Journal articles: '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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Morrill, Bruce T. "Confessing Sin, Proclaiming Reconciliation in Contemporary U.S. Catholic Liturgy." Liturgy 34, no. 1 (January 2, 2019): 30–38. http://dx.doi.org/10.1080/0458063x.2019.1559614.

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WILDMAN, CHARLOTTE. "Religious selfhoods and the city in inter-war Manchester." Urban History 38, no. 1 (April 5, 2011): 103–23. http://dx.doi.org/10.1017/s096392681100006x.

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ABSTRACT:Manchester's processional tradition began in the nineteenth century and every Whit weekend, until the 1960s, Catholics and Protestants organized separate large celebrations. This article argues that the Catholic Whit celebrations peaked in importance between the two world wars and that this was related to the impact of Manchester Corporation's wider investment in urban redevelopment. It is a story about religion and the self, which reveals important details about the cultural meanings of the inter-war city and contributes to an emerging field of cultural geography that explores the relationship between space and faith.

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Ukpong, Donatus Pius. "Liturgical Prayer of the Faithful: A Theological Adaptation from a Pentecostal Perspective." Pneuma 35, no. 3 (2013): 385–404. http://dx.doi.org/10.1163/15700747-12341349.

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Abstract The eucharistic celebration is the highest prayer of the church, where through Christ, with Christ, in Christ, in the unity of the Holy Spirit, all glory and honor is given to God. In this article I examine the modus of the prayer of the faithful at the Roman Catholic eucharistic celebration in Nigeria. Are individuals free to express themselves in worship? I study the church’s worship and prayer and offer proposals from the perspective of modern Pentecostalism, which, according to recent surveys and research, is seriously influencing Catholicism in many African countries. Furthermore, I articulate a model of adaptation that respects the church’s liturgy and, at the same time, permits the faithful to experience their freedom and the power of the Holy Spirit during liturgical celebrations. Finally, I contend that both intellectualism and emotionalism are valid dimensions of being human and, therefore, are pleasing and acceptable to God in the liturgy.

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Morgan, Stephen. "‘Em Procissão Solene a Deus Orando, para os Batéis Viemos Caminhando’—The Long Ebb-Tide of Catholic Public Piety in the Former-Portuguese Enclave of Macao." Religions 12, no. 3 (March 16, 2021): 193. http://dx.doi.org/10.3390/rel12030193.

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When the City of the Name of God of Macao marked 400 years of Portuguese administration in 1956, the Catholic community’s participation was marked by a wide range of activities that included liturgical celebrations, public processions and other devotions that involved large numbers of the lay faithful, members of confraternities, in addition to the clergy and religious of the enclave. Twenty-one years later the Diocese of Macao celebrated its own quatercentenary with celebrations of a decidedly more sober character and at the retrocession of Macao to Chinese control in December 1999, other than a few liturgical events and hierarchical presence at civic ceremonies, the Church was all but invisible. As the Diocese of Macao plans for its 450th anniversary, some of the former richness has begun to return. This paper outlines the long ebb tide and now-nascent flow of the tide of Catholic public piety in Macao over this period by reference to the Catholic religious processions of the City and seeks to offer tentative explanations grounded in the theological, ecclesial, political and cultural winds that have blown across the Pearl River Delta since the end of the Second World War.

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Manik, Robert Pius. "Polemik Antara Original Event dan Original Purpose dalam Liturgi: Spiritualitas Liturgi Ekaristi dalam Perspektif Sejarah Liturgi dan Kitab Suci." Studia Philosophica et Theologica 21, no. 1 (May 4, 2021): 82–96. http://dx.doi.org/10.35312/spet.v21i1.333.

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Abstract This article discusses the basic character of the Roman liturgy and examines what the original Roman liturgical rite is that can serve as a standard for the Roman liturgical rites. Discussion about the authenticity of the Roman rites often lead to endless debate and create difficulties in practical matters when some of the rites are applied to liturgical celebrations. The analysis of the authenticity of the Roman rite in this paper will be based on the views of Edmund Bishop, an English liturgical historian. Besides using a historical approach, this article will also use a biblical study approach in exploring the basic characteristics of the Catholic liturgy, especially the Eucharist, so that a celebration of the Eucharistic liturgy can be said to be good. The views of several exegetes such as Brevard S. Childs (Old Testament) and Joachim Jeremias and Xavier Leon-Dufour (New Testament) will be used to analyze the biblical texts, especially regarding the story of the celebration of the Jewish Passover, Exodus and the story of the Last Supper in connection with the Eucharist. And, of course the opinions of contemporary liturgical historians such as Paul F. Bradshaw and John Maxwell are also very important here in order to discover the relevance of this study today. Key Words: Original, Eucharist, Exodus, Liturgy, Passover, Covenant, Rite, Brevard S. Childs

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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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Abellanosa, Rhoderick John Suarez. "The Church as a Sacrament in a Time of Pandemic: The Philippine Experience." Studies in World Christianity 26, no. 3 (November 2020): 261–80. http://dx.doi.org/10.3366/swc.2020.0309.

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The declaration of enhanced community quarantine (ECQ) in various provinces and cities in the Philippines did not impede the Catholic Church from celebrating its sacraments and popular devotions. Mired with poverty and various forms of economic and social limitations, the presence of God for Filipinos is an essential element in moving forward and surviving in a time of pandemic. Predominantly Roman Catholic in religious affiliation, seeking the face of God has been part of Filipinos' lives whenever a serious disaster would strike. This essay presents how the clergy, religious and lay communities in the Philippines have innovatively and creatively sustained treasured religious celebrations as a sign of communion and an expression of faith. In addition to online Eucharistic celebrations that are more of a privilege for some, culturally contextualised efforts were made during the Lenten Season and even on Sundays after Easter. This endeavour ends with a reflection on the Church as the sacrament of God in a time of pandemic. Pushed back to their homes, deprived of life's basic necessities and facing threats of social instability, unemployment and hunger, Filipinos through their innovative celebrations find in their communion with their Church the very presence of God acting significantly in their lives.

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Baldick, Julian. "Massignon: Man of Opposites." Religious Studies 23, no. 1 (March 1987): 29–39. http://dx.doi.org/10.1017/s0034412500018527.

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The following is the text of a memorial lecture given in London, at the Royal Asiatic Society, on Thursday 10 November 1983, as part of the celebrations held to mark the centenary of Louis Massignon (1883–1962), the most famous French Islamic specialist of the century, and a leading Catholic intellectual.

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Belcher, Kimberly H., Kevin G. Grove, and Sonja K. Pilz. "Recording as the Re-Membering Work of the People: A Catholic-Jewish Dialogue on the Body and Liturgical Memory." Studia Liturgica 51, no. 2 (September 2021): 122–42. http://dx.doi.org/10.1177/00393207211033997.

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The word leitourgia, meaning the work of the people, is often used to describe Christian worship and has also been adopted by many scholars of Jewish public worship. This word implies that liturgical worship in the Jewish and Christian traditions is a work that incorporates a people or assembly. The time- and place-shifting afforded by new recording technologies, however, alters the nature of liturgical work and its relationship to tradition, memory, and the assembly. In this article, phenomenology and reflexivity are deployed to examine the role of the body and its liturgical formation on producing and revisiting recorded liturgy. Liturgical work is already practiced by worshippers who (often in defiance of official leadership) record and view recorded liturgies. The embodied work of this displaced assembly reveals unexpected similarities in Jewish and Catholic ordained leaders’ “flattening” before the physical and metaphorical cameras of Western public life. Finally, diverse experiences of recorded liturgy are used to compare theological concepts of liturgical memory in Jewish and Catholic thought.

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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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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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van der Krogt, Christopher J. "Catholic Spirituality and Religious Identity in Interwar New Zealand." Pacifica: Australasian Theological Studies 18, no. 2 (June 2005): 198–222. http://dx.doi.org/10.1177/1030570x0501800206.

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Four broad but overlapping areas of spirituality can be identified in Catholic life in New Zealand in the period between the two world wars: affective devotion to Christ and the saints; active social engagement, whether in the form of charity or the promotion of Christian values; Eucharistic piety, including the extra-liturgical cult of the Eucharist alongside increased reception of the Blessed Sacrament and greater participation in the liturgy; and the intensification of lay spirituality by imitating the religious life through third orders and retreats. Catholic spirituality was dominated by the clergy and based on international models, thereby promoting a distinct religious identity. Protestant antagonism towards Catholic spirituality was limited, however, and the Church's leaders sought to avoid religious conflict, seeing secular indifference, rather than aggressive Protestantism, as the real threat to Catholic religious commitment and as the primary justification for introducing new forms of spirituality.

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Geldhof, Joris. "Penetration—Permeation—Fermentation: Ponderings on the Being of Liturgy and Its Memorial Modes." Studia Liturgica 50, no. 1 (March 2020): 6–21. http://dx.doi.org/10.1177/0039320720906517.

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The present contribution seeks to address the following fundamental questions at the crossroads of liturgical theology and metaphysics: How is liturgy in the world? What is the fundamental mode of being of the phenomena, events, actions, and experiences commonly referred to as Christian liturgy? How can people be in the liturgy and the liturgy in them? Or is liturgy only something that is performed and not something human beings can become (part of)? How must the liturgy’s apparent ontological capacity for inclusion be understood? How is it that liturgies can include us and, reversely, that we can embody, disseminate and radiate liturgy? The proposal is to use the three interrelated concepts of penetration, permeation, and fermentation to disentangle the complexities involved in these questions and to do that by primarily relying on both a liturgical and a non-liturgical source. Hence the discussion is concretely centered around the intriguing work Qu’est-ce que la liturgie (1914) of Dom Maurice Festugière, an outstanding thinker and representative of the early Liturgical Movement, and a selection of material taken from the Ordo Missae (2008) which is currently in use in the Roman Catholic Church. On the basis of a careful conceptual analysis of these works, a case is made for embracing metaphysics in liturgical studies and theology instead of considering its import as something of the past.

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Webster, Carol Marie. "Body as Temple: Jamaican Catholic Women and the Liturgy of the Eucharist." Black Theology 15, no. 1 (January 2, 2017): 21–40. http://dx.doi.org/10.1080/14769948.2017.1271582.

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Davis, Kenneth G. "Concentrate Consecrate: Hispanic Home Rituals and the Liturgy of the Catholic Church." Liturgy 21, no. 4 (December 2006): 53–60. http://dx.doi.org/10.1080/04580630600872687.

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Horne, Brian. "Worship as a Revelation. The Past, Present and Future of Catholic Liturgy." International journal for the Study of the Christian Church 9, no. 4 (November 2009): 362–65. http://dx.doi.org/10.1080/14742250903432008.

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Dziekońska, Małgorzata. "Religious behaviors as form of cultural identification. The case of Polish circular migrants in Iceland." Studia Migracyjne – Przegląd Polonijny 46, no. 4 (178) (2020): 97–114. http://dx.doi.org/10.4467/25444972smpp.20.040.12777.

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The problem under investigation in this text is the role of religious celebrations and practices in the mobile livelihoods of Polish circular migrants in Iceland. The phenomenon is discussed on the basis of qualitative research conducted among the migrants. The study participants are 18 men who work in a 2/2 rotation system for an Icelandic company. The basic findings of the case study analysis show that religious holidays and celebrations are important points of reference in circular migrants’ work calendar as they help to arrange their schedule to meet work and family responsibilities. They go through Sunday rituals like they do at home. Living their lives according to the Polish Catholic calendar migrants celebrate their national identities and better understand their relation to the host society even if their migration is not a permanent one. The implications of the study are also that religious celebrations have great social and cultural significance for circular migrants.

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Dziekońska, Małgorzata. "Religious behaviors as form of cultural identification. The case of Polish circular migrants in Iceland." Studia Migracyjne – Przegląd Polonijny 46, no. 4 (178) (2020): 97–114. http://dx.doi.org/10.4467/25444972smpp.20.040.12777.

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The problem under investigation in this text is the role of religious celebrations and practices in the mobile livelihoods of Polish circular migrants in Iceland. The phenomenon is discussed on the basis of qualitative research conducted among the migrants. The study participants are 18 men who work in a 2/2 rotation system for an Icelandic company. The basic findings of the case study analysis show that religious holidays and celebrations are important points of reference in circular migrants’ work calendar as they help to arrange their schedule to meet work and family responsibilities. They go through Sunday rituals like they do at home. Living their lives according to the Polish Catholic calendar migrants celebrate their national identities and better understand their relation to the host society even if their migration is not a permanent one. The implications of the study are also that religious celebrations have great social and cultural significance for circular migrants.

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Carville, Gary. "‘Scrupulous and Timid Conformism’: Ireland and the Reception of the Liturgical Changes of Vatican II." Religions 12, no. 7 (July 17, 2021): 545. http://dx.doi.org/10.3390/rel12070545.

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The Second Vatican Council and, in particular, its Constitution on the Sacred Liturgy, changed much in the daily life of the Church. In Ireland, a country steeped in the Catholic tradition but largely peripheral to the theological debates that shaped Vatican II, the changes to liturgy and devotional practice were implemented dutifully over a relatively short time span and without significant upset. But did the hierarchical manner of their reception, like that of the Council itself, mean that Irish Catholics did not receive the changes in a way that deepened their spirituality? And was the popular religious memory of the people lost through a neglect of liturgical piety and its place in the interior life, alongside what the Council sought to achieve? In this essay, Dr Gary Carville will examine the background to the liturgical changes at Vatican II, the contribution to their formulation and implementation by leaders of the Church in Ireland, the experiences of Irish Catholic communities in the reception process, and the ongoing need for a liturgical formation that brings theology, memory, and practice into greater dialogue.

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Kranemann, Benedikt. "Liturgy and Violence in Christianity—a Case Study." Journal of Religion in Europe 3, no. 2 (2010): 241–55. http://dx.doi.org/10.1163/187489210x501527.

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AbstractReligious rituals and worship services within the context of violence and war are the topic of this article. It investigates the role of different dimensions of such liturgies and their encouragement and legitimization, but also their delegitimization of war. The textual example, on which this article is based, is a small Catholic prayer book for soldiers from World War I. The thesis is that liturgy and forms of piety have a very formative character by means of their emotionality and associations, but also through corporeity, repetition, etc. Liturgy and piety can have a great but very different impact on the communication of war and violence. The article focuses on some of the central prayers and other texts from this prayer book as concrete examples for the article's argument.

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McClendon, Muriel C. "A Moveable Feast: Saint George's Day Celebrations and Religious Change in Early Modern England." Journal of British Studies 38, no. 1 (January 1999): 1–27. http://dx.doi.org/10.1086/386179.

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Recent writing on the English Reformation has been dominated by the so-called revisionists. While not all revisionist historians have advanced an identical interpretation of the Reformation, the broad outline of their argument is neatly summarized in the opening lines of J. J. Scarisbrick's The Reformation and the English People: “On the whole, English men and women did not want the Reformation and most of them were slow to accept it when it came.” While earlier writers argued that the Reformation period represented a sharp break in English history with a definitive rejection of Catholicism, revisionists have asserted that there was considerable continuity in the religious life of sixteenth-century men and women. The Catholic Church was strong and vital and commanded considerable loyalty among the laity, and changes to religious doctrine and practice generated considerable hostility. The demise of the Catholic Church in England was not assured, and the success of the Protestant Reformation was the result of a long straggle fought from above that was won only during the middle years of Elizabeth's reign.The revisionist interpretation has commanded wide attention and support. It currently stands, in many respects, as the new orthodoxy of English Reformation historiography. Most historians now concur on the profound attachment of many men and women to the doctrine and worship of the Catholic Church and their reluctance to abandon them. Nevertheless, a number of questions about the revisionists' interpretation of the Reformation and English religiosity remain.

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Muslimah, Muslimah. "THE SPIRITUAL INTELLIGENCE IN INTERPRETING THE RELIGIOUS DAYS COMMEMORATION BY CROSS-RELIGIOUS OF MALAY SOCIETY IN THE EDUCATIONAL INSTITUTION." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 19, no. 2 (December 21, 2020): 304. http://dx.doi.org/10.18592/al-banjari.v19i2.2529.

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This study aims to describe the form of the religious day celebrations of Malay society across religions and the meaning of commemorating them in educational institutions. This field research uses a qualitative research approach with data collection through in-depth interviews, participant level observation and documentation. The results of the study describe that the form of religious day commemoration activities in SMPN 2 Arut Selatan are grouped into two, namely: commemoration of religious days which are commemorated based on certain moments, for instance are maulid of the Prophet Muhammad, Isra Mi'raj, and celebrations to welcome the Islamic New Year (Islam), Christmas and Easter (Christian Protestant and Catholic); and routine religious activities, for example is prayer with each of the followers of interfaith religions. Furthermore, the meanings of the religious days celebration are grouped into three views, trere are; as the obligation/ necessity of the learning process, empirical religion and individual's religion; as a culture / habit that becomes a system at school; as a requirement for the implementation of religious practices; and as a culture related to the commemoration of religious days.

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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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VANLANDUYT, L. "The Psalms in the Catholic Sunday-Liturgy after the Reform of Vatican II." Questions Liturgiques/Studies in Liturgy 73, no. 3 (September 1, 1992): 146–60. http://dx.doi.org/10.2143/ql.73.3.2015079.

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Doe, Norman. "Ordination, Canon Law and Pneumatology: Validity and Vitality in Anglican-Roman Catholic Dialogue." Ecclesiastical Law Journal 8, no. 39 (July 2006): 406–24. http://dx.doi.org/10.1017/s0956618x00006700.

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The subject of the sixth meeting of the Colloquium of Anglican and Roman Catholic Canon Lawyers in Rome 2005 was the Roman Catholic position that Anglican orders are invalid. The meeting employed a canonical framework to explore the status and terms of Apostolicae curae (1896) and the modern applicability of the canonical issues of intent, matter, form, and minister to the question of Anglican orders. The meeting did not examine pneumatological aspects of ordination. This article seeks to set alongside each other the ritual elements of the liturgy for the ordination of priests in both the Anglican and Roman Catholic Churches in their respective canonical contexts. It proposes the value of a pneumatological approach for possible Roman Catholic recognition of the vitality of Anglican orders. A draft of this paper was presented to the seventh meeting of the Colloquium of Anglican and Roman Catholic Canon Lawyers in Johannesburg in February 2006, where it was favourably received.

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Stern, Dieter. "The Making of a Marian Geography of Grace for Greek Catholics in the Polish Crownlands of the 17th–18th Centuries." Religions 12, no. 6 (June 16, 2021): 446. http://dx.doi.org/10.3390/rel12060446.

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This article explores the ways in which the newly founded and highly contested Christian confession of the Greek Catholics or Uniates employed strategies of mass mobilization to establish and maintain their position within a contested confessional terrain. The Greek Catholic clerics, above all monks of the Basilian order fostered an active policy of acquiring, founding and promoting Marian places of grace in order to create and invigorate a sense of belonging among their flock. The article argues that folk ideological notions concerning the spatial and physical conditions for the working of miracles were seized upon by the Greek Catholic faithful to establish a mental map of grace of their own. Especially, the Basilian order took particular care to organize mass events (annual pilgrimages, coronation celebrations for miraculous images) and promote Marian devotion through miracle reports and icon songs in an attempt to define what it means to be a Greek Catholic in terms of sacred territoriality.

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Imbelli, Robert. "Book Review: Exploring Catholic Theology: Essays on God, Liturgy, and Evangelization. By Robert Barron." Theological Studies 77, no. 1 (February 22, 2016): 249–51. http://dx.doi.org/10.1177/0040563915620187v.

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Heady Faulstick, Chene. "“Earth has clear call of daily bells”: Nature’s Apocalyptic Liturgy in Christina Rossetti’s Verses." Religion and the Arts 15, no. 1-2 (2011): 172–71. http://dx.doi.org/10.1163/156852911x547510.

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AbstractThis essay reconsiders Charles Ryder’s religious conversion in Brideshead Revisited in terms of a primarily emotional conversion. When reading the novel as a pilgrimage to passion, readers can see in Charles a legitimate, convincing emotional conversion, which should—when emphasizing traditional Catholic ideals—ultimately also be understood as a religious conversion. Charles’s emotional interaction with Catholicism includes his intimate, formative relationship with the Catholic Flyte family, especially Sebastian, and aspects of his career as a Baroque artist, as Baroque art is often identified with Catholicism. It also includes Charles’s disenchantment with both the soullessness of war, which drains its participants of any emotional experience, and the modern world, which lacks connection to depth and tradition. Finally, the emotive power of his inadvertent pilgrimage to Brideshead also connects Charles to Catholicism as the house facilitates Charles’s memories of his religious experience at Lord Marchmain’s deathbed, his artistic conversion to Baroque art, and his passionate friendship with Sebastian. Such a broad definition of Catholicism calls for an expansive understanding of religion, but it is this kind of a religious understanding that Brideshead Revisited recommends.

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Eke, Josephine Marie A. "Language and Symbolic Arts: Religious Adornments, Arts and Meaning in the Catholic Church Liturgy." Open Journal of Modern Linguistics 10, no. 04 (2020): 390–403. http://dx.doi.org/10.4236/ojml.2020.104023.

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Hoare, Frank. "Community Polarization Around Cultural Adaptation in the Liturgy in a Fiji Indian Catholic Community." Mission Studies 18, no. 1 (2001): 130–52. http://dx.doi.org/10.1163/157338301x00108.

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AbstractIn this essay, veteran Columban missionary Frank Hoare analyzes a dispute in the Fiji Indian community over the possibilities of employing hierarchically-approved, Indian adaptations to the Liturgy in a parish in Fiji. Hoare suggests that at bottom the dispute was not only about popular religiosity versus official religious practice, nor was it even about the limits of syncretism in Christian faith and practice. Rather, it was a dispute that went to the heart of power and authority structures within several of the Fiji Indian villages in the parish. Ultimately, Hoare concludes, inculturation in the Fiji Indian context needs to go beyond importing practices from Indian Christianity and translating Hindu practices for use within Christian contexts: "... a true and deep inculturation cannot result from borrowing forms from India, even if approved by ecclesiastical authorities, but will only come about through ongoing dialogue with the Fiji Indian Catholics as they try to hear and understand the gospel faith which transcends all cultures and express it in symbols and forms of their lived experience."

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Quartier, Thomas. "Liturgy Participant's Perspective: Exploring the Attitudes of Participants at Roman Catholic Funerals with Empirical Methods." Liturgy 21, no. 3 (September 2006): 21–29. http://dx.doi.org/10.1080/04580630600642700.

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Rimaud, Didier. "The Collaboration of a Poet with Composers for Contemporary Catholic Liturgy in the French Language." Studia Liturgica 28, no. 2 (September 1998): 152–65. http://dx.doi.org/10.1177/003932079802800203.

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Cerezo Moreno, Marta. "Shakespeare and Mercy at the Vatican, 2016." International Journal of English Studies 20, no. 3 (December 30, 2020): 145–64. http://dx.doi.org/10.6018/ijes.416521.

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This article explores a central chapter in the history of the Catholic reception of Shakespeare’s work during the contemporary age: the Catholic readings in 2016 of Shakespeare’s dramatic presentation of mercy in the context of the celebrations of the 400th anniversary of Shakespeare’s death and the Holy Year of Mercy. This study directs its focus first to Catholic public manifestations on mercy −such as printed volumes, articles and cycles of lectures− which incorporated Shakespeare’s reflections on mercy within their religious debate. Second, it studies how the Globe to Globe Hamlet performance at the Holy See on 13 April 2016 triggered the interpretation within the Vatican context of Hamlet as a play which, despite its focus on revenge and crime, opens up glimpses of mercy that allow a redefinition of justice.

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Frijhoff, Willem. "RAMSEY (Ann W.), Liturgy, Politics, and Salvation : The Catholic League in Paris and the Nature of Catholic Reform, 1540-1630." Archives de sciences sociales des religions, no. 114 (June 1, 2001): 108–9. http://dx.doi.org/10.4000/assr.20817.

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Kranemann, Benedikt. "Specialist Conference of the Working Fellowship of Catholic Liturgy Instructors (AKL) in the German-Speaking Countries." Studia Liturgica 25, no. 2 (September 1995): 247–49. http://dx.doi.org/10.1177/003932079502500207.

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Goyvaerts, Samuel. "The Incarnation as the Fundamental Mystery for Sacramentality in the Catholic Tübingen School." Studia Liturgica 50, no. 2 (September 2020): 176–87. http://dx.doi.org/10.1177/0039320720945938.

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This article reveals part of the rich but unknown liturgical thought of the nineteenth-century Catholic Tübingen School. In the reflections of these German theologians on liturgy and especially the eucharist, the incarnation plays a vital role. Johann Sebastian Drey considers the incarnation as the “fundamental mystery” of the Christian faith. In this article, the importance of the incarnation for Drey’s liturgical thinking and his reflections on sacramentality are explored. Attention is also given to Drey’s student, Johann Adam Möhler. The crucial role of the incarnation for his ecclesiology has already been proven, but this article demonstrates the role of the incarnation in his liturgical and sacramental reflections. In his writings on the eucharist, he makes an interesting connection between what he calls “ongoing incarnation” and the idea of theosis. At the end of the article some contemporary liturgical theological perspectives are developed on the relevance of (ongoing) incarnation and theosis.

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Stuart, Joseph R. "“A More Powerful Effect upon the Body”: Early Mormonism's Theory of Racial Redemption and American Religious Theories of Race." Church History 87, no. 3 (September 2018): 768–96. http://dx.doi.org/10.1017/s0009640718001580.

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This paper examines Joseph Smith's construction of a racialized theology, which drew upon conceptions of Abrahamic lineage and the possibility of “racial redemption” for peoples of African descent through conversion to Mormonism. This ran against the grain of his Protestant and Catholic contemporaries’ religious understandings of race. He expanded upon earlier iterations of his ideas with the introduction of new rituals and liturgy related to LDS temples. Smith's wife may have invited a person of African descent to participate in this new liturgy before his murder in June 1844. The views he expressed about peoples of African descent before his death are inchoate, although high-ranking Mormons related to Smith seemed to have agreed with the possibility of racial redemption. After Smith's death, Brigham Young and other Mormon leaders framed the LDS temple and priesthood restriction in terms of Smith's liturgy rather than any of Smith's varied teachings on race. This paper also argues that Mormonism's racial restriction arose from its roots in the sealing ritual rather than ecclesiological power structures. Mormonism's racial doctrine has often been described as a “priesthood ban,” referring to ecclesiastical authority. However, this discounts the religious contexts in which it arose and excludes the experiences of women and children, who were not allowed to participate in the endowment or sealing ordinances. This paper places Mormonism's temple liturgy at the front and center of the LDS Church's priesthood and temple restriction.

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Geldhof, Joris. "German Romanticism and Liturgical Theology: Exploring the Potential of Organic Thinking." Horizons 43, no. 2 (November 8, 2016): 282–307. http://dx.doi.org/10.1017/hor.2016.64.

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There is significant correspondence between two phenomena that are very rarely treated together yet reveal intriguing similarities: liturgical theology and German Romanticism. The key shared concept is “organism,” a category expressing active life as well as coherence. It shows a way out of the deadlock caused by a simple opposition of objectivism and subjectivism. This article first of all presents an interesting kind of liturgical theology that was done by representatives of the Catholic Tübingen School, and then shows that the emerging Liturgical Movement was intrinsically Romantic in its theological approach to the liturgy.

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Murillo, Luis E. "Tamales on the Fourth of July: The Transnational Parish of Coeneo, Michoacán." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 137–68. http://dx.doi.org/10.1525/rac.2009.19.2.137.

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AbstractThis article traces the significant yet largely unexplored experience of transnationalism in the lived religious experiences of Mexican and Mexican American Catholics by focusing on the parish as a central unit of analysis. Within this analysis, the parish unit is rethought as an analytical unit in two important regards. First, the way in which parish life in rural Mexico has been predominately conceptualized as one whose rhythm revolves around a traditional ritual calendar centered on community celebrations of particular religious holidays and localized votive devotions needs to be replaced. Based on research from an ongoing historical case study (1890-present) of a central Mexican parish, Nuestra Señora del Rosario in Coeneo, Michoacán, and on other parishes, the rhythm of parish life has clearly shifted to celebrations of marriages and baptisms. These religious celebrations of marriages and baptisms in Mexico have become the focal point of identity and community in this transnational Mexican and Mexican American experience. These sacraments of baptism and marriage have multiple meanings that not only include universal Catholic doctrines but also notions of family, community, and a particular appreciation for the sacralized landscape of their Mexican parish. Second, notions of parish boundaries as fixed and parish affiliation as singular must be reconsidered because many Mexicans and Mexican Americans living in the United States consider themselves to be active members in at least two parishes: one in Mexico and one or more in the United States.

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

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