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Artykuły w czasopismach na temat "Catholic Church – Prayer-books and devotions – Catholic Church"
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KAYE, ELAINE. "Heirs of Richard Baxter? The Society of Free Catholics, 1914–1928". Journal of Ecclesiastical History 58, nr 2 (28.03.2007): 256–72. http://dx.doi.org/10.1017/s0022046906008177.
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The Society of Free Catholics was founded in 1914 by a small group of Unitarian ministers, who, inspired by Richard Baxter, James Martineau, F. D. Maurice and the Catholic Modernists, sought to combine historic Catholic sacramental and devotional practice with theological freedom, and to unite all Christians in a Free Christian Church. The members included Anglicans, Nonconformists and a few Roman Catholics. The two main leaders of the society were J. M. Lloyd Thomas of the old Meeting, Birmingham, and W. E. Orchard of the King's Weigh House, London. Their chief legacy was a series of prayer books for public worship.
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Newman, Keith A. "Holiness in Beauty? Roman Catholics, Arminians, and the Aesthetics of Religion in Early Caroline England". Studies in Church History 28 (1992): 303–12. http://dx.doi.org/10.1017/s0424208400012511.
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This paper is more concerned with posing questions than attempting to provide answers. I am principally interested in trying to establish whether there was a connection between the English Arminians’ emphasis on ritual and the beautification of churches in the 1620S and 1630S and the perception at the time that Roman Catholicism was gaining ground, especially in London and at the court. It has long been known that Charles I’s court was considered by contemporaries to have been rife with Catholic activity. Likewise, the embassy chapels in London provided a focus for Protestant discontent as a result of their attracting considerable congregations of English Catholics. The 1620s also saw the Arminian faction within the Church of England grow in influence, acquiring the patronage of the Duke of Buckingham and of King Charles himself. As has been demonstrated by Nicholas Tyacke, for example, this faction was very much orientated towards the court, and gained power by working within this milieu under the leadership of Laud and Neile. However, I am not concerned here with the politics of the Arminian rise to control of the Church of England hierarchy, but rather with their interest in ceremonial worship, their endeavour to place liturgy rather than the sermon at the centre of services. Was a leading Arminian such as John Cosin, for instance, reacting to what amounted to a Roman initiative? Furthermore, one needs to ask what part aesthetics played in attracting and retaining the allegiance of Catholics to what was, after all, an illegal form of worship. Even if the no longer faced the likelihood of physical martyrdom, financial penalties were severe, and the threat of imprisonment remained for priests and laity alike. Yet some twenty per cent of the titular nobility and many ordinary folk remained loyal to Rome. May not the very nature of Catholic worship provide a clue to explain this phenomenon? Clearly this is an extremely wide subject, which the time and space available does not permit me to explore in depth on this occasion. Therefore, I propose to focus on two specific areas: what attracted crowds of Londoners to the Catholic worship offered by the embassy chapels; and on one aspect of the Arminian response, namely, the field of devotional literature. I shall examine John Cosin’s A Collection of Private Devotions… Called the Hours of Prayer (1627) in the context of its being a reply to popular Catholic devotional books of the period, such as the Officium Beatae Mariae Virginis, commonly known as the Primer. Thus I shall address issues connected with both public and private devotions.
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Frauhammer, Krisztina. "The Metamorphosis of Written Devotion in the Age of Vatican II (c. 1948–c. 1998) in Hungary—Guestbooks in Hungarian Marian Shrines". Religions 12, nr 4 (25.03.2021): 235. http://dx.doi.org/10.3390/rel12040235.
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This article presents the Hungarian manifestations of a written devotional practice that emerged in the second half of the 20th century worldwide: the rite of writing prayers in guestbooks or visitors’ books and spontaneously leaving prayer slips in shrines. Guestbooks or visitors’ books, a practice well known in museums and exhibitions, have appeared in Hungarian shrines for pilgrims to record requests, prayers, and declarations of gratitude. This is an unusual use of guestbooks, as, unlike regular guestbook entries, they contain personal prayers, which are surprisingly honest and self-reflective. Another curiosity of the books and slips is that anybody can see and read them, because they are on display in the shrines, mostly close to the statue of Virgin Mary. They allow the researcher to observe a special communication situation, the written representation of an informal, non-formalised, personal prayer. Of course, this is not unknown in the practice of prayer; what is new here is that it takes place in the public realm of a shrine, in written form. This paper seeks answers to the question of what genre antecedents, what patterns of behaviour, and which religious practices have led to the development of this recent practice of devotion in the examined period in Hungarian Catholic shrines. In connection with this issue, this paper would like to draw attention to the combined effect of the following three factors: the continuity of traditions, the emergence of innovative elements and the role of the church as an institution. Their parallel interactions help us to understand the guestbooks of the shrines.
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DORAN, SUSAN. "Elizabeth I's Religion: The Evidence of Her Letters". Journal of Ecclesiastical History 51, nr 4 (październik 2000): 699–720. http://dx.doi.org/10.1017/s0022046900005133.
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Scholars have tended to ignore Elizabeth's letters as a potential source for evidence of her religious beliefs, and have turned elsewhere to find a ‘window into her soul’. A few fixed on her personal Book of devotions as the most valuable route into her inner life, since it was generally assumed that she had composed the prayers within it herself. From this kind of evidence, the queen emerged as a deeply pious princess, far different from the politique figure who dominated the writings of A. J. Pollard, J. E. Neale and J. B. Black. J. P. Hodges, for example, thought these private prayers revealed both ‘a spiritual perception’ and ‘a deep personal faith which has every token of sincerity’, while William P. Haugaard, likewise, detected a ‘spiritual depth and unity to her character’. As the prayers also manifested a belief in solifidianism, Haugaard identified Elizabeth's piety as unmistakably Protestant, a view which Christopher Haigh endorsed. More recently, however, Patrick Collinson has questioned the historical value of the Book of devotions. He first speculated that the prayers within it might well have been written for Elizabeth by others, and in a clever piece of deconstruction, went on to suggest that, in any event, the book itself (together with one or two other small devotional books) was probably a fashion accessory rather than an object encouraging personal piety. To find clues to her religion, Collinson preferred to rely on the queen's actions and private behaviour. There he saw so many illustrations of religious conservatism, including her dislike of married clergy, hostility to the destruction of crosses and church monuments, her use of Catholic oaths and her ‘unusually negative prejudice against the preaching ministry’ that he dismissed the queen as ‘an odd sort of Protestant’, arguing that her conservative policies probably reflected her religious preferences rather than simply political expediency. Collinson has not been alone in playing down Elizabeth's Protestantism, although only a small minority of historians today describe the queen as a Henrician Catholic, who would have been content in 1558 ‘to return to the Church of her father’.
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Sianturi, Berkat Rahmat. "Graha Maria Annai Velangkanni, Medan, Sebagai Gereja Pewarta Studi Kasus di Gereja Velangkanni di Keuskupan Agung Medan". Perspektif 14, nr 2 (1.12.2019): 137–48. http://dx.doi.org/10.69621/jpf.v14i2.124.
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The article is focusing its analysis on the Graha Maria Annai Velangkanni Church (the Our Lady of Good Health Church) in Medan, North Sumatra. The church describes and introduces itself as ‘Gereja Pewarta’ (an Evangelizing Church). At first sight, however, this Catholic church gives an impression of a Buddhist or Hindu temple, due to its construction. But it is rich in and full of traditional Catholic symbols. It presents itself in two meanings, viz., as the people of God and the sacred place for worship. The popularly called Velangkanni Church in the Archdiocese of Medan with all its richness, basically wants to proclaim Jesus Christ and to promote the devotion to the Blessed Virgin Mary, not merely a place of prayer or worship.
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Camnahas, Antonio. "HIMPUNAN DOA PELITA HATI DALAM SOROTAN DOKUMEN GEREJA TENTANG LITURGI DAN DEVOSI". Jurnal Ledalero 10, nr 2 (1.08.2018): 201. http://dx.doi.org/10.31385/jl.v10i2.137.201-230.
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In the face of the rapid expansion of prayer groups, the question arises as to the spiritual identity of this phenomenon. How far are they authentic or perhaps even heretical? This essay studied such a prayer group and aims to answer the question – authentic or heretical? - in the light of the official teaching of the Catholic Church concerning devotion and religious practices. Through such a study people should not be too quick to classify such groups as marginal or even un-Catholic, or conversely, too easily defend and justify their existence and practice. Prayer groups can offer “grace” but also potentially insert a “curse” into the life of their adherents. That is why church authority needs to be seriously concerned with such developments. If guided adequately, prayer groups can offer much to the development of the peoples’ faith. Conversely, if they are not correctly guided, prayer groups can potentially lead people up the wrong path. This empirical study helps us to evaluate such groups critically.
Keywords: kelompok doa, hamba Tuhan, ilham, devosi, kesalehan umat, praktek penyembuhan, kesaksian, otoritas gerejani.
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BRENNAN, BRIAN. "Visiting ‘Peter in Chains’: French Pilgrimage to Rome, 1873–93". Journal of Ecclesiastical History 51, nr 4 (październik 2000): 741–66. http://dx.doi.org/10.1017/s0022046900005121.
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Inscribed on the wall of the expiatory Basilica of Sacré Coeur, at Montmartre, the 1873 ‘national vow’ of France interprets the nation's recent misfortunes as divine chastisement of an errant and irreligious people. Since it was Napoleon III's withdrawal of French troops from Rome that had made it possible for the Italian forces to capture the papal city in September 1870, the ‘national vow’ reflects a strong sense of French responsibility for the pope's loss of his temporal power. The Catholic Right interpreted France's defeat in the Franco-Prussian war, and her subsequent loss of Alsace and Lorraine, as God's punishment on ‘the eldest daughter of the Church’ for her desertion of the Vicar of Christ, and the ‘national vow’ pledged prayer for the Roman pontiff's deliverance from his enemies. This study analyses the devotion of French Catholics to ‘the prisoner of the Vatican’ during the Third Republic through an exploration of some of the religious and political meanings of pilgrimage to visit ‘Peter in chains’. It also charts the process by which promotion in the Catholic press, rapid train transportation and cheaper package fares opened an era of mass pilgrimage to Rome and paved the way for a new popular papal style.
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Clemens, Th. "The Restricted Eschaton of the Dutch Roman Catholics in the Seventeenth and Eighteenth Centuries". Studies in Church History. Subsidia 10 (1994): 141–50. http://dx.doi.org/10.1017/s014304590000017x.
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What did the eschaton of the Dutch Roman Catholics in the seventeenth and eighteenth centuries look like? That is the question I will attempt to answer in this article. Before doing so, I should like to note that it is essential to know the expectations, eschatological and otherwise, of a group to get to know its mentality. It is difficult, however, to gauge the nature of expectations and the way in which they operate and it is impossible to arrive at exact ‘measurements’. This article will therefore above all be concerned with the way in which expectations were nourished by doctrinal and devotional books. In addition, it will also refer to the literature about the history of the so-called Dutch Mission—the Roman Catholic Church in the Republic of the United Provinces—in the seventeenth and eighteenth centuries.
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Russell, Beth M. "The Recusant Collection at the Humanities Research Center at the University of Texas at Austin". Recusant History 23, nr 3 (maj 1997): 281–84. http://dx.doi.org/10.1017/s0034193200005719.
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The Ransom Center's collection of Roman Catholic Recusant Literature (1558–1829) consists of close to 4,500 books and pamphlets printed in England during periods when Catholicism was proscribed. The collection includes volumes of church history, devotional works, and Bibles.
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Wizeman, William. "The Virgin Mary in the Reign of Mary Tudor". Studies in Church History 39 (2004): 239–48. http://dx.doi.org/10.1017/s0424208400015126.
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Evidence of devotion to the Virgin Mary in the restored Catholic Church of the reign of Mary Tudor survives in numerous religious texts published from 1553 to 1558. These sermons, catechetical texts, primers, and books of devotion and polemic were written to aid the restoration of early modern Catholicism in England after twenty years of religious tumult. By considering how these texts treat devotion to Mary, it is possible to answer two questions. First, was the cult of the saints in Marian England, particularly that of the Virgin, ‘one of [t]he abiding casualties of the preceding reformations’, as Ronald Hutton has argued from the few gilds and pilgrimage centres restored during this period? Secondly, does devotion to the Virgin present any clues as to the nature of the Marian Church? Did it hark back to the Church of the 1520s? Did it embrace much evangelical belief and eschew much traditional religion, as Lucy Wooding argues in her recent monograph? Or was it akin to the Catholic Reformation in Europe? In order to answer these questions, it would be useful to begin by evaluating two texts that possessed semi-official status in the Marian Church, the use and frequent printing of which were encouraged by the likes of Cardinal Pole: Bishop Edmund Bonner of London’s catechetical work, A Profitable Doctryne, and the Wayland Primer, both printed in 1555.
Rozprawy doktorskie na temat "Catholic Church – Prayer-books and devotions – Catholic Church"
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Williams, Kenneth R. "The De Villers Book of Hours". DigitalCommons@USU, 1996. https://digitalcommons.usu.edu/etd/182.
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Created in France during the late fifteenth century, the illuminations, text, and family genealogy (added by one of many owners) found in De Villers Book of Hours make it an excellent example among other French books of hours from this period. In addition to acting as a repository of the style and iconography of French fifteenth-century illumination, the book's rich decorative program and varied textual content provide a remarkable document of contemporary devotional piety. This thesis provides the first detailed description and analysis of the De Villers Book of Hours. Following a description of books of hours in general, the overall makeup of the De Villers Hours is addressed, including the decorative program with a suggested method and example for description, a sample of textual transcription, comments on the provenance, a brief discussion of the family genealogy, and a concluding section with a sample collection register and worksheet for cataloging.
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Hood, Susan M. "Prayer of a missionary people". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Fanning, Rosalie Patricia. "The anthropology of geste and the eucharistic rite of the Roman mass". Thesis, 1994. http://hdl.handle.net/10413/6922.
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For sixty-five years hardly anyone in the English-speaking world was aware of the anthropological theories of Marcel Jousse, a
twentieth century Jesuit scholar. In 1990, Jousse's seminal work, Le style oral rythmique et mnemotechnique chez les verbo-moteurs. (The rhythmic and mnemotechnique oral style of the verbo-motors), was translated into English and given the name The Oral Style.
His anthropologie du geste, called in this study the anthropology of geste, presented his discovery of the universal anthropological laws governing human expression: mimism, bilateralism and formulism. Jousse had sought to understand the anthropological roots of oral style, in particular the phenomenal memory of oral style peoples. In this dissertation, Jousse's theories are summarised and his anthropological laws are used to determine whether three eucharistic prayers of the Roman rite contain elements of oral style expression. The Roman Canon, Eucharistic Prayer 1 and Eucharistic Prayer for Children 1 are set out in binary and ternary balancings. An attempt is made to show that written style expression, an inheritance from the Greeks, houses in its extraordinary complexity the very oral style elements it appears
to have superseded. The assertion made is that written style, with its predilection for subordination, actually conserves, preserves and perpetuates oral style balancings, not only in the simple sentence (what Jousse calls the propositional geste), but also in clauses, phrases, words, and sound devices. Support is given to T. J. Talley's view that the Jewish nodeh lekah (thanksgiving) and not the berakah (blessing) is the prayer source that influenced the structure of the early Christians' eucharist (thanksgiving in Greek). The expressions of thanksgiving that are a distinguishing feature of anaphoras from the 1st century AD onwards, continue to shape the eucharistic prayers today. This is offered as one reason why, in a reconstruction of Eucharistic Prayer for Children 1 presented at the end of Chapter 5, it is possible to balance one recitative with another, and the recitation of one prayer component with another. The dissertation concludes by recommending that oral studies of the Christian liturgies of East and West be pursued as they have much to contribute to the orality-literacy debate not only in the
matter of liturgical language but also in gaining an appreciation of other gestes of worship.Thesis (M.A.)-University of Natal, Durban, 1994.
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Albalaa, Pierre. "Light used as metaphor in the prologue of the Fourth Gospel: the influence of this metaphor on the Maronite 'Prayer of the Faithful'". Diss., 2007. http://hdl.handle.net/10500/1267.
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In this dissertation, the affinities between the Prologue of the Fourth Gospel and the Maronite Prayer of the Faithful especially the use of light metaphor are examined and new hypothetic proposals are suggested: the former has influenced the latter; both of them might have shared the same milieu or have been influenced by an existent Antiochene liturgical hymn. These proposals are discussed according to reflections on the Fourth Gospel, the Antiochene Syriac Maronite Church, the light metaphor, the work done on the Prologue from a socio-rhetorical perspective and the study conducted on the first English edition of the Maronite Prayer of the Faithful.New Testament
M.Th. (New Testament)
Książki na temat "Catholic Church – Prayer-books and devotions – Catholic Church"
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Catholic Church. National Conference of Catholic Bishops. Bishops' Committee on the Liturgy. Catholic household blessings & prayers. Washington, D.C: United States Catholic Conference, Inc., 1989.
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Michael, Buckley, i Castle Tony 1938-, red. The Catholic prayer book. Ann Arbor, Mich: Servant Books, 1986.
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Redemptorists, red. Catholic prayers & devotions: A Redemptorist pastoral publication. Liguori, MO: Liguori Publications, 1998.
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Jacquelyn, Lindsey, red. Catholic family prayer book. Huntington, Ind: Our Sunday Visitor, 2001.
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Charles, Dollen, red. Traditional Catholic prayers. Huntington, Ind: Our Sunday Visitor Pub., 1990.
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Press, Word Among Us, red. The compact Catholic prayer book. Ijamsville, Md: Word Among Us Press, 2008.
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Catholic Church. National Conference of Catholic Bishops. Bishops' Committee on the Liturgy. Catholic household blessings & prayers. Washington, D.C: United States Catholic Conference, 2008.
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Basil, Pennington M., i Pennington M. Basil, red. The abbey prayer book. Liguori, MO: Liguori/Triumph, 2002.
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1964-, Anderson Christopher, Anderson Susan Gleason 1967- i Neff LaVonne, red. A prayer book for Catholic families. Chicago: Loyola Press, 2008.
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1936-, Bouley Allan, i Catholic Church, red. Catholic rites today: Abridged texts for students. Collegeville, Minn: Liturgical Press, 1992.
Znajdź pełny tekst źródłaCzęści książek na temat "Catholic Church – Prayer-books and devotions – Catholic Church"
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Zon, Bennett. "Plainchant in the English Catholic Church, 1748—1799". W The English Plainchant Revival, 72–103. Oxford University PressOxford, 1999. http://dx.doi.org/10.1093/oso/9780198165958.003.0005.
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Abstract While in the Catholic countries of Europe plainchant evolved without hindrance, in England the situation was entirely different. As the Reformation progressed Catholic publishing became essentially an underground enterprise, and liturgical books were particularly affected. By the beginning of the seventeenth century the publication of all such books was concentrated in the presses of English monastic or collegiate institutions abroad, although a small stream of prayer-manuals, confraternity handbooks, and devotionals continued to be published surreptitiously in England. None of these or their Continental counterparts bare any relation to Sarum or other English sources, and it would seem from the evidence that exiled Catholics simply adopted local diocesan or locally influenced Roman sources. Beginning in the 1720s, with the gradual easing of their political and social circumstances, English Catholics returned to publishing liturgical books of their own. Books without plainchant were taken exclusively from Roman sources, and those with plain-chant, from local Continental sources.
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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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Phillips, Peter. "Catholic Belief and Practice". W The Oxford History of British and Irish Catholicism, Volume III, 123—C7S8. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198843443.003.0008.
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Abstract The setting of Catholic liturgies in Britain and Ireland changed significantly between the 1740s and the 1820s, as population increase and a growing sense of toleration encouraged the construction of new chapels, although the pace of change varied considerably across the four nations. This ensured the continued use of irregular liturgical venues, frequently as a result of poverty and the attendant inadequate resources. Even in London, alongside the liturgically rich experience of the embassy chapels, Mass was still celebrated in garrets, and Catholics gathered in hired rooms at local inns to hear sermons until late in the eighteenth century. In many locations, the celebration of the sacraments moved out from their former domestic settings to larger and more public gatherings in local chapels. Prayer books were increasingly available; preaching and devotions like Benediction of the Blessed Sacrament became more common. The bishops, particularly in Ireland, attempted to regulate what they viewed as unseemly practices which had become attached to certain events like the burial of the dead and the celebration of local holy sites. In England, seigneurial Catholicism gave way to urban congregations swollen by Irish immigration. At the beginning of the industrial age, the Church, by the imposition of clerical dominance over the laity, had in its own way made a clear option for the poor: the clergy went out into the industrial slums administering spiritual and material comfort to the Catholic masses amidst the dire poverty and disease of the inner-city cellars, courts, and tenements in which they clustered.
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Davis, David J. "‘A love-token of Christ to the Soul’". W Experiencing God in Late Medieval and Early Modern England, 95–117. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780198834137.003.0005.
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This chapter explores how the discourse of divine revelation was deployed in prayerbooks and devotional works of the sixteenth and seventeenth centuries. Examining both Catholic and Protestant works alongside one another, the chapter demonstrates a certain degree of continuity but also some important differences between the Protestant and Catholic use of raptus and ravishment in prayer and devotion. One thing that is apparent in this chapter is the degree to which the discourse shaped large portions of early modern devotional literature, informing an individual’s relationship to Christ as well as the purpose and goal of devotion and the notion of the church as the body of Christ.
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Raffe, Alasdair. "Worship and Devotion in Multiconfessional Scotland, 1686–9". W Scottish Liturgical Traditions and Religious Politics, 96–111. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474483056.003.0007.
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This chapter examines worship and devotion among Episcopalians and Catholics during this Revolutionary period in confessional relations and argues that multiconfessional competition encouraged churchmen to emphasise and defend the beliefs and practices that distinguished their religious group from the others. The circumstances of the Restoration settlement had entailed that Episcopalian worship was in most aspects similar to that of the Presbyterians, particularly in the absence of a formal liturgy. But in their sermons, and in the theology underlying their preaching, Episcopalians had developed a different tone, less rigid in doctrinal certainties, more sympathetic to patristic and ancient wisdom, and increasingly open to the strands of English theological writing that emphasised free will and a holy life. The chapter begins by considering the growing interest in liturgical worship in the Episcopalian Church of the 1680s and then, in the second section, turns to the books and pamphlets published to promote one confessional tradition over another, including the striking development of James VII’s reign was the setting up of a Catholic printing press at Holyroodhouse.
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Villani, Stefano. "Anglicans, Episcopalians, and the Unification of Italy". W Making Italy Anglican, 139–55. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197587737.003.0010.
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In 1853, Rev. Frederick Meyrick promoted the creation of the Anglo-Continental Society with the aim of making the principles of the Church of England known to Catholic Europe through the publication and dissemination of Anglican theological books and treatises. From the beginning Italy was the main field of activity of this society, which, relying on the network of English chaplaincies, fostered the circulation of the Italian translations of the Book of Common Prayer in Italy. After 1870, the Anglo-Continental Society closely followed the developments of the Old Catholic movement in Italy and, between 1881 and 1903, promoted Enrico Campello’s National Catholic Church of Italy. One of the agents of the Anglo-Continental Society most active in Italy, the former Maltese Catholic priest Michel Angelo Camilleri, prepared a revision of the Italian Prayer Book, edited by the SPCK, that was published multiple times between 1861 and 1929.
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Kaell, Hillary. "Marking Memory". W Anthropology of Catholicism. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288423.003.0011.
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Across rural Quebec twenty-foot devotional crosses stand tall along the waysides. A tradition inherited from France, lay people constructed crosses on or near their property, especially during the "Marian century" (c. 1850s-1950s). Today, most associated devotional practices, including group prayers, have almost disappeared. Yet approximately 3,000 crosses remain and their continued existence defies the predictions of an earlier generation of "folklore" specialists who, in the 1970s, concluded that their demise was imminent. This chapter argues that the secularization model that drove that prediction, and contemporary post-secularization models are inadequate conceptual frameworks for understanding the experience of being at the wayside cross. Drawing instead on recent work in anthropology of prayer, it traces how the crosses are central nodes in generationally shifting ‘prayerscapes’. In other words, the changing nature of the Catholic Church in Quebec has not only made people pray for different things, but has also changed the kind of prayers they say. This chapter traces the evolution of prayer by drawing on the large archive amassed over a ten-year study of the crosses in the 1970s, and on fieldwork conducted from 2012-14.
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Stiùbhart, Domhnall Uilleam. "The Theology of Carmina Gadelica". W The History of Scottish Theology, Volume III, 1–18. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0001.
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Alexander Carmichael’s compendium of Gaelic prayers, blessings, and charms, Carmina Gadelica, is one of the most remarkable Scottish art-books of its time, and a fundamental source for the Celtic Christianity movement. It is also exceptionally controversial, given that the evidence of his field notebooks suggests that during the editing process Carmichael and his circle adapted, reworked, and rewrote his originally oral sources for the printed page. Looking beyond debates over authenticity and forgery, this chapter offers broader nineteenth-century contexts in which to situate Carmichael’s magnum opus. Carmina Gadelica is clearly inspired by contemporary political, religious, and cultural developments: the controversies of the 1880s Crofters War; the project of spiritual reinvigoration envisaged by the fin de siècle ‘Celtic Renascence’ movement; and the ferocious Lowland–Highland disputes that eventually sundered the Free Church of Scotland in 1900, the year in which Carmina was eventually published. Another influence was the liturgical, devotional, and aesthetic ideals of High Church Tractarianism as mediated through Carmichael’s Episcopalian wife, Mary Frances MacBean. In Carmina Gadelica, the Oxford Movement met Catholic Hebridean piety, allowing Carmichael to delineate an alternative, pre-Reformation portrait of traditional, communal Highland religiosity as a riposte to contemporary stereotypes of intolerant evangelicalism, strict Sabbatarianism, and uncompromising biblical literalism.
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Kečka, Roman. "Contemporary Models of Marian Discourse in Slovakia". W Traces of the Virgin Mary in Post-Communist Europe. Institute of Ethnology and Social Anthropology, Slovak Academy of Sciences, VEDA, Publishing House of the Slovak Academy of Sciences, 2020. http://dx.doi.org/10.31577/2019.9788022417822.126-151.
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According to the 2001 census, the majority of Slovakia's population statistically follows the Catholic confession of Roman or Byzantine rites. In both rites, the Marian devotion has a consider- able place in religious reflection and spirituality. This study explores the religious discourse of the Marian devotion as it appears in available books and booklets on this topic. The main focus of the chapter is a comparison of the Marian discourse in Slovakia (representing a post-socialist country) and the Marian discourse in neighbouring Austria (representing a ‘Western’ country with no socialist history). For this purpose, a sample of Mariological reflections and spiritual texts was created based on their availability in all Catholic bookstores in the capital of Slovakia (Bratislava) and the capital of Austria (Vienna). The reason for this choice is that these bookstores offer books that mirror the living intellectual and religious brainstorming and reflect Christianity, in par-ticularly the pattern of the Marian discourse of the recent decades in both countries. The study comments on the absence of modern Marian literature in Slovak bookstores. The author also analyses the Marian vocabulary and topics in the both samples. The author distinguishes three existing models of the Marian discourse in Slovakia, all of traditional origin, portraying Mary as an unselfish and patient mother, Mary loving conditionally and restraining God's anger; Mary leading the legions against Satan and crushing his head. All three models are based on the traditional images of Mary and, within the Christian communities, are not understood as contradictory, but complementary. Compared to Western Christianity, the Marian discourse in Slovakia lacks two recurrent models: (1) the progressive 20th/21st century model, and (2) the traditionalist and fundamentalist mod- el. The first model has created a Marian vocabulary and contents representing a self-confident, social and communicative model of Mary. This model presents an alternative to the old models combining mild or triumphant vocabulary with mild or triumphant contents. The second model which is absent among Slovak believers is the Marian discourse of the traditionalist and fundamentalist groups of each age tolerated by official Church structures. These traditionalist and fundamentalist groups return to the old Marian vocabulary and contents that is triumphant, militant and – in this modern version – has an offensive character. This form of discourse, created as a reaction to progressive Christian groups – did not emerge in Slovakia, since there were no progressive Christian movements. Based on the research of the author, the Slovak Marian re- flection and spirituality result from traditional beliefs, having no affinity to Western progressive and traditionalist models. In this regard, it can be stated that Slovakia's isolation from the European spiritual development, which has caused traditional devotion to be fixed in its forms, is, paradoxically, continuing also after the fall of Communism in the era of religious freedom. The comparative discoursive analysis of Mariological literature in Slovakia and its Western neighbour – Austria has showed that the Slovak religious landscape is far more traditional (but not traditionalist) than the current trends in the ‘Western’ religious discourse.