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This included responding specifically to Jesus’s commands (giving us baptism and the Lord’s Supper, for example), but it also included careful selection, reappropriation, and reorientation of formative cultural practices into the repertoire of kingdom-indexed liturgy.
James K. A. Smith • You Are What You Love: The Spiritual Power of Habit
For a wise articulation of this point, see Michael Horton, Ordinary: Sustainable Faith in a Radical, Restless World (Grand Rapids: Zondervan, 2014).
James K. A. Smith • You Are What You Love: The Spiritual Power of Habit
Liturgy is the way we learn to “put on” Christ (Col. 3:12–16).
James K. A. Smith • You Are What You Love: The Spiritual Power of Habit
I want to supplement Willard’s emphasis on the individual practice of the spiritual disciplines with what might be a counterintuitive thesis in our “millennial” moment: that the most potent, charged, transformative site of the Spirit’s work is found in the most unlikely of places—the church!
James K. A. Smith • You Are What You Love: The Spiritual Power of Habit
Political Church: The Local Assembly as Embassy of Christ's Rule (Studies in Christian Doctrine and Scripture)
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Resident Aliens: Life in the Christian Colony (Expanded 25th Anniversary Edition)
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Similarly, when we as Christians today engage the civic space, we’re representatives of our Father in heaven. To properly go about our Father’s business, we must be informed about the civic process and understand the relationship between church and
Justin Giboney • Compassion (&) Conviction: The AND Campaign's Guide to Faithful Civic Engagement
the Reformers saw the liturgy as God’s action and our faithful reception of that action. The governing idea of the Reformed liturgy is thus twofold: the conviction that to participate in the liturgy is to enter the sphere of God’s acting, not just of God’s presence, plus the conviction that we are to appropriate God’s action in faith and gratitude
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