Gotowe bibliografie tematyczne / Catholic Church liturgy

Gotowa bibliografia na temat „Catholic Church liturgy”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 29 lipca 2024

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Artykuły w czasopismach na temat "Catholic Church liturgy"

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Sihombing, Adison Adrianus. "Music in The Liturgy of The Catholic Community in Jakarta, Indonesia". Al-Albab 9, nr 1 (8.06.2020): 3–18. http://dx.doi.org/10.24260/alalbab.v9i1.1542.

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This article discusses music in the Catholic liturgy in Jakarta, Indonesia in the postmodern era within the context of the autonomy of the Catholic Church. The Indonesian Catholic Church is an independent and autonomous church where liturgical music is a form of original artistic expression. However, in practice, the majority of Catholics in Indonesia view the liturgical celebration as uninteresting and dull. Conversely, pop music has increasingly influenced liturgical music. This reality is discussed and analyzed specifically in regards to liturgical music that experiences contextual data inference, especially in the specific cultural contexts of the community. The data analysis shows, in perception of Catholics in Jakarta, the role of liturgical music in worship is not homogeneous, but rather depends on the educational background, attention from Pastors of the Parish, cultural factors, and individual past experiences. For the most part, the level of understanding regarding the nature and important position of liturgical music in religious holy celebrations is low. Most consider that all music is the same and can therefore be used in the liturgy. Music is considered only a complement to enhance religious celebrations. In this context, the government and the Indonesian Catholic Church established the Catholic Church Choir Development Institute (LP3K) as a forum for fostering Catholics in Indonesia in the liturgical field and discussing issues related to music. This article confirms that the position of the liturgical music is crucial and has an irreplaceable significance in the liturgy, and the two are inextricably woven to each other.
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Klimkowski, Tomasz. "Terminologia religioasă românească și diviziunile confesionale – versiunea ortodoxă și cea greco-catolică a Dumnezeieștii Liturghii". Numéro spécial 23, nr 2 (15.12.2023): 251–60. http://dx.doi.org/10.4467/20843917rc.23.027.18521.

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Religious Terminology in Romanian and Confessional Divisions – the Orthodox and Greek Catholic Versions of the Divine Liturgy The articles presents some differences regarding the terminology used by the Romanian Orthodox Church, on the one hand, and the Romanian Church United with Rome, Greek-Catholic, on the other. The analysis is based on the text of the Divine Liturgy of Saint John Chrysostom. The differences concern not only strictly religious terms, but also neutral words. This seems to be the result of a deliberate linguistic policy of the Greek Catholic Church, which often uses different terms than the Romanian Orthodox Church. The Orthodox terms in question were borrowed from Slavonic or Greek, while the Greek Catholic terms are Romanian words inherited from Latin or recent loanwords from Latin and modern Romance languages.
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Kasprzak, Dariusz Antoni. "Historia metropolii i antycznego rytu raweńskiego (IV-IX wiek)". Vox Patrum 52, nr 1 (15.06.2008): 425–37. http://dx.doi.org/10.31743/vp.8255.

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This paper focuses on the social environment of the ancient Church of Ravenna, which developed its own local liturgy. The paper also characterizes the most impor- tant components of the liturgy up to mid 5th century. The Catholic see of Ravenna developed an original liturgy, which flourished during the incumbency of Bishop Peter Chrysologus (380-450). The ancient liturgy of the 5th century Ravenna church appears to have been a bridge, which United the Catholic liturgy of the Christian Orient with the West. The pregregorian Roman liturgy constituted its most prominent component. The pregregorian liturgical rite of Ravenna was conspicuous for its Roman Character, although it had always preserved its original local elements in the 5th as well as in the 6th-9th centuries. In the 9th century the liturgy of Ravenna was Romanized in accordance with the unifying tendencies of the Gregorian reform.
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Nin, Manuel. "Divina liturgia bizantina presieduta dal Santo Padre a Blaj il 2 giugno 2019. Significato liturgico". Studia Universitatis Babeș-Bolyai Theologia Catholica 67, nr 1-2 (30.12.2022): 159–66. http://dx.doi.org/10.24193/theol.cath.2022.08.

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"The study Divine Liturgy Byzantine presided by the Holy Father in Blaj, on June 2, 2019. Liturgical significance proposes the event analyzed as a precise model of Eucharistic concelebration involving different officials of different rites. In the present case, Holy Liturgy was presided by the Holy Father Pope Francis, celebrated by the Major Archbishop of the Greek Catholic Church in Romania and concelebrated by other Eastern Catholic Bishops - Byzantine, Maronites - but also by Latins Bishops, present at Blaj. Keywords: Byzantine Liturgy, Eastern Catholic Churches, Pope Francis, Liturgical concelebration, Romania. "
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Drozd, Roman. "Roman Catholic Church and Greek Catholic Clergy in Relations to the Orthodox Church in Poland between 1951 and 1970". Історико-політичні проблеми сучасного світу, nr 43 (15.06.2021): 232–42. http://dx.doi.org/10.31861/mhpi2021.43.232-242.

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After World War II, the Union of Soviet Socialist Republics sought to liquidate the Greek Catholic Church. In 1946, a non-constitutional synod was held in Lviv which liquidated the Greek Catholic Church and incorporated it into the Russian Orthodox Church. Similarly, Romanian communist authorities liquidated the Greek Catholic Church in 1948 and the same took place in the Czech Republic two years later. In the Polish People’s Republic, the authorities did not even try to make the liquidation bear the marks of legality. The communist authorities considered that resettlement of the hierarchs and most of the clergy as well as the Greek Catholic followers to the Soviet Ukraine and the rest of them to the west and north of Poland solved the problem. However, the priests and their followers made every effort to re-establish the Greek Catholic Church in Poland. Greek Catholic clergy tried to find their faithful in the place of settlement and, if possible, start their pastoral service in the native rite. This is how regular services in Chrzanów began. Taking advantage of the kindness of some Roman Catholic priests, Greek Catholic liturgies began to take place in Cyganek, Bytów and Kwasów. The faithful, who were deprived of priests, also began to organize their own religious life. They met in larger groups in private homes, where they prayed and sang religious songs. They tried to celebrate the holidays according to the Julian calendar and in accordance with the native tradition. Because of that, the communist authorities decided to make the Greek Catholics convert to the Orthodox Catholic Church. Therefore, Orthodox Catholic institutions were opened for the Greek Catholics on the basis of the Greek Catholic Church in Poland. Despite initial success, the initiative ended in failure. Most of the Orthodox Catholic institutions collapsed after Greek Catholic liturgy had been resumed as the faithful returned to their church.
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Kiciński, Andrzej, i Vincenzo Annicchiarico. "The Cultural Dimension of Catholic Liturgical Rites in Catholic Religious Education in the Context of the Objectives of the Education System in Italy". Verbum Vitae 40, nr 4 (21.12.2022): 843–68. http://dx.doi.org/10.31743/vv.14193.

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This article aims to show the possibility of an academic approach to teaching the Catholic religion at school to the liturgical rites of the Catholic Church from a cultural perspective. Liturgical rites consist of numerous signs and symbols that refer to the human dimension, which seeks what is beautiful, true, and good. At all levels, one of the main objectives of Italian and European schools is to teach, educate, and raise responsible and upright citizens. Therefore, while contributing to the general formation of the human being at school, the teaching of Catholic religion also draws students closer, in cultural terms, to the great code, i.e., the liturgy of the Catholic Church. It is certainly a form of public and social communication. It is education in action. In this sense, for example, it could be a considerable and systematic cultural opportunity for Ukrainian students residing in Poland, a chance to learn the symbolic language of the Catholic liturgy in the perspective of reaching human maturity without fear of proselytism from the Catholic Church. This article in no way intends to diminish the intrinsic value of the liturgy in the life of the Church, understood as a celebration, proclamation, commemoration, promise, and moral call whose purpose is to transform or transfigure the person so that he/she is oriented toward the highest good, i.e., God, and able to live a life of mutual love
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Geldhof, Joris. "Penetration—Permeation—Fermentation: Ponderings on the Being of Liturgy and Its Memorial Modes". Studia Liturgica 50, nr 1 (marzec 2020): 6–21. http://dx.doi.org/10.1177/0039320720906517.

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The present contribution seeks to address the following fundamental questions at the crossroads of liturgical theology and metaphysics: How is liturgy in the world? What is the fundamental mode of being of the phenomena, events, actions, and experiences commonly referred to as Christian liturgy? How can people be in the liturgy and the liturgy in them? Or is liturgy only something that is performed and not something human beings can become (part of)? How must the liturgy’s apparent ontological capacity for inclusion be understood? How is it that liturgies can include us and, reversely, that we can embody, disseminate and radiate liturgy? The proposal is to use the three interrelated concepts of penetration, permeation, and fermentation to disentangle the complexities involved in these questions and to do that by primarily relying on both a liturgical and a non-liturgical source. Hence the discussion is concretely centered around the intriguing work Qu’est-ce que la liturgie (1914) of Dom Maurice Festugière, an outstanding thinker and representative of the early Liturgical Movement, and a selection of material taken from the Ordo Missae (2008) which is currently in use in the Roman Catholic Church. On the basis of a careful conceptual analysis of these works, a case is made for embracing metaphysics in liturgical studies and theology instead of considering its import as something of the past.
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Turnbloom, David Farina, Megan Breen, Noah Lamberger i Kate Seddon. "Liturgy in the Shadow of Trauma". Religions 13, nr 7 (23.06.2022): 583. http://dx.doi.org/10.3390/rel13070583.

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Much of the work surrounding the crisis of sexual abuse in the Catholic Church has focused on how the abuse remained simultaneously widespread while being kept private, but not how the effects of the abuse impact the liturgy itself. Paying particular attention to PTSD, moral injury, and moral distress, this article examines how systemic clergy perpetuated sexual abuse (CPSA) has damaged liturgical efficacy for both abuse survivors and Roman Catholic laity. Focusing on PSTD, moral injury, and moral distress frames the issue in a way that illuminates the church’s ongoing role in preventing the healing of survivors and limiting the potential for grace in the sacraments. In light of the exploration, we suggest that in order for widespread healing we must move towards a relational ontology that realigns with the survivors and reject language and practices that blame survivors for their discomfort in the church, instead affirming the dignity in the options to seek grace and relationship with God outside of the Roman Catholic tradition.
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Bruce, James P. "Champion of the Gaeilgeoirí: John Charles McQuaid and the Irish-language mass". Irish Historical Studies 40, nr 157 (maj 2016): 110–30. http://dx.doi.org/10.1017/ihs.2016.2.

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AbstractIn 1963 the Second Vatican Council voted overwhelmingly to introduce the vernacular into Roman Catholic worship. The Irish hierarchy decided that both Irish and English speakers should be catered for in the reformed liturgy. Within a few years John Charles McQuaid, archbishop of Dublin, had gained a widespread reputation as having gone further than his fellow bishops in the provision of masses in Irish. At the same time he was criticised for his lack of enthusiasm towards other areas of liturgical reform. This dichotomy stemmed from McQuaid’s deep dismay at the church’s new ecumenical direction and the possibility that it would lead to shared worship between Catholics and Protestants. Yet, as a senior prelate in the Catholic Church, he was obliged to implement each of the Council’s decrees, including those concerning the liturgy. McQuaid’s response was to introduce Vatican-approved changes to the mass, while simultaneously protecting the traditional liturgy he cherished. So he tried to re-establish the Latin rite on the same terms as those he had arranged for the Irish mass. Had he succeeded, the result would have been a reduction in the use of an English vernacular which he found offensive to his Catholic sensibilities.
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Carville, Gary. "‘Scrupulous and Timid Conformism’: Ireland and the Reception of the Liturgical Changes of Vatican II". Religions 12, nr 7 (17.07.2021): 545. http://dx.doi.org/10.3390/rel12070545.

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The Second Vatican Council and, in particular, its Constitution on the Sacred Liturgy, changed much in the daily life of the Church. In Ireland, a country steeped in the Catholic tradition but largely peripheral to the theological debates that shaped Vatican II, the changes to liturgy and devotional practice were implemented dutifully over a relatively short time span and without significant upset. But did the hierarchical manner of their reception, like that of the Council itself, mean that Irish Catholics did not receive the changes in a way that deepened their spirituality? And was the popular religious memory of the people lost through a neglect of liturgical piety and its place in the interior life, alongside what the Council sought to achieve? In this essay, Dr Gary Carville will examine the background to the liturgical changes at Vatican II, the contribution to their formulation and implementation by leaders of the Church in Ireland, the experiences of Irish Catholic communities in the reception process, and the ongoing need for a liturgical formation that brings theology, memory, and practice into greater dialogue.
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Rozprawy doktorskie na temat "Catholic Church liturgy"

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Hopkins, Steven Jason. "Acts of Liturgy". Thesis, Virginia Tech, 2004. http://hdl.handle.net/10919/30883.

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This project is a Catholic church located in downtown Blacksburg, VA. Whereas many religious buildings seem to rely heavily on iconography in order to designate the building as sacred, this project explicitly seeks an architectural expression of the liturgy that exists independently, but not necessarily to the exclusion of, iconography. Also present in this investigation is the idea of distilling the architectural ideas from traditional elements of church design and applying them in a more modern context.
Master of Architecture
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Burns, Michael P. "Foundations for planning liturgy". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Chung, Hee Won. "A conductor's guide to the Roman liturgy /". Thesis, Connect to this title online; UW restricted, 2004. http://hdl.handle.net/1773/11307.

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Fones, Cristobal. "Latin American episcopal teaching on liturgy after Vatican II". Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2006. http://www.tren.com.

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Flegg, Columba Graham. "The Catholic Apostolic Church : its history, ecclesiology, liturgy and eschatology". Thesis, n.p, 1989. http://ethos.bl.uk/.

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Sfriso, Massimo. "Liturgy and refugees a proposal of eucharistic prayer /". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Martinez, y. Alire Jerome J. "Cultural adaptation of the liturgy legal notion and competent authority /". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Smetanka, Gary Thomas. "The development of the relationship of the homily to the liturgy during the twentieth century". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Hughes, Patricia J. "A study of Built of living stones art, architecture and worship, in the light of practical theology /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Thesis (D. Min.)--Catholic Theological Union at Chicago, 2003.
"This study is intended for those who assist a parish in building or renovating a worship space. The context is situated in the U.S. Catholic parishes in the twenty-first century ..."--Leaf xviii. Vita. Includes abstract. Includes bibliographical references (leaves 128-136).
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Oliveira, Robert A. "The church as the proper subject of the Eucharist a model for developing a theology of ministry /". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Książki na temat "Catholic Church liturgy"

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Senn, Frank C. Christian liturgy: Catholic and evangelical. Minneapolis, MN: Fortress Press, 1997.

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Madigan, Shawn. Spirituality rooted in liturgy. Portland, Or: Pastoral Press, 1999.

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N.C.) Saint Thomas More Catholic Church (Chapel Hill. Dedication liturgy. Chapel Hill, N.C: The Church, 1998.

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Duggan, Robert D. Parish liturgy: A handbook for renewal. Kansas City, MO: Sheed & Ward, 1996.

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Whitworth, Benjamin Bevan. Music in the liturgy. London: Catholic Truth Society, 2012.

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Paul, Turner. Guide for liturgy committees. Chicago, IL: Liturgy Training Publications, 2009.

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Paul, Turner. Guide for liturgy committees. Chicago, IL: Liturgy Training Publications, 2009.

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Paul, Turner. Guide for liturgy committees. Chicago, IL: Liturgy Training Publications, 2009.

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Paul, Turner. Guide for liturgy committees. Chicago, IL: Liturgy Training Publications, 2009.

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Simcoe, Mary Ann. The liturgy documents: A parish resource. Chicago: Liturgy Training Publications, 1985.

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Części książek na temat "Catholic Church liturgy"

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Geldhof, Joris. "Catholic Liturgy Caught Between Polemics About Differences and Embracing Diversity". W Pathways for Ecumenical and Interreligious Dialogue, 55–68. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-56019-4_4.

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AbstractThis chapter starts from the observation that in the Roman Catholic Church the liturgy has been quite a battlefield over the last decades. Many different opinions about it have been uttered, often loaded with affections and attachments to certain ritual forms and shapes. In addition, the liturgy has often been approached from various ideological angles, each one promoting the enhancement of the liturgical life of the faithful and the Church. Ironically, however, very few of these ideologies and opinions have done well to the liturgy itself, or even seriously listened to it. The fundamental reason for that is probably that, whereas ideological schemas tend to function on the basis of binary oppositions, the liturgy cannot be captured by any such dichotomy. Liturgy even invites to undermine binary thinking and reaches out to overcome the blind-sidedness and narrowmindedness that comes along with such schemas. Concretely, four such conceptual oppositions are discussed in this chapter: sacred and profane, liberal and conservative, hierarchical and democratic, and active and contemplative. The goal of disentangling the complexity of being caught in these oppositions is to demonstrate that liturgy does not fall prey to them but instead helps getting beyond them. Moreover, it is shown that liturgy has a unique theological potential not only to further but also to incorporate inclusion and diversity in the Church.
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Wald-Fuhrmann, Melanie. "13. Music in Christian Services as a Means to Induce Religious Feelings". W Music and Spirituality, 273–84. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0403.13.

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This chapter explores the relationship between musical practices and spiritual experiences in the context of Christian worship. It combines historical, theoretical, and liturgical perspectives with findings from empirical studies of singing in current Roman Catholic worship. After introducing a taxonomy of psychological effects of music in the liturgy according to the emic perspective of the Church, existing empirical studies are reviewed and results of a quantitative study on singing experiences in Roman Catholic mass are presented. The chapter concludes with an outline of a research program dedicated to empirically study the spiritual effects of musical practices in Christian worship.
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Hamnes, David Scott. "Shared hymns and ecumenical practice in recent Scandinavian Catholic hymnals 2000–2013. A majority-church perspective from Norway". W Jahrbuch für Liturgik und Hymnologie, 271–91. Göttingen: Vandenhoeck & Ruprecht, 2022. http://dx.doi.org/10.13109/9783666557989.271.

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Beck, Ashley. "The Latin Bible and Liturgy". W The Oxford Handbook of the Latin Bible, 429–42. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780190886097.013.2.

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Abstract Abstract: For substantial periods in the history of Christianity, the primary medium through which Christians encountered the Latin Bible was in the public liturgy of the Church, particularly in periods when most worshippers would have been unable to read or write. This chapter looks at some aspects of the use of the Latin Bible in the public worship of the Roman Catholic Church; it also offers a brief account of the provision, often not considered nowadays, for Latin Eucharistic worship in the Church of England. In the Roman Catholic Church, Latin is still used in public worship, both in the Latin official version of the principal liturgical rite and in some use of the older form of Mass. These draw on the Vetus Latina, Vulgate, and Nova Vulgata versions.
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Muir, Thomas. "Church Music". W The Oxford History of British and Irish Catholicism, Volume III, 286–305. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198843443.003.0016.

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Abstract Music does not exist in a vacuum. It shapes and reflects social attitudes, especially when combined with text, as happens in a church service. It is therefore evidence for the nature of Catholicism in this period. This chapter explores three aspects. First, how the structure of the community affected the capacity and willingness of Catholics to perform music both at home and on the Continent, with the embassy chapels in London acting as a musical interface between them, at least in England. Such patterns were modified by Catholic relief, the influx of Continental institutions after the French Revolution and the development of Catholic music publishing in London. In turn, this last had significant implications for performance technique. Second, the ability of music to distort the liturgy during this period must be considered. Not only did it alter the balance within services but, at a detailed level, music could produce an emphasis on certain words and phrases at the expense of others. In their different ways such properties applied to both the contemporary Baroque-Classical styles and to the prevailing ‘measured’ form of plainchant, whose technical features must be clearly understood. By extension the ability of music to express ideological standpoints should also be noted; the Jacobite connotations of Adeste Fideles are a prime example. Third, in the early nineteenth century, the appearance of large Haydn-Mozart Masses brought Catholic music to a turning point. Was it, as a reflection of Catholic belief and culture, looking ‘forward’ and ‘outward’ or ‘backward’ and ‘inward’, or a mixture of both?
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Stockigt, Janice B. "Dresden 1719–1732: Catholic Music and Liturgy". W Jan Dismas Zelenka, 59–103. Oxford University PressOxford, 2000. http://dx.doi.org/10.1093/oso/9780198166221.003.0003.

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Abstract The Saxon Jesuits described 2 September 1719, the date of the entry of the newly-wed Electoral Prince and Princess into Dresden, as ‘an absolutely golden day for us Catholics here, indeed for the whole world’.1 The relatively discreet Jesuit mission to Saxony, with its small, devout, but mainly ‘plebeian’ congregation, was suddenly overwhelmed by the influence and presence not only of the new Habsburg Electoral Princess and her court, but also of the predominantly Catholic court of the Electoral Prince.2 From that year the ceremonial splendour of the court church increased.
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Cessario, Romanus. "The Sacraments Of The Church". W Vatican II, 129–46. Oxford University PressNew York, NY, 2008. http://dx.doi.org/10.1093/oso/9780195332681.003.0007.

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Abstract This chapter complements that by Dr. Pamela Jackson, a recognized scholar on the liturgy of the Catholic Church, whose professional expertise qualifies her to write authoritatively on the history and reception of the conciliar text on the sacred liturgy. The objective of the present chapter is more narrowly conceived to focus on the sacraments of the Church and their presentation in Sacrosanctum concilium. I maintain that the constitution on the sacred liturgy should be read within a hermeneutic of continuity with previous Catholic teaching on worship and sacraments, especially with what the Church teaches about the sacraments in the documents of the sixteenth-century Council of Trent. To argue that the constitution on the sacred liturgy is to be read in continuity with the overall tradition of the Church is not a fancy of twenty-first century revisionism. Cardinal Avery Dulles has reminded us that the 1985 Synod of Bishops had identified continuity and complementarity as the guiding principles of interpretation to employ when reading the documents of the Second Vatican Council. In order to signal the agreement among the contributors to this volume on the hermeneutics of continuity as the preferred way to read the documents of the Second Vatican Council, the editors have chosen as the title for the volume: Vatican II: Renewal within Tradition. It is true, of course, that the liturgical modifications seem to afford, both for those who are old enough to remember the Church’s ceremonies before 1964 and for those who have cultivated an appreciation for the preconciliar liturgical forms, one of the best illustrations of the claim made by some authors that the Second Vatican Council introduced a moment of discontinuity and even of dramatic change into the life and tradition of the Catholic Church. The correct way of looking at the history, however, is to accept Sacrosanctum concilium as a milestone.
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Agonito, Joseph. "The Use of Vernacular in the Liturgy". W The Building of An American Catholic Church, 124–34. Routledge, 2017. http://dx.doi.org/10.4324/9781315102795-7.

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Harper, John. "The Reformed Liturgy of the Church of England (1549-1662)". W The Forms and Orders of Western Liturgy From The Tenth To The Eighteenth Century, 166–88. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780193161283.003.0013.

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Abstract Unlike the continental Protestant Churches, the Church of England held on to some of the most important features of the daily Office and the Mass, albeit in the vernacular. And whereas the public recitation of the Office declined sharply in the Roman Church it persisted in the Church of England, sung in choral foundations of cathedrals and colleges, recited by parson and clerk in parish churches. Roman Catholic laity favoured new devotions, but the staple public prayer of the English was Mattins and Evensong, and it remained so until the 1960s.
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Balserak, Jon. "4. Church". W Calvinism: A Very Short Introduction, 45–63. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198753711.003.0004.

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Calvinists believe Adam and Eve were the first church, established by God following their fall into sin in the Garden of Eden. Since that beginning, God has always maintained his church, though it has been attacked relentlessly by the world and the devil and, at various points in history, reduced to small groups of believers, usually identified as the ‘remnant’. ‘Church’ outlines the different church denominations that align themselves with Calvinism, such as Presbyterians and Anglicans, and the characteristics and purpose of the Calvinist church. Compared to Roman Catholic practices, Calvinists provide a simpler liturgy that involves preaching, singing, praying, and the celebrating of the two sacraments of Baptism and the Lord’s Supper.
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Streszczenia konferencji na temat "Catholic Church liturgy"

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Hudokova, Dominika, Vojtech Chmelik, Daniel Urban, Lukas Zelem i Monika Rychtarikova. "Impact of changes in liturgy on speech intelligibility in catholic church. Investigation through a room acoustic prediction software". W 2021 Immersive and 3D Audio: from Architecture to Automotive (I3DA). IEEE, 2021. http://dx.doi.org/10.1109/i3da48870.2021.9610852.

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