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1
Faggioli, Massimo. "The Catholic Sexual Abuse Crisis as a Theological Crisis: Emerging Issues." Theological Studies 80, no. 3 (August 15, 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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Müller, Alfons. "Message Becomes Incarnate in Song: Church Hymns in the Diocese of Kenge." Mission Studies 7, no. 1 (1990): 76–86. http://dx.doi.org/10.1163/157338390x00100.
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AbstractAs one cannot dance without music, so there is no music without dancing - so goes the popular thinking in Zaire. The Zairean Catholics have shown in the past admirable patience to imported European melodies and imposed language structures and their songs, robbed of their natural rhythm, were stilled until vernacular liturgy was approved in 1965. There is now music in the land, rich in the variety of various African traditions. The Catholic Church in Zaire is at last able to express itself in its own culture, and the Christian message becomes incarnate in songs and hymns.
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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 (July 31, 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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Fallica, Maria. "Erasmus and the Lady of Loreto." Erasmus Studies 43, no. 2 (October 23, 2023): 119–40. http://dx.doi.org/10.1163/18749275-04302002.
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Abstract One could argue that a mass dedicated to the Virgin of Loreto is an unusual choice for Erasmus. His Liturgy of the Virgin Mother Venerated at Loreto (Virginis Matris apud Lauretum cultae liturgia, 1523, 1525, 1529) would prove such an argument wrong, as this overlooked text reveals much of Erasmus’ theory of accommodatio, his approach to liturgy and the cult of Mary, and his vision of the church and his spiritual exegesis, even in the midst of the Reformation’s turmoil. This article proposes a close reading of the 1525 edition, which will contextualize Erasmus’ portrait of Mary in her moral values and in the de-eroticization and purification of the medieval, Catholic model, which he re-affirms in the same years in which his controversy with Luther unfolded. Moreover, the sermon presents a rarefied and intellectual variant of the feminine imagery of the bride, which I will analyze as being systematically integrated into Erasmus’ theology of progress and ecclesiology.
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Miławicki, Marek. "Źródła do dziejów Kościoła ormiańskokatolickiego w Galicji w zbiorach wiedeńskich." Lehahayer 6 (December 31, 2019): 125–47. http://dx.doi.org/10.12797/lh.06.2019.06.04.
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Sources for the History of the Armenian Catholic Church in Galicia in the Viennese Collections
The article is a report from a query that took place in March 2019. The author discusses sources that relate to the history of the Armenian Catholic Church in Galicia (i.e. the Archdiocese of Lwów, Lemberg) found in the Austrian State Archives (Österreichisches Staatsarchiv) and in the Library of the Mechitharist Congregation (Bibliothek des Mechitharistenklosters) in Vienna. The collections contain a wealth of sources on the history of the Church and the Armenians living in Poland on the territories acquired in 1772 by the Austrian Empire, and until now only some of them have been used in the scientific literature. They present the relations of the central offices of the Habsburg monarchy with the Galician Armenians (who, in the overwhelming majority, were Catholics), and the role of this minority in the provincial administration. The sources also denote the importance of the religious congregation of Mechitarists in the life of the Armenian Catholic Archdiocese of Lwów. Many future priests learnt the Armenian language and Armenian liturgy at the Viennese religious secondary school (gymnasium) led by Mechitarists, and later a number of them joined the congregation. The book of religious professions, the letters and personal files, which mention a great number of Galician names, not only of Armenian descent (like archbishop Samuel Cyryl Stefanowicz or Rev. Dominik Barącz), but also of Polish origin serve as evidence of the aforementioned bond.
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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 (September 25, 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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Lon, Yohanes Servatius, and Fransiska Widyawati. "Pope Francis' Breakthroughs In Church Law." Jurnal Pendidikan dan Kebudayaan Missio 15, no. 2 (July 22, 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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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 (December 21, 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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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 (August 21, 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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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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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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Ivan, Davydov. "Comparative Liturgy as a Historical Discipline: An Epistemological Aspect." Novaia i noveishaia istoriia, no. 5 (2022): 5. http://dx.doi.org/10.31857/s013038640021043-5.
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The study focuses on Christian Liturgics and its methodology. The goal of clarifying the place of comparative liturgy among the historical disciplines has determined the main research tasks, namely: 1) to explicate the methodological approaches of leading liturgists of the so-called “liturgical renaissance” of the nineteenth and twentieth centuries as well as of contemporary scholars of liturgical history (Dom Prosper Guéranger, Dom Fernand Cabrol, Alexander Golubtsov, Anton Baumstark, Robert Taft, Fritz West, Carl H. Bieritz, Dom Alcuin Reid etc.), including the Catholic liturgical movement; 2) to test their methodology on concrete historical material in the context of inter-confessional theological debates around the question of the transubstantiation of the Holy Eucharist, which are resolved differently in the Orthodox, Catholic, Lutheran, Reformed and other ecclesiastical bodies, including the Church of England; 3) to identify the distinctive features of historical comparative studies. The authors conclude that the aforementioned liturgists used the historical comparative method in their studies, not theological or any other (legal, sociological, political) method, thereby creating a new historical discipline – comparative liturgy. The modern complex “liturgical method” belongs to the metatheoretical field of liturgiology, as it comprises a whole interdisciplinary arsenal of specific methods and techniques, such as causal analysis, form analysis, structural and functional analysis, methods of classification, extrapolation and modelling, which require constant revision and updating. The importance of such revision is illustrated by the example of Anton Baumstark's appeal to organicism in the mainstream of evolutionism.
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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 (December 7, 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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Arnautova, Yulia E. "MEDIEVAL BENEDICTIONS (BENEDICTIONES) IN INTERCULTURAL DIALOGUE." Ural Historical Journal 76, no. 3 (2022): 6–14. http://dx.doi.org/10.30759/1728-9718-2022-3(76)-6-14.
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Benedictions (Benedictiones) are liturgic rites in Catholic church, pronounced by a priest on individual occasions. Medieval studies viewed benedictions and sacramentals (sacramentalia) as a “clerical magic” due to multiple superstitions that surrounded these practices. The article uses Yu. M. Lotman’s communicative model of culture, which can be viewed as semiotically unbalanced (“core” and “periphery”, including foreign semiotic elements), to present destructive changes in this segment of the liturgy as temporary, corresponding to a certain phase of dynamic interaction of two separate cultures — the clerical one (written) and traditional (oral) culture of ordinary believers. The zone of their closest contact is the religious life in the parish, which the author correlates with the cultural periphery, where cross-border interaction takes place (dialogue between the “core” and “periphery”) thus producing the universal communication code (“semiotization”). It was at the level of the local parishes that a number of “unofficial” benedictions on different ordinary occasions (benedictions of fields, cattle, houses etc.) emerged in the 10th–11th centuries. Written in Latin, they were quite extended by specification, application of apocryphal sources, so the prayers mixed up with incantations using elements of folk oral tradition. Thus, the Church, represented by parish priests, got involuntarily involved in the process of creating a language understandable to its flock, adopting elements of traditional culture. Benedictiones deviating from strict orthodoxy vanish only in 16th century with the spread of printed literature and unification of liturgic books.
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Roberts, Amy E., and Gerard O’Shea. "The Integral Formation of Catholic School Teachers." Religions 13, no. 12 (December 19, 2022): 1230. http://dx.doi.org/10.3390/rel13121230.
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The Catholic Church has a long history of conducting schools as part of its mission to evangelize. This paper will contend that in order for teachers to implement the evangelistic mission of Catholic schools, they themselves need an integral formation that puts every dimension of their human nature—body, emotions, will, and intellect—in ongoing communion with Christ and His Church. A brief examination of the impact of secularization in the United States on the Catholic school mission indicates that teachers are inadequately formed to fulfill that mission. Contemplative practice, a common faith formation practice used for Catholic school teachers, will be evaluated as insufficient for achieving its goal because it does not fully account for the way God created human beings. Contemplative practice relies heavily on the work of John Dewey, who applied inadequate anthropological principles to the task of human learning and teacher education. By contrast, faith formation efforts that account for human nature engage both the intellectus and the ratio, and in so doing engage the teacher’s whole integrated person. Teacher faith formation can facilitate the teacher’s encounter with God, allowing Him to form her, by providing analogical encounters with Him through the transcendentals and sacramental encounters with Him in the liturgy.
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Kwaśniewski, Andrzej. "Znaczenie katalogu mikrofilmów kościelnych archiwaliów oraz zbiorów liturgicznych i bibliotecznych. Recenzja opracowania Katalog mikrofilmów Ośrodka Archiwów, Bibliotek i Muzeów Kościelnych Katolickiego Uniwersytetu Lubelskiego Jana Pawła II, oprac. M. Dębowska, Kraków 2017, Wydawnictwo Instytutu Teologicznego Księży Misjonarzy w Krakowie, Kraków 2017, ss. 677." Archeion, no. 121 (2020): 479–91. http://dx.doi.org/10.4467/26581264arc.20.018.12975.
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The significance of an archive ecclesiastical microfilm catalogue and of liturgy and library collections. Review of the publication Microfilm Catalogue in Possession of the Ecclesiastical Archives, Library and Museum Centre of the John Paul II Catholic University of Lublin, compiled by Maria Dębowska, Publishing House of Instytut Teologiczny Księży Misjonarzy in Cracow, Cracow 2017, p. 677. Ever since 1960, the Ecclesiastical Archives, Library and Museum Centre of the John Paul II Catholic University of Lublin has been microfilming primarily ecclesiastical archive materials and partially also the historical collections of church libraries. The descriptions of the resulting microfilms were published over the years in the journal Archiwa, Biblioteki i Muzea Kościelne. Subsequent groups of microfilms were assigned consecutive publication numbers and were referred to as microfilm catalogues. The current status of the work is presented in a printed catalogue by Maria Dębowska, PhD. The catalogue brings together descriptions of 5,593 microfilms. Created in the Ecclesiastical Archives, Library and Museum Centre, the microfilm collection is a unique resource for studies on the history of the Church in Poland. Słowa kluczowe: archiwistyka, Ośrodek Archiwów, Bibliotek i Muzeów Kościelnych Katolickiego Uniwersytetu Lubelskiego, Dębowska Maria, Kumor Bolesław, zasób polskich archiwów kościelnych, zbiory historyczne bibliotek kościelnych, kościelne dobra kultury / archival science, Ecclesiastical Archives, Library and Museum Centre of the John Paul II Catholic University of Lublin, Maria Dębowska, Bolesław Kumor, Polish ecclesiastical archival fonds, collections of historical church libraries, church cultural values.
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Kwaśniewski, Andrzej. "Znaczenie katalogu mikrofilmów kościelnych archiwaliów oraz zbiorów liturgicznych i bibliotecznych. Recenzja opracowania Katalog mikrofilmów Ośrodka Archiwów, Bibliotek i Muzeów Kościelnych Katolickiego Uniwersytetu Lubelskiego Jana Pawła II, oprac. M. Dębowska, Kraków 2017, Wydawnictwo Instytutu Teologicznego Księży Misjonarzy w Krakowie, Kraków 2017, ss. 677." Archeion, no. 121 (2020): 479–91. http://dx.doi.org/10.4467/26581264arc.20.018.12975.
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The significance of an archive ecclesiastical microfilm catalogue and of liturgy and library collections. Review of the publication Microfilm Catalogue in Possession of the Ecclesiastical Archives, Library and Museum Centre of the John Paul II Catholic University of Lublin, compiled by Maria Dębowska, Publishing House of Instytut Teologiczny Księży Misjonarzy in Cracow, Cracow 2017, p. 677. Ever since 1960, the Ecclesiastical Archives, Library and Museum Centre of the John Paul II Catholic University of Lublin has been microfilming primarily ecclesiastical archive materials and partially also the historical collections of church libraries. The descriptions of the resulting microfilms were published over the years in the journal Archiwa, Biblioteki i Muzea Kościelne. Subsequent groups of microfilms were assigned consecutive publication numbers and were referred to as microfilm catalogues. The current status of the work is presented in a printed catalogue by Maria Dębowska, PhD. The catalogue brings together descriptions of 5,593 microfilms. Created in the Ecclesiastical Archives, Library and Museum Centre, the microfilm collection is a unique resource for studies on the history of the Church in Poland. Słowa kluczowe: archiwistyka, Ośrodek Archiwów, Bibliotek i Muzeów Kościelnych Katolickiego Uniwersytetu Lubelskiego, Dębowska Maria, Kumor Bolesław, zasób polskich archiwów kościelnych, zbiory historyczne bibliotek kościelnych, kościelne dobra kultury / archival science, Ecclesiastical Archives, Library and Museum Centre of the John Paul II Catholic University of Lublin, Maria Dębowska, Bolesław Kumor, Polish ecclesiastical archival fonds, collections of historical church libraries, church cultural values.
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Yoon, Inbok. "A Study on Theiconography of the Immaculate Conception in Renaissance Art." Korean Society of Culture and Convergence 45, no. 11 (November 30, 2023): 767–83. http://dx.doi.org/10.33645/cnc.2023.11.45.11.767.
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In general, Christian art is based on the Bible, but is also related to liturgy and dogma. An example the Virgin Mary appear as a subject in art. There are four Marian dogmas of the Catholic Church. The Immaculate Conception is one of the four Marian dogmas. It was defined as a dogma until 1854 by Pope Pius IX in the papal bull “Ineffabilis Deus”. According to the dogma, the Immaculate Conception is the belief that the Virgin Mary was free of original sin from the moment of her conception. However, Church Fathers and theologians continued to dispute with the dogma of the Immaculate Conception until the 19th century. In the disputation of the Immaculate Conception the painters expressed Virgin Mary in stylistic variations by an interplay between history and theology. Therefore, this paper looks at the history and theological meanings and analyze iconography of the Immaculate Conception in Renaissance art.
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Garofalo, Piero, and Giorgio Farabegoli. "Churches without bells in Fascist Italy." Modern Italy 24, no. 3 (January 31, 2019): 245–64. http://dx.doi.org/10.1017/mit.2018.48.
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This article examines how Fascism’s economic autarky impacted on church construction in the late 1930s. The shortage of copper in Italy due to sanctions imposed by the League of Nations and the ensuing Italian policy of self-sufficiency led to the installation of loudspeakers instead of bells in newly erected churches. The amplified sound of recordings and of tubular bells could be heard from far greater distances than that of traditional bells. Although these technologies disregarded the Catholic Church’s directives on utilising modern technical equipment in liturgy, their use was tolerated because of the economic circumstances. Indeed, some clergy endorsed these sound systems as a means of modernising the Church and as an act of patriotism. The practice, however, risked conflating ecclesiastical and Fascist broadcasts since the use of loudspeakers for political propaganda was widespread. In one case, the Fascist anthemGiovinezzawas played regularly from a church belfry: after the war, furious citizens destroyed this audio system. The decision by dioceses as to whether to adopt technological alternatives to bells exposed the conflicting positions within the Church towards both modernity and the Regime.
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Somavilla, Enrique. "Protocolo, historia y desarrollo de las Iglesias Protestantes /Protocol, history and development of the Protestant Churches." REVISTA ESTUDIOS INSTITUCIONALES 5, no. 8 (July 26, 2018): 95. http://dx.doi.org/10.5944/eeii.vol.5.n.8.2018.21876.
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El anglicanismo, cuyo origen se remonta a la Iglesia de Inglaterra, con Enrique VIII, constituye hoy una comunión de Iglesias de tipo episcopal que se mantienen unidas a la sede de Canterbury. La Iglesias Luteranas, provienen de la reforma del siglo XVI emprendida por Martín Lutero. Su lucha fue por la reforma de la Iglesia de Cristo. La Iglesias reformadas o presbiterianas son aquellas comunidades herederas del reformador Juan Calvino. Todas provienen del mismo tronco, pero su dispersión ha sido muy determinante. Es decisivo tener en cuenta cómo el conjunto de estas Iglesias, tratan de mantener ciertos vínculos con la Iglesia católica. Su liturgia ha ido perdiendo riqueza y fuerza ante la masiva depuración hecha por las distintas Iglesias y Comunidades eclesiales. Aún con todo poseen un protocolo y un ceremonial muy interesante, después de su separación de Roma, en el año 1520, fecha histórica de la cristiandad occidental.___________________________________________The Anglicanism, which origin goes back to the Church in England by the times of Henry VIII, constitutes a community of Episcopal churches in unity with Canterbury seat. The Luteran Churches come from the Reform in the XVI century with Martin Luther’s leading. Martin’s goal was to reform Christ’s Church. The Presbyterians and the Reformed Churches are the heiress communities of John Calvin’s Reform. All of them have the same origin, however their dispersion has been very important to determinate their outcomes. It is very important to take into account the way these groups of Churches tried to keep some kind of links with the Catholic Church. Their liturgy has lost richness and strength progressively due to the depuration made by the different churches and ecclesial communities. And yet, they have a very interesting protocol and ceremonial after their break-up with Rome in 1520, a historical date on the western Christianity.
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Szczych, Jan. "Historia formularza mszalnego uroczystości Wszystkich Świętych." Ruch Biblijny i Liturgiczny 62, no. 3 (September 30, 2009): 195. http://dx.doi.org/10.21906/rbl.207.
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The cult of the saints had its beginning in the Christian ancient times. Since then it was transformed in its own celebrations in honour of All the Saints. The official liturgy of the feast-day of Omnium Sanctorum (All Saints) was stabilized in close relation to the development of collective worship of the saints in the West. The historical liturgical witnesses from the Middle Ages and of the Trident Council time demonstrate a progressive and very natural process of establishment the missal texts of this liturgical celebration. The form of some liturgical directions in the current Missale Romanum (Latin Missal), unchanged for ages, confirms the continuity and constancy of this celebration in the history of Catholic Church. These missal directions explicitly show the same idea of celebration and timeless meaning of the All Saints Solemnity.
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Szczych, Jan. "Historia formularza mszalnego uroczystości Wszystkich Świętych." Ruch Biblijny i Liturgiczny 62, no. 3 (October 1, 2009): 195. http://dx.doi.org/10.21906/rbl.300.
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The cult of the saints had its beginning in the Christian ancient times. Since then it was transformed in its own celebrations in honor of All the Saints. The official liturgy of the feast-day of Omnium Sanctorum (All Saints) was stabilized in close relation to the development of collective worship of the saints in the West. The historical liturgical witnesses from the Middle Ages and of the Trident Council time demonstrate a progressive and very natural process of establishment the missal texts of this liturgical celebration. The form of some liturgical directions in the current Missale Romanum (Latin Missal), unchanged for ages, confirms the continuity and constancy of this celebration in the history of Catholic Church. These missal directions explicitly show the same idea of celebration and timeless meaning of the All Saints Solemnity.
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Wibowo, Darren Milano, and Novia Stevani. "Spiritualitas Pentakosta Berdasarkan Perspektif Liturgi Katolik." Ritornera - Jurnal Teologi Pentakosta Indonesia 4, no. 1 (May 1, 2024): 15–32. http://dx.doi.org/10.54403/rjtpi.v4i1.76.
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AbstractThe Pentecostalism movement has grown so rapidly that its impact and movement is not limited to certain denominations. Even for some Catholic groups, this movement is also practiced by them. This happens because of a deep longing for the movement of the Holy Spirit. The liturgy of worship in Catholicism is considered monotonous and not passionate. So this is enough to trigger the existence of Charismatic Catholicism or what is commonly referred to as "Charismatic Renewal". Charismatic Catholicism does not occur universally, but it already exists in Indonesia and only a few churches recognize and experience it. In detail the author discusses: Pentecostal spirituality in general; Charismatic Catholicism and its history and origins in Indonesia as well as the benefits of the movement; the liturgy of worship in Catholicism; then the differences between Charismatic Catholicism and Charismatic Pentecostalism. Indeed, Pentecostal spirituality is not only for Pentecostals, but also for every church and people of God who long to experience it. The most important key to experiencing this movement is the thirst and longing to experience the movement of the Holy Spirit. So, it is not about certain denominations or groups, but individuals who long to experience a breakthrough, especially in the liturgy of worship. AbstrakGerakan Pentakostalisme mengalami perkembangan yang pesat, sehingga dampak dan pergerakannya tidak hanya terjadi pada denominasi tertentu saja. Bahkan bagi sejumlah kelompok Katolik, gerakan ini juga dilakukan oleh mereka. Hal ini terjadi karena adanya kerinduan yang mendalam akan kegerakan Roh Kudus. Liturgi ibadah dalam agama Katolik dinilai monoton dan tidak bergairah. Sehingga hal ini cukup menjadi pemicu adanya Agama Katolik Karismatik atau yang biasa disebut dengan “Pembaruan Karismatik”. Katolik karismatik tidak terjadi secara universal, namun sudah ada di Indonesia dan hanya sedikit gereja yang mengakui dan mengalaminya. Secara rinci penulis membahas: Spiritualitas Pantekosta secara umum; Katolik Karismatik beserta sejarahnya dan asal usulnya di Indonesia serta manfaat gerakannya; liturgi ibadah dalam Katolik; lalu perbedaan antara Katolik Karismatik dan Pentakosta Karismatik. Sejatinya spiritualitas Pentakosta bukan hanya diperuntukkan bagi kaum Pentakosta saja, namun juga berlaku bagi setiap gereja dan umat Tuhan yang rindu untuk mengalaminya. Kunci terpenting untuk mengalami gerakan ini adalah rasa haus dan kerinduan untuk mengalami gerakan Roh Kudus. Jadi, bukan tentang denominasi atau kelompok tertentu, tapi individu yang rindu mengalami terobosan, khususnya dalam liturgi ibadah.
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Domaszk, Arkadiusz. "Prawny i katechetyczny wymiar "Drogi Neokatechumenalnej"." Prawo Kanoniczne 52, no. 3-4 (December 10, 2009): 69–90. http://dx.doi.org/10.21697/pk.2009.52.3-4.03.
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The catechistic instruction fulfils an important part in the mission of the Church, among other things that serves to the initiation to the Christian and stable its education into the faith. This thought of the Church undertook the Neocatechumenal Way which came to life in the sixties of the XX Century and is still present in many countries and dioceses. To the development of neocatechumenal communities accompanied the interest of the Magisterium of the Church. The meaning Neocatechumenal Way is especially important on the catechistic field. The educated model of the formation, links back to ancient catechumenat, is useful and fruitful in the gradual and general Christian education and in the evangelization of the present world. The Statutes Neocatechumenal Way, confirmed finally in 2008, possesses also a legal importance. The practice this Way became consequently recognized by the Church. Also an important event was the acknowledgement of the public legal personality of the Neocatechumenal Way. From here the Way enrolls into the realization of the church mission. A consequence of these events is among other things, the adaptation of the liturgy performed in neocatechumenal communities to liturgical rules. Current attempts of defining – what is Neocatechumenal Way in the Church, do not give an univocal answer. This is not one of the church associations, nor other typical ecclesiastical structure. It seems that this is the completely new church formula (in the process of the formation itself) which couldn’t be attributed to until now that is recognized. Christians’ charisma and the attendance of the Saint Spirit produce in the church new practical forms, and simultaneously legal. So understood plurality of ways and the wealth of the Christian life existed in the history. The church recognized the new charisma, also at present and the Magisterium of the Catholic Church accompanies the Neocatechumenal Way.
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Chase, Nathan P. "Crisis, Liturgy, and Communal Identity: The Celebration of the Hispano-Mozarabic Rite in Toledo, Spain as a Case Study." Religions 13, no. 3 (March 3, 2022): 216. http://dx.doi.org/10.3390/rel13030216.
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The Hispano-Mozarabic Rite is a helpful case study for liturgists interested in the construction of community identity across time and in light of various types of crises. From the 6th century to today, a number of internal and external crises—political and ecclesial—have shaped the Rite and have threatened its continued existence. From the Arab invasions in 711 CE, the Rite has been key to the preservation of the Mozarab community, the group of Christians who remained in Muslim-ruled Spain and continued to celebrate the Rite. The Rite is key to their self-understanding and preservation. At the same time, the Rite has been coopted throughout its history for burgeoning Spanish nationalist visions. It has also challenged the centralized ecclesiology of the Roman Catholic Church. In order to shed light on the relationship between crisis and communal identity in this tradition, this article will begin with a historical study of the Rite. The second half of this article will look at the modern celebration of the Rite in Toledo through the use of participant observation. This will reveal the way several communities (the Mozarabs and Spaniards) have used the Rite to navigate various crises throughout history.
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Makwati, Luyanduhlobo Bophelo. "The Implications of COVID-19 on Catholic Education at the Catholic University of Zimbabwe: The Case of Bulawayo Campus 2019–2023." Religions 14, no. 6 (June 13, 2023): 783. http://dx.doi.org/10.3390/rel14060783.
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The main aim of this article is to unravel the implications of the COVID-19 pandemic on Catholic education at the Catholic University of Zimbabwe (CUZ), Bulawayo campus. The research, qualitative in nature, has been guided by the importance of Catholic education nationally. It has interrogated the effects of COVID-19 on that educational system. It does emerge quite prominently that Catholic education is key, and it is important in the lives of many citizens. The researcher establishes that the distinctive features of Catholic education have been part of the Bulawayo campus community. It is also shown that the implications of COVID-19 have been at two extremes. The researcher has managed to establish problems that were created by the pandemic such as the disruption in liturgy, learning and living daily life in an environment inspired by Jesus Christ. Furthermore, the history of the Catholic presence in Zimbabwe has played an important role in developing citizens, from the colonial era to the present day. The practices rooted in the principles of the church have been lived and practiced by many. Post-COVID-19 life slowly returned, and the researcher has managed to unravel factors that previously affected the lives of students and members of staff. Respondents highlighted changes and improvements in their well-being following the easing of lockdown (since March 2023) in relation to the values of Catholic education. Life in the “new normal” has brought hope as worship through Mass and other platforms of human contact have led to the cross-fertilisation of ideas amongst members of the university. The Catholic education features that were affected by the pandemic have been restored. In that regard, it can be argued that the restoration of traditional ways of doing things—the post-COVID-19 era—has brought hope to the CUZ community in Bulawayo and that it will produce men and women who will be morally upright citizens. Such citizens will use their knowledge to better the world following the principles acquired from a Catholic Education. Recipients of Catholic education have expressed optimism in the importance of being part of the Catholic community in its multi-faceted dimensions.
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Amarante, Dennis. "A Survey of Literatures on Post-Vatican II Liturgical Reforms in the Philippines." Philippiniana Sacra 57, no. 173 (May 1, 2022): 275–94. http://dx.doi.org/10.55997/2004pslvii173a4.
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Over the past decades, numerous studies by both Filipino and foreign scholars have been made on the history of the Church in the Philippines. Such studies will continue to appear especially that the Church in the Philippines had already undergone various historic milestones and events, beginning in the latter part of the 20th century, most notably those that occurred after the convocation of the Second Vatican Council. The convocation of Vatican II and the events that occurred as a result of it alone has opened an opportunity for scholars to study the various effects of the Council’s reforms in the Philippine context, including those that concern the liturgy or the very act of worship to God. Such led to the creation of works which attempted to understand how the Church in the Philippines implemented these reforms and how it affected the way Filipino Catholics worship over time. These works are highlighted in this study. This study aims to make a survey of some of the presently available works written by researchers, which include monographs, articles, and unpublished works, concerning the implementation of the Vatican II liturgical reforms by the Church in the Philippines and its effects on the way Filipino Catholics worship today.
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Županov, Ines G. "Antiquissima Christianità: Indian Religion or Idolatry?" Journal of Early Modern History 24, no. 6 (November 17, 2020): 471–98. http://dx.doi.org/10.1163/15700658-12342653.
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Abstract The Jesuit mission among the “ancient Christians” on the Malabar coast in today’s Kerala was one of the watershed moments—as I argued a decade ago—in their global expansion in Asia in the sixteenth century, and a prelude to the method of accommodation as it had been theorized and practiced in Asia. In this article I want to emphasize the invocation of comparisons with and the use of Mediterranean antiquity in crafting the identities, memory, and history of Indian Christianity. Jesuit ethnographic descriptions concerning the liturgy, rites, and customs of māppila nasrānikkal, also known as St. Thomas Christians, triggered a series of debates involving various missionaries, Catholic Church authorities in Goa and Rome, as well as Syrian bishops and St. Thomas Christian priestly families. Caught up in the contrary efforts at unifying and homogenizing Christianity under two distinct helms of the Portuguese king and the Roman pope, the missionaries generated different intellectual tools and distinctions, all of which contributed to further jurisdictional struggles. The St. Thomas Christian community became a model of “antique” Christianity for some and a heretical or even idolatrous sect for others. It became a mirror for the divided Christianity in Europe and beyond. In India, it was precisely the vocabulary and the historicizing reasoning that was invested in analyzing and defining these Indian homegrown Christians that would be subsequently applied by comparison, analogy, or contrast to formalize and reify other Indian “religions.” The dating and the autonomous or derivative status of Indian (“pagan”) antiquities emerged, a century later, as a major orientalist problem.
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Ostrówka, Małgorzata, and Ewa Golachowska. "Bobrujszczyzna – ojczyzna Floriana Czarnyszewicza wczoraj i dziś (raport z badań terenowych)." Acta Baltico-Slavica 35 (July 28, 2015): 237–63. http://dx.doi.org/10.11649/abs.2011.017.
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Babruysk District – homeland to Florian Czarnyszewicz yesterday and today (report of field research)Field research in Babruysk and vincinity taken up recently is part of research of the religious language of Catholics in former North-Eastern Polish Borderland and writings of Florian Czarnyszewicz, who comes from Babruysk Disctrict, the author of several novels, the most famous of which is called Nadberezhyntsy. The article presents short history of Babruysk with special attention drawn to cultural – educational problems and the dynamics of population development in this town. It shows functioning of the Catholic Church in Babruysk District in 20th and 21st centuries. It also discusses the language situation in the researched area which is as follows: the primary language in the town is Russian with elements of Belorussian. Th is language demonstrates great idiolectal diversity. People who live in the country and have never left it use a Belorussian dialect (which confirms the principle that living in the country favours preserving the dialect). The Polish language is present only during the liturgy and prayers of the eldest generation. During Masses said in Polish the Polish language is used for Eucharistic Liturgy but during the Liturgy of the Word Polish is present only for the reading. The sermon is preached in Belorussian. Belorussian is also used for pastoral announcements. Numerous participants of the Mass can be the proof of attachment to the Polish language as the language of liturgy. During the research trip we visited four cemetaries where we photographed 87 tombs. As for these tombs, we were certain that they belonged to Poles (as surnames, names or father’s names indicated). 33 inscriptions out of this number were engraved in Latin alphabet. We could observe mixing Latin types with Cyrillic ones. The appendix given at the end of the article contains texts of an informant from Prodwin written phonetically. Бобруйщина – родина писателя Флориана Чарнышевича в прошлом и настоящем (отчет по итогам полевых исследований)Предпринятые в 2010 году полевые исследования в Бобруйске и его окрестностях являются частью исследований языка населения католического вероисповедания на территории бывшего Великого княжества Литовского. В частности исследования проводятся также в связи с творчеством малоизвестного писателя Флориана Чарнышевича, родившегося на бобруйской земле. Флориан Чарнышевич – автор нескольких романов, среди которых наиболее известным является «Надберезинцы». В статье представлен очерк истории Бобруйска с учётом культурно-просветительских аспектов и динамики развития численности населения в городе. Авторами показана деятельность католической церкви на Бобруйщине в ХIХ–ХХ веках. Языковая ситуация на исследуемой территории представляется следующим образом. В городе преобладает русский язык с элементами белорусского. Этот язык сильно дифференцирован в зависимости от личности говорящего. Люди, которые родились в деревне и провели в ней всю свою жизнь, пользуются белорусским говором (что подтверждает наблюдение о лучшем сохранении говора в деревенской среде). Польский язык присутствует исключительно в литургии и молитвах старшего поколения. На польских мессах по-польски ведётся евхаристическая литургия и литургия слова. Проповедь и объявления священник читает побелорусски. Большое количество присутствующих на польской службе свидетельствует о привязанности католиков к польскому как языку литургии. Ценным социолингвистическим материалом являются надгробные надписи. На 4 кладбищах мы обнаружили 33 эпитафии, высеченные латинским шрифтом. На деревенских кладбищах наблюдается смешение латинского шрифта и кириллицы. В приложении приводится диалектный текст, записанный у информантки из деревни Продвино.
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Drewniak, Janusz. "Problem autorstwa melodii polskiego Te Deum milenijnego. Spojrzenie retrospektywne i aktualne wyniki badań." Ruch Biblijny i Liturgiczny 63, no. 4 (December 31, 2010): 327. http://dx.doi.org/10.21906/rbl.181.
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The millennium hymn Te Deum has been known and sung in Poland for over forty years. The author of this dissertation presents the complicated circumstances revolving around the creation of this hymn. The inspiration were incorrect notes about the composer of the hymn, which had been published in song-books. In past years it lead people to believe that Te Deum was composed by the priest Antoni Chlondowski. The author, who based his research on that of Maria Wacholc, opposed the idea that the priest Chlondowski had composed the hymn. This article presents analysis of the composing style and the biography of the priest Chlondowski, which contradict his authorship. Next, in the following part of this article the author presented some facts which helped him to find the authentic composers. According to the author of this dissertation the authentic composers of Te Deum were Józef Furmanik and Franciszek Wesołowski. The aim of this article is to emphasize the necessity of the correction of the mistaken information about the composer in the song-books which will be published in the future.This article has the following structure: Te Deum in the history of the Catholic Church; Polish language version of Te Deum used in the liturgy in the XXth century; Polish millennium Te Deum; The controversy around the authorship of the priest Antoni Chlondowski; The controversy around the authorship of Franciszek Wesołowski; The authentic composers – Józef Furmanik and Franciszek Wesołowski.
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Salmon, Vivian. "Missionary linguistics in seventeenth century Ireland and a North American Analogy." Historiographia Linguistica 12, no. 3 (January 1, 1985): 321–49. http://dx.doi.org/10.1075/hl.12.3.02sal.
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Summary Accounts of Christian missionary linguists in the 16th and 17th centuries are usually devoted to their achievements in the Americas and the Far East, and it is seldom remarked that, at the time when English Protestant missionaries were attempting to meet the challenge of unknown languages on the Eastern seaboard of North America, their fellow missionary-linguists were confronted with similar problems much nearer home – in Ireland, where the native language was quite as difficult as the Amerindian speech with which John Eliot and Roger Williams were engaged. Outside Ireland, few historians of linguistics have noted the extraordinarily interesting socio-linguistic situation in this period, when English Protestants and native-born Jesuits and Franciscans, revisiting their homeland covertly from abroad, did battle for the hearts and minds of the Irish-speaking population – nominally Catholic, but often so remote from contacts with their Mother Church that they seemed, to contemporary missionaries, to be hardly more Christian than the Amerindians. The linguistic problems of 16th-and 17th-century Ireland have often been discussed by historians dealing with attempts by Henry VIII and his successors to incorporate Ireland into a Protestant English state in respect of language, religion and forms of government, and during the 16th century various official initiatives were taken to convert the Irish to the beliefs of an English-speaking church. But it was in the 17th century that consistent and determined efforts were made by individual Englishmen, holding high ecclesiastical office in Ireland, to convert their nominal parishioners, not by forcing them to seek salvation via the English language, but to bring it to them by means of Irish-speaking ministers preaching the Gospel and reciting the Liturgy in their own vernacular. This paper describes the many parallels between the problems confronting Protestant missionaries in North America and these 17th-century Englishmen in Ireland, and – since the work of the American missions is relatively well-known – discusses in greater detail the achievements of missionary linguists in Ireland.
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Drozdowski, Mariusz R. "Ruś – Ukraina, Białoruś w Pierwszej Rzeczypospolitej." Poznańskie Studia Slawistyczne, no. 16 (August 14, 2019): 341–55. http://dx.doi.org/10.14746/pss.2019.16.20.
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The reviewed book is the eleventh in the series devoted to the “Culture of the First Polish Republic in dialogue with Europe. Hermeneutics of values”. This series is the aftermath of an interesting research project, whose aim is both to comprehensively present the cultural relations of the Polish-Lithuanian Commonwealth with Europe, as well as to recognize the ways and forms of mutual communication of literary, aesthetic, political and religious values. In addition, it aims to present in a broad comparative context the structure of Early Modern culture of the Polish-Lithuanian Commonwealth. Apart from the introduction, the book contains the dissertations of 11 authors originating from various scientific centers in Poland and abroad (Toruń, Białystok, Vilnius, Venice, Padua, Cracow, Poznań, Rzeszów) and representing different research specialties: philology, history, and history of art. The general and primary goal of the text it is to analyze various aspects of the Ruthenian culture of the Polish-Lithuanian Commonwealth, both in its dynamic connection with the Polish-Latin culture and the processes occurring in Eastern European Orthodoxy after the fall of the Byzantine Empire and in connection with the strengthening of the Moscow state. The key issues developed in the volume relate essentially to: values of the Ruthenian culture, some of which coincide or are identical to those recognized by Western-Polish citizens of the Commonwealth, while depend on the centuries old tradition of Eastern-Christian culture.The articles focuses on the values displayed in the Orthodox and Uniate spheres and around the polemics between them, punching with axiological arguments. The most frequently and basic problems that were raised are: determinants of identity, faith (religion), language (languages), social status, origin; the policy of rulers, the problem of ecclesiastical jurisdiction; tradition and change in culture – biblical studies, patristics, liturgy, theology; printing, translations, education; apologetics and polemics, preaching, iconography; a renewal program for the clergy that was to become the vanguard of the renewal of the entire Eastern Church; Bazylian Uniate ( Greek- Catholic) clergy: the idea of cultural integration, education, translation and publishing.
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Ledot, Ignasius. "ADORASI SAKRAMEN MAHAKUDUS: HIDUP KARENA DITANTANG." Jurnal Ledalero 10, no. 2 (August 1, 2018): 231. http://dx.doi.org/10.31385/jl.v10i2.138.231-248.
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Sanguis Martyrum Semen Christianorum. The blood of the martyrs is the seed of the church. This well-known expression of Tertulian concerns the growth of the faith in times of great challenge. History notes that devotion to and worship of the Eucharist has long been present in the Western Catholic tradition, and in fact has grown whenever there has been harrassment and challenge. Adoration of the Sacrament is a form of devotion that can help one to experience the presence of God in one’s life and at the same time it can be an expression of deep love of Him who has errected his tent in the midst of his people. Thus, there is a close relationship between the Eucharist and devotion. Nevertheless, it must be remembered that eucharistic devotion must never replace the liturgical celebration of the Eucharist. In the order of ecclesial values, the liturgical celebration of the Eucharist has the first and highest place.
Keywords: Adorasi, liturgi, devosi, gereja, sakramen mahakudus, penghormatan, ekaristi, puncak.
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PLESTED, MARCUS. "Prayer and spirituality in the early Church, III: Liturgy and life. Edited by Bronwen Neil, Geoffrey D. Dunn and Lawrence Cross. Pp. x + 412 + 13 plates. Virginia, QLD: Centre for Early Christian Studies, Australian Catholic University, 2003. A$38.50 (paper) 0 9577483 8 8." Journal of Ecclesiastical History 56, no. 4 (October 2005): 761–62. http://dx.doi.org/10.1017/s0022046905285329.
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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 (December 15, 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 (June 15, 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 (December 30, 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 (December 21, 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 (June 8, 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 (June 23, 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 (September 13, 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 (June 4, 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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Budaev, Sergey. "Safety and Reverence: How Roman Catholic Liturgy Can Respond to the COVID-19 Pandemic." Journal of Religion and Health 60, no. 4 (May 24, 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 (July 13, 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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Anthony, Christian. "SEJARAH LITURGI GEREJA KONSTANTINOPEL." SESAWI: Jurnal Teologi dan Pendidikan Kristen 5, no. 2 (July 9, 2024): 233–49. http://dx.doi.org/10.53687/sjtpk.v5i2.179.
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This research answers the question of how the history and pattern of the Liturgy of the Church of Constantinople is, because the Liturgy of the Church of Constantinople has become a patron for all churches in the Roman empire which are still preserved today. This research is a literature study based on historical qualitative research methods. Researchers investigated many sources, both primary and secondary, to obtain a mature theoretical study as a reference for solving the history and pattern of the Liturgy of the Church of Constantinople. The results of this study are the Liturgy of James is the first liturgy used in the Church of Constantinople, followed by the Liturgy of Basilius the Great and the last is the Liturgy of John Chrysostom, the three liturgies are divided into three patterns, namely Proskomidi worship (Preparation), Liturgy of Catechumens and Liturgy of the Faithful.
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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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Duffy, Eamon. "The Shock of Change: Continuity and Discontinuity in the Elizabethan Church Of England." Ecclesiastical Law Journal 7, no. 35 (July 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.