Academic literature on the topic 'Liturgies and ritual'

Dignified liturgies (weiyi 威儀), one of the fundamental concepts in the Taoist scriptures, shows the overall image of Taoism displayed at the altar of the retreat (zhai 齋) and offering (jiao 醮) rituals. By examining the weiyi and Weiyi Masters in Taoist history, the dignified image of Taoist priests, the dignified duties of ritual masters, and the weiyi at the altar of the zhai and jiao rituals, we argue that the weiyi, which embodies the sacred dignity of the zhai and jiao altar, is key to understanding the meaning and function of Taoist zhai and jiao rituals. An overview of the weiyi is a new perspective in Taoist ritual studies, as in Taoist history its image as a state religion was displayed through dignified liturgies.

A large number of mediaeval documents addressing specific liturgies directed to stars and planets and their iconographical and ritual representation have been preserved in Japanese private and public collections. The Fujii Eikan Archives, kept at the Art Research Centre of Ritsumeikan University, Kyoto, comprises five manuscripts related to the worship of stars, including some hitherto unpublished material. They are essential texts for the study of star-related rituals and the nature of stars in the early medieval period. This article offers an analysis and translation of two of these texts, which represent different genres of ritual manuals devoted to celestial bodies. The first text consists of the liturgical prescriptions for a ritual dedicated to the Personal Star; the second outlines divinatory practices associated with the Nine Luminaries.

Summary Papyrus Schmitt, dated in early Ptolemaic times, offers a clue to the earliest date of the writing of the mortuary liturgies of the Old and Middle Kingdom, which were transformed into Osiris liturgies. Mortuary liturgies were always recited from papyrus scrolls, as attested for example by the ritual Papyrus BM EA 10819 from the New Kingdom. Examples of Osiris liturgies on papyrus as part of the grave goods of private individuals are generally attested from the early Ptolemaic period onwards. At the same time, there can be no doubt that parts of the mortuary liturgies from the Old and Middle Kingdom were already performed in temples as part of the Osiris cult before their later canonisation on papyrus. In the following, ways of transmission will be presented that can explain the introduction of Osirian recitation texts into the temple cult before the beginning of the Ptolemaic period and thus before the point of time universally accepted for the canonisation of Osiris liturgies.

Although we normally expect christian liturgies to have benevolent effects on the participants, this may not always be the case. Christian rituals may not only fail to achieve their intended purpose, they may also suffer from distortion, with harmful results. Two kinds of distortion may be distinguished here: “recipient distortion”, which arises from defects in the recipients of the ritual action; and “symbolic distortion”, which arises from within the patterns of the ritual symbols themselves. We need to attend to strategies of detection and correction, particularly for symbolic distortion. The extensive footnotes to this article constitute a sub-text in themselves: this is a deliberate choice on the part of the author in order to separate basic argument from illustration, comment, and useful references.

In Confucian thought, there exists a functional view of rituals in which the participation in ritualistic practices brings about human flourishing. Call this the Confucian Ritual Principle (CRP). Utilizing contemporary psychology, in this paper, we argue for CRP. After linking rituals to human flourishing, we argue that on the hypothesis that Christianity is true, we would expect God to establish highly ritualistic and dogmatic liturgies. Put slightly differently, we argue that we should expect what we call 'high church' on the Christian hypothesis. We then move to engage two objections to our argument. First, we respond to an argument that low church traditions are compatible with CRP. Second, we respond to an objection that argues against the ritual thesis, based on the flourishing of low church traditions.

The juxtaposition and maintenance of inherited and indigenous rituals suggests there is something in each of those sources which are felt necessary to retain as both create and express identity and faith at the heart of the ritual processes. Counter to many conversations in liturgy which advocate for full inculturation as the goal, I suggest that acculturation, rather than inculturation, may be, for certain cultures and liturgies, the preferred ritual pattern, a ritual technique to continue two identities in the midst of diversity, especially in Christian communities who live in the ongoing reality of the move from colonialism to postcolonialism. To argue this assumption first requires a conversation between incarnationally-based inculturation and the newer conversation partners of hybridity and syncretism, placing that conversation in the context of colonial and postcolonial realities before turning to an example of acculturated funeral rituals amongst the Swampy Cree of Manitoba, Canada.

This article examines a section in the Shuihudi 睡虎地 Rishu 日書 (Daybooks) entitled “Horses” (ma 馬) which describes the instructions for the performance of a ritual to propitiate a horse spirit. The text is one of the earliest transmitted ritual liturgies involving the treatment of animals. It reveals a hitherto little known aspect of the role of animals in early Chinese religion; namely, the ritual worship of tutelary animal spirits and the performance of sacrifices for the benefit of animals. Furthermore, it corroborates the existence of magico-religious rituals involving the treatment of animals, and demonstrates that cultic worship of animal spirits, criticized by some masters of philosophy, was part of the religious practices of the elite in the late Warring States and early imperial period. The article presents an annotated translation of the “Horses” section, discusses its contents and significance in relation to equine imagery documented in received sources, and examines its value as a source for the perception of animals and animal ritual in late Warring States and early imperial China.

To elucidate some of the origins of what Martin Marty has called “America’s Iconic Book,” this article analyzes early Christian rituals in which the Bible functions as an icon, that is, as a material object that invokes the presence of the divine. After an introductory discussion of icons, it shows that early Christian communal rituals of Gospel procession and display as well as popular and private ritual uses of scripture as a miracle-working object parallel the uses and functions of Orthodox portrait icons while circumventing issues of idolatry. Examples come from a survey of early Christian liturgies, conciliar and legal records, the physical appearance of Bibles and Gospel books, the representations of books in art, and written arguments from the iconoclastic controversies of the eighth and ninth centuries.

The global pandemic has impacted the liturgical life of the church by forcing worshiping communities to turn to online liturgies in lieu of gathering together as the body of Christ in one place and time. But the ongoing theological reflection has been particularly concerned with sacramental liturgy online. How can incarnate matter-filled ecclesial sacraments be celebrated without being “in-person”? This article suggests that the ritual and sacramental effects of the pandemic brought an already-existing lack of catechesis on sacramental theology to the surface by exploring two connected conversations: on the one hand, eucharistic theology and the meaning of “real presence” in a time of Internet religion, and on the other hand, the effects of the insidious inculturation of consumerism and commodification highlighted in the “liturgy on demand” world of online ritual and ritual online.

Versoening en navorsing oor versoening in Suid-Afrika is geen nuutjie nie. Die vraag ontstaan dus of dit na vyf-en-twintig jaar na demokrasie in Suid-Afrika nie tyd geword het om aan te beweeg nie? Ek, as navorser, voer aan dat dit júis nou die tyd is, ke nako, om na ‘n kwarteeu van demokrasie ‘n kritiese bestekopname van die versoenings- en transformasieproses in Suid-Afrika te maak. Die navorsing speel hoofsaaklik in twee sfere af wat geensins van mekaar geskei kan word nie, naamlik die Suid-Afrikaanse konteks en die kerklike konteks, met spesifieke verwysing na die Nederduitse Gereformeerde Kerk (NG Kerk). In hierdie studie, het ek ‘n verkennende tog onderneem om sodoende die tipiese merkers waarmee die Suid-Afrikaanse konteks van kerk en samelewing oor die laaste vyf-en-twintig jaar uitgebeeld is, te verwoord. Daar is drie voorveronderstellings waarop hierdie studie gegrond is. Eerstens, ‘n diepe bewussyn van die steeds getraumatiseerde konteks waarbinne Suid-Afrikaners vir hulleself ‘n lewe moet maak, ‘n konteks wat steeds gekenmerk word deur rassespanning- en konflik. Tweedens, die vaardigheid van self-refleksie oor die nalentskap van die verlede, bedoelende die Apartheidsera, en Suid-Afrikaners se konkrete betrokkenheid in die hede en toekoms. Derdens, die formatiewe rol van die erediens en liturgie, waartydens die liturgie van die erediens en die liturgie van die lewe daadwerklik aan mekaar verbind word. Op grond van die bogenoemde voorveronderstellings rakende die formatiewe aard van die liturgie, word die sentrale navorsingsvraag van hierdie studie as volg geformuleer: Hoe kan die liturgie soos gevier binne die NG Kerk formatief meewerk om versoening in die harte van gelowiges te bevorder sodat dit sal impakteer op die huidige en toekomstige Suid-Afrikaanse samelewing? Die sentrale navorsingsvraag is ondersoek deur middel van ‘n interdissiplinêre literatuurstudie wat onderneem is. Vervolgens is die vraag ook verder ondersoek deur middel van empiriese navorsing, waartydens ek deur semigestruktureerde indiepteonderhoude gesprekke gevoer het met medenavorsers oor die betrokke tema. Die volgende aspekte is deur die loop van die studie onder die loep geneem: • Teoretiese en metodologiese begronding van die studie – in hierdie deel van die navorsing word daar op ‘n kontekstuele beskrywing en toepassing van die teorieë gefokus, modelle en metodes wat die teoretiese en metodologiese begronding vorm ten opsigte van ‘n ondersoek van liturgie en versoening in die Nederduitse Gereformeerde Kerk: ‘n Liturgies-rituele benadering. • Suid-Afrika: Verlede, hede, toekoms – hier het ek ‘n verkenningstog van die Suid-Afrikaanse landskap onderneem, deur die lens van die South African Reconciliation Barometer, asook ‘n kerklike en teologiese lens om sodoende vas te stel presies hoe die landskap van versoening in Suid-Afrika in vyf-en-twintig jaar se tyd verander het en tog ook dieselfde gebly het. • Die Nederduitse Gereformeerde Kerk: Viering van die erediens - ‘n kritiese bespreking van James K.A. Smith (2016, 2013, 2009) se Homo Liturgicus dien as ‘n moontlike vertrekpunt vir ‘n teologie en praktyk van die erediens soos dit gevier word in die NG Kerk, met die spesifieke fokus tot die bevordering van versoening binne die Suid-Afrikaanse konteks. • Empiriese navorsing – wat ‘n gedetailleerde bespreking van die navorsingsmetodologie insluit, asook die analise en interpretasie van die gegenereerde data. Die gevolgtrekking van die navorsing vind dan neerslag in ‘n praxisteorie wat dien as ‘n vertrekpunt vir ‘n liturgiese teologie in wording van versoening in die NG Kerk waardeur versoening in die Suid-Afrikaanse samelewing bevorder word.
English: Reconciliation and research regarding reconciliation in South Africa is not new. However, the question, regarding the necessity of continuing research on this topic, arises. After twenty-five years of democracy in South Africa, is it not time to move on? In this research, I hope to emphasize that the timing is nów just perfect, as it is necessary for a critical survey regarding the reconciliation and transformation process in South Africa. The research took place in two main spheres which cannot be separated from one another, namely the South African context and the church context, with specific reference to the Dutch Reformed Church (DRC). In this study, I undertook an exploratory quest to articulate the typical markers with which the South African context of church and society over the last twenty-five years, is portrayed. This study is grounded in the following three preconceptions. Firstly, consciousness of the still traumatised context within which South Africans must carve out a life for themselves, a context that is still characterised by racial tension and conflict. Secondly, the skill of self-reflection on the legacy of the past, meaning the era of Apartheid, and the concrete involvement of South Africans in the present and future. Thirdly, the formative role of the worship service and liturgy, during which the liturgy of the worship service and the liturgy of life are consciously connected to each other. Based on the above-mentioned preconceptions regarding the formative nature of the liturgy, the central research question of this study can be formulated as follows: How can the liturgy as it is celebrated within the DR Church formatively contribute to promote reconciliation in the hearts of believers so that it can impact on the current and future South African society? The central research question was investigated utulising an interdisciplinary literature study. Subsequently, the research question is also further investigated through means of empirical research during which I conducted semi-structured in-depth interviews with fellow researchers on the theme. The following aspects were scrutinised in the study: • Theoretical and methodological foundation of the study – in this part of the research, focus was placed on a contextual description and application of the theories, models and methods which form the theoretical and methodological foundation with regards to an investigation of liturgy and reconciliation in the Dutch Reformed Church: a Liturgical-ritual approach. • South Africa: past, present and future – in this section I undertook an exploration of the South African landscape through the lens of the South African Reconciliation Barometer, as well as a church and theological lens in order to determine exactly how the landscape of reconciliation in South Africa over the past twenty-five years has changed but also remained the same. • The Dutch Reformed Church: Celebration of the worship service – a critical discussion of the Homo Liturgicus of James K.A. Smith (2016, 2013, 2009) served as a possible departure point for a theology and praxis for the worship service as it is celebrated in the DR Church, with specific focus on the promotion of reconciliation within the South African context. • Empirical research – which included a detailed discussion of the research methodology, as well as the analysis and interpretation of the generated data. The conclusion of the research is then grounded in a praxis theory as stepping stone for a liturgical theology in the DR Church that promotes reconciliation in the South African society.
Thesis (PhD)--University of Pretoria, 2019.
Practical Theology
PhD
Unrestricted

Le contenu de cette thèse est commandé par son intitulé même qui exige de balayer autant que possible l’histoire de la liturgie chrétienne autour de quelques idées-forces. Nous avons ainsi découvert que, de son origine au cours de la dernière Cène ainsi que dans sa formation et son expansion par la suite, la liturgie chrétienne a été modelée par divers facteurs. On remarque, là où il a connu un succès franc et pérenne, que le christianisme se caractérise par une réelle transculturalité, sa capacité de s’adapter aux diverses cultures qu’il rencontrait, avec, dès ses origines, un pluralisme liturgique et, même, différentes familles liturgiques, s’appuyant sur les différentes cultures. Si en Occident, cette logique s’est réalisée au point où la liturgie a fait un avec les cultures des peuples et même de devenir la culture de ces peuples et sociétés, christianisme et chrétienté étant identifiés à Occident, elle ne fut pas toujours respectée en pays de mission où la liturgie occidentale fut imposée sans considération de spécificités culturelles locales. Pour remédier à cette situation, le Concile Vatican II prescrit que l’évangélisation et la liturgie s’adaptent aux valeurs et génies des différents peuples pour véritablement les pénétrer en profondeur. De l’axe central de cette thèse il découle donc ce triple constat selon lequel l’histoire de la liturgie s’est orientée par rapport à la pratique ou au rejet de l’inculturation : Une première période où, né dans la culture juive, le christianisme en a été l’une des expressions mais a pu s’incarner positivement dans les différentes cultures des peuples d’Occident. Une deuxième période où les théologies et méthodes missionnaires ont ignoré la nécessité de l’inculturation, avec un bilan mitigé et, même, plutôt déficitaire sur le plan de l’évangélisation. Une dernière période où à la faveur des réformes du concile Vatican II, la théologie de l’inculturation est élaborée et systématisée, ce qui a permis l’émergence de rites africains, notamment le rite zaïrois Tout en demeurant dans la famille liturgique romaine, ces rites ont leurs caractéristiques qui reflètent et intègrent les valeurs traditionnelles africaines, avec une liturgie et, finalement, un christianisme, qui prend un vrai sens aux yeux des peuples
As its title suggests, this thesis aims at surveying the whole history of the Christian liturgy, organizing its content around a few key ideas. We have found that, from its inception during the Last Supper and throughout its historical development, the Christian Liturgy has been shaped by several factors. It is to be noted that whenever Christianity made a successful and lasting impact, it was due to its transcultural ability to adapt to the diverse cultural environments it wished to integrate. From its origins, it was characterized by liturgical pluralism and even by different liturgical traditions anchored in different cultures. In western societies, this principle was followed so strictly that the Christian liturgy became associated with western cultures and peoples and, eventually, came to be identified with them. Yet missionaries often failed to apply this principle to other countries where they imposed western liturgy taking no account of local customs. As a remedy, Vatican II decided that cultural and local specificity should be taken into account by missionaries to add depth to their ministry. The triple axis of the thesis is therefore based on the historical development of the Christian liturgy along pragmatic and inculturation lines: A first phase when, arising from its Jewish culture, Christianity spread to the West and integrated western cultures and peoples positively. A second phase when missionaries’ methods and theologies disregarded cultural specificity, with uncertain, or rather negative, results in evangelical terms. A third phase, in the wake of Vatican II, which favoured systematic inculturation, enabling the emergence of African rituals such as the Zairian rite. While grounded in the Roman liturgical tradition, these rites were moulded by traditional African values making the liturgy, and Christianity as a whole, more meaningful to these peoples

S'il est impératif de ne pas confondre droit et pouvoir de juger, il n'en reste pas moins vrai que la question de la légitimité de ce pouvoir se pose dans sa double dimension éthique et juridique. C'est donc sur l'articulation du légitime et du légal qu'il faut s'interroger. A cet égard, on peut émettre l'hypothèse selon laquelle le rituel judiciaire est le moyen d'une telle liaison. En effet, tout rituel est l'expression visible car codifié des moeurs du groupe dont il tire sa légitimité, et a pour fonction d'assurer et de maintenir son unité. En cela, le rituel judiciaire ne semble pas faire figure d'exception dans la mesure où il participerait de la démarche réglée visant à restaurer l'unité lézardée par un délit ou un crime. Cependant la dimension judiciaire du rite implique son inscription dans le juridique. Il convient de le rapprocher mais aussi de le distinguer de la procédure, sur laquelle s'appuient juges et parties, qui représente le cadre objectif parce que légal du processus du jugement.

South African people love sport. In a context where sport events like the Soccer World Cup or a Super 15 rugby match can draw crowds of up to 95 000 people, we cannot ignore the importance of sport. In contrast to the popularity of sport events and the huge crowds they manage to attract, most churches struggle to get 500 people to church on a Sunday morning.This situation raises two questions, namely: “What draw people to sport?” and “Can theology and Liturgical Studies in particular, learn something from sport?”

the need to predict the future

rituals

physical contact

tribal and together

symbols

tole models

performance

the meeting space

Godly role

defying death

The second question is: “Why is this going on?” Here we try to make sense of what we’ve found. What theories might help us to better understand and explain the patterns and dynamics we’ve begun to discover? These are the key questions of the interpretive task of practical theological interpretation. Here I’ve used theories from the arts and sciences to better understand and explain why the ten moments I identified in sport are occurring. The third question is: “What ought to be going on?” This is the normative task of practical theological interpretation. Here theological concepts are used to interpret particular episodes, situations, contexts or in this study, the ten moments. The aim of this task is to construct ethical norms to guide our responses, and to learn from “good practice”. The fourth question is: “How might we respond?” This is the pragmatic task of practical theological interpretation. The aim is to determine strategies of action that will influence situations in ways that are desirable. Here I looked into the possibility of the liturgical inculturation of the ten moments. In conclusion suggestions for the liturgical praxis were made./ Copyright
Dissertation (MDiv)--University of Pretoria, 2011.
Practical Theology
unrestricted

In the Dutch Reformed Church (NGK), as well as in other reformed churches, confirmation is an important mile stone in every person's life: It is when young people (or new members) can make a public (re) commitment to God. In this study, the researcher proposes a new way of thinking about confirmation as a liturgical transitional ritual (rite of passage). The research questions in the study are: o During which transitional life phase will confirmation be best suitable and meaningful? o What liturgical praxis theory and key points can be given to help a liturgist to make sense and present this liturgical ritual as transitional ritual? These research questions are approached by studying the question from different probes in the various chapters: a liturgical probe, a psychological and anthropological probe, a transitional (rites of passage) ritual probe, as well as an anthropological theological probe on faith formation. The researcher proposes a liturgy practice theory with key points to keep in mind when planning the liturgical ritual confirmation. In addition, she suggested that confirmation takes place during the transition phase to emerging adulthood. However, the reader will conclude from the different probes and summary of the study that there are more: more transitions, more life phases and more transitional rites and commitments that we can do in the DRC (as well as other reformed churches).
Dissertation (MTh)--University of Pretoria, 2018.
Die Suid-Afrikaanse Akademie vir Wetenskap en Kuns
Practical Theology
MTh
Unrestricted

Alhoewel dit hierdie jaar agtien jaar gelede is, nadat die Apartheidsisteem tot ‘n einde gekom het, kan die voetspore van verdeeldheid op grond van ras en etnisiteit tog nog gesien word in die Suid-Afrikaanse samelewing. Verskeie akademici erken wel dat die land ver gekom het in terme van versoening en sosiale kohesie, maar dat daar nog ‘n lang pad voorlê. Statistiek Suid-Afrika toon aan dat die Suid-Afrikaanse samelewing oorwegend religieus is, daarom is die navorser se vermoede dat die kerk ‘n groter rol kan en moet speel in terme van die bevordering van versoening en sosiale kohesie in Suid-Afrika. Die navorser stel dus ondersoek in na multikulturele liturgieë en of multikulturele eredienste as rolspelers in die bevordering van versoening en sosiale kohesie. Die vraagstelling van die navorsing is dus: Watter ritueel-liturgiese kwaliteite tydens multikulturele aanbidding kan ‘n positiewe en opbouende effek op sosiale kohesie en versoening in die huidige Suid-Afrikaanse konteks hê? Die navorser het die navorsingsvraag ondersoek deur middel van ‘n literatuurstudie in die veld van liturgie, antropologie en ook sosiologie. Die vraag is ook verder ondersoek deur middel van empiriese navorsing by drie verskillende multikulturele eredienste in Pretoria. Die volgende aspekte is deur die loop van die jaar nagevors:

• Teologiese en sosiologiese interpretasie van die huidige sosiale konteks van Suid-Afrika – in hierdie gedeelte van die navorsing het die navorser gepoog om die konteks van die Suid-Afrikaanse samelewing vir die leser weer te gee. Daar is grotendeels gebruik gemaak van die Sensus 2001 om die demografiese gegewens van Suid-Afrika weer te gee. Verder is die samelewing ook ondersoek deur gebruik te maak van sentrale teoretiese begrippe naamlik vergifnis, versoening, sosiale transformasie, sosiale kohesie en sosiale identiteit.
• Die aard van multikultulturele eredienste en die waarde van simbole, rituele en seremonies – in hierdie hoofstuk word daar ondersoek ingestel na die teologie van multikulturele liturgieë. Eerstens word daar gekyk na die waarde van simbole, rituele en seremonies binne multikulturele eredienste. Daarna word die ontwikkeling van die liturgie soos beïnvloed deur kultuur in breë trekke beskryf. Die essensie van aanbidding word ook op die tafel geplaas. Laastens word ‘n voorlopige teologie van multikulturele eredienste saamgestel uit die literatuurstudie.
• Gedetailleerde beskrywing van drie onderskeie eredienste – die drie multikulturele eredienste word in die fynste detail beskryf na aanleiding van wat voor, tydens en na die erediens gebeur. Die struktuur van die kerkgebou asook die liturgiese ruimte word in detail weer gegee.
• Empiriese navorsingsdata (fokusgroepe) analise – die navorser het onderhoude gevoer met gekose kandidate wat gereeld die onderskeie multikulturele eredienste bywoon om verdere kennis aangaande mense se belewenis van die eredienste in te samel.

Die gevolgtrekking van die navorsing vind dan neerslag in die voorlopige teorie van multikulturele eredienste wat versoening en sosiale kohesie bevorder. ENGLISH : Although 2012 marks eighteen years since the demise of Apartheid, traces of division based on race and ethnicity can still be witnessed in the South African society. Several academics acknowledge that the country has made good progress with regards to reconciliation and social cohesion but that there is still a lot of work to be done. Statistics South Africa show that the majority of the South African society are religious. The researcher therefore supposes that the church can play a greater role in the promotion and strengthening of reconciliation and social cohesion. The research question are therefore as follows: Which ritual-liturgical qualities during multicultural worship can have a positive and edifying effect on social cohesion and reconciliation in the current South African context? The researcher has investigated this research question through a literature study in the fields of liturgy, anthropology and sociology. The research question was furthermore investigated through means of empirical research at three different multicultural worship services in Pretoria. The following aspects were studied throughout this year:

• Theological and sociological interpretations of the current social context in South Africa – in this part of the research the researcher focused on providing the reader with a reflection on the current context in South Africa. The researcher primarily made use of the South African Census of 2001 to present the demographic information of the country. The society was also investigated by making use of a number of central concepts including forgiveness, reconciliation, social transformation, social cohesion and social identity.
• The nature of multicultural worship and the value of symbols, rituals and ceremonies – in this chapter multicultural liturgies are investigated. Firstly the researcher looks at the value of symbols, rituals and ceremonies in multicultural worship services. The development of liturgy as it was influenced by culture are discussed in broad terms. The essence of worship is also touched upon. Lastly a preliminary theology of multicultural worship services are developed based on the literature study.
• A detailed description of the three different worship services – the three multicultural worship services are descibed in as much detail as possible based on what happens before, during and after the worship service. The physical structure of the church building as well as a desciption of the liturgical space is also presented.
• Analysis of the empirical data (focus groups) – the researcher conducted interviews with selected candidates who attend the different multicultural worship services regularly in order to gain more knowledge about their experiences of the worship services.

The conclusion of the research can then be found in the preliminary theory of multicultural worship services that promotes reconcilation and social cohesion.
Dissertation (MTh)--University of Pretoria, 2012.
Practical Theology
unrestricted

Die uitvloei van Millennium Christene uit baie kerke op internasionale en plaaslike vlak veroorsaak in baie kringe bekommernis en onsekerheid. Dit word in Suid-Afrika en in die NG Kerk versterk deur ’n gebrek aan konteks-gepaste navorsing wat akademici sowel as gemeentes kan begelei in hul bediening aan kerklos Millennium Christene. Hierdie navorsing bied ’n stem in hierdie gesprek deur die geloofspraktyke van kerklos Millennium Christene vanuit hul gebede te bestudeer met behulp van die aksioom lex orandi, lex credendi. Die uiteindelike doel is om te kyk hoe daar oor Millenniums se aanbidding herbesin kan word? Osmer (2008) se model vir praktiese teologiese interpretasie word as metodologie gebruik om te beweeg vanaf die praktyk van kerklos Millennium Christene se gebede (lex orandi), tot by hul geloofsoortuigings (lex credendi) en uiteindelik terug na die manier waarop daar saam met Millenniums aanbid kan word (lex orandi). Gegronde teorie word ook as metodologie gebruik in die analise van die gebedsjoernale tot op die punt waar “God, die Versorger, met ons” as ’n kern geloofsoortuiging van kerklos Millennium Christene geïdentifiseer word. Tog word daar gevind dat ou Godsbeelde nuwe betekenisse in nuwe kontekste kry en om hierdie rede is nuwe response nodig. Hierdie verhandeling gebruik die terme ‘anateïsme’, ‘ana-ekklesia’ en ‘analeitourgia’ om nuut te dink oor die wyse waarop ons God ontmoet, die wyse waarop ons met mekaar vergader en die wyse waarop ons God in ons alledaagse beleef. Rituele, as die goue draad wat deur die navorsing hardloop, word voorgestel as begin- en eindpunt in die herbesinning van aanbidding saam met kerklos Millennium Christene. Dit is met behulp van rituele wat die kerk kan beweeg na ’n alternatiewe, gegronde geloofsgemeenskap wat God in die alledaagse en in die vreemde(ling) ontmoet.
Dissertation (MTheology)--University of Pretoria, 2019.
Practical Theology
MTheology
Unrestricted

Examining the relationship between ritual and solidarity in a community of difference, this chapter suggests that ritual offers an embodied script through which people practice the work of togetherness and improvise common belonging. It begins with accounts of how bilingual Holy Week liturgies at St. Mary of the Angels “mix people up on purpose.” It then examines these rituals of ecclesial solidarity in conversation with theorists Catherine Bell, Émile Durkheim, Edith and Victor Turner, Selva J. Raj, Adam Seligman, and Robert Weller. Arguing for an expansive, ecological understanding of practice and a view of ritual solidarity distinct from the Turners’ communitas, it proposes that we view the bodily vernacular of ritual as the language of community. Prevailing studies of multiethnic congregations emphasize the role of ritual in transcending cultural differences. Refuting such claims, this chapter shows that effective ritual does not erase difference but affirms it, inviting participants to join with others in their otherness.