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1
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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Klimkowski, Tomasz. "Terminologia religioasă românească și diviziunile confesionale – versiunea ortodoxă și cea greco-catolică a Dumnezeieștii Liturghii." Numéro spécial 23, no. 2 (2023): 251–60. http://dx.doi.org/10.4467/20843917rc.23.027.18521.
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Religious Terminology in Romanian and Confessional Divisions – the Orthodox and Greek Catholic Versions of the Divine Liturgy The articles presents some differences regarding the terminology used by the Romanian Orthodox Church, on the one hand, and the Romanian Church United with Rome, Greek-Catholic, on the other. The analysis is based on the text of the Divine Liturgy of Saint John Chrysostom. The differences concern not only strictly religious terms, but also neutral words. This seems to be the result of a deliberate linguistic policy of the Greek Catholic Church, which often uses different terms than the Romanian Orthodox Church. The Orthodox terms in question were borrowed from Slavonic or Greek, while the Greek Catholic terms are Romanian words inherited from Latin or recent loanwords from Latin and modern Romance languages.
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Kasprzak, Dariusz Antoni. "Historia metropolii i antycznego rytu raweńskiego (IV-IX wiek)." Vox Patrum 52, no. 1 (2008): 425–37. http://dx.doi.org/10.31743/vp.8255.
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This paper focuses on the social environment of the ancient Church of Ravenna, which developed its own local liturgy. The paper also characterizes the most impor- tant components of the liturgy up to mid 5th century. The Catholic see of Ravenna developed an original liturgy, which flourished during the incumbency of Bishop Peter Chrysologus (380-450). The ancient liturgy of the 5th century Ravenna church appears to have been a bridge, which United the Catholic liturgy of the Christian Orient with the West. The pregregorian Roman liturgy constituted its most prominent component. The pregregorian liturgical rite of Ravenna was conspicuous for its Roman Character, although it had always preserved its original local elements in the 5th as well as in the 6th-9th centuries. In the 9th century the liturgy of Ravenna was Romanized in accordance with the unifying tendencies of the Gregorian reform.
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Nin, Manuel. "Divina liturgia bizantina presieduta dal Santo Padre a Blaj il 2 giugno 2019. Significato liturgico." Studia Universitatis Babeș-Bolyai Theologia Catholica 67, no. 1-2 (2022): 159–66. http://dx.doi.org/10.24193/theol.cath.2022.08.
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"The study Divine Liturgy Byzantine presided by the Holy Father in Blaj, on June 2, 2019. Liturgical significance proposes the event analyzed as a precise model of Eucharistic concelebration involving different officials of different rites. In the present case, Holy Liturgy was presided by the Holy Father Pope Francis, celebrated by the Major Archbishop of the Greek Catholic Church in Romania and concelebrated by other Eastern Catholic Bishops - Byzantine, Maronites - but also by Latins Bishops, present at Blaj. Keywords: Byzantine Liturgy, Eastern Catholic Churches, Pope Francis, Liturgical concelebration, Romania. "
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Kiciński, Andrzej, and Vincenzo Annicchiarico. "The Cultural Dimension of Catholic Liturgical Rites in Catholic Religious Education in the Context of the Objectives of the Education System in Italy." Verbum Vitae 40, no. 4 (2022): 843–68. http://dx.doi.org/10.31743/vv.14193.
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This article aims to show the possibility of an academic approach to teaching the Catholic religion at school to the liturgical rites of the Catholic Church from a cultural perspective. Liturgical rites consist of numerous signs and symbols that refer to the human dimension, which seeks what is beautiful, true, and good. At all levels, one of the main objectives of Italian and European schools is to teach, educate, and raise responsible and upright citizens. Therefore, while contributing to the general formation of the human being at school, the teaching of Catholic religion also draws students closer, in cultural terms, to the great code, i.e., the liturgy of the Catholic Church. It is certainly a form of public and social communication. It is education in action. In this sense, for example, it could be a considerable and systematic cultural opportunity for Ukrainian students residing in Poland, a chance to learn the symbolic language of the Catholic liturgy in the perspective of reaching human maturity without fear of proselytism from the Catholic Church. This article in no way intends to diminish the intrinsic value of the liturgy in the life of the Church, understood as a celebration, proclamation, commemoration, promise, and moral call whose purpose is to transform or transfigure the person so that he/she is oriented toward the highest good, i.e., God, and able to live a life of mutual love
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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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Turnbloom, David Farina, Megan Breen, Noah Lamberger, and Kate Seddon. "Liturgy in the Shadow of Trauma." Religions 13, no. 7 (2022): 583. http://dx.doi.org/10.3390/rel13070583.
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Much of the work surrounding the crisis of sexual abuse in the Catholic Church has focused on how the abuse remained simultaneously widespread while being kept private, but not how the effects of the abuse impact the liturgy itself. Paying particular attention to PTSD, moral injury, and moral distress, this article examines how systemic clergy perpetuated sexual abuse (CPSA) has damaged liturgical efficacy for both abuse survivors and Roman Catholic laity. Focusing on PSTD, moral injury, and moral distress frames the issue in a way that illuminates the church’s ongoing role in preventing the healing of survivors and limiting the potential for grace in the sacraments. In light of the exploration, we suggest that in order for widespread healing we must move towards a relational ontology that realigns with the survivors and reject language and practices that blame survivors for their discomfort in the church, instead affirming the dignity in the options to seek grace and relationship with God outside of the Roman Catholic tradition.
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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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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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Mackenzie, Caroline. "Confessions of a Hindu-Catholic Artist." Religion and the Arts 12, no. 1 (2008): 164–85. http://dx.doi.org/10.1163/156852908x270999.
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AbstractDuring my first twelve years in India I studied Hindu art and philosophy, encountering "inculturated" Catholic Christianity for the first time. When I returned to the United Kingdom, I was struck by a manifest separation between the dry, orderly church, and the imaginative world of "New Age" networks such as Dances of Universal Peace. In 1999 I received a major commission to re-design a church in Wales. This opening allowed me to use art as a means to bring some of the insights gained in India into a Western Christian context. After this public work, I made a series of personal pictures that depicted the healing and empowering effect of the new public images (archetypes) on my inner world. I then tried to connect the work in the church to liturgy but found no opening in the UK. In 2003, I returned to India to the Fireflies Intercultural Centre in Bangalore. There I found a "laboratory of the spirit" that provided the right conditions for serious religious experimentation. In 2007, I found a way to express the vision of the artwork in the Welsh church via an embodied liturgy. Using masks representing the Elements, I worked with an Indian Catholic priest to create a cosmic Easter Triduum.
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Ogunyemi, Olaoye Gabriel, Anthony Iweka, Tunji Adejumo, and Oluwatoyin Olanrewaju Ajayi. "Influence of liturgy and socio-culture on the form and meaning of the architecture of Sacred Hearts Catholic Church Odogunyan, Ikorodu, Lagos, Nigeria." Caleb International Journal of Development Studies 06, no. 01 (2023): 202–17. http://dx.doi.org/10.26772/cijds-2023-06-01-14.
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Church architecture is the design and building of places of worship for Christians that changed from simple houses converted to meeting places, to architectural styles, of various shapes and sizes. It is a product of culture and human civilization and dynamics of liturgy, and they have forms and are meaningful. There has been little knowledge and understanding of the influence on forms and meanings as regards many local churches, especially as in Sacred Hearts catholic churches in Ikorodu. The need to unravel this knowledge was the focus of this study. The research explored the idea that Form and Meaning of church architecture are influenced by the liturgy and socio culture of the people they belong, and that embedded in the beliefs and values were architecture variables that when assessed bring out the modalities of the influence. Many scholars have examined the relationship between church architectural form and meaning as a reaction to the phenomenon of the desacralization of Catholic Church architecture after the Second Vatican Council, however, the research that addressed the issue of influence on form and meaning of Sacred Hearts Catholic Church Ikorodu architecture has not been carried out. While this was not a wholesome study of history of architecture, it is important to discuss concepts seeking the ordering principles informing the creation of form and meaning for the church under study. The study methodology was qualitative and quantitative and assessed by observation, questionnaire, and interview. The findings enhanced understanding and values attached to the Ikorodu Sacred Hearts Catholic Church and broaden knowledge base for academic research in other churches and fields of research. KEY WORDS. Church Architecture. Church-Form. Church-Meaning. Church-Symbols.
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Faggioli, Massimo. "The Catholic Sexual Abuse Crisis as a Theological Crisis: Emerging Issues." Theological Studies 80, no. 3 (2019): 572–89. http://dx.doi.org/10.1177/0040563919856610.
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The sexual abuse crisis has long-term consequences: not only on the victims and survivors of abuse, but also on the theological standing and balance of the Catholic Church throughout the world. Theological rethinking in light of the abuse crisis is necessary: not only from the lens of those who have suffered, but also from the lens of the changes caused by this global crisis in the history of the whole Catholic community. The article examines the consequences of the abuse crisis on different theological disciplines, with particular attention to the history of the Catholic Church, liturgy, ecclesiology of reform, and church–state relationships.
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Budaev, Sergey. "Safety and Reverence: How Roman Catholic Liturgy Can Respond to the COVID-19 Pandemic." Journal of Religion and Health 60, no. 4 (2021): 2331–52. http://dx.doi.org/10.1007/s10943-021-01282-x.
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AbstractThe current COVID-19 pandemic is a major challenge for many religious denominations. The Roman Catholic Church strongly depends on physical communal worship and sacraments. Disagreements grow concerning the best balance between safety and piety. To address this issue, I review the major transmission risks for the SARS-CoV-2 virus and list certain measures to enhance the safety of the Roman Catholic Liturgy without compromising its intrinsic beauty and reverent spiritual attitude. This can be achieved through assimilation of several traditional elements into the modern liturgy. I emphasize that religious leadership and decision-making should be transparent and based on inclusiveness, pluralism, best scientific evidence and voluntary cooperation.
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Wimbodo Purnomo, Agustinus. "Ritual Brobosan Sebagai Penghormatan Terakhir dalam Liturgi Pemakaman Jawa-Kristiani." MELINTAS 33, no. 2 (2018): 206–27. http://dx.doi.org/10.26593/mel.v33i2.2961.206-227.
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The Catholic Church provides occasions for funeral rites so as to illuminate the death of the faithful within the paschal mystery of Christ. The Church administers the funeral and offers prayers for its departing members to escort them to the afterlife. Funeral ceremonies are held to comfort the bereaved family, but also to strengthen the faith of the people. Therefore, the funeral ceremony could be seen as a pastoral means to foster the faith of the believers and at the same time to evangelise the gospel. Inculturation could be seen as a process to help the faithful experience God’s saving presence in the liturgy from their respective cultures. In this article, the author views the funeral of the faithful as an entrance for inculturation, bringing Christian liturgy towards the local culture, which in this paper is the Javanese culture, and vice versa. The Javanese culture has its own philosophy in escorting the departing souls through its rituals. This article attempts to integrate what has been a ritual of death in the Javanese culture, i. e. brobosan, which shows a gesture of giving respect to the departed, in the Catholic funeral liturgy, particularly in the last part of the rite.
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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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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, no. 43 (June 15, 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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Petraniuk, Yurii, and Olha (s Andreia) Maslii. "Ministry of the Holy Liturgy in illegal conditions (1946-1989)." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 15 (December 14, 2020): 110–13. http://dx.doi.org/10.52761/2522-1558.2020.15.17.
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During the centuries of its existence, the Church of Christ has gone through various periods of historical development. From Pentecost to the present, these were times of freedom and persecution. The Ukrainian Greek Catholic Church (UGCC) found itself in a difficult situation in the Soviet system in the twentieth century, after the pseudo-council of 1946, when it was necessary to profess faith in Christ in illegal conditions, under strict control of state authorities and atheistic ideology.
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Lon, Yohanes Servatius, and Fransiska Widyawati. "Pope Francis' Breakthroughs In Church Law." Jurnal Pendidikan dan Kebudayaan Missio 15, no. 2 (2023): 104–14. http://dx.doi.org/10.36928/jpkm.v15i2.2046.
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As the leader of the Catholic Church, Pope Francis has made many changes in the life of the Catholic Church, including in Church Law. He is known as a revolutionary and progressive pope for changing various traditions in the Catholic Church. However some of his policies have generated controversy and been the subject of public debate within and outside the Church itself. Using a literature study, this paper highlights changes in marriage law, lay involvement, liturgy, Church unity, and Church sanctions. This study finds that the changes made by the Pope aim to strengthen the mission of the Church to present the merciful face of God, ensure that there is justice for all people in enjoying the grace of salvation, and increase the laity’s participation in Church life. Controversy and public debate that arose as a result of Pope Francis' policies were actually a consequence of his efforts to defend the Church's doctrine in the midst of increasingly strong world challenges demanding the upholding of human rights for everyone. This study concludes that the changes that occur are a part of history that the Church must face today.
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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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Duffy, Eamon. "The Shock of Change: Continuity and Discontinuity in the Elizabethan Church Of England." Ecclesiastical Law Journal 7, no. 35 (2004): 429–46. http://dx.doi.org/10.1017/s0956618x00005615.
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This paper questions accounts of the English Reformation which, in line with sometimes unacknowledged Anglo-Catholic assumptions, present it as a mere clean-up operation, the creation of a reformed Catholicism which removed medieval excesses but left an essentially Catholic Church of England intact. It argues instead that the Elizabethan reformers intended to establish a Reformed Church which would be part of a Protestant international Church, emphatic in disowning its medieval inheritance and rejecting the religion of Catholic Europe, with formularies, preaching and styles of worship designed to signal and embody that rejection. But Anglican self-identity was never simply or unequivocally Protestant. Lay and clerical conservatives resisted the removal of the remains of the old religion, and vestiges of the Catholic past were embedded like flies in amber in the Prayer Book liturgy, in church buildings, and in the attitudes and memories of many of its Elizabethan personnel. By the early seventeenth century influential figures in the Church of England were seeking to distance themselves from European Protestantism, and instead to portray the Church of England as a conscious via media between Rome and Geneva. In the hands of the Laudians and their followers, this newer interpretation of the Reformation was to prove potent in reshaping the Church of England's self-understanding.
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Wilson, John. "Innovation in Christchurch Church Architecture." Architectural History Aotearoa 2 (April 30, 2024): 50–59. http://dx.doi.org/10.26686/aha.v2.9473.
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Several church buildings erected in Christchurch in the 1960s signalled significant departures in the city's established traditions of church architecture. They included three Roman Catholic parish churches – St Matthew's Bryndwr, Our Lady of Victories, Sockburn, and St Anne's, Woolston. This paper focuses on the most innovative and striking of these three churches, Our Lady of Victories, Sockburn. It sets the building in the broader context of post-war church architecture in Christchurch. Innovation in Christchurch church architecture had begun in the 1950s with a number of brick churches, but significant departures from established church building forms did not occur until the 1960s. Our Lady of Victories reflected with particular drama the impact on church architecture of the changes in Roman Catholic liturgy associated with the Second Vatican Council. The paper describes the process through which the radically new design emerged, paying particular attention to the interaction between the architect, C.R. Thomas, and the new Roman Catholic Bishop of Christchurch, Brian Ashby. The paper also sets the design of the church in the context of New Zealand, and international, architectural trends in the late 1950s and 1960s.
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Bruce, James P. "Champion of the Gaeilgeoirí: John Charles McQuaid and the Irish-language mass." Irish Historical Studies 40, no. 157 (2016): 110–30. http://dx.doi.org/10.1017/ihs.2016.2.
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AbstractIn 1963 the Second Vatican Council voted overwhelmingly to introduce the vernacular into Roman Catholic worship. The Irish hierarchy decided that both Irish and English speakers should be catered for in the reformed liturgy. Within a few years John Charles McQuaid, archbishop of Dublin, had gained a widespread reputation as having gone further than his fellow bishops in the provision of masses in Irish. At the same time he was criticised for his lack of enthusiasm towards other areas of liturgical reform. This dichotomy stemmed from McQuaid’s deep dismay at the church’s new ecumenical direction and the possibility that it would lead to shared worship between Catholics and Protestants. Yet, as a senior prelate in the Catholic Church, he was obliged to implement each of the Council’s decrees, including those concerning the liturgy. McQuaid’s response was to introduce Vatican-approved changes to the mass, while simultaneously protecting the traditional liturgy he cherished. So he tried to re-establish the Latin rite on the same terms as those he had arranged for the Irish mass. Had he succeeded, the result would have been a reduction in the use of an English vernacular which he found offensive to his Catholic sensibilities.
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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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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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Kansil, Yanto Kristoforus. "Martabat dan Tugas Imam menurut Pontificale Romanum de Ordinatione Episcopi, Presbyterorum, et Diaconorum (1968)." Media: Jurnal Filsafat dan Teologi 1, no. 1 (2020): 23–47. http://dx.doi.org/10.53396/media.v1i1.1.
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In this essay the author tries to present a liturgical and theological discusses about the dignity and the taskss of priest in the catholic Church. The material object of this essay is the official liturgy of ordination as described in De Ordinatione Episcopi, Presbyterorum, et Diaconorum. Using the approach of literature review, the author tries to find out the theological meaning of the verbal aspects of ordination rite, like liturgical texts or formulations, and also of its non-verbal aspects (actions). The basic assumption of author is that the liturgy of ordination is not only about a celebration or rites. Moreover, it presents us with a theological understanding of what is being celebrated. The spirit or the content of ordination rites should be the focus of this essay. The purpose of this study is to show how the theological concept of priesthood (lex credendi) finds its liturgical expression in liturgical rite (lex orandi). This reflection should be usefull for the priests and seminarians to reflect on the deep meaning of calling to be a priest in catholic Church.
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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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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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Węgrzyniak, Wojciech. "The Imprecatory Psalms in the Liturgy of the Hours after the Second Vatican Council: Reform, Reception and the Current State of the Debate." Verbum Vitae 40, no. 4 (2022): 1075–96. http://dx.doi.org/10.31743/vv.14642.
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Since 1970, the Catholic Church has not used the so-called imprecatory Psalms and verses in the Liturgy of the Hours (in total, 122 verses have been removed). This article aims to analyze the presence of controversial fragments of the Psalms in the liturgy. It consists of four parts. First, it presents the history of the process that began during the Second Vatican Council and led to the decision to remove such fragments from the liturgy. What follows, is an overview of the reception and opinions on the imprecatory Psalms over the past fifty years. The next part of this study collects arguments in favor of removing the questionable texts from the liturgy as well as an argument in favor of keeping them in it. The article concludes with an appendix of all the texts from the Book of Psalms that have been removed from the Liturgy of the Hours. The author is personally in favor of leaving the unwanted verses in the liturgy.
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Pietrosanti, Luca. "The Gamelan in the Catholic Liturgy in Yogyakarta." International Journal of Creative and Arts Studies 6, no. 1 (2019): 23–31. http://dx.doi.org/10.24821/ijcas.v6i1.3272.
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This paper is a brief overview of the use of the gamelan together with the polyphonic choir in the Roman rite of Holy Mass. Through the examination ofrepertoires, interviews and active participation in rehearsals and Masses, thiswork illustrates the types of compositions of liturgical music for gamelan aswell as the way these compositions are used. Particular attention is addressedto some key-concepts of traditional gamelan music, such as gending, benthuk,laras, pathet, garap. It will be apparent that these concepts are adapted, firstlyto integrate the gamelan with a vocal element, the choir (which is based on awestern tradition) and secondly, to meet the needs of the rite of Holy Mass.Although indirectly, this paper also represents a paradigm of “Inculturation”,which describes a process distinct from “Enculturation”. The term“Inculturation” must be intended as “the incarnation of the Gospel in nativecultures and also the introduction of these cultures into the life of the Church”,so defined by the Pope John Paul II in the encyclical Slavorum Apostoli, 2ndJune 1985, VI-21. Instead, with the term “Enculturation” we intend the processby which an individual learns the traditional content of a culture andassimilates its practices and values. Thus, the two words represent twodifferent processes of assimilation of culture.
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Ożóg, Kazimierz. "Kilka uwag o języku liturgii." Słowo. Studia językoznawcze 12 (2021): 144–56. http://dx.doi.org/10.15584/slowo.2021.12.14.
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Every human action in the dimension of the person and group is surrounded by language. The rule of being in a word also applies to religion and especially to the relationships of man and community with God. The article analyses the fundamental role of language in the liturgy of the Catholic Church. In the author’s view the great communication act defining liturgical events consists of a series of mocro-acts: worship, prayer, thanksgiving, repentance and theological statement. Liturgy is a great character behavior. The shape of liturgical formulas is logical, transparent, representing mainly the high variety of Polish.
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Lusambili, Kizito Muchanga, and Pontian Godfrey Okoth. "Evaluating opportunities for evangelisation in the historical development of the Catholic Diocese of Kakamega since 1978." Research Journal in Advanced Humanities 3, no. 3 (2022): 59–77. http://dx.doi.org/10.58256/rjah.v3i3.878.
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This paper evaluates the evangelisation opportunities in the historical development of the Catholic Diocese of Kakamega since 1978. The study adopted a historical research design. The study's target population was one million catholic faithful in the Catholic Diocese of Kakamega. A sample size of 384 catholic Christians was further deduced using the Krejcie and Morgan Table. Data collection tools used included questionnaires, interviews schedule, focus group discussions, observations, secondary sources, archival records, and internet materials. The respondents consent to be quoted in this work was given. Data obtained was qualitatively analyzed. The study unravelled the following opportunities: Education, health, human resource, rich documentation in the Catholic Church, stable hierarchy, rich scripture and long history, among others. These opportunities are important because they help the church to advance in her efforts of evangelisation. That is why this study employed the challenge and response theory as propounded by Arnold Toynbee. The area under study is a multi-ethnic with rich cultural diversity, the dances and music, that when blended well can enrich evangelisation and the liturgy.
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Rosales, Renniel Jayson Jacinto. "A year of COVID-19 and the spiritual well-being of the people." Journal of Public Health 43, no. 2 (2021): e354-e355. http://dx.doi.org/10.1093/pubmed/fdab071.
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Abstract The global impact of the coronavirus disease 2019 pandemic has caused innumerable damages to the total well-being of the people. In previous studies, spirituality has shown positive effect to the well-being of the people. As the Catholic Church continuously provide religious and spiritual nourishment through online or virtual celebration of the liturgy, the ideal and lived experience of the select Catholic faithful shows no dissonance. The online and virtual celebrations give hope and to the people post-pandemic, as we enter to the new normal.
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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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Davis, Kenneth G. "Concentrate Consecrate: Hispanic Home Rituals and the Liturgy of the Catholic Church." Liturgy 21, no. 4 (2006): 53–60. http://dx.doi.org/10.1080/04580630600872687.
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Bleiziffer, William A. "Il culto dei servi di DIO vescovi martiri romeni: fra diritto canonico e liturgia." Studia Universitatis Babeș-Bolyai Theologia Catholica 66, no. 1-2 (2021): 33–56. http://dx.doi.org/10.24193/theol.cath.2021.02.
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The Cult of God’s Servants Romanian Martyr Bishops: between Canon Law and Liturgy. On the last day of his apostolic trip to Romania (May 31 - June 2, 2019), the Holy Father Pope Francis in the exercise of his canonical powers beatified seven Romanian Greek Catholic bishops who died in odium fidei in communist prisons. By proclaiming the formula for recognizing the martyrdom of these bishops, they are officially recognized as martyrs of the Church of Christ, and as such, according to the canonical discipline in force, they can enjoy the celebration of a public cult of worship. Their feast finds a stable place in the liturgical calendar of the Greek Catholic Church, June 2, and public worship regulated by both common law and the particular law of the Church becomes a liturgical constant that manifests the particular character of these servants of God. Starting from this canonical and liturgical premise, the present study tries to highlight some significant elements regarding the liturgical cult of these martyrs. Thus, a series of disciplinary realities are taken into account, which starting from the historical elements of the cult of saints, then highlights some particular aspects that the current procedure of declaring the martyrdom of God’s servants requires to regulate their public worship. Keywords: divine worship, worship, Servants of God, martyrs, liturgy, liturgical texts, blessed, cause of beatification, persecution.
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Bajon, Szymon. "Gregorian Chant Ordinary Rediscovered – Examples of Using Gregorian Melodies of the Ordinary of the Mass in the 20thand 21st-Century Liturgical Compositions." Pro Musica Sacra 20 (November 23, 2022): 29–48. http://dx.doi.org/10.15633/pms.2002.
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Official documents referring to laws and principles of music in the liturgy of the Roman Catholic Church in Roman Rite remind that the Church acknowledges primacy of Gregorian chant but also allows other forms of singing, especially polyphony. It is, however, recommended that people’s participation in the singing of Ordinarium Missae should not be completely excluded. It can be slightly problematic to put those guidelines into practice. Certain suggestions of how to engage both people and a polyphonic choir may be found in selected compositions by Wolfram Menschick, Rev. Zdzisław Bernat and Katarzyna Danel.
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Anagwo, Emmanuel Chinedu. "Reading the Euchology of a Collect as an Inspiration in Proclaiming the Word of God in the Liturgy." Roczniki Teologiczne 70, no. 1 (2023): 85–103. http://dx.doi.org/10.18290/rt2023.5.
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This paper titled “Reading the Euchology of a Collect as an Inspiration in Proclaiming the Word of God in the Liturgy” argues that, in a Collect’s oration, the Church is always at prayer in her liturgical celebrations. This is because she is a praying Church who recognizes her ultimate dependence on God. Despite all the provisions by the Church to this effect, the Word of God contained in a Collect is not understood optimally. The basic elements are dispensed indiscriminately by the presiding minister. Unfortunately, one notices with dismay how this sacred responsibility is backsliding into hurriedly recited/sung words of the chief celebrant instead of God’s word at the Eucharistic worship. The unavailability of the dignified Roman Missal and the absence of well-functioning acoustics, to mention but a few teething problems, have negatively decimated contemporary Catholic liturgy. This is setting back the clock in projecting this veritable means to nourish the faithful with the Word of God which is always alive and active (Heb 4:12). This paper aims to demonstrate that every Collect is insightful in proclaiming the Word of God in the liturgy. Consequently, using expository, investigative and analytic methods, this paper challenges the worshipping community to understand their individual and collective roles when a Collect is being read at the liturgy, to promote the full active participation of all and ultimately glorify God and sanctify participants at worship.
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Hallig, Jason Valeriano. "Catholicization: Towards a Theological Praxis of the Unity of the Church of Jesus Christ in Celebration of the Upcoming 500th Anniversary of the Protestant Reformation." Evangelical Quarterly 88, no. 1 (2016): 22–36. http://dx.doi.org/10.1163/27725472-08801002.
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Jesus’s prayer for unity needs a face. Evangelicals have been accused of a pathological tendency to fragment. And unless the Church addresses its disunity and deals with its calling for unity, both its life and ministry are at risk. Catholicization is an attempt to offer a theological praxis of the unity of the Church, putting emphasis both on theology and its practical relation to the life and ministry of the Church to make its spiritual unity an empirical one. This is a new ‘Reformation’ but this time towards a catholic movement. Catholicization is anchored in and founded upon four ‘distinctives’ of the unity of the Church, namely the Trinity, the Scripture, the creeds, and the liturgy.
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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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Norwood, Donald W. "The Impact of Non-Roman Catholic Observers at Vatican II." Ecclesiology 10, no. 3 (2014): 293–312. http://dx.doi.org/10.1163/17455316-01001021.
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Not all accounts of Vatican II, 1962–65, recognize that the 200 carefully selected non-Roman Catholic Observers had a considerable influence on the Council and on its major documents about the Church, Church unity, liturgy, the Jews and religious freedom. Their impact is assessed both by Roman Catholic theologians like Congar and Willebrands and Observers such as Bishop Moorman and Robert McAfee Brown together with comments Karl Barth later made on some of the documents in his discussions with Pope Paul VI and others, including Ratzinger and Rahner in Rome. An attempt is made to explain how the Observers had the influence they did. One conclusion is that they helped the Council evolve from what could have been a purely domestic affair and a rubber-stamping exercise dealing with 70 documents, already prepared by the Curia, and Commissioners appointed by the Pope, into a genuinely ecumenical, deliberative, debating and decision-making council of the worldwide Church.
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Cooper, T. N. "Children, the Liturgy, and the Reformation: the Evidence of the Lichfield Cathedral Choristers." Studies in Church History 31 (1994): 261–74. http://dx.doi.org/10.1017/s0424208400012912.
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The great interest generated by the theme of this year’s conference reflects the central importance of children in the history of the Christian Church, yet at the same time their omission from much of historical writing. For all but the recent past this is largely the result of the difficulties with the source material itself, and this is certainly true for historians of the Church during the medieval and Reformation periods. The main concern of the administrative records of the Catholic Church was with adults and, in particular, ordained men. It is to the schools that we must look for the most useful references to children and, more specifically, to the choir schools for evidence of the role of boys in the liturgy.
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Ranubaya, Fransesco Agnes, Nikodemus, and Yohanes Endi. "Inkulturasi Dan Pemaknaan Misa Imlek Dalam Gereja Katolik." Kamaya: Jurnal Ilmu Agama 6, no. 1 (2023): 27–40. http://dx.doi.org/10.37329/kamaya.v6i1.2111.
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The focus of this research is the Inculturation and meaning of Chinese New Year in the Catholic Church. The population of Indonesia consists of various tribes, religions and races. This shows the heterogeneity in Indonesia. Among the ethnic groups in Indonesia is the Chinese. In Chinese culture, the author discusses the meaning of thanksgiving for Chinese New Year celebrations. Thanksgiving is contained in the celebrations such as: the meaning of chinese new year mass in liturgy, the meaning of eating together, the meaning of chinese new year in the catholic church, and the church gives space; chinese new year inculturation. New year celebrations in China are symbolic rituals that adherents believe can bring blessings and happiness in the coming year. The purpose of the study was to determine the location of the inculturation of the celebration of Chinese New Year mass in the Catholic Church, understanding the meaning of inculturation and understanding of the celebration of Chinese New Year in the Eucharist. The findings in this research are contained in a framework that describes the reality of the meaning of the Inculturation of Chinese New Year Mass in the Catholic Church as a celebration of gratitude. The results of this study form the basis for the implementation of the Catholic Incutoration today. The author hopes to help, add human insight to Chinese New Year culture. The way of viewing and responding to an event spiritually has long existed and is part of the cultural tradition in Asia. So that Inculturation gives life to the Church filling and edifying with the light of faith, of Christ in the unity of Church tradition. This research is very relevant to today's situation, especially for the younger generation to get to know the various cultures that are integrated into the Church tradition as a unique and meaningful unity of faith.
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Sitindjak, Ronald Hasudungan Irianto, Laksmi Kusuma Wardani, and Diana Thamrin. "Study of Ornaments in the Inkulturatif Pangururan Catholic Church in Samosir, North Sumatera." Journal of Arts and Humanities 5, no. 7 (2016): 49. http://dx.doi.org/10.18533/journal.v5i7.964.
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<p>In the early 1900s, Catholic missionaries arrrived on Batak land in North Sumatera, Indonesia and initiated the process of inculturation, which was subsequently marked by the adaptation of Catholic teachings with the Batak traditional culture. The adaptation involved the liturgy, music and others, inculding the architecture and interior design of their places of worship that continued even to the Modern times. This research aims to discover the meaning behind the ornaments on the exterior and interior of the Inkulturatif Pangururan Catholic Church in Samosir, North Sumatera, as a result of this inculturation process, through Panofsky’s research method known as Iconology. The elements analyzed include the façade, enclosure elements, transitional elements and filling elements. Results show that the ornaments contain various meanings inculturated from Catholic culture having biblical and theological themes incorporated into Batak Toba stylized ornamental forms. This shows that the goodness, truth and beauty of the Catholic faith had honored and adapted their teachings to the local wisdom and culture such that what appears in the implementation of the ornaments is a novel creative beauty and an embodiment of inculturation. </p>
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Korolev, Aleksandr Andreievich. "Sacred Sites of Italy in the Orthodox Descriptions of the Council of Ferrara-Florence." Античная древность и средние века 51 (2023): 452–77. http://dx.doi.org/10.15826/adsv.2023.51.025.
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The Orthodox view of the Catholic Church with its sacred buildings, rituals, and shrines was amply reflected in the Byzantine and Russian descriptions of the Council of Ferrara-Florence. It is possible to divide the existing sources into two groups with different attitude to Latin cultic practices. An ambiguous attitude of earlier descriptions may be related to the uneasiness of the majority of Orthodox towards Western religious art, the decoration of churches, and the peculiarities of ritual that appeared unusual and alien. The most prominent Byzantines, including the emperor and the patriarch, were prepared to the union, tolerated the Latin liturgy and worshipped at Latin shrines. Many Orthodox followed their example, though not without hesitation. The rigorists, who constituted a minority at the council, rejected the very idea of a religious reunification based on compromise, and considered it unacceptable to honour Latin shrines. The latter view had eventually prevailed both in Constantinople and in Moscow, leading to the emergence of highly polemical descriptions of the council. Their authors tried to conceal the interested attitude of many Orthodox delegates towards Catholic churches and liturgy, their reverence for Catholic icons and relics. On the contrary, confessional distinction was strictly imposed, leading to firm refusal to venerate Catholic shrines that belonged to the menacing heresy and dangerous heretics.
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Nagy, Norbert. "Das Bild der pilgernden Kirche im Ordo dedicationis ecclesiae et altaris (1977)." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 68, no. 2 (2023): 49–82. http://dx.doi.org/10.24193/theol.cath.latina.2023.lxviii.2.03.
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The image of the church as a pilgrimaging community under the sacramental authority of the bishop as the high priest of his flock (SC 41) is central to liturgy in which church buildings and altars are dedicated. This article sums up the reform of that part of the Roman Pontifical, which contains these rites. It also offers some liturgical and ecclesiological insights, which could be of interest in the context of the current worldwide synodal process in the Roman Catholic Church. An undoubtably positive result of the reform of these rites is the pneumatical effort which can be observed throughout the entire celebration. Much more important than the church building is the trinitarian focus on the church as People of God, Body of Christ and Temple of the Holy Spirit.
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Zahner, Walter. "Interaction/Cooperation." Actas de Arquitectura Religiosa Contemporánea 7 (October 1, 2020): 2–23. http://dx.doi.org/10.17979/aarc.2020.7.0.6284.
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Since 2000, in Germany there are both new built churches (around one hundred, sixty for the Catholic dioceses) and abandoned churches (around 500-600 Catholic churches, as well as some 500 Protestants). The reconverted churches are a reality in the north and east of Germany, up to half the country. In the south, both in the Catholic dioceses and in the Protestant regional churches, there are only some first examples and initial debates on these issues. Most of the relevant works of architecture and art within ecclesiastical organizations are churches reorganized from the point of view of the portconciliar liturgy and for smaller parish groups. At present, there are already very good examples of all the indicated types of church architecture.
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Wiśniewski, Piotr. "Primate Stefan Wyszyński – An Eulogist of Gregorian Chant." Roczniki Humanistyczne 69, no. 4 Zeszyt specjalny (2021): 45–58. http://dx.doi.org/10.18290/rh21694spec-3.
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The article shows the unknown aspect of the activity of Primate Stefan Wyszyński related to sacred music, which included in particular the promotion of Gregorian chant. The author extracts from his speeches the most important statements considering the singing and emphasizes its value and topicality in the liturgy of the Catholic Church. The Primate’s respect for the singing is a testimony and manifestation of pastoral care to preserve the identity of the Church’s musical tradition.
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Michel, Patrick. "Institution catholique et intégrisme en Pologne." Social Compass 32, no. 4 (1985): 353–61. http://dx.doi.org/10.1177/003776868503200403.
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At the Second Vatican Council, the Polish ex-primate, Cardi nal Wyszynski, spoke out against the introduction of the liturgy in the vernacular language, and went so far as to say that medieval latin was part of the traditions of the Polish people. A very popu lar Marian cult, the frequent wearing of clerical dress, if we just limit ourselves to outer appearances, make the Polish Catholic Church look like a citadel of conservatism.
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Gegel, I. Ketut. "Communicatio In Sacris Berbagi Kasanah Rohani Medium Membangun Persaudaraan di Antara Umat Kristiani Analisa Sejarah, Doktrin dan Iuris." Seri Filsafat Teologi 30, no. 29 (2020): 294–333. http://dx.doi.org/10.35312/serifilsafat.v30i29.25.
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In this paper, the author studies of Communicatio in Sacris as an act of sharing sacraments among Christians. This study begins with the author's observation regarding of relation among Christians at this time. In the past centuries, many dissensions happened and large communities were separated from full communion with Catholic Church. Each excludes others to take part in its own liturgy. However, it should be kept in mind, that unity which Christ willed, stood at the very heart of the Church’s mission. At every era, there have been figures who do not only defend the Church but also open the Church to other Christians, especially, in her liturgical services. It has begun a long the history of the Church. It is sufficient to simply to mention two of them. In 1244 Innocent IV allowed Dominicans to minister separated Christian communities by sharing the Eucharist with them. In modern age, John XXIII who led the 2nd Vatican Council has brought Catholic Church even more open toward other Churches, giving a wide possibility to share sacraments with non Catholic. The purpose of all these actions is for the goodness of souls. The method used in this article is a qualitative research, by analyzing the Church view of communicatio in sacris. The author analyzed the Church documents: 2nd Vatican Council, Canon Law and other sources, including digital sources to support the analysis. From this study, the author found out that communicatio in sacris in its strict meaning means to share sacraments amongs Christians that becomes an instrument to foster fraternity among Christians.
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Hall, Stuart G. "Patristics and Reform: Thomas Rattray and The Ancient Liturgy of the Church of Jerusalem." Studies in Church History 35 (1999): 240–60. http://dx.doi.org/10.1017/s0424208400014066.
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In reforming Christian worship radical change often follows from the attempt to restore what was ancient. Nowhere is this more clear than among the liturgical scholars of the early seventeenth century, when advances in critical scholarship made it possible for some to believe they could restore the Church’s worship to that of apostolic times. This is well illustrated in the work of Thomas Rattray (1684-1743), a Scot of great learning, and among Scottish Episcopalians of lasting influence. Rattray was a Non-juror, one of those expelled or withdrawn from the churches of England and Scotland after 1689 for refusing obedience to the new regime. They pinned their hopes, and the survival of what they perceived as the true Catholic Faith, on the Roman Catholic House of Stuart in exile in France. Their hopes perished in blood on the field of Culloden in 1746. That was three years after Rattray’s death. The Episcopalians hold Rattray’s name in honour, both because of the part he played in fixing their Church’s constitution, and because of one book of learning and ingenuity, called The Ancient Liturgy of the Church of Jerusalem.