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1
de Wildt, Kim. "Ritual Void or Ritual Muddle? Deconsecration Rites of Roman Catholic Church Buildings." Religions 11, no. 10 (2020): 517. http://dx.doi.org/10.3390/rel11100517.
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The decrease in people who regularly celebrate liturgy in western Europe has led to the question of what to do with so-called obsolete church buildings. This question not only refers to whether or not a church building will be converted, reused or demolished, but also to the question of whether or not such a building needs to be deconsecrated, and if so, what does deconsecration of a church building actually entail? In this contribution, I will consider the role deconsecration rites play in the Roman Catholic church when a church building is taken out of liturgical use. In Roman Catholic liturgy, there are no prescribed, official deconsecration rites that are mandatory for a church building that is to be taken out of liturgical use. The actual deconsecration of a church building is, according to canon law, established by a decree that is issued by the responsible diocesan bishop. In the case of a church being taken out of liturgical use, however, there seems to be a shift from having a ritual void with regard to deconsecration rites, and also a focus on the “legitimate” way (in the sense of canon law) to deconsecrate a church building (object orientation), towards, in recent decades, paying more attention to a growing pastoral need (subject orientation) for deconsecration rites. These new ritual initiatives can be regarded as forms of pastoral care intended to help parishioners cope with the loss of their church building. I will show that different interpretations of canon law articles complicate straightforward answers to the question of which arguments are legitimate to deconsecrate a church. Furthermore, I will address the “ritual muddle”, the mixture of the actual deconsecration act in the sense of canon law and deconsecration rites that, from the perspective of canon law, do not effect church deconsecration. I will also address the differentiation between desecration and deconsecration, address historical forms of deconsecration rites and pay attention to the making and unmaking of sacred space. Finally, I will focus on contemporary deconsecration rites against the background of the complex reality in which such rites are situated.
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MORRIS, J. N. "British High Churchmen, Continental Church Tourism and the Roman Connection in the Nineteenth Century." Journal of Ecclesiastical History 66, no. 4 (2015): 772–91. http://dx.doi.org/10.1017/s0022046915001578.
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This article examines accounts of continental church life to be found in the travel journals, letters and books of leading High Church Anglicans in the nineteenth century. It argues that these constitute a neglected source of evidence for understanding the interaction between continental church developments and the High Church revival in Anglicanism. It focuses particularly on accounts of travel in Catholic countries, and concludes that there are good reasons for assuming that experience of Catholic worship on the continent influenced High Church attitudes towards liturgical and ritual reform in Anglicanism.
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Dinges, William D. "Ritual Conflict as Social Conflict: Liturgical Reform in the Roman Catholic Church." Sociological Analysis 48, no. 2 (1987): 138. http://dx.doi.org/10.2307/3711198.
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Woody, William C. "Givenness, Saturation, and the Self: A Phenomenology of Christian Initiation." Religions 12, no. 8 (2021): 642. http://dx.doi.org/10.3390/rel12080642.
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Phenomenology holds great promise yet underdeveloped potential for ritual studies and liturgical theology. As phenomenology has indeed taken a “theological turn” and the contentiousness of such an approach abates, questions remain as to what insights, concepts, and language phenomenology can offer to deepen our understanding of Christian ritual practices. Specifically with respect to rituals of initiation, does phenomenology open new avenues of appreciation for the sacrament of baptism, to enrich and to deepen the faithful’s experience of these rituals? This article considers insights afforded by a phenomenological approach to the sacrament, in particular with regard to adult baptism and the catechumenate in the Rite of Christian Initiation for Adults (RCIA), the rite of reception and sacramental initiation into the Roman Catholic Church. Considered through such lenses, a phenomenology of baptism promises to open new avenues of ritual understanding, theological appreciation, and depth of prayer. Drawing primarily from the work of Jean-Luc Marion, this article also considers prominent critiques of his work to articulate a phenomenology of baptism as an experience of givenness and reception, of identity formation within and through an ecclesial community, and of prayerful preparation for Christian neophytes.
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Goyvaerts, Samuel, and Nikolaas Vande Keere. "Liturgy and Landscape—Re-Activating Christian Funeral Rites through Adaptive Reuse of a Rural Church and Its Surroundings as a Columbarium and Urn Cemetery." Religions 11, no. 8 (2020): 407. http://dx.doi.org/10.3390/rel11080407.
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We present the design research for the adaptive reuse of the St. Odulphus church as a columbarium in the village of Booienhoven (BE). Surrounded by agriculture, the site is listed as a historic rural landscape. The small neoclassical church is no longer in use for traditional Catholic services and is abandoned. Positioned on an isolated “island”, it has the appropriate setting to become a place to remember and part from the dead. Instigated by the municipality, and taking into account the growing demand for cremation, we present topological research on three different liturgical and spatial levels: 1/the use of the church interior as a columbarium and for (funeral) celebration, 2/the transformation of the “island”, stressing the idea of “passage” and 3/the layering of the open landscape reactivating the well-spring and its spiritual origins. Based on the reform of the funeral rite after Vatican II, we propose a layered liturgy that can better suit the wide variety of funeral services in Flanders today, while at the same time respecting its Catholic roots. Rather than considering the reuse of the church a spiritual loss, we believe that it can offer the opportunity to reinforce and open up the traditional, symbolic and ritual meaning of the Christian liturgy to the larger community. As such, this case is an excellent example of how, in exploring new architectural and liturgical questions, religious sites can be transformed into contemporary places for spirituality.
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Cooke, Bernard. "Sacrosanctum Concilium: Vatican II Time Bomb." Horizons 31, no. 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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Lon, Yohanes S., and Fransiska Widyawati. "Adaptasi dan Transformasi Lagu Adat dalam Liturgi Gereja Katolik di Manggarai Flores." Jurnal Kawistara 10, no. 1 (2020): 17. http://dx.doi.org/10.22146/kawistara.45244.
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Manggarai, a community in Flores, Eastern Indonesia is known for its rich culture of folk songs with unique rhythm and lyrics. There are various types of folk songs for different purposes such as traditional chants, harvest celebrations, lamentation of the dead, war anthems, children songs, and other profane functions. When European missionaries started Catholic evangelization in Manggarai in the beginning of the 20th century, many of these folk songs were prohibited due to their use in rituals deemed idolatry. However, some missionaries saw the potential of folk songs for evangelization and empowered local artists to arrange Catholic liturgical songs based on these traditional songs. Eventually, many folk songs were adapted and transformed into Catholic hymns. This paper explores this irony through socio-historical research to understand the relationship dynamics between the Catholic Church and the Manggaraian culture. This research has discovered that there is a dialectical encounter between Catholicism and the Manggaraian culture which has shaped a unique identity of the Catholic Church in Manggarai
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Pierce, Alexander H. "From emergency practice to Christian polemics? Augustine’s invocation of infant baptism in the Pelagian Controversy." Augustinian Studies 52, no. 1 (2021): 19–41. http://dx.doi.org/10.5840/augstudies20212562.
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In this article, I build upon Jean-Albert Vinel’s account of Augustine’s “liturgical argument” against the Pelagians by exploring how and why Augustine uses both the givenness of the practice of infant baptism and its ritual components as evidence for his theological conclusions in opposition to those of the Pelagians. First, I explore infant baptism in the Roman North African Church before and during Augustine’s ministry. Second, I interpret Augustine’s rhetorical adaptation of the custom in his attempt to delineate the defining characteristics of Catholic Christianity in the early fifth century. I show how Augustine mobilizes his belief in the efficacy of the Church’s practice of infant baptism to make explicit a boundary marker of “Catholic” Christianity, which was long implicit in the practice itself. Perceiving the consequences of Pelagianism, Augustine organizes his anti-Pelagian soteriology around the central node of infant baptism, the most theologically and rhetorically strategic means by which he could refute the Pelagian heresy and underwrite what he understood to be the traditional vision of sin and salvation evident in the baptismal rite.
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Yoder, Klaus C. "Purity and Pollution in Protestant Ritual Ethics." Church History 86, no. 1 (2017): 33–62. http://dx.doi.org/10.1017/s0009640717000506.
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Purification of the Church is frequently invoked to narrate Protestant justifications for the break from Rome during the Reformation. It also functions to link the Reformation to a process of modern disenchantment. However, little attention has been paid to the rhetoric of pollution and precisely how the reformers articulated the dangers of polluted ritual. The historical location of the sources examined here is the middle decades of the 16th century when Protestants were dealing with political setbacks to the Reformation cause in the Holy Roman Empire, particularly the imposition of the Augsburg Interim by Charles V. This law was designed to find some middle ground between Catholics and Protestants until the schism would be settled at the Council of Trent. However, the debates about whether certain ceremonies, supposedly non-binding with respect to doctrinal commitments, could be used for politically expedient purposes, pushed Protestant thinkers to reassess the power and dangers of liturgical practices and paraphernalia. This article interprets the discourse of pollution in Protestant controversies about compromise in ritual matters by treating the responses of two theologians writing against the Interim from different parts of Germany: Joachim Westphal and Wolfgang Musculus. By laying out the causes of ritual pollution and its negative effects upon body and soul according to individuals who worked for reform in both their intellectual activity as well as their pastoral service, this article demonstrates the importance of ritual matters for Protestant moral thought.
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Bautista, Julius. "On the Personhood of Sacred Objects: Agency, Materiality and Popular Devotion in the Roman Catholic Philippines." Religions 12, no. 7 (2021): 454. http://dx.doi.org/10.3390/rel12070454.
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This paper is an analysis of the Santo Niño de Cebu, a statue of the child Jesus that is the object of widespread popular devotion among Roman Catholics in the Philippines. The central hypothesis is that a continuing challenge of Roman Catholicism in the Philippines, at least from the perspective of the institutional Church, lies not in the extra liturgical performance of its rituals, but rather in the popular belief that sacred objects possess agency and personhood. The discussion of this theme unfolds over three analytical movements. The focus of the initial section is on the historical context in which the Santo Niño became established as the preeminent religious and cultural icon of the Philippines, going as far back as the sixteenth century. The discussion shifts to the topic of the agency of material objects, as cultivated in the performance of three embodied rituals conducted by thousands of Santo Niño devotees. A third analytical movement is the examination of how popular belief in the Santo Niño’s agency intersects with the institutional reforms of the Second Vatican Council, particularly as locally contextualized and enacted in the Second Plenary Council of the Philippines (PCP II) in 1991.
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Polzonetti, Pierpaolo. "Tartini and the Tongue of Saint Anthony." Journal of the American Musicological Society 67, no. 2 (2014): 429–86. http://dx.doi.org/10.1525/jams.2014.67.2.429.
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This article explores the nexus between Giuseppe Tartini's concertos for violin and orchestra, written for the Franciscan Basilica of Saint Anthony in Padua, and the devotion to this Saint's tongue, still preserved as a relic. Anthony's tongue, hagiographers write, was the instrument of a rhetoric that transcended verbal signification, able to move people of different languages and even animals. Soon, the tongue of Saint Anthony became a powerful symbol of universal language. In the eighteenth century, the Catholic Church, and especially the followers of Saint Anthony, revitalized their global mission to overcome cultural and linguistic barriers. Commissioning orchestral church music was part of this strategy. Like Anthony's preaching, Tartini's music was informed by the utopian goal to reach out to a pluralist community. His music and ideas attracted the attention of Jean-Jacques Rousseau and Charles Burney, both engaged in contemporary debates on the quest for universality of music in a multicultural world. Newly discovered evidence sheds light on the liturgical context of Tartini's violin concertos, as well as on religious rituals of music making and listening that left long-lasting traces of sacrality in the secular rites of production and consumption of instrumental music.
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Yatsiv, Iryna. "PRESERVATION OF THE TRADITIONS OF RELIGIOUS-RITIAL ART OF THE UKRAINIAN WESTERN DIASPORA IN THE OBJECT OF MUSICAL RESEARCHES BY MYRON FEDORIV." Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1 (December 17, 2020): 226–31. http://dx.doi.org/10.25264/2409-6806-2020-31-226-231.
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The article is devoted to the analysis of scientific works of the well-known in the Ukrainian diaspora musicologist and publicist Myron Fedoriv in the context of preservation of the national song traditions outside ethnic territory. It provides information about the most important theoretical achievements of the scientist in the field of musicology, and defines the place and significance of activity of the cultural public figure and scientist in the history of musical and choral culture of Ukraine and the western diaspora. The aim of the article is the analysis of Myron Fedoriv’s musicological heritage in the context of conservation problems of the national song and choral tradition in the cultural environment of the Ukrainian emigration. Research methods аrе based on biographical, culturological, and musicological approaches, with the help of which theoretical analysis, synthesis and systematization of data from archival sources and literature were carried out within the framework of the research problem, as an evidence base for solving the goal Results. Myron Fedorіv is a Ukrainian composer, publicist and musicologist who lived in the United States most of his life. He left a large amount of musical material and theoretical works in the history of Ukrainian choral culture, so he stopped the destruction of song traditions and samples of canonical liturgical singing in the Ukrainian churches in the diaspora. In his works, M. Fedorіv wrote that the singing tradition is the basis of the Ukrainian national spiritual culture, and therefore it should be preserved in the Ukrainian Catholic Church in America. As a result, the musicological heritage of M. Fedoriv is very valuable for the history of the Ukrainian musical culture of the twentieth century. M. Fedoriv was the guardian of the traditions of Ukrainian song culture and choral music in the art of the Ukrainian diaspora in the United States. Thus, his activity deserves a more detailed study. Novelty. For the first time scientific musicological works by M. Fedoriv are presented as a theoretical and methodological basis in the process of preserving the national singing traditions in the Ukrainian Western Diaspora.
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OP, Gabriel Torretta. "Our Lady reconsidered: John Knox and the Virgin Mary." Scottish Journal of Theology 67, no. 2 (2014): 165–77. http://dx.doi.org/10.1017/s0036930614000040.
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AbstractThe cult of the Virgin Mary had a complicated history in Scotland during the sixteenth century, with historical, devotional and literary evidence indicating both widespread acceptance of the church's traditional practices and growing dissatisfaction with them, particularly in elite culture. Anti-Marian polemics entered Scottish Christianity through various sources, including the Lollards around Kyle, the prominent witness of Patrick Hamilton, the preaching of Thomas Guillaume and George Wishart, the theological climate at St Leonard's college in St Andrews, as well as a number of popular works.John Knox (1514–72) incorporated many of his contemporaries’ concerns in his own treatment of the question, being trained at St Andrews University and heavily influenced by Guillaume and Wishart. Knox considered the cult of Mary using the same tool that he used to analyse the cult of the saints in general, the mass, and liturgical ritual, contending that they could not be reconciled with his stringent doctrine of sola scriptura, in particular as read through the lens of Deuteronomy 12:32.Yet for all that Mary and her place in Christian life and devotion formed a major aspect of sixteenth-century Scottish religious praxis, Knox gave little attention to her, preferring to indicate her proper place in Christian theology by presenting a vision of Christianity which omitted her almost entirely. Knox does indirectly indicate what he considers to be the proper Christian attitude towards the Virgin, however, through his explication of sola scriptura and its implications for genuine religious practice as opposed to idolatry, and his understanding of 1 Timothy 2:5 and the unique mediation of Christ. Where Knox does directly address the Marian question, he expresses his rejection of her cult in far more restrained terms than readers of his polemics against the mass may expect; while he is firm and unequivocal in denying Mary's intercessory role and in uprooting Marian devotional practice, his rhetorical restraint points to the irreducible dignity of Mary in the scriptural texts.This article analyses the theology of Mary which Knox reveals in occasional comments scattered through his writings and attempts to place his ideas in their historical and theological context. By explicating the precise nature of Knox's objection to the cult of Mary, the article attempts to open the door for future Reformed–Catholic dialogue on the person of Mary and her place in the church of Christ.
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Martinez, German. "Catholic Liturgical Reform." Theology Today 43, no. 1 (1986): 52–62. http://dx.doi.org/10.1177/004057368604300106.
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Since liturgical reform, through a controlled process of historical restoration, has failed to revitalize the communal life of the church, a new creative liturgical movement, christologically founded, is imperative in order to bridge the gap between worship and people's experience of faith in our present culture.
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Sihombing, Adison Adrianus. "Music in The Liturgy of The Catholic Community in Jakarta, Indonesia." Al-Albab 9, no. 1 (2020): 3–18. http://dx.doi.org/10.24260/alalbab.v9i1.1542.
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This article discusses music in the Catholic liturgy in Jakarta, Indonesia in the postmodern era within the context of the autonomy of the Catholic Church. The Indonesian Catholic Church is an independent and autonomous church where liturgical music is a form of original artistic expression. However, in practice, the majority of Catholics in Indonesia view the liturgical celebration as uninteresting and dull. Conversely, pop music has increasingly influenced liturgical music. This reality is discussed and analyzed specifically in regards to liturgical music that experiences contextual data inference, especially in the specific cultural contexts of the community. The data analysis shows, in perception of Catholics in Jakarta, the role of liturgical music in worship is not homogeneous, but rather depends on the educational background, attention from Pastors of the Parish, cultural factors, and individual past experiences. For the most part, the level of understanding regarding the nature and important position of liturgical music in religious holy celebrations is low. Most consider that all music is the same and can therefore be used in the liturgy. Music is considered only a complement to enhance religious celebrations. In this context, the government and the Indonesian Catholic Church established the Catholic Church Choir Development Institute (LP3K) as a forum for fostering Catholics in Indonesia in the liturgical field and discussing issues related to music. This article confirms that the position of the liturgical music is crucial and has an irreplaceable significance in the liturgy, and the two are inextricably woven to each other.
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Cabral, Newton Darwin de Andrade. "AS CERIMÔNIAS DE COROAÇÃO DE NOSSA SENHORA: MEMÓRIAS E ANÁLISE DE UMA PRÁTICA DEVOCIONAL MARIANA." PARALELLUS Revista de Estudos de Religião - UNICAP 8, no. 17 (2017): 173. http://dx.doi.org/10.25247/paralellus.2017.v8n17.p173-190.
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Partindo de uma descrição originada das memórias do autor, às quais são acrescentadas análises a partir da bibliografia a que tivemos acesso (destaque para obras de Francisco van der Poel, Afonso Murad e Ivany Coutinho), o artigo enfatiza os elementos cênicos e musicais componentes da cerimônia que, não obstante continuar sendo realizada na cidade locus da rememoração, já sofre mutações, uma vez que o hino tradicionalmente cantado – que marcava todo o ritmo da coroação – foi substituído por outros considerados mais modernos. Diferenças entre liturgia e devoção, aplicadas ao culto a Maria, são também abordadas. No artigo, ainda chamamos a atenção para algumas orientações rituais, disponibilizadas na rede mundial de computação, algumas delas visando a corrigir distorções que percebíamos presentes na cidade do interior potiguar cuja forma de organizar a cerimônia baseia a discussão apresentada neste trabalho. Concluímos afirmando a validade daquelas cerimônias que, embora sejam alvo de críticas por parte de alguns agentes do sagrado, em outras instâncias reveladoras de posturas mais condizentes com o respeito às tradições religiosas populares, são orientadas no sentido de delas serem eliminadas imprecisões ou exageros.Palavras-chave: Igreja Católica. Religiosidade popular. Devoção mariana. Mariologia. AbstractParting from a description originated from the author’s memory, to which are added analyses parting from the bibliography we had access to (principally works by Francisco van der Poel, Afonso Murad and Ivany Coutinho), the article emphasizes the scenic and musical elements which compose the ceremony and which, though it keeps being celebrated in the city which is the place of the remembrance, has already suffered changes, since the hymn traditionally sung – which marked the complete rhythm of the coronation – was substituted for others considered more modern. Differences between the liturgy and the devotion applied to the cult of Mary are also being approached. In the article, we further call the attention to some ritual orientations made available in the worldwide internet, some of them aiming to correct distortions we noticed in the city of the interior potiguar, whose way of organizing the ceremony is the basis of the discussion presented in this work. We conclude affirming the value of those ceremonies which, though they are the aim of criticism from some of the agents of the sacred, in other instances, that show more respect for the religious traditions of the people, are advised to eliminate imprecisions and exaggerations from them.Key-words: Catholic Church. Popular religiosity. Devotion to Mary. Mariology.
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Di Donna, Gianandrea. "Mixed-Marriages in the Liturgical Catholic Church Tradition." Review of Ecumenical Studies Sibiu 10, no. 3 (2018): 412–25. http://dx.doi.org/10.2478/ress-2018-0031.
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Abstract The question of inter-confessional marriages concerns all the Churches and has become much more urgent because of the great mobility of contemporary man. The Christian wedding is seen as a sacrament of Christ by the Orthodox Church and the Catholic Church, while the Churches born from the Protestant Reformation do not take this sacramental view, although Luther considers the divine blessing on the institution useful. The advantage of a sacramental perspective lies in the fact that the spouses, by virtue of the sacrament of marriage, become capable of “being married” according to the quality of Christ’s paschal love for his Church. In this way, according to the author, other theological perspectives open up, for example the sequela Christi, the idea of the vocation to Christian marriage, the foundation of the bond of indissolubility-fidelity and the foundation of sexual union-fruitfulness.
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De Jong, Ursula, and Flavia Marcello. "Stewardship and renewal of catholic places of worship in Australia." Actas de Arquitectura Religiosa Contemporánea 6 (April 3, 2020): 156–71. http://dx.doi.org/10.17979/aarc.2019.6.0.6236.
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The National Liturgical Architecture and Art Council (NLAAC) is an advisory body to the Bishops’ Commission for Liturgy of the Australian Catholic Bishops Conference, mandated to provide advice in the areas of liturgical architecture, art and heritage. The Council has prepared guidelines for use throughout the Catholic Church in Australia. The most recent of these documents, Fit for Sacred Use: Stewardship and Renewal of Places of Worship (2018) focusses on existing church buildings with particular reference to cultural heritage, and is the subject of this paper. Vatican II sought the full and active liturgical participation of all the people and so existing churches were reordered to foster inclusion. It is timely to consider questions around what constitutes our heritage and how it is valued. Fit for Sacred Use sets out the liturgical and heritage principles which are fundamental to conserving, renovating and reordering a church building. Its holistic approach considers how we renew our churches while honouring our heritage.
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Chistyakov, K. D. "Public Projects of Roman Catholic Church in Russia." RUDN Journal of Political Science, no. 3 (December 15, 2015): 57–63. http://dx.doi.org/10.22363/2313-1438-2015-3-57-63.
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The article analyses some features of non-liturgical activity of Catholic Church, which are related to the arrangement and the occupation of catholic orders, to the arrangement of laity's association, to publishing and educational activities.
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Liddicoat, Anthony J. "Choosing a liturgical language." Australian Review of Applied Linguistics 16, no. 2 (1993): 123–41. http://dx.doi.org/10.1075/aral.16.2.06lid.
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Religious language use in a multilingual community represents a special case of language planning. The choice of a liturgical language is determined both by religious and practical considerations and is based, in part, on the ways in which people view sacred activities. The Catholic Church has at various times during its history promoted and condemned the celebration of the Mass in vernacular languages. The language policy of the Church has been a response to two factors: the need for uniformity and integrity of doctrine and the need for the worshipping community to have access to the meaning of the words of the liturgical action. These two factors have received different emphases at different times in the history of the Church with the consequence that the Church has supported either plurality or uniformity in the choice of the liturgical languages of the Mass.
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Raedts, Peter. "Prosper Guéranger O.S.B. (1805-1875) and the Struggle for Liturgical Unity." Studies in Church History 35 (1999): 333–44. http://dx.doi.org/10.1017/s042420840001411x.
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One of the strongest weapons in the armoury of the Roman Catholic Church has always been its impressive sense of historical continuity. Apologists, such as Bishop Bossuet (1627-1704), liked to tease their Protestant adversaries with the question of where in the world their Church had been before Luther and Calvin. The question shows how important the time between ancient Christianity and the Reformation had become in Catholic apologetics since the sixteenth century. Where the Protestants had to admit that a gap of more than a thousand years separated the early Christian communities from the churches of the Reformation, Catholics could proudly point to the fact that in their Church an unbroken line of succession linked the present hierarchy to Christ and the apostles. This continuity seemed the best proof that other churches were human constructs, whereas the Catholic Church continued the mission of Christ and his disciples. In this argument the Middle Ages were essential, but not a time to dwell upon. It was not until the nineteenth century that in the Catholic Church the Middle Ages began to mean far more than proof of the Church’s unbroken continuity.
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Cones, Bryan. "‘Evoking the Other’: Towards Feminist Gesture for Any Assembly." Feminist Theology 28, no. 2 (2020): 198–215. http://dx.doi.org/10.1177/0966735019889339.
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While some church bodies and denominations have taken steps towards language for the divine and human informed by feminist theological reflection and practice, the embodiment of common prayer across traditions is little changed. Feminist liturgical reflection and practice, however, offer patterns of movement and gesture, voice, and leadership that are no less critical to renewed and liberating liturgical practice in assemblies not consciously identified as ‘feminist’. The following suggests strategies for embodying in liturgical assemblies ritual patterns that would extend and develop the insights of liturgical feminism beyond liturgical texts.
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Vondey, Wolfgang. "New Evangelization and Liturgical Celebration in the Roman Catholic Church." Studia Liturgica 36, no. 2 (2006): 231–52. http://dx.doi.org/10.1177/003932070603600208.
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McPartlan, Paul. "Presbyteral Ministry in the Roman Catholic Church." Ecclesiology 1, no. 2 (2005): 11–24. http://dx.doi.org/10.1177/1744136605051894.
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AbstractThis paper considers the teaching of Vatican II on the presbyterate in relation to the episcopate, against the background of the history of these ministries. The Council used Ignatius of Antioch and the Apostolic Tradition in its renewed teaching that presbyters form a college in union with the bishop, who is high priest of his local church. Since the fourth century, however, presbyters have been dispersed to act as individual parish priests. Tensions between this model and the earlier one are explored, as is the liturgical and theological renewal that led to Vatican II’s teaching. It is finally proposed that the Council offers valuable resources, not yet fully realized, for pastoral planning in a time of priestly shortage.
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Ryan, Stephen D. "The Deuterocanonical Books in Contemporary Catholic Liturgy." Interpretation: A Journal of Bible and Theology 72, no. 4 (2018): 418–29. http://dx.doi.org/10.1177/0020964318784245.
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This essay considers the recent reception and use of the deuterocanonical books in contemporary Catholic liturgy, drawing on Tobit 12, Esther 14 (Esther C), and Sirach 3 to illustrate the ways these texts function as Scripture in the teaching of the church and in liturgical contexts.
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Morel, Anne-Françoise, and Stephanie van de Voorde. "Rethinking the Twentieth-Century Catholic Church in Belgium: the Inter-Relationship Between Liturgy and Architecture." Architectural History 55 (2012): 269–97. http://dx.doi.org/10.1017/s0066622x00000125.
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When considering the evolution of twentieth-century church-building, two topics are inescapable — the Liturgical Movement and developments in Modern architecture — and this article therefore argues that in order to appreciate the evolution of the twentieth-century Catholic parish church it is essential to take both liturgical and architectural developments into account. It focuses on such churches in Belgium because that country played a particularly important role in developing relevant theory, Belgian clergy having been founding members of the Liturgical Movement. However, the movement took more than half a century to develop fully there, during which time other initiatives also appeared, such as Domus Dei (the Belgian Diocesan organization for church-building, set up in 1952) and Pro Arte Christiana. Moreover, other factors — ecclesiastical, social, economic, political and cultural — also prove to be crucial in reaching a full appreciation of twentieth-century church-building, for instance, the impact of diocesan guidelines for church-building, and of bodies such as Catholic Action (Katholieke Actie) and Parish Action (Parochiale Actie). This article demonstrates that, despite few apparent formal similarities (if any) between churches built in Belgium before and after World War II, the developments of the inter-war period were fundamental to post-war developments in Belgian church-building.
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Chrisylla, Meielisa. "Architectural Design Symbolism Catholic Church of Saint Peter and The Virgin Mary Catholic Church Santa Grief Seven in Bandung." ARTEKS : Jurnal Teknik Arsitektur 1, no. 1 (2019): 1–14. http://dx.doi.org/10.30822/arteks.v1i1.20.
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As a place of holy worship, a Catholic Church should posses a sacred interior and exterior expression. Modernization has caused a good deal of this sacred expression of the Catholic Church to fade. As Catholic Church is a place of worship that supports all liturgical activities, semiotic theory are used to analyze and decipher its architecture to preserve sacredness.
 The research methodology that was employed was qualitative methods using Peirce’s semiotic principles and their implementation in Church architecture. The principle was then used to analyze two case studies in every detail of their draw up. The area of planning encompassed: (1) Scope of the surrounding environment; (2) Scope of the site; (3) Scope of the form. This analysis employed semiotic principles that were elaborated with Catholic Church principles to create a guideline in the architectural planning of a Catholic Church.
 The purpose of this research is to find the most dominant sacral expression between Santo Petrus Church and the Santa Perawan Maria Tujuh Kedukaan Church by means of the symbols attached to the architectural elements between these two Catholic Churches.
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Mocanu, Daniel. "Religious Chants – The Diversity of Church Hymns Types." Studia Universitatis Babeş-Bolyai Musica 65, no. 2 (2020): 193–224. http://dx.doi.org/10.24193/subbmusica.2020.2.13.
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"In the Romanian musical space, in the Orthodox Church hymns’ repertoire, there is a great variety of non-liturgical chants intended to be sung in different moments of the liturgy. The moments these chants can be introduced are during the kinonikón, the believers’ communion and the end of the liturgy. Either they are called kinonikón, hymns, Calophonic Hirmos, spiritual or liturgical chants; the religious chants became a part of the Orthodox rite, training the Christians ‘community in the church chant. Having appeared in diverse historical contexts and being written by Byzantine music composers, by priests, by church singers and local liturgical communities, these religious chants have deeply been rooted both in the ancient liturgy ritual, and in the different moments of religious activities, pilgrimages, conferences, spiritual gatherings. Having an extremely accessible melodic line and being constructed on doxological, doctrinarian and moralizing character texts, the religious chants are an efficient means of making the Christian communities more dynamic. Keywords: kinonikón, hymn, religious chants "
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Achikeh, Cordis-Mariae, and Raphael Umeugochukwu. "The value of good liturgical music." UJAH: Unizik Journal of Arts and Humanities 20, no. 3 (2020): 133–50. http://dx.doi.org/10.4314/ujah.v20i3.8.
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It is disturbing that in recent times, the worshiping community in the capacity of some church ministers, composers and musicians have deviated from the specifications of liturgical music even as recommended by Vatican Council II (The Constitution of The Sacred Liturgy). Also misunderstood and misappropriated is the idea of inculturation that permits composers in different countries to write music using the language of the locality as well as the indigenous instruments. This is partly due to inadequate enlightenment and training on the part of the liturgical music practitioners on the real meaning of liturgical music. A lot ofproblems have come up from these misconceptions and misinterpretations which include but a few making noise in place of music, negligence of the core features of liturgical music ranging from little or no attention to the solemn nature of the liturgy to relevance for some unimaginable selfish interests. In remedying these challenges, the researcher has made lots of recommendations. One of them is that the practitioners of liturgical music be exposed through seminars and workshops to relevant church documents on liturgical music from time to time. It is necessary and most pertinent that the church retains its solemnity in worship as against the recent mediocrity which has come to envelop the liturgical music making practices. The great value of good liturgical music needs to be sustained.
 Keywords: Liturgical Music, Gregorian Chant, Sacred Polyphony, Instrumental Music, Catholic Church, Liturgical Musician, Choir, Congregation
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Thibodeau, Timothy M. "Enigmata Figurarum: Biblical Exegesis and Liturgical Exposition in Durand'sRationale." Harvard Theological Review 86, no. 1 (1993): 65–79. http://dx.doi.org/10.1017/s0017816000027887.
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William Durand's (ca. 1230–1296)Rationale divinorum officiorum(ca. 1292/1296) is unquestionably the longest and most thorough commentary on the liturgy produced by a medieval liturgiologist. From the time of its appearance at the end of the thirteenth century to the Catholic Restorationist liturgical revival in mid-nineteenth-century France, it was hailed by admirers as the quintessential expression of the medieval church's understanding of the divine offices. The bishop of Mende'sRationaletreats, among other things, the various parts of the church building, the ministers of the church, liturgical vestments, and the Mass and the canonical hours. It thus stands as the epitome of a four-hundred year tradition of allegorical liturgical exposition which was inaugurated in the West with the extended liturgical commentaries of the Carolingian bishop, Amalarius of Metz (died 852/853).
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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, no. 1 (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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Oliynyk, Andriy. "Liturgical and Pastoral Activity as a Crime in Soviet Ukraine: The Case of Greek Catholic Priest, Roman Bakhtalovskyy, CSsR (1897–1985)." Religions 12, no. 3 (2021): 174. http://dx.doi.org/10.3390/rel12030174.
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This article examines the liturgical life of the “Underground” Greek Catholic Church through the example of the life of the prominent priest, writer and poet, Roman Bakhtalovskyy, CSsR. After 1946, the Soviet government in Ukraine prohibited the activity of this Church. Therefore, the sacramental activity of Greek Catholic priests was performed in complete secrecy until 1989. The analysis of archival criminal cases is an important source of research during this difficult period for the Church, in which pastoral activity was a pretext for arrest and imprisonment, and sacred objects were seized during searches. This article analyzes in detail the criminal case of Fr. Roman Bakhtalovskyy, which was opened by special services in 1968–1969. The confiscated objects of analysis provide valuable information about the liturgical activity, devotional practices and spirituality of that period of persecution of Catholics in Soviet Ukraine which coincided with the reforms of the Second Vatican Council and their implementation elsewhere.
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Chrisylla, Meielisa. "SIMBOLISASI PADA RANCANGAN ARSITEKTUR GEREJA KATOLIK SANTO PETRUS DAN GEREJA KATOLIK SANTA PERAWAN MARIA TUJUH KEDUKAAN DI KOTA BANDUNG." ARTEKS, Jurnal Teknik Arsitektur 1, no. 1 (2016): 1. http://dx.doi.org/10.30822/artk.v1i1.79.
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Title: Architectural Design Symbolism Catholic Church of Saint Peter and The Virgin Mary Catholic Church Santa Grief Seven in BandungAs a place of holy worship, a Catholic Church should posses a sacred interior and exterior expression. Modernization has caused a good deal of this sacred expression of the Catholic Church to fade. As Catholic Church is a place of worship that supports all liturgical activities, semiotic theory are used toanalyze and decipher its architecture to preserve sacredness. The research methodology that was employed was qualitative methods using Peirce’s semioticprinciples and their implementation in Church architecture. The principle was then used to analyze two case studies in every detail of their draw up. The area of planning encompassed: (1) Scope of the surrounding environment; (2) Scope of the site; (3) Scope of the form. This analysis employed semiotic principles that were elaborated with Catholic Church principles to create a guideline in thearchitectural planning of a Catholic Church. The purpose of this research is to find the most dominant sacral expression between Santo PetrusChurch and the Santa Perawan Maria Tujuh Kedukaan Church by means of the symbols attached to the architectural elements between these two Catholic Churches.The results of this study were that sacral expression in terms of (1) Scope of the surrounding environment; (2) Scope of the site; (3) Scope of the form are more dominant in the Santo Petrus Church compared to the Santa Perawan Maria Tujuh Kedukaan Church.Keywords: Peirce’s semiotics, sacral expression, catholic church
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Carville, Gary. "‘Scrupulous and Timid Conformism’: Ireland and the Reception of the Liturgical Changes of Vatican II." Religions 12, no. 7 (2021): 545. http://dx.doi.org/10.3390/rel12070545.
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The Second Vatican Council and, in particular, its Constitution on the Sacred Liturgy, changed much in the daily life of the Church. In Ireland, a country steeped in the Catholic tradition but largely peripheral to the theological debates that shaped Vatican II, the changes to liturgy and devotional practice were implemented dutifully over a relatively short time span and without significant upset. But did the hierarchical manner of their reception, like that of the Council itself, mean that Irish Catholics did not receive the changes in a way that deepened their spirituality? And was the popular religious memory of the people lost through a neglect of liturgical piety and its place in the interior life, alongside what the Council sought to achieve? In this essay, Dr Gary Carville will examine the background to the liturgical changes at Vatican II, the contribution to their formulation and implementation by leaders of the Church in Ireland, the experiences of Irish Catholic communities in the reception process, and the ongoing need for a liturgical formation that brings theology, memory, and practice into greater dialogue.
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Buckley, Francis J. "The Catechism of the Catholic Church: An Appraisal." Horizons 20, no. 2 (1993): 301–10. http://dx.doi.org/10.1017/s0360966900027456.
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AbstractThe format is a scholastic treatment of creed, sacraments, morality, and prayer with many allusions to Scripture, church Councils, and teachings of the magisterium, particularly in the social teachings of the church. This Catechism could have been written before the Second Vatican Council with references to Council documents added later, much as the biblical references were added as “proof-texts.” The biblical, liturgical, ecumenical, and catechetical movements have not had a substantial impact on the structure or content of the Catechism. There are many excellent features of the Catechism. It avoids the question-and-answer format. It dropped the major doctrinal errors. Its expanded development of prayer is superb. The greatest weakness of the Catechism is its steadfast refusal to distinguish teachings of the magisterium which demand an assent of faith from teachings which demand some other interior assent.
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Ploeger, Mattijs. "Het ‘onliturgische’ karakter van de Liturgische Beweging." NTT Journal for Theology and the Study of Religion 61, no. 2 (2007): 109–22. http://dx.doi.org/10.5117/ntt2007.61.109.ploe.
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In dialogue with the Dutch liturgical scholars Marcel Barnard and Paul Post, who recently stated that the context of late modernity takes us necessarily ‘beyond the Liturgical Movement’, Mattijs Ploeger sketches the Liturgical Movement as a school of not just liturgical but also theological (biblical, patristic) reassessment. He calls this primarily theological and only secondarily ritual identity the Liturgical Movement’s ‘unliturgical’ character. Paradoxically, at the time when this theological-liturgical school began to be recognised widely (the 1960s), it was simultaneously regarded as rendered out of date by a new type of theology which became dominant from that time onwards. This article claims that choosing the ethos of the Liturgical Movement as a source for the identity of today’s church is ‐ rather than an outdated attitude ‐ one possible way of responding to the context of late or post-modernity.
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Crișan, Alexandru-Marius. "A New Stone on an Ancient Foundation: Traditional Liturgical Aspects in Taizé Order of Prayer." Review of Ecumenical Studies Sibiu 11, no. 1 (2019): 76–89. http://dx.doi.org/10.2478/ress-2019-0006.
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Abstract During the 20th Century, the Taizé Community created a unique liturgical tradition, combining Byzantine and Latin liturgical elements with Protestant background worship. The combination of these liturgical elements concurred with the rediscovery of the old Tradition of the Church and with the entrance of a considerable number of Catholic brothers into the Taizé community. The high point of this reconsidered Tradition is the introduction of the weekly Sunday Eucharist using the Taizé liturgical order. Nonetheless, the Community maintains a Eucharistic discipline and tries to avoid intercommunion. The combination of different traditional liturgical elements on a traditional Protestant base under the supervision of the community’s founder, Br. Roger, aroused great interest among both theologians and simple believers during the time.
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Beyga, Paweł. "Katolicka doktryna o sposobie obecności Chrystusa w postaciach eucharystycznych wyrażona w mszale dla byłych anglikanów." Poznańskie Studia Teologiczne, no. 35 (August 31, 2020): 107–19. http://dx.doi.org/10.14746/pst.2019.35.06.
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The ecumenical dialogue between the Catholic Church and the Anglican Communion is one of the most important and difficult part of activity of both communities. Eucharist is the main goal of ecumenism because in the common celebrating of the sacred liturgy the Christ’s Church is a visible sign of the unity for the world. One of the most important theological problems in the dialogue is the problem of transsubstantiation. For the Anglican Church this Catholic doctrine is against the biblical and rudimental teaching of primitive Christendom. The article shows the problem of trans- substantiation in the ecumenical perspective and in the context of Divine Worship: The Missal. The Catholic Eucharistic teaching is present in this new Western liturgical book, but the term of trans- substantiation does not exist there.
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Takala-Roszczenko, Maria. "Contemporary Ecumenical Challenges of Historically Charged Liturgical Cult: The Services for Josafat Kuntsevych, Afanasiy Filippovych, and Andrzej Bobola." Review of Ecumenical Studies Sibiu 12, no. 1 (2020): 13–39. http://dx.doi.org/10.2478/ress-2020-0002.
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AbstractThe seventeenth century was a period of political and religious turmoil in the Commonwealth of Poland and Lithuania. The confessional conflicts produced martyrs whose cults consolidated the confessional boundaries of the Roman Catholic, the Orthodox, and the Greek Catholic Church. In my article, I compare three such saints: Josafat Kuntsevych (1580-1623, Greek Catholic), Afanasiy Filippovych (c. 1595–1648, Orthodox), and Andrzej Bobola (1591-1657, Roman Catholic), who were martyred in the hands of their Christian neighbours. For material, I use the hymnographical services composed for the saints. I argue that, in quest of genuine ecumenism, certain content in these services, such as exclusive concepts of the true faith and church unity, may actually induce rather than prevent hostility between the Churches.
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Tanumihardja ; Yenny Gunawan, Maria Angelina. "PURPOSE A SACRED ROOM OF CHRUCHES BY PASTOR MANGUNWIJAYA CASE STUDY: CHURCH OF MARIA ASSUMPTA KLATEN, CHURCH OF THERESIA SALAM, AND CHURCH OF MARY." Riset Arsitektur (RISA) 2, no. 02 (2018): 165–81. http://dx.doi.org/10.26593/risa.v2i02.2928.165-181.
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Abstract - Sacred space is everywhere and has become the part of human’s life since thousand years ago. Onemanifestation of the sacred space is the Catholic Church. A sacred space in the Catholic Church should be ableto accommodate liturgical activities in accordance with the rules and the order of their activities so thecelebration of the Eucharistic liturgy can run well. This study will attempt to understand the concept and themanifestation of the sacred space found in Romo Mangunwijaya’s churches in accordance to the concept andthe manifestation of the Catholic Church’s sacred space.Research will be carried out based on a preliminary study conducted by studying the universal sacred spacetheory proposed by Eliade and the theory of the Catholic Church’s sacred space that refers to the principles ofthe liturgy space. Results of analysis of each object of the study will then be processed further through acomparison table so that it can be concluded the manifestation of a sacred space in Romo Mangunwijaya’schurches.From the results of research on the objects of the study, showed that the manifestation of the sacred space of theRomo Mangunwijaya’s Churches dominantly shown in terms of orientation, ornaments, and atmosphere. Inaddition, the case study that shows the most dominant manifestation of the sacred space is Theresia SalamChurch.The benefits of this research are: for general public, this research can improve the knowledge of the importanceof the sacred space within the Catholic Church and how to integrate local values and culture into the sacredspace concept established in the Catholic Church's rules. Meanwhile, for the architects and institutions of theCatholic Church, this research can improve the knowledge of the concept of sacred space in the CatholicChurch and how to manifest the concept of the sacred space into the architecture of the Catholic Church.Key Words : sacred space, church, Y.B. Mangunwijaya
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Main, Izabella. "The Avant-Garde of the Catholic Church? Catholic Student Groups at the Dominican Churches in Poznań and Krakow, Poland." Social Compass 58, no. 1 (2011): 115–32. http://dx.doi.org/10.1177/0037768610392729.
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The author analyzes the organization and activities of Catholic student groups during and after the communist period in Poland as an example of the transformation of religious life in response to the challenges of modernity. She argues that the student groups organized by Dominican fathers in Poznań and Kraków were the avant-garde of the Catholic Church: they pioneered liturgical reform, social activism among the laity, the ecumenical movement, the introduction of popular culture into the churches and charismatic renewal. This contradicts the image of a closed, “traditional” and “conservative” Church behind the Iron Curtain. She also maintains that the history of the Dominican-organized student groups mirrors the history of the relations between the state and the Catholic Church in Poland: these groups were banned during the Stalinist period, restored after political liberalization in 1956, and pushed towards political activism in the late 1970s. After 1989, they were again seeking new priorities.
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De Souza, Alessandro Ferreira Rodrigues, and Mauro Maia Fragoso. "Conditioning Factors in Simplification of Catholic Temples after Vatican II in Brazil." Actas de Arquitectura Religiosa Contemporánea 6 (April 3, 2020): 172–81. http://dx.doi.org/10.17979/aarc.2019.6.0.6237.
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Under the influence of the liturgical reform promoted in the 20th century, Catholic temples assumed very simple characteristics, especially after the determinations of the Second Vatican Council. This simplification can be observed both in the construction of new temples and in the adaptation of others built before the period in question, causing the loss of its identity. In order to understand the simplification of these sacred spaces, we chose the case study: the renovation of Santa Maria de Campos dos Goytacazes Parish Church, located in the North of the State of Rio de Janeiro, Brazil. In the architectural intervention of this sacred space, conditioning factors were identified as: impositions of the local community; priests who are unaware of ecclesiastical determinations for liturgical space; and the scarcity of architects familiar with liturgical practices and conciliar guidelines. It is necessary to consider new proposals for the use of space, particularly in the rehabilitation of sacred spaces after the Second Vatican Council.
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Barrington Bates, J. "On the Search for the Authentic Liturgy of the Apostles: The Diversity of the Early Church as Normative for Anglicans." Journal of Anglican Studies 12, no. 1 (2012): 37–58. http://dx.doi.org/10.1017/s1740355312000241.
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AbstractThis essay examines the Anglican claim for the early church as the normative standard for liturgy, as reiterated throughout our history from the time of Thomas Cranmer through the liturgical revisions of the late twentieth century. A secondary claim of general uniformity through similarity in texts of common prayer is then discussed as a point of historic resonance for Anglican identity. Some very general examples of early church evidence follow, as a means of debunking the notion of a unified and simple structure for primitive liturgy. I will then discuss the notion of ‘early church’, and what we mean by terms like it, and follow this with a consideration of liturgical diversity. The gospel call to privilege Christian unity, I will assert, remains the primary stumbling block to the full embracing of the God-given diversity of the one holy, catholic and apostolic church.
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Koryshev, Mikhail V. "On the subgenre system in medieval German catholic hymnography." Philological Sciences. Scientific Essays of Higher Education, no. 6 (November 2020): 54–59. http://dx.doi.org/10.20339/phs.6-20.054.
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This paper is an analysis of church hymns in the folk language using medieval German-speaking Catholic hymnography as a case study. Understudied by literary scholars, this phenomenon used to be in the center of attention of liturgics scholars. The only exceptions included philological and historical studies of ancient writings in the German language. The existence of church chant (German Kirchenlied) is manifested by a separate genre, which, in contrast to the views of Germanic language philologists in Germany is not a special case of the spiritual song (German Geistliches Lied). In relation to the German Middle Ages, the emergence is described of church hymns as a genre represented by the most ancient artifacts of the German language. A borderline is drawn between seemingly similar phenomena: translations of Latin hymnography into German, which did not always have liturgical / paraliturgical significance, and actual church chants. Analysis of the writings (more than one and a half thousand texts) suggests a six-part subgenre system in medieval German Catholic hymnography (translated hymns, acclamations, leisen, canticles, antiphonic chants, church readings and macaronic songs). The peripheral role of German-speaking church chants in medieval pre-reformation Germany is highlighted.
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McNAMARA, PATRICK H. "American Catholicism in the Mid-Eighties: Pluralism and Conflict in a Changing Church." ANNALS of the American Academy of Political and Social Science 480, no. 1 (1985): 63–74. http://dx.doi.org/10.1177/0002716285480001006.
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The decade of the 1970s saw continuing changes in American Catholicism as Catholics' religious beliefs and practices persisted in a decline that began in the mid-1960s. In the 1980s, issues of personal morality are salient among indicators of declining belief, particularly such issues as birth control, divorce with remarriage, and premarital sex. Yet there are signs of vitality in other respects: Catholic schools have grown in enrollment, charismatic and pentecostal groups have increased, and lay participation in liturgical functions is now a familiar feature of Catholic worship. The institutional church, as represented by the National Conference of Catholic Bishops, has adopted a critical stance toward American nuclear war strategy and recently toward the American economy for its neglect of the poor and unemployed. These stances occasion conflict both within the church, as Catholic groups organize to oppose them, and between the church, as represented by the bishops, and policies at the national level. A pluralistic model of the church in the 1980s would predict continuing individualism in religious beliefs and practice, and conflict on the institutional level, with considerable cost to the authority of the Catholic hierarchy.
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Warr, Cordelia. "In persona Christi." Bulletin of the John Rylands Library 95, no. 2 (2019): 135–56. http://dx.doi.org/10.7227/bjrl.95.2.7.
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Within the Catholic Church from around the tenth century onwards, liturgical gloves could be worn on specific occasions by those of the rank of bishop and above. Using a pair of seventeenth-century gloves in the Whitworth as a basis for further exploration, this article explores the meanings ascribed to liturgical gloves and the techniques used to make them. It argues that, within the ceremony of the mass, gloves had a specific role to play in allowing bishops to function performatively in the role of Christ.
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Gregg, Stephen. "Poking fun at the Pope." International Journal for the Study of New Religions 3, no. 1 (2012): 71–91. http://dx.doi.org/10.1558/ijsnr.v3i1.71.
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The International Raelian Movement is the world’s largest UFO-centred religion, claiming over 60,000 followers worldwide. Founded in 1974 by Claude Vorilhon, now known as the prophet Rael, the movement centres its cosmology on a reinterpretation of the Genesis creation myth. The figure of Jesus is also central to Raelian understanding of Prophethood and the ‘scientific’ non-supernatural world view of the movement. Proudly atheistic and supportive of diverse adult sexualities, the movement has in recent years increased protests against the Catholic Church in the form of website literature, online videos, and physical marches. Using Cohen’s understanding of relational aspects of community identity and the notion of ‘Reversal’ in identity construction (Cohen, 2007), the Raelian Movement’s anti-Catholic discourse and dialogue is interpreted as a ‘symbolic construction’ of identity which requires a ‘religious other’ – namely the Catholic Church. Further, Raelian claims to ‘correct’ Catholic teaching on the person of Jesus, cosmology, theism and sexual ethics are explored, as examples of the relational construction of Raelian worldviews. Lastly, Raelian protests against the Catholic Church are understood using Bell’s category of ‘Political Ritual’ (Bell, 1997), wherein it is argued that Raelian protests are a form of a ritual performance of protest to construct, reinforce and project symbolic constructions of Raelian identity.
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Mihăilă, Alexandru. "Facing Anti-Judaism in the Romanian Orthodox and the Liturgical Texts?" Review of Ecumenical Studies Sibiu 11, no. 2 (2019): 237–52. http://dx.doi.org/10.2478/ress-2019-0017.
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Abstract The modern problem of political correctness appeared recently in the Romanian Orthodox Church too and produced different reactions. In this paper I want to discuss the anti-Judaic language that can be encountered in the cult, particularly during the Holy Week, and the solutions to treat these expressions. In the Catholic and Protestant world, the anti-Judaic speech was abandoned,1 so it seems that only the Orthodox churches have kept the texts that might be deemed as offensive for the Jewish people. As we shall observe, the Romanian Orthodox Church offers an interesting case on this issue. Beside the liturgical texts, I will also approach the problem of the accommodation of the biblical texts in the Orthodox Church, since some modern translations have pushed the modification so far.
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Hill, Christopher. "What is the Personal Ordinariate? Canonical and Liturgical Observations." Ecclesiastical Law Journal 12, no. 2 (2010): 202–8. http://dx.doi.org/10.1017/s0956618x10000062.
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Questions have arisen as to the manner of the publication on 9 November 2009 of Anglicanorum coetibus, the Apostolic Constitution Providing for Personal Ordinariates for Anglicans Entering into Full Communion with the Catholic Church. What is clear is that the views of the Pontifical Council for Promoting Christian Unity, under Cardinal Walter Kasper, were given less weight than ought to be expected and that both the Archbishop of Canterbury and the Archbishop of Westminster were informed at only a late stage. More assuring for the long term, Cardinal Kasper has stated that this provision is not a new form of ecumenism. Significantly, the Vatican statement following the meeting between the Archbishop of Canterbury and Pope Benedict XVI in Rome on 21 November reiterated ‘the shared will to continue and consolidate’ the relationship between the Roman Catholic Church and the Churches of the Anglican Communion and noted approvingly that the details of the third phase of ARCIC would be discussed at informal talks with Anglican representatives in the days following the Archbishop's visit to the Pope. Whatever else the Ordinariate may be, it is not a substitute for that ‘serious dialogue’ established by Archbishop Michael Ramsey and Pope Paul VI which has as its continued goal, despite obstacles ancient and modern, the restoration of ‘complete communion of faith and sacramental life’ between us.
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Tan, Jonathan Y. "Beyond Sacrosanctum Concilium: The Future of Liturgical Renewal in the Asian Catholic Church." Studia Liturgica 44, no. 1-2 (2014): 277–311. http://dx.doi.org/10.1177/00393207140441-226.
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