Artykuły w czasopismach na temat „Church liturgies”
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1
Cavanaugh, William T. "The Liturgies of Church and State". Liturgy 20, nr 1 (styczeń 2005): 25–30. http://dx.doi.org/10.1080/04580630590522876.
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Bethke, Andrew-John. "A Historical Survey of Southern African Liturgy: Liturgical Revision from 1908 to 2010". Journal of Anglican Studies 15, nr 1 (31.01.2017): 58–87. http://dx.doi.org/10.1017/s1740355316000280.
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AbstractThe article surveys liturgical developments in the Anglican Church of Southern Africa from 1908 to 2010. The author uses numerous source documents from several Anglican archives to analyse the experimental and fully authorized liturgies, detailing the theological and sociological shifts which underpinned any significant changes. The author includes several sources which, until this point, have not been considered; particularly in relation to the reception of newer liturgies. These include letters, interviews and newspaper articles. Influences from the Roman Catholic Church, the Church of South India, the Church of England, the Episcopal Church in the USA and the Church of New Zealand all contributed to the authorized rites in the local church. Furthermore, the article shows that local, traditionally disenfranchised voices are now beginning to be included with liturgical transformation.
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Bethke, Andrew-John. "Tracing the Theological Development of the South African Baptismal Rites: The Journey to An Anglican Prayer Book 1989 and Beyond". Anglican Theological Review 99, nr 1 (grudzień 2017): 45–64. http://dx.doi.org/10.1177/000332861709900105.
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This essay analyzes the theological changes which are reflected in successive revisions of Southern Africa's Anglican liturgy from 1900 to 1989. The following liturgies are examined: A Book of Common Prayer—South Africa (1954); Proposals for the Revision of the Rites of Baptism and Confirmation (1967); the Church Unity Commission's ecumenical liturgies in the 1970s; Birth and Growth in Christ (1984); and An Anglican Prayer Book 1989. The article also includes valuable source material which influenced the revised liturgies, including two official reports on the theology of baptism and confirmation. The author finds that theological uncertainty surrounding the underpinning of current rites brings into question whether full church membership is actually granted during baptism.
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CUNEO, TERENCE. "On the religious worth of bodily liturgical action". Religious Studies 54, nr 2 (24.04.2017): 155–74. http://dx.doi.org/10.1017/s0034412517000099.
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AbstractA striking feature of the Eastern Orthodox liturgies is how much movement and touching occurs during their performance. For example, when participants in these liturgies enter into a church building, they do not simply look at the icons; they typically venerate them by kissing them. Call events such as these scripted movement-touching sequences. The question I pursue in this article is why movement-touching sequences play such prominent roles in the performance of the Eastern liturgies. The answer I offer is that the performance of these actions has religious worth. I then consider two models that attempt to explain why the performance of scripted movement-touching sequences has religious worth. After exploring and rejecting what I call the instrumentalist model, I develop what I term the authorization-appropriation model of the composition of the church's liturgies. According to this model, the religious worth of scripted bodily liturgical action lies (in part) in the fact that God has both authorized the composition of and appropriated the liturgical scripts that prescribe the performance of such actions.
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Wilson, Tom. "Cultural Liturgies goes to a madrasah: What can Christians learn from how Muslims educate children?" International Journal of Christianity & Education 24, nr 2 (25.11.2019): 179–98. http://dx.doi.org/10.1177/2056997119891191.
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This article brings James Smith’s three-volume Cultural Liturgies into dialogue with fieldwork in ‘Midlands Madrasah’, drawing out questions and points of discussion that are applicable to Christian education of children, especially within a church context. The article begins with an overview of madrasah education and the main arguments of Cultural Liturgies. The second, third and fourth sections then bring Cultural Liturgies into dialogue with the function of a madrasah in faith formation, the content taught in the madrasah, and the pedagogical approach taken. Finally, three recommendations are made to Christians: to invest time, create community and embody the story of faith.
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Faber, Ryan L. "Infant Baptism: God’s Promise or Ours?" Studia Liturgica 51, nr 1 (marzec 2021): 31–45. http://dx.doi.org/10.1177/0039320720981068.
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This article examines the baptism liturgies of the Christian Reformed Church in North America (CRC). It argues that parental promises eclipse the promise of God in the practice of baptism in the CRC. A discernible shift from an emphasis on God’s promise in the CRC’s oldest liturgy to an increasing emphasis on parental promises in the new liturgies adopted by Synods 1976 and 1994 is observed. Ambiguity about the meaning of baptism is evident in the CRC’s newest baptism liturgies, adopted by Synods 2013 and 2016. This article concludes that the denomination should adopt a new baptism liturgy in which parental promises are made only after the administration of their child’s baptism.
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Smith, James K. A. "A Response to Critics". Studies in Christian Ethics 32, nr 1 (17.10.2018): 129–34. http://dx.doi.org/10.1177/0953946818806790.
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The author responds to critics of Awaiting the King, addressing especially questions about Augustinian liberalism and the church’s complicity in, and responsibility for, disordered liturgies, raising fundamental questions about the relationship between church and world.
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Faber, Ryan L. "“Let the little children come”: Liturgical Revision and Paedocommunion in the Christian Reformed Church". Studia Liturgica 51, nr 2 (wrzesień 2021): 203–16. http://dx.doi.org/10.1177/00393207211027588.
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This article examines the Lord’s Supper liturgies of the Christian Reformed Church in North America (CRC) and inquires into a possible relationship between liturgical changes and the admission of children to the Lord’s Supper. The stern warnings and emphasis on communicants’ understanding of the sacrament in the CRC’s oldest liturgies necessarily excluded children from participating in the sacrament. The 1968 Order for Communion was a milestone in the denomination’s liturgical growth. The absence of a preparatory exhortation and lengthy exposition provide a liturgy which can imagine children participating in the Lord’s Supper. An increasing emphasis on communicants’ communion with one another, evident in the 1981 Service of Word and Sacrament and the formularies adopted by Synods 1994 and 2016 may have helped facilitate the denomination’s acceptance of paedocommunion.
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Simmons, J. Aaron. "Militant Liturgies: Practicing Christianity with Kierkegaard, Bonhoeffer, and Weil". Religions 12, nr 5 (12.05.2021): 340. http://dx.doi.org/10.3390/rel12050340.
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Traditional philosophy of religion has tended to focus on the doxastic dimension of religious life, which although a vitally important area of research, has often come at the cost of philosophical engagements with religious practice. Focusing particularly on Christian traditions, this essay offers a sustained reflection on one particular model of embodied Christian practice as presented in the work of Søren Kierkegaard. After a discussion of different notions of practice and perfection, the paper turns to Kierkegaard’s conception of the two churches: the Church Triumphant and the Church Militant. Then, in light of Kierkegaard’s defense of the latter and critique of the former, it is shown that Kierkegaard’s specific account gets appropriated and expanded in Dietrich Bonhoeffer’s account of “costly grace” and “religionless Christianity,” and Simone Weil’s conception of “afflicted love.” Ultimately, it is suggested that these three thinkers jointly present a notion of “militant liturgies” that offers critical and constructive resources for contemporary philosophy of religion.
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Geldhof, Joris. "Penetration—Permeation—Fermentation: Ponderings on the Being of Liturgy and Its Memorial Modes". Studia Liturgica 50, nr 1 (marzec 2020): 6–21. http://dx.doi.org/10.1177/0039320720906517.
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The present contribution seeks to address the following fundamental questions at the crossroads of liturgical theology and metaphysics: How is liturgy in the world? What is the fundamental mode of being of the phenomena, events, actions, and experiences commonly referred to as Christian liturgy? How can people be in the liturgy and the liturgy in them? Or is liturgy only something that is performed and not something human beings can become (part of)? How must the liturgy’s apparent ontological capacity for inclusion be understood? How is it that liturgies can include us and, reversely, that we can embody, disseminate and radiate liturgy? The proposal is to use the three interrelated concepts of penetration, permeation, and fermentation to disentangle the complexities involved in these questions and to do that by primarily relying on both a liturgical and a non-liturgical source. Hence the discussion is concretely centered around the intriguing work Qu’est-ce que la liturgie (1914) of Dom Maurice Festugière, an outstanding thinker and representative of the early Liturgical Movement, and a selection of material taken from the Ordo Missae (2008) which is currently in use in the Roman Catholic Church. On the basis of a careful conceptual analysis of these works, a case is made for embracing metaphysics in liturgical studies and theology instead of considering its import as something of the past.
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Farneth, Molly. "A Politics of Tending and Transformation". Studies in Christian Ethics 32, nr 1 (12.10.2018): 113–18. http://dx.doi.org/10.1177/0953946818806787.
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In Awaiting the King: Reforming Public Theology, James K. A. Smith gives us a liturgical political theology. The question posed here is whether that political theology attends to how the work of tending to the goods held in common by diverse democratic publics can also surprise and transform Christians and the liturgies of the Church.
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Gordon, Bruce. "Transcendence and Community in Zwinglian Worship: the Liturgy of 1525 in Zurich". Studies in Church History 35 (1999): 128–50. http://dx.doi.org/10.1017/s0424208400014005.
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Iconoclasm, rather than liturgical formulation, usually springs to mind when one reflects upon the events in Zurich in the mid-1520s. Indeed, historians of the Swiss Reformation have hardly interested themselves in liturgy, and one searches in vain the most recent and comprehensive treatment of Zwingli’s theology for a discussion of the subject. Ignored by both historians and theologians, the study of liturgy in the Swiss Reformation cuts the figure of the unknown guest at a party who everyone assumes is being entertained by someone else. The consequence has been that liturgy has not been allowed to inform our understanding of Swiss religious change; historians have preferred to leave it in the safe keeping of liturgists who, for the most part, have attended to the history of worship as a separate and distinct act of the community controlled by the clergy. This, surely, can only form part of the picture, for liturgy was perhaps the most inclusive act of the Church: worship was experienced by all levels of society, even if the people brought and took away a panoply of varied levels of comprehension and acceptance. As the central, public act of the Church, the early liturgies of the Reformation articulated the tangled web of convictions, needs, and requirements of communities in transition. Liturgies cannot be separated from either the beliefs which created them or the physical space in which they were performed. The ordered rhythm of words and actions in a particular locality was intended to engage the intellect and senses, drawing out responses at once emotional and cognitive. If we can glimpse something of the experience of worship, whether positive or negative, we shall have an insight into the mental world of the early Reformation.
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Caban, Peter. "The Status of the Liturgy in the Christian East and Liturgical Differentiations". Ruch Biblijny i Liturgiczny 70, nr 1 (31.03.2017): 69. http://dx.doi.org/10.21906/rbl.231.
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These types of liturgies and liturgical rites show us the richness that is present in the Christian East and West. They are the liturgical traditions of the Church, which preserves the continuity of the Christian liturgical tradition from the perspective of historical context in the environment where Christians live. Despite the glory of Constantinople, the Eastern Churches have preserved their own liturgies and rites. Although they are in smaller number, they are nonetheless still preserved in the liturgy despite circumstances hostile to Christianity and the influence of Islam. Local traditions in the West were gradually vanishing and the Roman liturgy had to confront life in Gallia. The celebration of the liturgy in the West according to the Roman model in the city of Rome and in areas under the jurisdiction of the Bishop of Roman was preserved in the Latin Church until the beginning of the eighth century. Then there came a very important breaking point when the focus of the cultural-political and Church life was moved from the Mediterranean area into the German and especially Frankish areas north of Alps. This led to the enormous spread of the influence of Roman liturgy, but, on the other hand, the Roman liturgy was merged with non-Roman liturgical traditions. This was the period of Christian Middle Ages.
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Brouwer, Rein. "The Unfinished". Ecclesial Practices 2, nr 1 (8.05.2015): 57–73. http://dx.doi.org/10.1163/22144471-00201002.
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In this article John Caputo’s hermeneutics of the event is used to understand the theological meaning of a church renewal experiment in the Netherlands. The experiment consists of sermons and services by laypeople who have hardly any or no affinity with church. The project is described, the intention behind the project explained, and the sermons analysed. The outcome of what is communicated in the sermons, and what is happening in the liturgies, are interpreted as positive contributions of cultural informed voices to the church’s continuous learning process of understanding its calling in the light of God’s promise.
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Blado, Joseph, i Tyler Dalton McNabb. "Confucianism and the Liturgy". TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, nr 1 (1.09.2020): 53–63. http://dx.doi.org/10.14428/thl.v3i3.20653.
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In Confucian thought, there exists a functional view of rituals in which the participation in ritualistic practices brings about human flourishing. Call this the Confucian Ritual Principle (CRP). Utilizing contemporary psychology, in this paper, we argue for CRP. After linking rituals to human flourishing, we argue that on the hypothesis that Christianity is true, we would expect God to establish highly ritualistic and dogmatic liturgies. Put slightly differently, we argue that we should expect what we call 'high church' on the Christian hypothesis. We then move to engage two objections to our argument. First, we respond to an argument that low church traditions are compatible with CRP. Second, we respond to an objection that argues against the ritual thesis, based on the flourishing of low church traditions.
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Cowan, Nelson. "“Heaven and Earth Collide”". PNEUMA 39, nr 1-2 (2017): 78–104. http://dx.doi.org/10.1163/15700747-03901001.
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Hillsong Music has swept across the global Christian landscape, with many of their songs entering the liturgies of charismatic megachurches and small mainline parishes alike. The theological content of these songs comes under scrutiny for a lack of doctrinal depth and hyperpersonalism. This paper argues that between 2007 and 2015 the theological content of Hillsong Music has become increasingly “generalist.” Notably, this theological shift, as expressed in the hymnody, is embedded in a larger shift in Hillsong Church’s vision: from the local church level to a self-replicating global community. As the scope of the church has widened, so, too, has the theological scope of the hymnody. Methodologically, this project is an exercise in comparative discourse analysis, examining song lyrics, official statements from Hillsong Church, officially sanctioned blogs of the church, and dialoging with liturgical and hymnological discourse.
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WANEK, NINA-MARIA. "The Greek and Latin Cherubikon". Plainsong and Medieval Music 26, nr 2 (październik 2017): 95–114. http://dx.doi.org/10.1017/s0961137117000043.
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ABSTRACTThis article focuses on the so-called ordinary Cherubikon/Cherubic hymn (Οἱ τὰ χερουβίμ/Oi ta Cherubim) found in Byzantine manuscripts in connection with the Divine Liturgies of St John Chrysostomos and St Basil throughout the church year except for Lent and Easter. The Cherubikon is not, however, restricted to Byzantine codices, but can be found in various Latin manuscripts transliterated into Western letters and written with Western neumes.
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Gbule, Ndidi Justice, i Chigozie Samuel Nwaka. "The Persistence of Igbo Worldview in the Sabbath Church Healing Liturgy and Praxis". Mission Studies 38, nr 2 (28.09.2021): 236–55. http://dx.doi.org/10.1163/15733831-12341792.
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Abstract Healing and wholeness are common motifs in religion; even as there exist different conceptions of personhood, as well as ways and means of restoring a person to wholeness and wellbeing. This paper focuses on the influence of Igbo traditional worldviews and healing liturgies in the Sabbath Church in Nigeria. Utilizing a qualitative methodology, oral interviews, and participant observation, the paper examines the extent to which Igbo healing praxis has been incorporated into the healing liturgy and practices of the Sabbath Church. Using Our Lord’s Sabbath Mission, an AIC in Nigeria, as a case study, how has the Sabbath Church valorized Igbo traditional symbols and religious categories in mediating healing? The insight resulting from this study is of great importance, particularly now that the demography of Christianity has shifted to the Global South.
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Cruickshank, Dan D. "Remembering the English Reformation in the Revision of the Communion Liturgy of the Book of Common Prayer, 1906–1920". Studia Liturgica 49, nr 2 (wrzesień 2019): 246–57. http://dx.doi.org/10.1177/0039320719883817.
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This paper will examine how the Convocations of the Church of England remembered their past liturgies, and the reformation theology that formed the previous Prayer Books of the Church, in their main period of work on the revision of the Prayer Book from 1906 to 1920. Focusing on the Communion Service, it considers the lack of defenders of the 1662 Communion service and its reformed theology. It will examine how the 1549 Prayer Book was used as a basis for reordering the Communion service, and how this original Prayer Book was seen in relation to preceding medieval Roman Catholic theology. Ultimately it considers how a re-imagination of the English Reformation was used to justify the incorporation of liturgical theology that had no historical basis in the Church of England.
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Feodorov, Ioana. "The Arabic Book of the Divine Liturgies Printed in 1745 in Iași by Patriarch Sylvester of Antioch". Scrinium 16, nr 1 (19.10.2020): 158–76. http://dx.doi.org/10.1163/18177565-00160a13.
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Abstract The following article focuses on a printed text of the Arabic Book of the Divine Liturgies, produced in 1745 in Iași (Jassy), capital of Moldavia, by Sylvester, the Patriarch of the Greek-Orthodox Church of Antioch (1724-1766), which is comprised, together with a section of a Syriac and Arabic manuscript commentary on some Gospel passages, in MS 15 of the library of Dayr Sayyidat al-Balamand (near Tripoli, Lebanon). It is a rare copy of this early Arabic printed book, whose existence was recently established. The study encloses an outline – based on Romanian, Greek and Arabic sources – of Patriarch Sylvester’s printing activity in Iași and Bucharest in 1745-1747, a description of the Book of the Divine Liturgies (Iași, 1745) preserved in the Balamand codex, and comments on the value of this finding for future research on the printing work carried out in the Romanian Principalities, in 1701-1747, for the Arabic-speaking Christians of Ottoman Syria.
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Scott, Allen. "Simon Lyra and the Lutheran liturgy in the second half-century of the Reformation in Breslau". Muzyka 65, nr 1 (2.04.2020): 3–18. http://dx.doi.org/10.36744/m.309.
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In 1593, Simon Lyra (1547-1601) was appointed cantor of the St. Elisabeth Church and Gymnasium in Breslau/Wrocław. In the same year, he drew up a list of prints and manuscripts that he considered appropriate for teaching and for use in Lutheran worship. In addition to this list, there are six music manuscripts dating from the 1580s and 1590s that either belonged to him or were collected under his direction. Taken together, Lyra’s repertoire list and the additional manuscripts contain well over a thousand items, including masses, motets, responsories, psalms, passions, vespers settings, and devotional songs. The music in the collections contain all of the items necessary for use in the liturgies performed in the St. Elisabeth Church and Gymnasium in the last quarter of the sixteenth century. This list provides valuable clues into the musical life of a well-established Lutheran church and school at the end of the sixteenth century.
When studying collections of prints and manuscripts, I believe it is helpful to make a distinction between two types of use. Printed music represents possibilities. In other words, they are collections from which a cantor could make choices. In Lyra’s case, we can view his recommendations as general examples of what he considered liturgically and aesthetically appropriate for his time and position. On the other hand, manuscripts represent choices. The musical works in the six Bohn manuscripts associated with Lyra are the result of specific decisions to copy and place them in particular collections in a particular order. Therefore, they can provide clues as to what works were performed on which occasions. In other words, manuscripts provide a truer picture of a musical culture in a particular location.
According to my analysis of Lyra’s recommendations, by the time he arrived at St. Elisabeth the liturgies, especially the mass, still followed Luther's Latin "Formula Missae" adopted in the 1520s. The music for the services consisted of Latin masses and motets by the most highly regarded, international composers of the first half of the sixteenth century. During his time as Signator and cantor, he updated the church and school choir repertory with music of his contemporaries, primarily composers from Central Europe. Three of these composers, Gregor Lange, Johann Knoefel, and Jacob Handl, may have been his friends and/or colleagues. In addition, some of the manuscripts collected under his direction provide evidence that the Breslau liturgies were beginning to change in the direction of the seventeenth-century Lutheran service in which the "Latin choir" gave way to more German-texted sacred music and greater congregational participation.
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Nedavnya, Оlgа. "Health Issues in the Guidelines of Christian Churches in the Context of the COVID-19 Pandemic: Traditions and Innovations". Roczniki Kulturoznawcze 12, nr 2 (17.06.2021): 109–25. http://dx.doi.org/10.18290/rkult21122-7.
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The article examines the guidelines of Christian Churches on human health problems in the situation of the COVID-19 pandemic. Attention is focused on those Churches that operate in Ukraine and the countries of the Euro-Atlantic circle: the Roman Catholic Church, the Ukrainian Greek Catholic Church, Orthodox and Protestant Churches. The documents and practical actions of these Churches, as well as reasoning of their representatives related to this topic are analyzed, in particular: organizing of church life in the conditions of COVID-19, peculiarities of the sacraments, an attitude towards vaccination and more. Orthodox approaches and innovations, which some clergy of different Churches consider incompatible with church doctrine, have been revealed. The innovations discussed concern various forms of online participation in liturgies and other types of church life, administrating of the sacraments, determining whether vaccination against coronavirus is moral, and so on. It is noted that right now and in the near future all Churches will have to clarify and supplement their guidelines according to the challenges of today’s life. And the survival and authority of the Churches among contemporaries and future generations depend on the relevance of the corresponding evolution of church doctrines.
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Olver, Matthew S. C. "Containing the uncontainable: an analysis of expansive language in The Episcopal Church, 1987–2018". Anglican Theological Review 103, nr 1 (luty 2021): 27–43. http://dx.doi.org/10.1177/0003328621992585.
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The Episcopal Church has produced liturgies that use expansive and inclusive language since 1985 and has continued to do so through the last General Convention in 2018. This article examines the expansive language version of three of the Rite II Eucharistic Prayers that the 2018 Convention authorized. Part I examines that text by describing its revisions as clearly as possible while placing it in the context of the previously authorized expansive language rites. Part II evaluates these revisions theologically and liturgically and then suggests what principles might best guide those charged with liturgical revision in the future.
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LESTER, MOLLY. "The Politics of Sound and Song: Lectors and Cantors in Early Medieval Iberia". Journal of Ecclesiastical History 72, nr 3 (18.02.2021): 471–90. http://dx.doi.org/10.1017/s0022046920001517.
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In early medieval Iberia, Suevic and Visigothic conversions to Nicene Christianity in the 560s and 580s generated ongoing episcopal and royal attention to cathedral liturgies and to the clerics who performed them. This article turns to this Iberian context to illuminate how lectors and cantors and their aural duties became increasingly central to the production of Christian orthodoxy. It is argued that in the early 600s Visigothic anxieties over the production of correct liturgical sound eventually became a focal point of longstanding episcopal efforts to clericalise the minor officers of the Church.
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Douglas, Brian. "Participatory Relationships in the Thanksgiving Prayers of Anglican Eucharistic Liturgies: A Case Study in the Church of England and the Anglican Church of Australia". Studia Liturgica 51, nr 1 (marzec 2021): 6–21. http://dx.doi.org/10.1177/0039320720978922.
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This article examines the participatory relationships in the Thanksgiving Prayers of the Eucharist in two provinces of the Anglican Communion: the Church of England and the Anglican Church of Australia. Two types of participatory relationships are discussed: those between the body and blood of Christ and the elements (known as BBE), and those between the body and blood of Christ and the communicants (known as BBC). It is noted that both of these types of participatory relationship have been and are found in Anglican Thanksgiving Prayers but a balance between the two has not always been found due to a preference for particular eucharistic theologies. In some Thanksgiving Prayers BBE relationships are excluded or muted in order to lessen any realist notions of Christ’s presence in the Eucharist. Some Anglican liturgical history is considered along with modern liturgies to assess how these relationships are used. Recommendations for a balanced use of both relationships are made.
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Brown, Raymond E. "TheGospel of Peterand Canonical Gospel Priority". New Testament Studies 33, nr 3 (lipiec 1987): 321–43. http://dx.doi.org/10.1017/s0028688500014314.
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A frequent source of consolation among Christians is that, while they do not have the same attitudes towards creeds, liturgies, or church structures, they all share the same canon of the NT. That common heritage might seem to be reinforced by B. S. Childs' recent insistence, or even hyper-insistence, on canonical dimensions in studying NT text questions, in interpreting individual NT books, and in evaluating the whole collection. In point of fact, despite Childs's emphasis (which, while exaggerated, makes some very important points), scholarship has gone in the opposite direction. For various reasons and from various vantage points, the validity and value of the NT canon are being seriously questioned.
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Adiprasetya, Joas. "The liturgy of the in-between". Scottish Journal of Theology 72, nr 1 (luty 2019): 82–97. http://dx.doi.org/10.1017/s0036930618000704.
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AbstractBy using the idea of theology as symbolic engagement, I propose the ‘in-between’ as a liturgical category that engages with multiple tensions in Christian theology. The concept of the in-between becomes the primary lens through which to analyse not only the relationship between ecclesial and social liturgies, but also the interstices between the two. I then apply the concept to construct theological imagination in the ministries of ushering, intercessory prayer and the sending. The article concludes with a story of the worship of the GKI Yasmin church in front of the presidential palace in Indonesia, which demonstrates the prophetic dimension of the in-between.
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Portin, Fredrik. "Liturgies in a Plural Age: The Concept of Liturgy in the Works of William T. Cavanaugh and James K. A. Smith". Studia Liturgica 49, nr 1 (marzec 2019): 122–37. http://dx.doi.org/10.1177/0039320718810025.
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In the article the political theologians William T. Cavanaugh’s and James K. A. Smith’s understanding of liturgy is analyzed and compared. In an effort to engage with public life from the perspective of theology, they both develop an understanding of liturgy that does not restrict it to a practice within a Christian context. Instead, they argue that liturgies are practices that also are observable within secular contexts. From this analysis, two understandings of liturgy are highlighted: liturgy as resistance and liturgy as dialogue. In conclusion, the article discusses what implications these understandings of liturgy have for the Church when confronting a contemporary pluralistic public context.
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Jenkins, Gary W. "Between the Sacraments and Treason: Aspects of the Politicgal Thought of the English Recusants in the First Decade of Elizabeth I's Reign". Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, nr 1 (2005): 301–14. http://dx.doi.org/10.1163/187607505x00182.
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AbstractThis essay treats how English Roman Catholics, deprived of place and standing in their native church, addressed the two essential elements underlying the Protestant political economy of the Elizabethan Settlement. After a brief précis of how other studies have looked at political thought, the Protestant axioms of a lay supremacy and a unilateral national prerogative in the government of the church shall be delineated. The two main sections shall then treat the Catholic critique of the English national church and its lay supremacy respectively. The conclusion shall address the dilemma of conscience that these principles inflicted on Roman Catholics in Elizabethan England. Having been both summarily deprived of ecclesiastical standing and alienated from their native polity by their refusal to acknowledge the demands of the Elizabethan Settlement, England's Catholics found themselves justifying their actions and assailing the new ecclesio-political arrangements. Specifically the Recusants took aim at the notion of the laity exercising authority over the church whether from the throne or in parliament, and at the concept that England apart from the rest of the Church at all times and in all places could order its rites, liturgies, sacraments, and creed. This second item became more pronounced in that the Oath of Supremacy specifically mentioned the renunciation of all bishops unless they were English. For the Recusants these two elements created an insurmountable barrier for any sincere Catholic conscience.
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Artemi, Eirini. "The Psalms, the Hymns, and the Texts of the Old Testament and Their Use in Holy Monday and Tuesday". Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 65, nr 2 (30.12.2020): 113–32. http://dx.doi.org/10.24193/subbto.2020.2.08.
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"Abstract The worship of the Orthodox Eastern Church involves a multitude of references hints and images of the Old Testament, in all the sequences (liturgies) and hymns. Particularly in the Holy and Great Week, the texts of the Old Testament are used with particular emphasis. On Holy Monday and on Holy Tuesday there is use of the texts of the Old Testament. Holy and Great Monday, Tuesday and Wednesday remind us of the eschatological meaning of Pascha. In this paper we are going to analyze the real and deep influence of the Old Testament to these days of Holy Monday and Tuesday and why the Orthodox Church chose to use the Old Testament although the Jews refused Christ and led him to death. The goal is to show that Orthodox Greek Christians use these texts from the Old Testament because they have no hostile attitude against Jews. Keywords: Old Testament, Holy Week, Holy Monday, Holy Tuesday, liturgy, psalms"
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Bethmont, Rémy. "Blessing Same-Sex Unions in the Church of England: The Liturgical Challenge of Same-Sex Couples’ Demand for Equal Marriage Rites". Journal of Anglican Studies 17, nr 2 (8.07.2019): 148–67. http://dx.doi.org/10.1017/s1740355319000081.
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AbstractThose Anglican Churches that have opened marriage to same-sex couples have done so from a liturgical starting point which makes space for the eschatological vocation of marriage. Such liturgies are arguably more congenial to same-sex couples’ demands for equal rites. The Church of England, on the other hand, has clung to services underpinned by a narrow view of marriage as a creation ordinance. It may be well-suited to the established Church’s legal duties but it means that the present demand for the inclusion of same-sex couples into Christian marriage represents a greater challenge. Equal rites, however, need not exclude the view of marriage as a creation ordinance. Interviews with four Church of England clergy who have been involved in same-sex ceremonies allow an exploration of the kind of marriage services that would meet same-sex couples’ demands and offer insights about what these demands say about the English marriage service today.
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Priddy, David W. "Eating with penitence: An essay on the local church eating responsibly". Review & Expositor 117, nr 4 (listopad 2020): 453–63. http://dx.doi.org/10.1177/0034637320969211.
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In this essay, I pose the question, “How might local congregations participate in food reform and agricultural renewal?” Given the problems of industrial agriculture and the wider ecological concern, this question is pressing. Instead of advocating a specific program, I focus on how the Church might address this question while keeping its commitment to being a repentant Church. First, I discuss the significance of attention and particularly the habit of attending to the Word and Sacrament. This posture, I argue, maintains the Church’s integrity, preventing it from merely branding itself or relying on its own resources. Second, I briefly explore the association of eating with the mission of the Church in the New Testament, highlighting the repeated theme of judgment and call to humility in the context of eating. Third, I draw out the importance of continual remorse over sin. This attitude is essential to the Church’s vocation and rightly appears in many historic liturgies. I argue that this posture should extend to the question of eating responsibly. Penitence demonstrates the Church’s relationship to the wider world and testifies to the source of the Church’s own life, the Holy Spirit, who does the work of renewal.
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Cooke, Bernard. "Sacrosanctum Concilium: Vatican II Time Bomb". Horizons 31, nr 1 (2004): 105–12. http://dx.doi.org/10.1017/s0360966900001109.
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In the wake of the Second Vatican Council there were remarks about the Decree on Religious Freedom being a time bomb, because its views on freedom of conscience would have revolutionary impact if applied to the life of the church itself. There was more general recognition of the fundamental shift in ecclesiology that was implied in Lumen gentium and Gaudium et spes. As for Sacrosanctum concilium (SC), the document on liturgical revision, it obviously pointed to important shifts in Catholic liturgical activity, but it was not seen as a theologically innovative document. It may well be, though, that SC will prove to have the most radical and revolutionary effect on the thought, the life, and the structure of the church.That SC effected an important shift in the church's thinking and liturgical practice has been undeniable. However, like so much that was achieved in the Council, the profoundly revolutionary implications of the document are only beginning to be realized. To the extent that it is understood and implemented, the Constitution on the Liturgy points to a reversal of eighteen centuries of thinking about the church and its sacramental rituals. Clearly, this is an audacious statement, but basically what is asserted is that the understanding of sacramental liturgy is moving away from the notion of instrumental causation and towards appreciation of the effectiveness of ritual as such. There was not, of course, a formalized theology of sacramental liturgy eighteen hundred years ago that explicitly employed the idea of instrumentality. However, already in the second century there was a noticeable move away from the communitarian outlook that characterized the liturgies of early house churches. In its place the up-and-down view of liturgy's effectiveness in which the ordained person stands between God and the assembly, channeling prayer upwards and blessing downward, is expressed in the prayer for the ordination of a bishop in the third-century Apostolic Tradition.
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Frenkel, Luise Marion. "The Reception of the Council of Nicaea by Ethnic Minorities in the Eastern Roman Empire". Annuarium Historiae Conciliorum 49, nr 1 (28.04.2020): 15–29. http://dx.doi.org/10.30965/25890433-04901002.
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Abstract The continuity and recognition enjoyed by communities which identified themselves with notions condemned in fourth- and fifth-century church councils can be related to the concomitant and interrelated processes of consolidation of historiographic narratives about Christian synods, their materialisation in imperial monuments and texts, and the cultural acceptance of theological and political values and categories. Focusing on the Council of Nicaea, the paper reviews the continuous presence of local Arian communities in Constantinople until the seventh century and the use of “Arian” liturgies in the East. The criteria of orthodoxy are examined in the light of the variant readings of the Ekthesis of the Didascalia CCXVIII Patrum Nicaenum and the prayers attributed to Serapion of Thmuis.
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Drozd, Roman. "Roman Catholic Church and Greek Catholic Clergy in Relations to the Orthodox Church in Poland between 1951 and 1970". Історико-політичні проблеми сучасного світу, nr 43 (15.06.2021): 232–42. http://dx.doi.org/10.31861/mhpi2021.43.232-242.
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After World War II, the Union of Soviet Socialist Republics sought to liquidate the Greek Catholic Church. In 1946, a non-constitutional synod was held in Lviv which liquidated the Greek Catholic Church and incorporated it into the Russian Orthodox Church. Similarly, Romanian communist authorities liquidated the Greek Catholic Church in 1948 and the same took place in the Czech Republic two years later. In the Polish People’s Republic, the authorities did not even try to make the liquidation bear the marks of legality. The communist authorities considered that resettlement of the hierarchs and most of the clergy as well as the Greek Catholic followers to the Soviet Ukraine and the rest of them to the west and north of Poland solved the problem. However, the priests and their followers made every effort to re-establish the Greek Catholic Church in Poland. Greek Catholic clergy tried to find their faithful in the place of settlement and, if possible, start their pastoral service in the native rite. This is how regular services in Chrzanów began. Taking advantage of the kindness of some Roman Catholic priests, Greek Catholic liturgies began to take place in Cyganek, Bytów and Kwasów. The faithful, who were deprived of priests, also began to organize their own religious life. They met in larger groups in private homes, where they prayed and sang religious songs. They tried to celebrate the holidays according to the Julian calendar and in accordance with the native tradition. Because of that, the communist authorities decided to make the Greek Catholics convert to the Orthodox Catholic Church. Therefore, Orthodox Catholic institutions were opened for the Greek Catholics on the basis of the Greek Catholic Church in Poland. Despite initial success, the initiative ended in failure. Most of the Orthodox Catholic institutions collapsed after Greek Catholic liturgy had been resumed as the faithful returned to their church.
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Maltby, Judith. "‘The Good Old Way’: Prayer Book Protestantism in the 1640s and 1650s". Studies in Church History 38 (2004): 233–56. http://dx.doi.org/10.1017/s0424208400015850.
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Between 1640 and 1642 the Church of England collapsed, its leaders reviled and discredited, its structures paralysed, its practices if not yet proscribed, at least inhibited. In the years that followed, yet worse was to befall it. And yet in every year of its persecution after 1646, new shoots sprang up out of the fallen timber: bereft of episcopal leadership, lacking any power of coercion, its observances illegal, anglicanism thrived. As memories of the 1630s faded and were overlaid by the tyrannies of the 1640s … the deeper rhythms of the Kalendar and the ingrained perfections of Cranmer’s liturgies bound a growing majority together.Professor John Morrill, quoted above, has rightly identified a set of historiographical contradictions about the Stuart Church in a series of important articles. Historians have until recently paid little attention to the positive and popular elements of conformity to the national Church of England in the period before the civil war. The lack of interest in conformity has led to a seventeenth-century version of the old Whig view of the late medieval Church: the Church of England is presented as a complacent, corrupt, and clericalist institution, ‘ripe’ – as the English Church in the early sixteenth century was ‘ripe’ – to be purified by reformers. However, if this was the case, how does one account for the durable commitment to the Prayer Book demonstrated during the 1640s and 1650s and the widespread – but not universal – support for the ‘return’ of the Church of England in 1660?This paper contributes to the larger exploration of the theme of ‘the Church and the book’ by addressing in particular the continued use by clergy and laity alike of one ‘book’ – the Book of Common Prayer – after its banning by Parliament during the years of civil war and the Commonwealth.
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Spinks, Bryan D. "An Unfortunate Lex Orandi? Some Comments on Episcopacy Envisioned in the 1979 ECUSA Ordinal". Journal of Anglican Studies 2, nr 2 (październik 2004): 58–69. http://dx.doi.org/10.1177/174035530400200205.
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ABSTRACTSince the Anglican Church has neither a teaching Magisterium of the Roman model, nor a binding Confession of Faith as in some Lutheran and Reformed traditions, it has become commonplace to invoke the dictum Lex orandi, Lex credendi and claim that Anglican doctrine is enshrined in its liturgy. This of course may have made some sense when all Anglican Prayer Books had not wandered far from the 1662, or even 1637/1764 texts, but it becomes much more problematic today, when, even with ‘guidelines’ issued by the International Anglican Liturgical Consultation (which have only the authority a Province wishes to give them), Provincial liturgies grow further and further away from any common prayer texts. This is particularly pertinent in an ecumenical context with regard to the Anglican understanding of its threefold ministry. The Preface to the Ordinal (1550, 1552 and 1662) stated: ‘It is evident unto all men diligently reading the Holy Scriptures and ancient authors that from the Apostles' time there have been these orders of Ministers in Christ's Church, Bishops, Priests and Deacons’.
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Coelho, Luiz. "IEAB’s 2015 Book of Common Prayer: The Latest Chapter in the Evolution of the Book of Common Prayer in Brazil". Studia Liturgica 49, nr 1 (marzec 2019): 26–42. http://dx.doi.org/10.1177/0039320718808700.
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This article provides a first look at the 2015 Book of Common Prayer produced by the Igreja Episcopal Anglicana do Brasil (in English, Episcopal Anglican Church of Brazil). This is the newest Book of Common Prayer published by an Anglican province, featuring some aspects that go beyond what has been done in terms of liturgical revision around the Anglican Communion, and suggesting some further steps that other provinces and churches might take, as they assimilate better the principles of the Liturgical Movement. It is a fully gender-neutral worship book, with expansive language to address the Divine, and a considerable amount of liturgies that deal with local customs. It also features prayers that address themes such as gender equality, environmental preservation and social justice for minorities.
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Chou, Catherine Lila. "“To Omit the Precise Rule and Strayt Observacion”: The 1572 “Bill Concerning Rites and Ceremonies” and the Campaign for Liturgical Diversity in the Elizabethan Church". Journal of British Studies 59, nr 1 (styczeń 2020): 80–100. http://dx.doi.org/10.1017/jbr.2019.242.
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AbstractThe focus on the rise and stall of English Presbyterianism has obscured other attempts by politically active puritans to address the problems that bedeviled the Elizabethan church—in particular, how to reconcile a promiscuously international reform movement with the reality of a national church, and the desire for parish-level autonomy with royal supremacy and statutorily mandated uniformity of practice. This article takes as its subject one such attempt, the remarkable “Bill Concerning Rites and Ceremonies” introduced in the 1572 Parliament, which leveraged the episcopal structure of the church to the advantage of the godly, empowering bishops to grant individual priests the right to diverge from the Book of Common Prayer liturgy and to adopt elements of the rituals used by the French and Dutch “stranger churches” then worshipping in London. The bill's emergence at a very specific juncture, after the statutory confirmation of the Thirty-Nine Articles in 1571, illustrates how godly Protestants sought to use newly ratified regulatory powers to their advantage and to establish that only theological, not liturgical, uniformity mattered for a functional and true national church. Moreover, the bill was legally innovative, proposing to use episcopal power in disaggregated ways, thus institutionalizing the exceptions in worship that individual bishops had informally granted to the ministers under their supervision. It offered a remarkable vision of a national church that contained within it ad hoc and multinational liturgies and that was defined not by its adherence to one form of worship but by the supervision of an enlightened bishopric.
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Kim, Namjoong. "Exploring Intergenerational Worship of Interdependence in a Korean American Context". Religions 13, nr 12 (16.12.2022): 1222. http://dx.doi.org/10.3390/rel13121222.
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Formed alongside the arrival of the first Korean immigrants in Hawaii in 1903, the Korean American Protestant Church has played a significant role in the social, political, and religious lives of Koreans in the United States. However today, membership is declining and the newer generations represent a smaller part of the movement leading the Korean American Protestant Church to review and reform its current respective practices of ministry in terms of language, teaching, preaching, worship, and theological orientation. This article focuses on the critical issues that the Korean American Protestant Church is facing and examines the current common practice of Korean American worship. Additionally, this article proposes theological and liturgical suggestions that could be utilized to help realize the goal of Korean American intergenerational worship. These suggestions are formed against the background of five notable characteristics of the Trinity—flexibility (innovation), communication (sharing and empathy), interconnection, ubiquity, and holistic artistry—which are essential to achieving intergenerational worship and its design. As a sample liturgy, worship combined with a meal invites children and young adults, born and raised in the United States, to participate in leadership roles with first-generation adults, which directly correlates with the aforementioned characteristics. As such, in essence, liturgies like these will lead worshippers to experience the embodied theology of intergenerational worship, based on a practical and theological concept of interdependence and awareness.
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Danilov, Andrei Aleksandrovich. "Public practices of the Christian saints in the Eastern Mediterranean during the IV – V centuries". Genesis: исторические исследования, nr 7 (lipiec 2021): 23–35. http://dx.doi.org/10.25136/2409-868x.2021.7.36222.
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This article examines public practices of the Christian saints in the Eastern Mediterranean during the IV – V centuries, and leans on studying the hagiographic works. The traditional Roman public events in the period of Late Antiquity with the advent of Christianity gradually ceased their popularity, particularly die to the state and church policy. Along with church liturgies, festivities, and sermons, Christianity offered a new type of public events – ascetic pageantry. Publicity as an important aspect of ascetic practices practically is outside the scope of attention of the modern historians. The author reviews public practices as an informal act of impacting viewers with a profound cultural meanings. The conclusion is made that holy ascetics represented a new Christian pageantry that contributed to dynamic Christianization of the empire and fulfillment of important social functions. Public actions of the ascetic resembled the true faith, such as of the martyrs. The first crucial function carried out by the ascetic in performing public asceticism is the concentration of sizeable Christian population that had a need for such event. The second one consisted in teaching to discern who is a real Christian and how to become one.
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Larson-Miller, Lizette. "Reality of presence in virtually mediated sacramentality: has sacramental theology sustained us?" Anglican Theological Review 104, nr 1 (4.01.2022): 37–53. http://dx.doi.org/10.1177/00033286211060329.
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The global pandemic has impacted the liturgical life of the church by forcing worshiping communities to turn to online liturgies in lieu of gathering together as the body of Christ in one place and time. But the ongoing theological reflection has been particularly concerned with sacramental liturgy online. How can incarnate matter-filled ecclesial sacraments be celebrated without being “in-person”? This article suggests that the ritual and sacramental effects of the pandemic brought an already-existing lack of catechesis on sacramental theology to the surface by exploring two connected conversations: on the one hand, eucharistic theology and the meaning of “real presence” in a time of Internet religion, and on the other hand, the effects of the insidious inculturation of consumerism and commodification highlighted in the “liturgy on demand” world of online ritual and ritual online.
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Denis, Philippe. "MEMORY AND COMMEMORATION AS A SUBJECT OF ENQUIRY FOR AFRICAN CHRISTIANITY SCHOLARS". Studia Historiae Ecclesiasticae 41, nr 3 (19.04.2016): 4–22. http://dx.doi.org/10.25159/2412-4265/450.
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Little attention has been paid to the Christian churches in memory studies in southern Africa. Using new and existing research, the paper proposes a first approach to this new field of enquiry, with special reference to southern African Christianity. The churches embody their memories in liturgies, canonisations, monuments, commemorative events and name-giving practices. They utilise what French historian Pierre Nora calls lieux de mémoire (sites of memory). Commemorations reinforce identity, especially when identities are threatened by external forces, and they create social cohesion. By pointing at the past, they create meaning for the present. Churches, ecumenical bodies, religious movements and theological institutions articulate their memories in various ways. Memories can be lost and retrieved, contested or marginalised. When the context changes, in church as in society, memories which were oppositional at one point can become dominant or vice versa.
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Strout, Shawn. "The Offertory as Anamnesis toward Ethical Action: Common Worship as a Case Study". Studia Liturgica 49, nr 2 (wrzesień 2019): 195–205. http://dx.doi.org/10.1177/0039320719883819.
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Liturgical scholarship identifies the memorial section of the Eucharistic Prayer as the anamnesis. However, Eucharistic liturgies can contain multiple anamneses. For example, Alexander Schmemann speaks of the anamnetic quality of the Great Entrance in the Byzantine Rite in his book The Eucharist. In Anglican worship, the offertory rite is juxtaposed (à la Gordon Lathrop) with the prayers of penitence, prayers of intercession, and the peace. These juxtapositions produce the type of transformative opportunities Bruce Morrill discusses in his book Anamnesis as Dangerous Memory. In this paper, I examine the offertory rite as found in the Church of England’s Common Worship as an example of this juxtaposition. Using Schmemann, Lathrop and Morrill’s liturgical theology as foundational, I argue that the offertory rite in Anglican worship is anamnetic and can lead to a transformative encounter with Christ, leading to ethical action.
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Dody Kurnianto, Geovanni. "Be A Good Listener- Learning from Saint Francis de Sales". Journal of Asian Orientation in Theology 04, nr 02 (30.08.2022): 125–40. http://dx.doi.org/10.24071/jaot.v4i2.5001.
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The purpose of the study is to show that the spirituality of Francis de Sales in his work, “Introduction to the Devout Life” is still relevant today, especially for the formation of priests and religious candidates in Indonesia. His work was written when as the Bishop of Geneva, he was concerned for the spiritual life of the laity in his diocese because of the Protestantism movement that swept most of Europe at that time. Francis wants to tell his people that, not only in the Protestant Church, but in the Catholic Church also that holiness belongs to everyone, not only for the clergy, monks, and nuns. His book provides a practical guide for anyone who wants to develop a spiritual life. De Sales offers a new perspective that the first step to develop a spiritual life does not begin with the celebration of the sacraments and liturgies but from the human longing for God that arises from everyone's heart. This longing of God must be cultivated and nurtured, first of all, in spiritual friendship with those who are more experienced in spiritual life. In the formation, this is known in several forms such as spiritual guidance, personal assistance, or cura personalis.
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Clites, Brian J. "Soul Murder". Exchange 48, nr 3 (19.07.2019): 268–79. http://dx.doi.org/10.1163/1572543x-12341530.
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Abstract This article explores the Catholic imaginaries of survivors of clergy sexual abuse by focusing on soul murder, a psychoanalytic concept that the survivor movement appropriated and which has now become central to Catholic survivors’ understandings of their trauma as children. Soul murder names the experience of child sexual abuse as the annihilation of a child’s network of relationships and the ongoing loss as adults of basic relational skills such as intimacy and trust. In addition to losing these social networks, clergy abuse victims frequently lose their relationship with God. This article provides examples of survivors’ efforts to resurrect their faith by reimagining and reconstructing their relationships with one another, God, the sacraments, and the Roman Catholic Church. Through their material culture, reform efforts, home liturgies, and protests, survivors embody a Catholic imaginary whose abundance both enabled their childhood abuse and gives meaning to their adult suffering.
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OSINCHUK, Yurii. "A VOCABULARY FOR MARKING GOD'S PEOPLE, SAINTS AND ANGELS IN THE UKRAINIAN HISTORICAL DICTIONARY EDITED BY YEVHEN TYMCHENKO". Ukraine: Cultural Heritage, National Identity, Statehood 31 (2018): 213–32. http://dx.doi.org/10.33402/ukr.2018-31-213-232.
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In the article, based on the material of the multi-genre Ukrainian monuments of the writing of different styles of the 14–18 centuries, included in the database of the sources “Mapping of the Historical Dictionary of the Ukrainian Language”, edited by Ye. Tymchenko was studied religious vocabulary in the diachronic aspect, in particular, the lexical-semantic group of words and derivatives from the formations expressing the concept of "God's people, saints, angels". The illustrative material of the dictionary represents various thematic groups of religious vocabulary: the names of performers and members of the liturgy; the names of liturgical objects, their varieties, and parts; the names of liturgies; the names of ceremonies; Christian rites, their varieties and parts; the names of the temple and its parts, etc. The studied vocabulary is captured by almost all genres of the Ukrainian language of the ХІV–ХVІІІ centuries, in particular, acts, judicial documents, wills, charters, сhronicles, works of confessional, polemic and fiction literature, liturgical literature, epistolary legacy, etc. The article focuses on the etymological analysis of religious names, which mainly consisted of determining their semantic etymon. It is established that genetically the words of the studied lexical-semantic group are not homogeneous, because it consists of lexemes of different origins, in particular borrowings from the Greek, Church Slavonic, Polish language, etc. Some Church Slavonic names emerged as semantic tracings to Greek words. It has been discovered that some of the lexemes under study often serve as the core components of various binomial or threefold stable and lexicalized word combinations. Polysemy, synonymy, and antonymy are typical for certain words indicating God's personality, saints, and angels. It has been established that mostly all the words considered have been preserved until today in the Ukrainian literary language and church-liturgical practice. Keywords historical dictionary, the monuments of writing, semantics, phrase, Church Slavonic language
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Schatkin Hettrick, Jane. "Johann Michael Haydn’s Missa Sancti Hieronymi: An Unusual Eighteenth-Century Tribute to Saint Jerome". Clotho 3, nr 2 (24.12.2021): 129–44. http://dx.doi.org/10.4312/clotho.3.2.129-144.
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Johann Michael Haydn (1737–1806), court musician to the prince-archbishop of Salzburg, composed the Missa Sancti Hieronymi in 1777, apparently intended to mark the name-day of his employer: 30 September, the feast-day of St. Jerome. Because of its wind-band scoring, this Mass is unique, not only among Haydn’s Masses, but also in the Mass repertoire of Salzburg, and apparently in that of all late eighteenth-century Austria. The present article discusses the environment in which Haydn functioned and its effect on the practice of church music in Salzburg and generally in Catholic Austria. Haydn’s employer, Archbishop Colloredo, was a proponent of Enlightenment thinking. He expressed in his Hirtenbrief of 1782 ideas opposed to the kind of sacred music then prevalent in Austria, in particular, the orchestral Mass. Reflective of the new Gottesdienstordnung promulgated by Emperor Joseph II, the proposed changes include the introduction of congregational hymns in the vernacular and severe reduction in numbers of liturgies and the amount of music allowed in them. Colloredo finds support for his ideas in the writings of St. Jerome and other church fathers. Given Haydn’s strong Catholic faith and dedication as a composer of sacred music, the article suggests that although he wrote the Missa as a dutiful servant of his employer, he meant it above all as a tribute to St. Jerome.
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Bondarenko, Halyna. "New Aspects of Religious Life in Ukraine in the Conditions of the Social Challenges of the 21st Century". Folk art and ethnology, nr 1 (28.02.2022): 9–17. http://dx.doi.org/10.15407/nte2022.01.009.
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The changes in religious life of Ukrainian society of the 21st century are analysed in the article. Problems of church-state relations transformation, significance of religious-cultural heritage, confessional diversity and religious influence on society remain relevant not only in Ukraine, but in Europe as a whole. The peculiarity of Ukrainian religious life of the time period studied consists in its denominational diversity provided by law. Connection between religious affiliation and national identity in Ukrainian society, documented by researchers, is not only found in Orthodox midst, but also in Catholic, Islamic and Jewish religious communities. The Revolution of Dignity has become a turning point in the activity of church organizations. Many Prayerful Maidans, held during that time in various Ukrainian cities, are ecumenical in nature. The concept of Maidan theology has appeared and become widely used. It is introduced by the theologian Kyrylo Hovorun. This process has confirmed the necessity for church to start work in the direction of dialogue with society. Civic attitude of church leaders and social doctrine of the church have experienced significant changes because of military events in the Eastern Ukraine. Interconfessional consolidation of religious communities and believers on the principles of patriotism has taken place in the conditions of threat of the state security loss. The religious landscape of the country has been changed because of the territories loss and migration processes: a number of Protestant and Muslim communities is decreased on the occupied territories. The representatives of various denominations provide humanitarian aid to the wounded, displaced persons and the residents of the so-called Grey Zone. Military chaplaincy has become widespread and established by law. Receiving of the Tomos in 2018 and creation of the Orthodox Church of Ukraine has become a significant geopolitical event, assessed by the public opinion as an act of justice restoring, restitution of its historical heritage to Ukrainian church. Covid-19 pandemia has corrected the development of the country’s religious life, influencing both the level of common religiosity of the population and social stability in general. The significance of digital technologies in churches’ activity has increased during this time. Virtual liturgies and public prayers have hundreds of thousands of views (especially on holidays), social media vaccine discussions, video addresses of religious leaders to the flock in connection with key social events testify the population interest in church issues and importance of the religious factor in modern Ukrainian society.
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Marc’hadour, Germain. "Director of Moreanum. 15th July 1979". Moreana 41 (Number 157-, nr 1-2 (czerwiec 2004): 23–36. http://dx.doi.org/10.3366/more.2004.41.1-2.5.
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This address responds in some detail to the place and to the date of its delivery. It was on July 15th (1896) that Chelsea acquired the German statuette of More, which was unveiled in the Public Library on the 23rd: the then Vicar of Chelsea Old Church was one of the contributors to the purchase. Thomas More, a model parishioner, loved that church, embellished it, treated it as the heart of his family’s prayer life, and took an active part in its liturgies. He had his first wife’s mortal remains buried there and his own epitaph carved above her tomb. He often dated events by the Christian calendar . If he wished to die on July 6th, it was to unite his martyrdom with those of St Peter and St Thomas Becket. The month of July is exceptionally rich in Morean anniversaries: from the day of More’s trial on the 1st, the beautiful prayer he penned between his condemnation and his execution, the marriage of his beloved daughter, Margaret, on the 2nd. July 6th saw the accession of Queen Mary Tudor, which made it possible to publish the prison writings of More, and it saw the death in exile of Margaret Giggs, More’s adopted daughter. Erasmus, who died on July 12th, had been his first biographer through an open letter signed July 23rd (1519). It was in July that More assumed, and later resigned, the office of Undersheriff. In July the Chelsea Old Church was rededicated and the statue, bought by public subscription, was inaugurated on the Chelsea Embankment. More’s own voice joins our service through quotations from the prayer he composed in July 1535.