explanations about the sacraments to which he had participated.

In fact, the catechetical homilies were dealing most often with the mystery of salvation and the basic elements of faith, as the mystagogical homilies were usually commentaries giving explanations of the liturgical and sacramental actions.

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This point could also be inspiring our mission and evangelisation today. For the starting point of our mission should always be the liturgy.

Indeed, the Church is a gathering: it is the assembly of the people of God, of popoare celtice elveția anti-îmbătrânire body of Christ, around Christ, for the celebration of the Eucharist through which it already partakes of the Kingdom to come.

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Conclusion The time has come to conclude our paper in which we were asked to reflect on the liturgy as a way of evangelisation. We should perhaps retain three important points. Evangelisation is the proclamation of the good news of salvation and not merely teaching a system of beliefs or transmitting a moral code. Its aim should always be a personal encounter with Christ, and therefore evangelisation should always be linked with a personal experience.

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We have seen many examples showing that liturgy is the most proper context for this encounter with the living God. Indeed, the beauty transmitted through the liturgical worship is perceived in the Orthodox Church as an epiphany of Heaven on earth, as a way of uniting to the heavenly beauty, 16 a bridge between the Kingdom of God and this world, a connecting point between time and eternity.

The role of the liturgy is not only to implore, glorify and thank God, but is also didactic and pedagogical. Therefore, one could easily agree with Fr. Having said this, one can understand that worship should always be the centre and the heart of any missionary enterprise. In order that the liturgy could fulfil its pedagogical role, it is important that the liturgical texts would be comprehensible and accessible to the people.

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This explains, as we have seen, the preference that was always given by the Orthodox missionaries to the use of the vernacular language in the liturgy precisely for that purpose. But understanding the language does not necessarily means understanding the Mystery. It is not sufficient to understand the meaning of the words of what is being sung or read in the worship: one has to be initiated into the Mystery of Christ.

The liturgical and sacramental actions have to be explained, need a commentary.

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Therefore, both liturgy and evangelisation need mystagogy. The Mystery of Christ.

Life in Death. New York: Crestwood. The Life in Christ, Book 1, One Church, 13, nos. Liturgy as a Way of Evangelisation 17 - Kern, K. Kriny molitvennye. Sbornik statej po liturgiheskomu bogosloviœ.

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Belgrade; 2nd edition : Gimnografiå i qortologiå. Paris; Traité du Saint-Esprit 29, 73 SC English translation from: Schaff-Wace, ed. Blomfield Jackson, London. Church, World, Mission. Studia Patristica The Orthodox Understanding of Ministry.

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