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Relevant bibliographies by topics / Catholic liturgy and religious celebrations

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Academic literature on the topic 'Catholic liturgy and religious celebrations'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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Journal articles on the topic "Catholic liturgy and religious celebrations"

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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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Rosales, Renniel Jayson Jacinto. "A year of COVID-19 and the spiritual well-being of the people." Journal of Public Health 43, no. 2 (March 8, 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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Pacik, Rudolf. "The Place for the Proclamation of the Word in Western Liturgy: Reflections on Current Practice." Studia Liturgica 24, no. 2 (September 1994): 150–58. http://dx.doi.org/10.1177/003932079402400203.

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In this contribution we shall address an issue of present-day usage: How ought the place for proclamation to be arranged, bearing in mind the needs of the celebration in its aspect as dramatic action, and the sign-character of the celebration's various elements? On the history of the matter I shall say nothing here; I shall be assuming it. 1 1 See R. Pacik, “Der Ambo in der eneuerten Liturgie” in E. Renhart and A. Schnider (eds), Sursum corda. Variationenen zu einem liturgischen Motiv. Fur Philipp Harnoncourt zum 60. Geburtstag (Graz 1991) 243-54, esp. 243-5, with survey of Roman Catholic guidelines, 245-7.

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Ernst, Eldon G. "The Emergence of California in American Religious Historiography." Religion and American Culture: A Journal of Interpretation 11, no. 1 (2001): 31–52. http://dx.doi.org/10.1525/rac.2001.11.1.31.

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On Sunday, October 23, 1983, a notable event occurred in San Francisco. A celebration of music, word, and prayer commemorated the five-hundredth birthday of the great Protestant reformer, Martin Luther. Leaders of the Episcopal, Baptist, Methodist, Presbyterian, Congregational, and Lutheran traditions took part in the service. Representatives of many other denominations marched in the processional singing “A Mighty Fortress Is Our God.” Choral settings from the Greek Orthodox service framed the liturgy. Most remarkable, the Roman Catholic archbishop of San Francisco opened the ceremony, and the event took place in St. Mary's Cathedral. Reformation-rooted Protestant Christianity thus was recognized by a broad panorama of world Christian traditions that had lived side by side for well over a century in the strongly Catholic City of Saint Francis by the Golden Gate.

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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 (August 7, 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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Chukwuma Okoye, James. "The Eucharist in African Perspective." Mission Studies 19, no. 1 (2002): 159–72. http://dx.doi.org/10.1163/157338302x00242.

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AbstractIn this article, Nigerian James Chukwuma Okoye explores the idea of an inculturated African Eucharist. After a discussion of the possibility of a truly African Eucharist according to Catholic teaching, Okoye outlines several elements that would need to be present in any Eucharist that would claim to be authentically African: it would be a sacrifice that would maintain the "ontological balance" between God and human beings; it would be richly communal in nature; it would function as an access to mystical power; it would have a healing role in the community; it would be a liturgy that would be celebrated in word, song, body movements and dance. Okoye then briefly discusses the Zairean rite of Eucharist as a concrete example of a eucharistic celebration that is rooted both in the Roman Rite as well as in local, African traditions.

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Paxton, Frederick S. "Liturgy and Healing in an Early Medieval Saint's Cult: The Massin honore sancti Sigismundifor the Cure of Fevers." Traditio 49 (1994): 23–43. http://dx.doi.org/10.1017/s0362152900012988.

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InThe Glory of the Martyrs, a collection of miracle stories completed by the early 590s, Bishop Gregory of Tours included a chapter on the Burgundian king Sigismund. A Catholic convert from the Arian Christianity of his father, Sigismund had founded a monastery at Agaune, the present St.-Maurice, Switzerland (Wallis/Valais), in the year 515. After he died in 523, at the hands of Chlodomer, one of the sons of Clovis, his body lay in a well at St.-Péravy-la-Colombe near Orléans (where the Franks had thrown it) until the abbot Venerandus brought it back to St.-Maurice in 535/36 for burial. Over the next fifty years or so, Sigismund gained the reputation as a saint and as a source of healing power over fevers. About Sigismund's posthumous fame, Gregory recorded that “whenever people suffering from chills piously celebrate a mass in his honor and make an offering to God for the king's repose, immediately their tremors cease, their fevers disappear, and they are restored to their earlier health.” Gregory's reference to a mass in honor of Sigismund is as unusual as is the very existence of such a celebration, for theMissa sancti Sigismundiis an early and peculiar example of a new development in the Latin liturgy in late antiquity, themissa votivaor votive mass. Votive masses differed from traditional forms of eucharistic celebration because they could be offered for a particular purpose and at the special request of a member (or members) of a congregation. Unlike theMissa sancti Sigismundi, however, most other early votive masses had generalized titles such asmissa votivaormissa pro vivorum et mortuorum.The mass in honor of St. Sigismund is, as far as I can tell, unique in its appeal to the intercession of a particular saint for a specific purpose—the cure of fevers.

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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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Cobb, Peter G. "Book Review: Christian Liturgy: Catholic and Evangelical." Theology 101, no. 803 (September 1998): 383. http://dx.doi.org/10.1177/0040571x9810100533.

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Baldovin, John F. "Book Review: Christian Liturgy: Catholic and Evangelical." Theological Studies 60, no. 1 (February 1999): 172–74. http://dx.doi.org/10.1177/004056399906000126.

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Dissertations / Theses on the topic "Catholic liturgy and religious celebrations"

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Bond, Anne Cecilia. "From alienation to participation enabling participation in worship through embracing the "liturgy of the world" /." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0838.

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Thomason, Emily C. "Catholic Transtemporality through the Lens of Andrea Pozzo and the Jesuit Catholic Baroque." Ohio University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1596048028639872.

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Kroupa, Jiří. "Jezuité a hudební kultura v Praze v letech 1556-1623." Doctoral thesis, 2019. http://www.nusl.cz/ntk/nusl-408411.

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This thesis contributes to our knowledge of the early (modern) Bohemian musical culture by tracing the musical production and activities at the Jesuit Clementinum college in Prague from its foundation in 1556 to the establishment of the autonomous Bohemian Province in 1623. This analysis draws on original Jesuit archival documents (diaria / diaries, memorial books, catalogi personarum / personnel catalogues, litterae annuae / annual letters, historiographical works of the period) and wider primary sources, which the author interprets within broader socio-cultural and historical realms. Authentic testimonies written in Latin that document musical activities in the Clementinum and the relationship of Prague Jesuits with music are included in the footnotes or in appendices. Individual chapters seek to illustrate (illustrare) and assess (recensere) the materials investigated from the following points of view: 1) institutional (Order, College, associated sodalities); 2) environmental acoustics (broader sound production within the spaces of the College and the rest of the city); 3) prosopographical (music prefects of the College and of the Marian Congregation); 4) surviving musical sources; 5) ceremonies with musical components (liturgical and paraliturgical ceremonies, graduations, congregational...

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Karecki, Magdalene Mary. "Formation for mission : catechesis in 'the rite of Christians initiation of adults'." Diss., 1995. http://hdl.handle.net/10500/17052.

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JUNOVÁ, Jindra. "Okresní církevní tajemníci na okrese Český Brod v padesátých letech 20. století. Omezování katolické církve ve světle archivních pramenů." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-188193.

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This thesis describes a specific church political situation in the Catholic Church in the district of Český Brod in the period 1949-1952, as we know from the available archival sources - situation reports and documents of the district church secretaries. It shows how the official church policy of the state was in reality reflected at the given period in the activities of the district church secretary, pastors, nuns, believers in the monitored region. This work describes and evaluates various tasks and activities that the district church secretaries performed to reduce the Catholic Church in the Český Brod district in the fifties.

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Books on the topic "Catholic liturgy and religious celebrations"

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Nancy, Reese, ed. Celebrations of the word for children : cycle C. Mystic, CT: Twenty-Third Publications, 1988.

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Banta, Margrit Anna. Parish reconciliation services: Seasonal celebrations for adults and children. Mystic, Conn: Twenty-Third Publications, 1994.

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Nancy, Reece, ed. Celebrations of the word for children: Cycle A. Mystic, Conn: Twenty-Third Publications, 1986.

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Repp, Debbie M. 30 ten-minute prayer celebrations for young children. New London, CT: Twenty-Third Publications, 2009.

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Hilliard, Dick. Come & celebrate: More center celebrations. Notre Dame, Ind: Ave Maria Press, 1985.

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Vos, Joan Patano. Celebrating school liturgies: Guidelines for planning. Collegeville, Minn: Liturgical Press, 1991.

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Okhuijsen, Gijs. In heaven there are no thunderstorms: Celebrating the liturgy with developmentally disabled people. Collegeville, Minn: Liturgical Press, 1992.

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Giandurco, Joseph R. Partners in life and love: A preparation handbook for the celebration of Catholic marriage. New York: Alba House, 1996.

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Erevia, Angela. Quince años: Celebrando una tradición = celebrating a tradititon. San Antonio, Tex. (4650 Eldridge St., San Antonio 78237): Missionary Catechists of Divine Providence, St. Andrew's Convent, 1985.

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Célébrer le dimanche en attente d'eucharistie. Montréal: Novalis, 2003.

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Book chapters on the topic "Catholic liturgy and religious celebrations"

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"The Counter-Reformation and the Catholic Liturgy in Augsburg." In Music and Religious Identity in Counter-Reformation Augsburg, 1580–1630, 85–153. Routledge, 2017. http://dx.doi.org/10.4324/9781315248554-4.

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Iyanaga, Michael. "8 On Hearing Africas in the Americas: Domestic Celebrations for Catholic Saints as Afro-Diasporic Religious Tradition." In Afro-Catholic Festivals in the Americas, 165–90. Penn State University Press, 2019. http://dx.doi.org/10.1515/9780271084367-011.

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Pratt, Tia Noelle. "Liturgy as Identity Work in Predominantly African American Parishes." In American Parishes, 132–52. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284351.003.0007.

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The experiences of African American Catholics are grossly underrepresented in the sociological literature on both race and religion. This is due, in part, to the perception that being both Black and Catholic is a disparate identity. This chapter asserts that while the approximately three million Black Catholics in the U.S. are indeed a minority, their historically rich past and dynamic present make them an integral part of both American Catholicism and the African American religious experience. This chapter explores how Black Catholics in predominantly African American parishes use liturgy to actively combine their dual heritages in forming a distinct Black Catholic identity. Participant observation research identified three distinct styles of liturgy—Traditionalist, Spirited, and Gospel—that highlight the diversity of religious expression among African American Catholics while also heeding the mandate of the Black Bishops of the U.S. to be “authentically Black” and “truly Catholic.”

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Maldonado-Estrada, Alyssa. "Constructing Catholic Propriety on North Eighth Street." In Lifeblood of the Parish, 169–88. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479872244.003.0006.

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This chapter examines how Italian Americans negotiate a diversifying Church and urban landscape and contend with sharing their saint with Haitian and Haitian American devotees of Our Lady of Mount Carmel. While the feast is a site where Catholics of different races and ethnicities share devotional space, it is also a site of intra-Catholic boundary making. Devotional celebrations are sites of religious evaluation, racializing, and territoriality, where onlookers judge who is and who is not acting as a “good Catholic” and whose devotional affinities verge on “superstition.” Public performances of devotion are where people judge, construct, and enact Catholic propriety. Through everyday talk and boundary-making practices, Italian American Catholics construct ideas of “good” American Catholic practice and label the practices of ethnic and racial others as admirable yet foreign and excessive, echoing the very same discourses that placed their ancestors outside the bounds of “good” Catholic practice.

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Holmes, Stephen Mark. "Liturgical Theology before 1600." In The History of Scottish Theology, Volume I, 54–68. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759331.003.0005.

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Liturgical interpretation is the analysis of public worship using the methods of patristic and medieval scriptural exegesis. It was a central part of Scottish religious culture and education before 1560 and popular among clerics committed to Catholic Reform. Wishart and Knox’s Reformed critique of Catholic ceremonial made liturgical interpretation an important part of mid-sixteenth-century debate. While Protestant and Catholic liturgy and theology differed greatly, both sides used the same method to interpret their worship and this, meaning that the Reformation divide in Scotland was not as wide as the protagonists claimed, has historical and ecumenical implications.

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Bradfield, Emily. "Dia de los Muertos and its Representation of Calaveras." In Focus on World Festivals. Goodfellow Publishers, 2016. http://dx.doi.org/10.23912/978-1-910158-55-5-2997.

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The word death is not pronounced in New York, Paris or London, because it burns the lips. The Mexican, by contrast, is familiar with death, jokes about it, caresses it, sleeps with it, celebrates it... it is one of his most favourite toys and his most steadfast love. True, there is perhaps as much fear in his attitude as in that of others, but at least death is not hidden away... (Paz, 1967, in Sayer, 2009: 105) While every country has its own festivals and celebrations, each deeply rooted in the country’s culture, none does so more vibrantly than Mexico’s festival of Dia de los Muertos (Day of the Dead), which dates back to the Aztec belief in life as part of the wider cycle of existence (Weiss, 2010). Celebrated on All Saints’ and All Souls’ days at the start of November, Mexico’s festival is significantly different from other countries’ celebrations, such as the perhaps more familiar Westernised, secular celebration of Halloween. Although festivities vary from region to region across Mexico, it seems that remembrance remains central to the festival, during which the living “honour the souls of the departed with gifts of food and flowers” (Sayer, 2009: 12). Far from being a sombre affair, Dia de los Muertos is a time for celebration mixing Spanish Catholic traditions with ancient Aztec rituals, it is “quite the reverse of morbid; it is a period full of life, colour and festival” (Carmichael and Sayer, 1991: 7). By contrast, Western Catholic countries continue to honour more traditional practice of All Saints’ Day, a national holiday in many Catholic countries, including Spain, where Todos los Santos remains as one of the country’s most celebrated religious festivals and All Souls’ Day, on which ancient customs of decorating graves and praying for the dead are still observed (Catholic Culture, 2015).

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Norget, Kristin. "The Virgin of Guadalupe and Spectacles of Catholic Evangelism in Mexico." In Anthropology of Catholicism. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288423.003.0015.

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This chapter examines the celebration of the feast day of the Virgin of Guadalupe, whose shrine in Mexico City is the focus of one of the largest pilgrimages in the Catholic world, as a window on to the aesthetics of contemporary Roman Catholic Church evangelism. Since Pope John Paul II, and ongoing under Benedict XVII and Francis, the institutional Church’s mass public ritual performances have shown a shift toward a new aesthetic sensibility emphasizing emotion, spectacle, and multiculturalism. Concurrent to this shift has been the gradual emergence within the Church of a new media strategy associated with the institutional Church’s campaign of the “New Evangelization”. Drawing on recent theories of the neo-baroque, the chapter explores how the Virgin of Guadalupe celebration, like those of other saints, is a key arena in the Church’s mediation of its institutional power and presence. Public, mass celebrations of this kind cannot be interpreted as manifestations solely of ‘national culture,’ for they are orchestrated partly from the institutional heart of the Church in Rome. As they are mediated through television and other mass media technologies, they create new religious subjectivities, imaginaries, and publics.

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Napolitano, Valentina. "On a Political Economy of Political Theology." In Anthropology of Catholicism. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288423.003.0019.

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Through ethnographic exploration of the Peruvian devotion of the Señor de Los Milagros (Lord of the Miracles) in Rome, this chapter discusses the intersection between Catholicism, masculinity and transnational labor. Through close exploration of Catholic orientations and the attachments they create between bodies, flesh and objects, it is argued that Brotherhoods such as the Señor de Los Milagros, should not be understood, in received sociological terms, as a religious migrant movements but rather as movements of the religious through migrants. Such a focus also opens a perspective on the study of animation of materiality in Catholicism through a liturgy-laboring continuum, a distribution of what Pitt Rivers [in this volume] would have called an economy of grace.

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Cummings, Brian. "Introduction." In The Book of Common Prayer: A Very Short Introduction, 1–4. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198803928.003.0001.

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Understanding the Book of Common Prayer requires many approaches: historical, linguistic, theological, ethical, political, literary. Apart from two brief interludes, it was England’s official book of Christian worship from 1549 to 2000. The British Empire imposed it use on peoples all over the globe, and it became translated into nearly 200 languages and dialects. The Introduction explains that one way of understanding the Book of Common Prayer is as an example of liturgy—a set form of words and gestures in a religious ritual. However, it is also a carrier of national identity, bringing politics and religion together. It also considers whether the Book of Common Prayer at heart is Catholic or Protestant.

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Golemon, Larry Abbott. "Planting Catholicism in America." In Clergy Education in America, 86–118. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195314670.003.0004.

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The third chapter explores how Catholic seminaries formed an American priesthood equipped to engage American religious pluralism. There were three models of formation. The first was the diocesan seminary founded by Sulpicians, a French order dedicated to the education of diocesan priests, founded by Fr. Jean Jacques Olier. Bishop John Caroll brought them to Baltimore to build St. Mary’s Seminary in 1791, where they combined the scholastic study of theology with a spirituality of interiorizing the mystical states of Christ’s life, as developed by Fr. Pierre Berulle. Priests became “little Christs” of self-sacrifice and formed an “ecclesiastical spirit” that prepared them as leaders of Catholic culture. The second model was that of religious orders like the Benedictines. Fr. Bonifacio Wimmer came from Bavaria to begin St. Vincent’s seminary in Pennsylvania in 1846. He established a regimen of private devotion, study, work, and the liturgy of the hours that focused on lectio divina of the Psalms. The oral/aural engagement with Scripture accompanied a liberal arts rather than scholastic approach to sacred texts. The third kind of Catholic seminary was the modern, professional seminary pioneered by “Americanists” like Bishop John Ireland. He sought a “civic minded Catholicism” that demonstrated the legitimacy and public value of the faith. Following the Third Plenary Council of Baltimore, Ireland founded a minor seminary (1885), then a major seminary which included historical-critical studies, a science lab, modern periodicals, and a professional ethos.

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