Rozprawy doktorskie: „Church liturgies”

1

Burton-Edwards, Taylor W. "The teaching of peace in early Christian liturgies". Theological Research Exchange Network (TREN), 1997. http://www.tren.com/search.cfm?p011-0065.

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Reis, Ana Isa dos. "Culto de Tomé : origem, manifestações, relevância e conseqüências". Faculdades EST, 2006. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=64.

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O assunto da dissertação é o fenômeno chamado Culto de Tomé. O primeiro capítulo informa inicialmente a origem do Culto de Tomé na Finlândia. A seguir, apresenta a chegada e a expansão do Culto de Tomé em comunidades da Igreja Evangélica de Confissão Luterana no Brasil e descreve as manifestações litúrgicas atuais do Culto de Tomé dentro do contexto de comunidades da Igreja Evangélica de Confissão Luterana no Brasil. O segundo capítulo versa sobre a relevância do Culto de Tomé para as pessoas que dele participam. Apresenta os principais tópicos, apontados pelas pessoas, da importância do Culto de Tomé. O terceiro capítulo interpreta o fenômeno Culto de Tomé e, por fim, extrai conseqüências para o fazer litúrgico atual.
The subject of the dissertation is the phenomenon called the Liturgy of St. Thomas. The first chapter gives information about the origin of the Liturgy of St. Thomas in Finland. Following this, the arrival and the expansion of the Liturgy of St. Thomas in congregations of the Evangelical Church of the Lutheran Confession in Brazil is presented and the present liturgical manifestations of the Liturgy of St. Thomas within the context of the congregations of the Evangelical Church of the Lutheran in Brazil are described. The second chapter examines the relevance of the Liturgy of St. Thomas for those who participate in it. The principal topics which the participants indicated as important are presented. The third chapter interprets the phenomenon, Liturgy of St. Thomas, and finally, extracts consequences that apply to doing liturgy today.

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3

Mathew, Philip. "A comparative study of funeral rites in the Byzantine and West Syrian traditions". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p015-0460.

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Wurster, John William. "Font, pulpit, table a model for liturgical preaching in the Presbyterian Church (U.S.A.) /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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5

Kleynhans, Cornelis Theodorus. "Aktiewe musiekbeluistering as verryking en vernuwing van die erediens". Diss., Pretoria : [S.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-06132005-145310/.

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Benjamin, Christopher Paul. "Developing missional ecclesiology through worship at the Lake Jackson Church of Christ". Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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7

Burreson, Kent J. "Ordination liturgies, the call process, and the office of the ministry in the Landeskirche of Braunschweig-Wolfenbüttel, 1569-1815". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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8

Waterford, William Bede, i n/a. "Hearing and Reading Biblical Texts: A Study of Difference - Mark 6:30 - 8:27a". Griffith University. School of Theology, 2004. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20051107.144940.

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The thesis records a study of difference - the difference between reading and hearing biblical texts. It shows that the types of interpretation people make when reading such texts often differ from those they make when they are hearing the same texts read aloud. The extent of the difference is demonstrated in ten studies where theories relating to reading and hearing are applied to the Greek text of Mark 6:30-8:27a. The biblical texts used in the studies vary in the size, as do the themes and issues investigated. Despite this diversity the results are consistent across all ten studies. Almost all the assessments made in these studies are verified by independent data, such as the published opinions of biblical scholars and literary analyses of the Greek text. As elucidated in the thesis; the results attained, the method utilised and the theories employed are relevant for assessing the types of interpretation people are likely to make when reading and listening to other biblical stories. Because the research encompasses a literary issue and concerns the processes that are used in communication, the approach adopted is a literary one and the methodology incorporates media criticism and audience criticism. Other techniques, such as narrative criticism, rhetorical criticism, and reader response criticism are utilised extensively in the various analyses and assessments. The ten studies are preceded in the thesis by data as to the processes people use in reading texts and in listening to non-reciprocal speech. Such data includes information relating to experiments and studies into the communicative processes that have been carried out over the past fifty years. There is also data as to the theories that have been developed by scholars based on the results of such experiments and studies. These are the theories that are used in this thesis. There are also several analyses in the thesis which collectively demonstrate that texts used in Church liturgies should be those that have been specifically translated to meet the needs of listeners. This is a very important issue, because, even in very literate communities, there are still more Christians who listen to biblical texts being read than those who read such texts for themselves.

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9

Waterford, William Bede. "Hearing and Reading Biblical Texts: A Study of Difference - Mark 6:30 - 8:27a". Thesis, Griffith University, 2004. http://hdl.handle.net/10072/365876.

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The thesis records a study of difference - the difference between reading and hearing biblical texts. It shows that the types of interpretation people make when reading such texts often differ from those they make when they are hearing the same texts read aloud. The extent of the difference is demonstrated in ten studies where theories relating to reading and hearing are applied to the Greek text of Mark 6:30-8:27a. The biblical texts used in the studies vary in the size, as do the themes and issues investigated. Despite this diversity the results are consistent across all ten studies. Almost all the assessments made in these studies are verified by independent data, such as the published opinions of biblical scholars and literary analyses of the Greek text. As elucidated in the thesis; the results attained, the method utilised and the theories employed are relevant for assessing the types of interpretation people are likely to make when reading and listening to other biblical stories. Because the research encompasses a literary issue and concerns the processes that are used in communication, the approach adopted is a literary one and the methodology incorporates media criticism and audience criticism. Other techniques, such as narrative criticism, rhetorical criticism, and reader response criticism are utilised extensively in the various analyses and assessments. The ten studies are preceded in the thesis by data as to the processes people use in reading texts and in listening to non-reciprocal speech. Such data includes information relating to experiments and studies into the communicative processes that have been carried out over the past fifty years. There is also data as to the theories that have been developed by scholars based on the results of such experiments and studies. These are the theories that are used in this thesis. There are also several analyses in the thesis which collectively demonstrate that texts used in Church liturgies should be those that have been specifically translated to meet the needs of listeners. This is a very important issue, because, even in very literate communities, there are still more Christians who listen to biblical texts being read than those who read such texts for themselves.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Theology
Full Text

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Dobrova, Marina. "Le gallicanisme et la poésie liturgique. Un aspect du renouveau liturgique à l’époque moderne. Les proses dans les missels français (1675-1787)". Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040033.

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Le gallicanisme et la poésie liturgique, quels sont les liens ? Le gallicanisme, produit des doctrines des « libertés de l’Église gallicane » et source de toute sorte de contestations qui atteignirent leur point culminant à l’époque, fut responsable du renouveau liturgique opéré en France à partir du dernier tiers du XVIIe et pendant le XVIIIe siècle. Son effet bouleversant des assises traditionnelles, politiques et religieuses, de la société française joua contradictoirement un rôle positif en tant qu’il avait poussé l’enthousiasme religieux et patriotique. A cette époque-là, l’Église en France devint le principal représentant des doctrines gallicanes prônant des valeurs historiques et nationales du passé. Le gallicanisme a trouvé sa réplique dans le « néo-gallicanisme », terme non défini, qui exprime naturellement une nostalgie du passé. Ainsi, le gallicanisme a provoqué un mouvement du retour aux rites, usages et fêtes anciens dans les pratiques liturgiques à l'époque, codifiées dans les livres liturgiques nommés « néo-gallicans ». L’indépendance en face de la tradition liturgique romaine professée par le gallicanisme et le jansénisme a autorisé l’entrée de nouvelles proses dans les liturgies en France. Un seul aspect du chant liturgique des proses modernes montre dans quelle mesure on a transgressé les règles traditionnelles propres à la liturgie romaine. Le caractère principal des proses modernes est leur aspect national manifesté par le sentiment de fierté pour la France. Les proses liturgiques composées à l’époque dans les diocèses et les monastères ont beaucoup contribué à la solennité et à l’importance de nouvelles liturgies en France
The gallicanism and the liturgical poetry, what are the common points ? The gallicanism resulting of “les libertés de l’Église gallicane” was the reason of all the political and religious debates, attained their extreme points at the epoch. It was responsible for the liturgical revival in France that took place from the end of the XVIIth and during the XVIIIth century, including the chant. Its destructive impact on political and religious social foundations contradictorily played the positive role as it had spurred on the religious patriotic enthusiasm. At that time, the Church of France became the main agent to express the gallican doctrines advocating the historical and national past values. The gallicanism found its reply in the “néo-gallicanisme”, indefinite term, expressing naturally the nostalgia of the past. So, the gallicanism provoked the movement of return to the past rites, uses and feasts in the liturgical practice, codified at the time in the liturgical books named “néo-gallicans”. The independence regarding the roman Church tradition professed by the gallicanism and the jansenism authorized the entry of the new poetry in the diocesan liturgies in France. Only one aspect of the chant of modern proses shows to what extent the traditional rules of the roman liturgy were broken. The main character of the modern proses is their patriotic aspect demonstrating the feelings of pride for France. The modern liturgical proses had contributed to the solemn celebrations and, so, to more importance of the new liturgies in France

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11

Recek, Andrea. "Shaping Hagiography through Liturgy: Music for the Patron Saints of Three Cathedrals in Medieval Aquitaine". Thesis, University of North Texas, 2018. https://digital.library.unt.edu/ark:/67531/metadc1404611/.

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While the development of hagiography over time has long attracted the attention of medievalists, scholars have not fully explored the critical role of the liturgy in prompting and transmitting these changes. This dissertation examines the liturgies for the patron saints of three musical and ecclesiastical centers in medieval Aquitaine: the cathedrals of Saint-Trophime in Arles, Saint-Just-et-Saint-Pasteur in Narbonne, and Saint-Étienne in Toulouse. Through the music, texts, and ritual actions of the liturgy, the clerical communities of these three institutions reinforced some aspects of their patron saint's legendary biography and modified others. Yet the process unfolded differently at each cathedral, revealing the particular preferences of the canons of each community as well as their changing circumstances during the Middle Ages. In Arles, the office for St. Trophime, which was likely composed at the cathedral, shows dramatic changes in the saint's hagiography. The clerics in Narbonne also composed an office for their patron saints but did not substantially change the details of Justus and Pastor's legendary biography. In Toulouse, the canons selected from among the preexisting repertoire of chants and texts available for St. Stephen, crafting liturgies that were particular to Saint-Étienne within a clearly Aquitanian context. By revealing the ways in which the clerics of Saint-Trophime, Saint-Just, and Saint-Étienne shaped the legendary biographies of their patron saints, my work provides new insights into the ways in which clerical communities throughout Latin Christendom shaped and reshaped the hagiographic portraits of their patron saints through the creation, compilation, and celebration of new liturgies.

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12

Kufahl, Mark C. "The consensus of pure Lutheran liturgies a comparison and analysis of the first German and first English service orders of Holy Communion in the Lutheran Church--Missouri Synod /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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13

Hainsworth, John. "The force of the mystery anamnesis and exegesis in Peri Pascha /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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14

Kloppers, Elizabeth C. "Kerkliedere vir 'n nuwe generasie - 'n Liturgies-himnologiese ontwerp onder voorwaarde van die Ekumene". Thesis, University of Pretoria, 2004. http://hdl.handle.net/2263/31115.

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Hymns are handed down from generation to generation, from country to country, and from church to church. In every time in history, hymns and songs are needed that are new for that time and generation – hymns through which the timeless message can be voiced in a new and unique way. The historical binding, as well as the ecumenical tie, are thus indispensable features for the church, her liturgy and her music. In the processes of creating new hymns and liturgical forms, the una sancta ecclesia always needs to be in focus. In this study the ecumenical and liturgical movements of the twentieth century, their goals, and the influence they exerted on liturgical renewal and hymn singing, are investigated. The ecumenical meaning of new hymns and liturgical forms is evaluated in terms of these goals. To determine the functionality of new hymns, a theoretical grounding for the various functions of hymns is given. Renewal in the form of contemporary material, new styles and ecumenical-liturgical forms is reflected in the Liedboek van die Kerk (2001), the new hymnal for the Afrikaans-speaking churches. The hymnal is discussed with regard to the content, and the processes of compilation. The versification of the psalms, fundamentalist views, and the resistance to transformation in the processes of canonization, also comes under scrutiny. Documentation, motivation and report of about sixty new hymns and liturgical forms in the Liedboek van die Kerk (2001) are given. Hymns, songs and liturgical forms are researched from hymnological perspectives, by relevant musical and textual analysis, and by exploring their origin, history, working history, and liturgical function. The functionality of the hymns is assessed, and their hymnological, liturgical, contextual and ecumenical significance determined, with regard to the theoretical grounding in the preceding chapters. The conclusion is that ecumenicity is a sine qua non for the hymns and songs of a new generation. History and tradition, but also the contemporary church as a whole, should co-determine processes. The future of liturgical singing depends on the way in which theological, liturgical, hymnological, ecumenical and anthropological fields of tension could be kept in balance. Balance thus needs to be found between functionality, ethics, and aesthetics; between tradition and creativity; historical fidelity and contemporary embodiment; individualism and community; between the individual church and ecumenism; quality and popularity; between Christian/confessional identity, and general religiosity; between orthodox expressions of faith, and the poetical-symbolical shifting of boundaries. Boundaries are exceeded through the singing of hymns – boundaries of language, of confession, of time and space, and boundaries between individuals and groups. Liturgical singing can be the singing of believers of all times and all places only by preserving the traditional ecumenical heritage on the one hand, and on the other hand, through ecumenical cooperation when creating new hymns and forms – thus the one faith in many languages, the audible sign of the una sancta ecclesia.
Thesis (DMus)--University of Pretoria, 2005.
Music
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15

Heimbigner, Kent A. "The relation of the celebration of the Lord's Supper to the office of the holy ministry [an examination of the scriptural doctrine, selected liturgical writings of the church in the first four centuries, and the primary liturgies of each major liturgical family] /". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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16

Atkins, Martyn D. "The liturgies and theology of baptism, and their relationship with the issues of membership and Christian initiation, in the Methodist church denominations in the British Isles in the period 1875-1975". Thesis, University of Manchester, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.540247.

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Hendry, Thomas E. "The historic Christian liturgy and its contemporary significance for the Lutheran parish". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Griffiths, Keith Leonard. "The relationship between pastoral care and worship in the context of HIV/AIDS : a study of the development and impact of the liturgical material 'Worship and HIV/AIDS' in selected parishes of the Diocese of Cape Town". Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/17447.

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Thesis (M. Th.)--University of Stellenbosch, 2006.
ENGLISH ABSTRACT: In September 2002, the Anglican Church of Southern Africa authorised a set of liturgical material for use in the church in an attempt to make congregations aware of the extent of the impact of HIV/AIDS on the church and the community in the nations in Southern Africa in which the CPSA is active. This research explores the relationship between Worship and Pastoral Care in the context of HIV/AIDS by examining the development of this liturgical material and offering a critique of it in the light of the impact it had on a number of parishes. A general review of published material found little with a specific focus on the relationship between Worship and Pastoral Care, and the search was extended to approach this relationship from a number of directions in an attempt to find factors that had a bearing on the hypothesis that the community at worship is the primary point of pastoral care. The hypothesis was examined from two directions. The first considered a biblical perspective. This approach considered the images of God presented in the Old Testament, a number of the healings of Jesus in the gospels, and Paul’s comments on the celebration of the Eucharist in 1 Corinthians 11 against the social background of meals shared within the community. The imperative that worship should be inclusive, with a particular emphasis on the poor and marginalized was established. The second direction considered a theological reflection on AIDS and established a number of criteria against which the liturgical material could be critiqued. An important section of this work considered the impact of prejudice and discrimination that has led to the stigmatisation of those living with HIV/AIDS and their reluctance to disclose their status and needs. This remains an important obstacle to the ability of the church to provide appropriate hospitality and care. Interviews were conducted with the Rectors and leaders of the Parish AIDS Task Teams in six parishes within the Diocese of Cape Town to look at the ways in which the material was used, and the impact that it had on the pastoral work of those congregations. The liturgical material is then examined in the light of the theological criteria established, and against the impact that it had on the pastoral work of the parishes. Particular issues recognised in this section were the use of inclusive language and the absence of any emphasis on Repentance and Confession. The importance to Worship and Pastoral Care of compassion, personal contact with persons living with AIDS, grace and hospitality are some of the conclusions made. Suggestions were made for further research and development in terms of stigmatisation, language and appropriate liturgical formation and training.
AFRIKAANSE OPSOMMING: In September 2002 het die Anglikaanse Kerk in Suider Afrika ‘n stel liturgiese materiaal gemagtig vir gebruik in die kerk in ‘n poging om gemeentes bewus to maak van die gevolge van VIGS op die kerk en die gemeenskap in die lande waarin die Anglikaanse Kerk in Suider Afrika werk. Hierdie navorsing ondersoek die verhouding tussen Aanbidding en Pastorale Sorg in die konteks van VIGS deur die ontwikkeling van die liturgiese materiaal te ondersoek en ‘n kritiek voor te gee in die lig van die gebruik van die materiaal in verskeie parogies. Die algemene oorsig van die gepubliseerde materiaal het min gevind met ‘n spesifieke fokus op die verhouding tussen Aanbidding en Pastorale Sorg. Die ondersoek is toe uitgebrei om die verhouding te nader van verskeie rigtings in ‘n poging om faktore te vind wat ‘n houding het op die voorstel dat die gemeente by aanbidding die primêre punt van pastorale sorg is. Die onderstelling is ondersoek uit twee rigtings. Eerstens is dit genader uit ‘n bybelse perspektief. Hierdie benadering het die verskillende beelde van God soos dit in die Ou Testament voorkom, verskeie genesings van Jesus in die evangelies, en Paulus se kommentaar oor die viering van die nagmaal in 1 Korienthiërs 11 teenoor die agtergrond van die maaltye in die gemeenskap in aanmerking geneeem. Die imperatief van inklusiewe aanbidding, met ‘n besondere klem op die armes en ander wat dikwels oor die hoof gesien word, is hierdeur gevestig. Tweedens is VIGS teologies oorweeg en verskeie kriteria gevestig waarteen die liturgiese materiaal gemeet kon word. ‘n Belangrike deel van hierdie werk het die gevolge van vooroordeling en onderskeiding wat gelei het tot die bestempeling van mense wat met VIGS leef en hul huiwerigheid om hul status te openbaar, en dus hul nood te laat weet. Dit bly nog ‘n belangrike hindernis vir die kerk om die geskikte gasvryheid en sorg te kan verskaf. Onderhoude is met predikante and die lede leiers van die VIGS Spanne in ses parogies in die Bisdom van Kaapstad gehou om te sien hoe die materiaal gebruik is in eredienste, en die uitwerking daarvan in die pastorale sorg wat die gemeentes aangebied het. Die liturgiese materiaal is dan beoordeel in die lig van die teologiese maatstawe gevestig, en die uitwerking van die materiaal in die pastorele sorg van die gemeentes. Die gebruik van inklusiewe taal en die afwesigheid van spesifieke materiaal in verband met Skuldbelyding is besondere sake wat in hierdie deel erken was. Die belangrikheid vir Aanbidding en Pastorale Sorg van medelye, persoonlike kontak met persone wat met VIGS lewe, genade en gasvryheid is gevolgtrekkings wat gemaak is. Voorstelle vir verdere navorsing en ontwikkeling in terme van bestempeling, taal en passende liturgiese formasie en opleiding is gemaak.

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Verhelst, Stephane. "La liturgie de Jérusalem à l'époque byzantine genèse et structure de l'année liturgique /". E-thesis Full text, 1999. http://shemer.mslib.huji.ac.il/dissertations/W/JMS/001481250.pdf.

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Flynn, Dalene Shonnie. "’n Verkennend-beskrywende prakties-teologiese ondersoek na die waarde van “liturgiese” momente binne sport gemik op liturgiese inkulturasie". Diss., University of Pretoria, 2011. http://hdl.handle.net/2263/24530.

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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
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21

Roser, Timothy William. "From invocation through creed a historical and doctrinal analysis of the service of the word in the common service /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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22

Gelin, Marie-Pierre. "Lumen ad revelationem gentium : iconographie et liturgie à Christ Church, Canterbury, 1175-1220". Poitiers, 2005. http://www.theses.fr/2005POIT5004.

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La fin du XIIè et le début du XIIIè siècle constituèrent une période charnière pour le monastère de Christ Church, Canterbury, en particulier. La mise en place d'un programme iconographique complexe et unifié pour les vitraux du chœur de la cathédrale après l'incendie de 1174 fut accompagnée d'une réorganisation de la liturgie à la suite de la canonisation rapide de Thomas Becket, assassiné en 1170, et du succès croissant du pèlerinage sur sa tombe. Cette étude compare l'iconographie des vitraux typologiques et hagiographiques du chœur de Christ Church, Canterbury, avec les textes liturgiques en provenance de cette église, et montre que ces deux modes d'expression furent mis à contribution par la communauté monastique pour créer et exprimer une identité propre enracinée dans le passé de la cathédrale, qui valorisait les rôles religieux et politique de Canterbury dans le contexte de redéfinition des rapports entre pouvoirs spirituel et temporel qui marque la période
The end of the twelfth and the beginning of the thirteenth century marked a major turning point in the history of the monastery of Christ Church, Canterbury. The destruction of the choir of Christ Church by fire in 1174 was seized by the community as an opportunity to create a complex and unified iconographic programme in the windows of the rebuilt church. At the same time, the rapid canonisation of Thomas Becket after his murder in 1170 and the growing success of the Canterbury pilgrimage triggered a reorganization of the liturgy of the cathedral. This study compares the iconography of the typological and hagiographical windows of the choir of the cathedral with the liturgical texts, revealing that these two media were used by the monastic community to create and broadcast a corporate identity rooted in the cathedral past, and wich enhanced the religious and political roles played by Canterbury in the context of the redefinition of the relations between Church and King

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23

Van, Der Watt Louis. "Die vroeg-christelike erediens en die Kyre Eleison : 'n historiese en liturgiese studie". Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/17850.

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Thesis (MMus (Music))--Stellenbosch University, 2012.
ENGLISH ABSTRACT: The essential embodiment of the Catholic and Orthodox religious and liturgical traditions is the celebration of the Mass. The Kyrie eleison is the opening part of this Mass celebration. The Kyrie eleison is also an element within the Catholic and Orthodox Office. In the respective Protestant and reformed traditions, the Kyrie eleison figures to a lesser extent, as is the case in the Lutheran tradition, or not at all, as is especially the case in the Afrikaans-speaking reformed denominations in South Africa. At most, the exposure to the Kyrie eleison, by any member of a church of Afrikaans-speaking and reformed persuasion, is confined to the concert hall, in which context the Kyrie presents itself in an alien guise, having been uprooted from its liturgical context which is a co-determinant in the transfer of the meaning of the text of the Kyrie to the listener. This study is an essay to convey the importance of the context of the Kyrie with regard to a successful process of communication between the performance of the Kyrie and the decoding of its message by the listener. It is an attempt to focus, via narrowing concentric circles, on the genesis of the Kyrie, from its antecedents in the Jewish religious tradition, via its manifestations in early Christan cult and chant, to its codification during the pontificate of Gregory the Great. In conclusion, the suggestion is mooted that there is an obligation devolving on the performers of the Kyrie eleison within a non-liturgical context to communicate the meaning of the Kyrie, even in its alien guise, to the audience as receivers of the text, thereby achieving a successful transaction in the process of communication.
AFRIKAANSE OPSOMMING: Die sentrale beliggaming van die Katolieke en Ortodokse liturgies-religieuse tradisies is die viering van die Mis. Die Kyrie eleison is die openingsdeel van hierdie Misviering. Die Kyrie eleison is verder ook ‘n element in die Katolieke en Ortodokse Officium. In die verskillende Protestantse liturgiese tradisies figureer die Kyrie eleison in ‘n mindere mate, soos in die Lutherse tradisie, of glad nie, soos wat spesifiek die geval in die Afrikaanssprekende gereformeerde tradisie is. ‘n Afrikaanssprekende lidmaat van gereformeerde oortuiging se belewing van die Kyrie is, indien hoegenaamd, meestal beperk tot die aanhoor daarvan in ‘n konsertsituasie, waarbinne die Kyrie homself in ‘n ontheemde gedaante aan die luisteraar voordoen omdat dit ontwortel is uit sy liturgiese konteks wat medebepalend vir die betekenisoordrag van die teks van die Kyrie is. Hierdie studie is ‘n poging om die belang van die konteks van die Kyrie met betrekking tot ‘n suksesvolle kommunikasietransaksie tussen die uitvoer van die Kyrie en die dekodering van die boodskap daarvan deur die Afrikaanssprekende gereformeerde luisteraar, na vore te bring. Die ondersoek is hoofsaaklik daarmee gemoeid om die liturgiese ontstaans- en vroeë bestaansgeskiedenis van die Kyrie deur middel van ‘n konsentries nouer-wordende fokus in oënskou te neem, vanaf sy antesedente in die Joodse kultus, via sy presedente in die vroeg-Christelike kultus en cantus, tot die kodifisering daarvan tydens die pontifikaat van Gregorius die Grote. Ten slotte word aangevoer dat daar selfs in ‘n konsertsituasie ‘n onus op die uitvoerendes rus om die Kyrie, ook in sy ontheemde gestalte binne ‘n nie-liturgiese konteks, vir die luisteraar tot spreke te bring.

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24

Tong, Daicie. "Reappearance of the classic liturgy reform of the Roman Catholic mass from Latin to Chinese in Hong Kong /". Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/hkuto/record/B4221998X.

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25

Loukakis, Emmanuel. "Liturgical piety in an age of liturgical crisis a study in contemporary liturgical life and practice in the Orthodox church of Greece /". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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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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Leuenberger, Samuel. "Cultus ancilla scripturae : das Book of common prayer als erweckliche Liturgie : ein Vermächtnis des Puritanismus /". Basel : F. Reinhardt Kommissionsverl, 1986. http://catalogue.bnf.fr/ark:/12148/cb36626515h.

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Preuss, David H. "An entry level Lutheran liturgy for members and guest". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Steger, Stephan. "Der ständige Diakon und die Liturgie Anspruch und Lebenswirklichkeit eines wiedererrichteten Dienstes". Regensburg Pustet, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2806527&prov=M&dok_var=1&dok_ext=htm.

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Leuschner, Friedrich Wilhelm. "Atmosfeer in die erediens : 'n liturgiese studie / F.W. Leuschner". Thesis, North-West University, 2004. http://hdl.handle.net/10394/116.

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31

Rollins, James A. "Engaging worship : gathering saints, sinners and seekers in the presence of God /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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32

Dalglish, Robert L. "The spirituality of worship in the Presbyterian tradition". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Cantey, James M. "Interpreting Christian weddings equipping my congregation to understand and embrace reformed concepts of Christian nuptial rites /". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p075-0070.

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Cinquegrani, David J. "The language of hymnody a theological and catechetical exploration /". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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35

Parsons, Daniel C. "An educational program to foster an appreciation for the style and substance of Lutheran worship". Online full text .pdf document, available to Fuller patrons only, 1992. http://www.tren.com.

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36

Prelicz, José Manuel Kowalska. "El cuerpo de Cristo y sus implicaciones : aportes para la liturgia". Faculdades EST, 2007. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=110.

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Un análisis del doble concepto de Cuerpo de Cristo como Iglesia y como Eucaristía a partir de las cartas de Pablo de Romanos y 1 Corintio. En la primera parte se realiza una aproximación al concepto swμa y su relación con la Iglesia. La Iglesia como cuerpo con su unidad en Cristo en medio de la diversidad de los miembros. La segunda parte se realiza una aproximación al concepto koinonia y la relación de este con la Eucaristía como participación en el Cristo presente en la celebración y en el pan. Estudiando Eucaristía como participación en el Cristo, los problemas en Corinto iniciarán la interrelación entre la Iglesia y la Eucaristía, presentándose un mutuo condicionamiento de existencia y vivencia. En la última parte se presentarán implicaciones para la vida en comunidad y de culto resaltando la importancia de la aplicación de la koinonía y el ser cuerpo de Cristo tanto dentro como más allá de las fronteras de la Iglesia y el ejercicio de la responsabilidad como cuerpo de Cristo en la sociedad y la historia en cuanto a justicia y dignidad.
An analysis of the double concept of Christ's body as Church and as Eucharist from Paul's letters to the Romans and 1 Corinthians. In the first part an approach to the concept of swμa and its relation with the Church will be discussed. The Church as body with its unity in Christ in midst of the diversity of its members. In the second part presenting an approximation to the concept koinonia and the relation of this with the Eucharist as participation in the presence of Christ in the celebration and the bread is treated. Studying Eucharist as participation in Christ, the problems in Corinth will be the basis for the interrelationship between the Church and the Eucharist, presenting a mutual agreement of existence and experience. In the last part implications will be presented for the life in community and worship with the prominence of the significance of the application of koinonia and being Christ's body as much within the Church as beyond its borders and the practice of responsibility as Christ's body in the society and to history in relation to the areas of justice and dignity.

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37

Ray, Walter Dean. "L̲e̲x̲ o̲r̲a̲n̲d̲i̲ e̲s̲t̲ l̲e̲x̲ c̲r̲e̲d̲e̲n̲d̲i̲ Fr. Alexander Schmemann and liturgical hermeneutics /". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Jackson, Robert. "The liturgy and order of the mid-sixteenth century English Church in Geneva : some reflections on the life and influence of a refugee church". Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/19941.

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Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: What are the predominant characteristics of the Refugee churches established in Europe in the mid‐sixteenth century? They are, undoubtedly, those of disputation and argument, dissension and fraction. But there are exceptions, the most notable of which is the English church in Geneva, which was formed in the autumn of 1555 and whose life officially ended when the last English exiles left Geneva in the spring of 1560. The origins of the church lay in the conflicts that had arisen over liturgy in the English church at Frankfurt and these conflicts continued later in Elizabethan England when the Marian exiles, many of them from Geneva, endeavoured to impose their vision of a truly Reformed church on the church of their homeland. For a short period – between the time spent at Frankfurt and the return to England – the English exiles in Geneva were a peaceable community at home with their maker and each other and created there a church that was broad rather than narrow in sympathy. The absence of conflict appears to have enlarged understanding and tolerance of others rather than narrowed it. This had much to do with the liturgy of the church which was one centered on prayer. It was also a liturgy that emphasized practicality, participation and community. The order of the church reflected its liturgy with, in a limited sense, a democratic rather than an authoritarian flavour. The failure of the Marian exiles to impose their view of a truly reformed church on the Elizabethan Church of England reminds us of the alternative approach to ecclesiological arrangements adopted in the Netherlands. While the Dutch Reformed church became the officially established public church of the Netherlands, it was nevertheless accepted, from inception, that only a minority of the population would become communicating members, a situation which has more flavour of the twentieth century than the sixteenth. But the ecclesiological arrangements in the Netherlands were unique and it is sad to record that the effect of the refugee churches was to harden confessional differences between Protestants of the Reformed and Lutheran traditions, making unity between them increasingly unlikely.

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39

Weman, Gunnar. "Nutida gudstjänst och medeltida kyrkorum : förhållandet mellan det sena 1900-talets liturgireform och det medeltida gudstjänstrummet i Svenska kyrkan = Contemporary worship and medieval churches : the relationship between late 20th century liturgical reform and the medieval worship space in The Church of Sweden /". Skellefteå : Artos, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-6929.

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Honig, James K. "Liturgical theology substance and source /". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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41

Sluka, Mary Rogers. "Planning, implementing and evaluating a multi-parish, multi-cultural liturgical conference for liturgical ministers". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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42

Steyn, Conrad Johan. "'n Literatuur teologiese ondersoek na die liturgie en die post-moderne senior kind/tiener". Diss., Pretoria : [S.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-06172005-094849/.

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Gauthier, Catherine. "L'Encens et le luminaire dans le haut Moyen Age occidental: liturgie et pratique dévotionnelles". Doctoral thesis, Universite Libre de Bruxelles, 2008. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210534.

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Cette recherche étudie l'importance de la liturgie et de la paraliturgie dans la société médiévale par le biais des utilisations et de la symbolique de l'encens et du luminaire dans la liturgie romano-gallicane (VIe-Xe s.)et dans les pratiques dévotionnelles du haut Moyen Age occidental.

L’importance de l’Église dans tous les aspects de la vie au Moyen Âge est indéniable. Pourtant l’on connaît encore mal la place qu’y occupe la liturgie ;or, la liturgie est au cœur de l’Église puisque elle est définie comme l’ensemble des rites et principes mis en place par une religion – ici chrétienne – pour établir le déroulement des actes cultuels et de la relation au sacré. Elle est dès lors fondamentale à une époque où la majorité du corps social se reconnaît comme chrétien, elle est l’expression de la religion et rythme toute la société médiévale.

Depuis plusieurs années, elle suscite l’intérêt justifié de quelques médiévistes. Ceux-ci ont souligné l’importance de considérer la liturgie dans sa globalité, c'est-à-dire de dépasser la simple étude des livres liturgiques pour s’intéresser également à la façon dont la liturgie était perçue, reçue et vécue par les fidèles notamment au travers de leurs pratiques dévotionnelles, c’est ce que l’on appelle la paraliturgie.

La liturgie se caractérise par la récurrence des rites qui sont des suites ordonnées de gestes, de sons, d’objets mis en œuvre par un groupe social à des fins symboliques. À ce titre, l’étude des éléments constitutifs de la liturgie se justifie pleinement, puisque le rite ne s’accomplit et n’est efficace que dans la permanence de tous ses éléments.

L’encens et le luminaire ont ceci de particulier que leurs fonctions utilitaires, pour éclairer et désodoriser, les rendent indispensables à la liturgie. Par ailleurs, le propre du rituel est de donner sens, or, l’encens et le luminaire, par leurs propriétés naturelles se sont vus conférer un sens symbolique dans toutes les cultures où ils sont utilisés. Ce sont des éléments bénéfiques utilisés particulièrement dans la religion car ils permettent de matérialiser la communication entre le monde terrestre et le monde céleste. Toutefois, dans la religion chrétienne, l’encens et le luminaire ont un statut inférieur ou secondaire par rapport au calice ou à l’hostie par exemple.

L’ensemble de ces caractéristiques augurait de l’existence d’un rapport particulier entre ces objets et le fidèle ;leur étude constitue dès lors un outil efficace pour connaître l’impact de la liturgie sur la société médiévale. Sans compter que l’étude des éléments constitutifs de la liturgie n’en est qu’à ses débuts, et si le luminaire a suscité quelques publications récentes, l’encens n’a que peu été abordé ;l’étude de leur couple est, en tous les cas, inédite. Par ailleurs, l’étude de l’encens et du luminaire s’inscrit dans des débats historiographiques plus larges notamment celui des relations commerciales, puisque l’encens est un produit oriental et l’huile d’olive méditerranéen, ce qui en renforce encore l’intérêt.

Pour connaître les utilisations de l’encens et du luminaire dans la liturgie, préalables indispensablse à la connaissance de leurs emplois dans la paraliturgie, il faut se tourner vers les sources liturgiques ce qui consitute la première partie du travail.

L’analyse de ces différentes sources liturgiques a permis de mettre en évidence les usages officiels et les symboliques donnés à l’encens et au luminaire dans les différents rituels de la liturgie romano-gallicane (la messe, la liturgie pascale, la dédicace, l’office divin, le temps de Noël, les funérailles et les rituels d’admission).

En définitive, l’encens et luminaire sont des médiateurs entre le monde terrestre et le monde céleste, ils matérialisent et réifient ce lien réciproque. Ils ont un caractère propitiatoire important, intimement lié à leurs vertus apotropaïques et basé sur leurs propriétés naturelles.

Les sources liturgiques ne fournissent pas d’information sur le fonctionnement de l’encens et du luminaire, sur leur économie ou sur la façon dont ils étaient utilisés par les fidèles pour manifester leur dévotion ;même si elles laissent entrevoir de riches possibilités.

Le champ des recherches à été élargi par l'étude de « dossiers ». Les recherches ont été focalisées autour de centres religieux bien connus dans l’historiographie grâce à des sources remarquables par leur qualité et/ou leur quantité qui ont suscité une bibliographie conséquente. Toutes les sources relatives au centre religieux ont ensuite été dépouillées et analysées systématiquement. Les dossiers de Tours,Reims, Auxerre et Saint-Riquier ont livré beaucoup d’éléments tant sur les questions de la fourniture et du fonctionnement que sur celles des pratiques dévotionnelles liées au luminaire. Les sources "non-liturgiques" de ces quatre dossiers ont ainsi révélé des pratiques communes pour assurer l’approvisionnement en luminaire, qui constitue une dépense importante. L’approvisionnement en encens est plus difficile à déceler.

Les sources non-liturgiques, en particulier les récits hagiographiques, apportent de la densité et de l’atmosphère aux sources liturgiques particulièrement froides et factuelles. Elles donnent incidemment des informations sur la forme et le fonctionnement du luminaire principalement, et elles complètent et corroborent les éléments de la première partie. Les éléments concernant le culte des saints sont nombreux.

Les pratiques dévotionnelles relevées (culte des saints, donations pour le luminaire, offrandes de cierges, utilisations apotropaïque du luminaire et de l'encens, etc.) témoignent donc que les symboliques du cierge, plus largement du luminaire, et de l'encens sont communes aux pratiques liturgiques et dévotionnelles.

Le travail montre que la cire, l’huile et l’encens sont utilisés de façon régulière par les églises et qu’ils étaient disponibles sur les marchés locaux pour les ecclésiastiques. Il faut vraisemblablement distinguer plusieurs niveaux de qualité conditionnant l’utilisation de ces matières.

L’encens et le luminaire sont des outils pertinents pour apprécier la façon dont la liturgie était vécue dans la société médiévale, notamment grâce à leurs usages dans les pratiques paraliturgiques.
Doctorat en Histoire, art et archéologie
info:eu-repo/semantics/nonPublished

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44

Oliver-Holder, David. "Stepping into the stream the spirituality of the service for the Lord's Day in three American Baptist congregations /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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45

Van, Staden Neeltje. "Gereformeerd én charismaties? : 'n liturgiese ondersoek na kontemporêre tendense in die Nederduitse Gereformeerde Kerk". Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/3480.

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Thesis (MDiv (Practical Theology and Missiology))--University of Stellenbosch, 2007.
In the postmodern times people’s world changed a lot. A lot of sociological and ecclesiological paradigm shifts took place. These shifts weren’t limited to one area. Globalisation caused these shifts to take place the world over. During modernism the emphasis was mainly on knowledge and the cognitive aspect of man. Now the emphasis shifted to experience. The media provides in this need. Television, films and the internet are focused on giving an experience. The question is what influence these changes have on the church and what people want from the church. The answer is simple. People want an experience of God. The Dutch Reformed Church’s (DRC) emphasis on a rational understanding of God which crystalises in the preaching of the Word which takes a central role in the worship service, does not provide in people’s needs anymore and is out of touch with the experiences of everyday. The hypothesis is as follows: a rediscovery of the essence of reformed liturgy as continuing reforming liturgy has the potential to find a way between the extremes of set traditionalism and irresponsible experimenting where people of our generation can come home and find liturgical guidance for life.

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46

Dunavant, Lloyd B. "A quest for wholeness using symbolic myth in ritual". Chicago, Ill. : McCormick Theological Seminary, 2002. http://www.tren.com.

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McKern, Brett M. "The compositions of Brett M. McKern to the greater glory of God /". Access electronically, 2005. http://ro.uow.edu.au/theses/289.

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48

Whitty, Gerard. ""Moments of glad grace" Lent-Easter and perspective transformation /". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Crouch, Nancy Bryan. ""A house to live in for a while" pastoral implications in liturgical change /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Charras-Sancho, Joan. "Pratiques liturgiques d'Églises luthériennes et réformées en France : vie liturgique, dynamique communautaire et identité ecclésiale". Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK015/document.

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La liturgie a longtemps été considérée comme un marqueur identitaire fort des Églises luthériennes et réformées, qui avaient pour tradition de produire leur propre liturgie dont l’usage, normatif, ne variait pas. Les mutations socio-religieuses des dernières décennies, couplées avec les unions d’Églises en cours, ont révélé la grande diversité de liturgies mises en œuvre dans les paroisses d’une même Église. Cette diversité interroge particulièrement trois aspects ecclésiologiques : la vie liturgique, dans ses fondements et ses pratiques, la dynamique communautaire et notamment la place faite à la liturgie dans son déploiement et enfin l’identité ecclésiale, afin de savoir dans quelle mesure la liturgie traduit ou participe d’une identité. Le travail de recherche mené dans le cadre de ce doctorat part de ces trois volets pour dégager des critères liturgiques initiaux et transversaux pour les confronter aux données de terrain afin de mesurer l’écart entre ce qui est important dans la perspective théologique des Églises de la Réforme, ce qui est mis en œuvre dans les paroisses et ce qui est perçu par les paroissiens
Liturgy has long been considered as a strong feature of the identity of Lutheran and Reformed Churches. It was their tradition to produce their own liturgy with a standardised and unvarying usage. Over the last few decades, social and religious changes, coupled with on-going unions between Churches have demonstrated the wide diversity of Liturgies used in the parishes of any one Church. In this diversity three ecclesiological aspects come particularly to the fore: liturgical life, in its foundations and practices, community dynamics and especially the place give to liturgy within this and finally ecclesial identity, in order to find out how far liturgy is a an expression of or an active part of identity. The research work carried out as part of this doctorate uses these three subjects to establish initial and transverse liturgical criteria and then compares these with data gathered in the field in order to assess the gap between what is important from a theological point of view for the Churches of the Reform, what is practiced in parishes and what is perceived by parishioners

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