Relevant bibliographies by topics / Liturgical renewal

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Liturgical renewal'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Liturgical renewal"

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Grisbrooke, W. Jardine. "Liturgical Reform and Liturgical Renewal." Studia Liturgica 21, no. 2 (September 1991): 136–54. http://dx.doi.org/10.1177/003932079102100202.

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Klöckener, Martin. "Liturgical Renewal through History." Studia Liturgica 44, no. 1-2 (September 2014): 13–33. http://dx.doi.org/10.1177/00393207140441-204.

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Glibetić, N. "Liturgical Renewal Movement in Contemporary Serbia." Quarterly Journal of St. Philaret's Institute, no. 36 (2020): 129–56. http://dx.doi.org/10.25803/sfi.2020.36.4.005.

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De Jong, Ursula, and Flavia Marcello. "Stewardship and renewal of catholic places of worship in Australia." Actas de Arquitectura Religiosa Contemporánea 6 (April 3, 2020): 156–71. http://dx.doi.org/10.17979/aarc.2019.6.0.6236.

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The National Liturgical Architecture and Art Council (NLAAC) is an advisory body to the Bishops’ Commission for Liturgy of the Australian Catholic Bishops Conference, mandated to provide advice in the areas of liturgical architecture, art and heritage. The Council has prepared guidelines for use throughout the Catholic Church in Australia. The most recent of these documents, Fit for Sacred Use: Stewardship and Renewal of Places of Worship (2018) focusses on existing church buildings with particular reference to cultural heritage, and is the subject of this paper. Vatican II sought the full and active liturgical participation of all the people and so existing churches were reordered to foster inclusion. It is timely to consider questions around what constitutes our heritage and how it is valued. Fit for Sacred Use sets out the liturgical and heritage principles which are fundamental to conserving, renovating and reordering a church building. Its holistic approach considers how we renew our churches while honouring our heritage.
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Westerfield Tucker, Karen B. "North American Methodism's Engagement with Liturgical Renewal." Liturgy 26, no. 4 (October 2011): 57–66. http://dx.doi.org/10.1080/0458063x.2011.586588.

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Gunawan, Hizkia Anugrah. "Liturgi Sebagai Ruang Transformasi." Indonesian Journal of Theology 6, no. 1 (October 12, 2019): 44–68. http://dx.doi.org/10.46567/ijt.v6i1.17.

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Echoes of liturgical renewal have come to pervade a number of churches these past decades. Alternatively, one finds that the discourse concerning mission is being abandoned by the church and domain of theology, alike. Yet a closer look at the principles undergirding the liturgical renewal movement shows a certain connection between liturgy and mission. Notion of a missional liturgy further emphasizes the link between the two. Constructive efforts leading to these findings thus generate enthusiasm for the renewal of liturgy as transformative space. This enthusiastic spirit ought to encourage the church to designate liturgy as space within which the church is to perform its mission.
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Ledot, Ignasius. "SPIRIT SACROSANCTUM CONCILIUM. Mendorong Sebuah Liturgi Yang Hidup, Kontekstual, Inkulturatif." Jurnal Ledalero 12, no. 1 (September 5, 2017): 97. http://dx.doi.org/10.31385/jl.v12i1.84.97-112.

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The reform of the liturgy is to be “marked by the gong of tradition and the spirit of genuine renewal”. This “motto” of liturgical renewal reminds us of the importance of being aware that both tradition and our contemporary situation need to be experienced together in our celebrations. The purpose of the liturgical renewal by the Second Vatican Council, was not renewal for the sake of renewal itself, but rather so that celebrations produced by such reform are meaningful for the active participation of the people of God. To achieve this ideal, judicious considerations need to be taken regarding tradition and contemporary developments. One important fruit of the analysis of the Second Vatican Council is that active participation should become ever wider and deeper in our liturgical celebrations. Participation that is both active and conscious whether physically, together with the whole rich genius of the culture, or spiritually, is a part of the richness of grace for which we should indeed thank God. The presence of Sacrosanctum concilium invites all social levels and classes to participate actively and consciously in sacrificial celebrations and in the Lord’s Supper. <b>Kata-kata kunci:</b> Sacrosanctum Concilium, pembaruan, liturgi, misale, partisipasi, aktif dan sadar, inkulturasi, Gereja, umat Allah, rubrik, kurban, keselamatan.
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McLean, Tom. "Theological Considerations for Liturgical Renewal with Edward Schillebeeckx1." New Blackfriars 99, no. 1084 (December 18, 2017): 775–87. http://dx.doi.org/10.1111/nbfr.12350.

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Sweeney, Sylvia. "Baptism as the Gateway to Episcopal Liturgical Renewal." Liturgy 26, no. 4 (October 2011): 36–44. http://dx.doi.org/10.1080/0458063x.2011.586585.

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Mannion, M. Francis. "Rejoice, Heavenly Powers!: The Renewal of Liturgical Doxology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 12, no. 1 (February 2003): 37–60. http://dx.doi.org/10.1177/106385120301200103.

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Dissertations / Theses on the topic "Liturgical renewal"

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Regule, Teva L. "Identity, Formation, Transformation: The Liturgical Movement of the Twentieth Century and the Liturgical Reform Efforts of New Skete Monastery." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107670.

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Thesis advisor: John F. Baldovin
The Liturgical Movement of the twentieth century had a great impact on the liturgical life of much of Western Christianity, particularly Roman Catholicism and mainline Protestantism. Many of the early pioneers of this movement drew inspiration for their efforts from the liturgical forms and theology of the Christian East, primarily from late antiquity (i.e. third to eighth centuries). The question is, “Were the Eastern Christian Churches that trace much of their liturgical expression to this period themselves affected by this movement?” At first glance, the answer might appear to be negative. However, this dissertation aims to show that the Liturgical Movement did have an influence in some quarters of the Eastern Christian Church. In particular, it analyzes one community’s attempt to adapt the scholarship and principles of the movement to Eastern Christian worship, specifically focusing on the liturgical reform efforts of New Skete Monastery, a community of Eastern Orthodox monastics located in upstate New York. The dissertation begins with a discussion of the meaning of reform and an historical overview of the scholarship and principles of the Liturgical Movement in both the Christian West and East, focusing primarily on those aspects that will become relevant to the future liturgical reform efforts of New Skete. It then introduces the communities of New Skete, including a brief history of the communities, how they understand liturgy and the place it has in their lives, how they understand liturgical reform, why they think such reform is necessary, their principles of reform, and how they understand the authority for their reform. The bulk of the dissertation chronicles the liturgical reform efforts of the community over their fifty-year history for the communal services of the monastery and analyzes them in detail. Since the study of liturgy is not just textual, this dissertation also includes a presentation and cursory analysis of the architecture of the worship space and its iconic program, the calendar of saints, the music of the service, and other performative aspects of the celebration. The work concludes with a summary of the reception of their efforts gathered from an interview project that explored their liturgical life
Thesis (PhD) — Boston College, 2017
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Close, Jennifer M., and n/a. "A Feminist Understanding of Liturgical Art." Griffith University. School of Theology, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20060301.141353.

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Among church folk in Australia today, there are concerns that soon ? with the surge of secularism in our society ? there will be no Christian tradition left for their children to inherit. At the same time, there is also a rising desire for spiritual renewal among Australians. It seems that the church and society are worlds apart. It is my contention that feminist liturgical artists are in a unique position to bridge the gap between the church and the world, and to promote the spiritual renewal of both. My task in this thesis is to devise a feminist model of liturgical art practice which is both aesthetic and prophetic. In this model, liturgical art is capable both of inspiring people to contemplate divine meanings and of calling the people to discipleship in the service of God in the world. It is also able both to encourage hope and challenge injustices. A balanced approach to the aesthetic and prophetic is suggested in Elisabeth Schüssler Fiorenza's (1992) four-step model of feminist research, which shapes my project. The principles which form the framework of my feminist understanding of liturgical art are widely applicable, and do not just apply to women. Even so, I maintain that women are more gifted than men at understanding the world in terms of relations rather than hierarchies. In the Catholic church today, we need this sense of relation more than ever. The church needs to be in creative relation with contemporary culture, or we are going to lose the young people from our ranks, and consequently our future. Within the church, the hierarchy needs to be in creative relation with the laity, and this requires a more collaborative approach to leadership ? including ministry. Within the liturgical environment, the church needs images which are able to draw heaven and earth into creative relation. These inclusive and holistic ideas are basic to a feminist practice of liturgical art as I describe it in this project. To demonstrate what such a practice might look like, I use examples from my own liturgical artwork. I aim to show how theory/theology and practice are inextricably interrelated in a feminist practice of liturgical art, and that practice precedes theory/theology, and that theory/theology leads to renewed practice. This has certainly been my experience while writing this thesis. The model of feminist liturgical art practice, which I formulate in this thesis, is postmodern. The largest theoretical challenge for me in this project was to come to terms with beauty theory, a conceptual framework which underpinned modernist art theory. By training and by inclination, I am disinclined to favour an art theory in which the highest value is beauty. Beauty theory was significantly deconstructed in the artworld in the 20th century and the new understandings of beauty arising today show the signs of paradigm shift. In the case of beauty theology, however, nothing comparable has caused theologians to significantly refigure their core value. Coming to terms with beauty theology was my largest theological challenge. My solution in both cases was to enlarge the category of beauty by adding ugliness. I call this category 'beautiful ugliness' (Boyd 1960, 200). However, 'beautiful ugliness' is not the focus of my aesthetic approach. I use 'life' as the core value. Into the mix of feminist postmodern art theory/theology, I add some elements of classical American pragmatism. In a pragmatic frame, ideas need to be tested out in the realities of everyday life. In line with my chosen core value, I use the terms life-relevant and life-enhancing (Miles 1985, 6) as criteria for testing the value of liturgical art. This project represents my attempt to draw a picture of what a feminist, postmodern, pragmatic, aesthetic/prophetic practice of liturgical art might look like in 21st century Australia. My hope is that there are other women and men artists, like myself, who work with 'passionate purpose' (Alexander 1933, 53) - driven by their faith in God; by their fidelity to the Christian tradition; by a desire to imaginatively explore, express and stretch the boundaries of that tradition; and by a powerful sense of place-connection and of community-belonging ? who will find this model useful and perhaps inspiring.
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Holness, Denzil D. "Renewal of worship through the discovery and recovery of the African-American liturgical tradition." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1991. http://digitalcommons.auctr.edu/dissertations/1048.

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The need at Central Christian Church was for the renewal of its worship life in terms of the discovery and recovery of its African-American liturgical heritage from which it had become alienated. Consequently, the goal of this project was to effect such a renewal through the process of acquiring a critical knowledge and understanding of African-American worship, our denominational worship tradition as well as a biblical and theological understanding of worship which functioned as a normative and critical guide in the process of renewal. The Petrine understanding of the church as expounded specifi cally in the pericope, 1 Peter 2:4-10, and generally in the entire epistle, was the basis for our biblical and theological understanding of worship. Methodologically, this project on renewal involved the use of workshop sessions designed to facilitate the acquisition of a biblical and theological understanding of worship and our worship traditions as well as to facilitate attitudinal and behavioral changes in the participants and to increase the meaningfulness of the worship experiences to them. It also involved the planning of two types of worship services --one culturally affirming, the other non-culturally affirming. Results from the workshop experiences confirmed the hypotheses that the workshop sessions would facilitate the acquisition of a biblical and theological understanding of worship, as well as a critical knowledge and understanding of African-American worship, and worship in our denominational tradition; and that they would effect some behavioral and attitudinal changes in the participants as well as increasing the meaningfulness of the worship experiences to them. However, the results of the worship experiences did not provide support for the hypothesis that the culturally affirming worship service would have been experienced as being more meaningful, satisfying and appealing to non-members. While the recommended changes were in the direction of the recovery and affirmation of the African-American liturgical heritage, the results suggested the emergence of a bi-cultural type of worship at Central. The bi-cultural path, then, seems to be the path to a meaningful, satis fying, and appealing worship experience at Central. Although this project has provided added confirmation of the need for an ethnic group to recover and affirm its liturgical heritage, its chief contribution to attempts to renew worship in the African-American liturgical tradition seems to be its demand for a critical re-examination of the stereotypical assumptions about African-American and Euro-American liturgical traditions and worship styles. Certain improvements are suggested in terms of data gathering relative to the workshop experiences as well as question construction relative to the evaluation of the worship service.
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Pechatnov, Valentine. "The issue of liturgical language discussion in the Russian press in 1905-06 /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Leão, Fábio de Souza. "A formação litúrgica no Brasil a partir da Sacrosanctum Concilium." Pontifícia Universidade Católica de São Paulo, 2010. https://tede2.pucsp.br/handle/handle/18388.

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ADVENIAT
This thesis written by Fabio de Souza Leão has as title: The liturgical formation in Brazil from Sacrosanctum Concilium. The main objective of this research is to analyze, although in general, why the catholic communities in Brazil did not find a satisfactory way in the liturgy, the source of their spirituality, even after the renewal of council with the promulgation of the constitution on the liturgy in 1963. This scientific research is justified by the deficiency of liturgical formation of the brazilian clergy even after the Second Vatican Council. The changes in the liturgy could not produce the expected results, in other words, a spiritual renovation of the liturgy in the minds and hearts of the priests. Many times they understood the liturgical constitution more like reform that renovation, a much more comprehensive aspect than reformer, because it requires a new style of liturgical life able to promote the active, full, conscious, fruitful and pious participation, which are requirements of own essence of liturgy. The primary hypothesis of this research indicates that the liturgical formation of clergy as vertex of problem in active participation in communities is deficient. His nonassimilation of the renewed liturgy affects communities, and this has direct involvement in the pastoral of the church.The theoretical research, a method followed in this work, comes to important results for the Church in Brazil: the priests are not yet imbued with the spirit and strength of the liturgy and its theological-liturgical training is weak, they had not caught the spirit of the liturgical renovation and many of them still remain on the periphery of the cult of the Christian mystery. They are bounded on liturgical rules, devotionals and celebrationshow; it misses initiation in the liturgical life and a better organization for an effective liturgical formation at the parish level
Esta dissertação, de autoria de Fábio de Souza Leão, traz como título: A formação litúrgica no Brasil a partir da Sacrosanctum Concilium. O principal objetivo da pesquisa é analisar, ainda que de modo geral, o porquê das comunidades católicas do Brasil não encontrarem, satisfatoriamente na liturgia, a fonte de sua espiritualidade, mesmo após a renovação conciliar com a promulgação da Constituição sobre Liturgia, em 1963. Esta investigação científica tem como justificativa a deficiente formação litúrgica do clero brasileiro, precisamente, após o Concílio Vaticano II. As mudanças na liturgia não conseguiram produzir os frutos esperados, isto é, uma renovação do espírito da liturgia na mente e no coração dos padres. Por vezes, entenderam a Constituição Litúrgica mais como reforma do que renovação, aspecto muito mais abrangente do que reforma, porque exige um novo estilo de vida litúrgica capaz de promover a participação ativa, plena, consciente, frutuosa e piedosa, exigências da própria natureza da liturgia. A hipótese primária desta pesquisa indica a deficiente formação litúrgica do clero como o vértice do problema da participação ativa das comunidades. A sua não assimilação da liturgia renovada atinge as comunidades; e isto tem implicâncias diretas na pastoral da Igreja. A pesquisa teórica, método seguido nesse trabalho, chega a resultados importantes para a Igreja do Brasil: os padres ainda não se encontram imbuídos do espírito e da força da liturgia e sua formação teológico-litúrgica é fraca; não captaram o espírito da renovação litúrgica e muitos ainda permanecem na periferia do culto do mistério cristão, presos a regras litúrgicas, devocionismos e a celebrações show; falta iniciação à vida litúrgica e uma melhor organização para uma formação litúrgica eficaz a nível paroquial
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Anno, Ferdinand. "Pakikibaka and liturgy in the Philippines : the rites and symbols of a people's struggle as source materials for liturgical renewal : an ecumenical Protestant perspective." Thesis, University of Leeds, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.438561.

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Kloppers, Elizabeth C. "Kerkliedere vir 'n nuwe generasie - 'n Liturgies-himnologiese ontwerp onder voorwaarde van die Ekumene." Thesis, University of Pretoria, 2004. http://hdl.handle.net/2263/31115.

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Hymns are handed down from generation to generation, from country to country, and from church to church. In every time in history, hymns and songs are needed that are new for that time and generation – hymns through which the timeless message can be voiced in a new and unique way. The historical binding, as well as the ecumenical tie, are thus indispensable features for the church, her liturgy and her music. In the processes of creating new hymns and liturgical forms, the una sancta ecclesia always needs to be in focus. In this study the ecumenical and liturgical movements of the twentieth century, their goals, and the influence they exerted on liturgical renewal and hymn singing, are investigated. The ecumenical meaning of new hymns and liturgical forms is evaluated in terms of these goals. To determine the functionality of new hymns, a theoretical grounding for the various functions of hymns is given. Renewal in the form of contemporary material, new styles and ecumenical-liturgical forms is reflected in the Liedboek van die Kerk (2001), the new hymnal for the Afrikaans-speaking churches. The hymnal is discussed with regard to the content, and the processes of compilation. The versification of the psalms, fundamentalist views, and the resistance to transformation in the processes of canonization, also comes under scrutiny. Documentation, motivation and report of about sixty new hymns and liturgical forms in the Liedboek van die Kerk (2001) are given. Hymns, songs and liturgical forms are researched from hymnological perspectives, by relevant musical and textual analysis, and by exploring their origin, history, working history, and liturgical function. The functionality of the hymns is assessed, and their hymnological, liturgical, contextual and ecumenical significance determined, with regard to the theoretical grounding in the preceding chapters. The conclusion is that ecumenicity is a sine qua non for the hymns and songs of a new generation. History and tradition, but also the contemporary church as a whole, should co-determine processes. The future of liturgical singing depends on the way in which theological, liturgical, hymnological, ecumenical and anthropological fields of tension could be kept in balance. Balance thus needs to be found between functionality, ethics, and aesthetics; between tradition and creativity; historical fidelity and contemporary embodiment; individualism and community; between the individual church and ecumenism; quality and popularity; between Christian/confessional identity, and general religiosity; between orthodox expressions of faith, and the poetical-symbolical shifting of boundaries. Boundaries are exceeded through the singing of hymns – boundaries of language, of confession, of time and space, and boundaries between individuals and groups. Liturgical singing can be the singing of believers of all times and all places only by preserving the traditional ecumenical heritage on the one hand, and on the other hand, through ecumenical cooperation when creating new hymns and forms – thus the one faith in many languages, the audible sign of the una sancta ecclesia.
Thesis (DMus)--University of Pretoria, 2005.
Music
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Pierron, Lucile. "Architectures religieuses en Lorraine durant les Trente Glorieuses : trois décennies d’expérimentations à l’épreuve de la modernité." Thesis, Université Paris-Saclay (ComUE), 2019. http://www.theses.fr/2019SACLD003.

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Au lendemain de la Seconde Guerre mondiale émerge en France un mouvement de renouveau de l’architecture religieuse et de l’art sacré sous l’impulsion d’un clergé soucieux de repositionner l’Église au cœur de la création contemporaine. S’appuyant sur une liturgie réformée, la communauté religieuse s’engage dans l’édification de nouveaux lieux de culte, qui sont une occasion de mettre en œuvre des formes audacieuses par l’emploi de techniques constructives innovantes. Particulièrement meurtrie par la guerre, la Lorraine devient le site d’une modernité réinventée, un territoire riche d’expérimentations architecturales, formelles, constructives et typologiques, pour lesquelles les réalisations de l’entre-deux-guerres en Suisse et en Allemagne font figure d’avant-garde. Ce travail de thèse analyse les liens entre les aspirations de l’Église catholique, les contraintes imposées par le contexte de la Reconstruction et de l’urbanisation accélérée des territoires, et la réponse formelle et matérielle proposée par les concepteurs de l’époque. Le corpus général concerne la production de cent dix-sept projets et réalisations conçus en Lorraine entre 1945 et 1975. Il se concentre sur les architectures les plus novatrices, tout en répondant à la volonté de proposer une palette d’objets diversifiés, tant du point de vue de leur histoire que de celui de leur matérialité. Les églises du corpus sont l’œuvre d’architectes d’origines géographiques variées et à la notoriété multiple. En outre, ces réalisations, d’une envergure plus ou moins grande, s’inscrivent dans divers contextes géographiques : urbain, périurbain et rural. Croisant les approches quantitative et qualitative, ce travail s’articule autour de trois principaux champs de recherche :- les conditions de production de l’objet architectural : accès à la commande, financements, acteurs, etc. ;- les influences et la question de la réception, notamment au travers d’une étude des revues spécialisées et de la presse catholique ;- enfin, la matérialité de l’objet et sa réalité constructive
In the aftermath of the Second World War in France, an iconic renewal of sacred art and religious architecture was triggered by the clergy being concerned to set the Church as the cornerstone of contemporary creation. Given the significant changes in religious rites at the time, the Christian community decided to build new places of worship giving them the opportunity to introduce bold designs based on innovative construction techniques. As one of the major battlegrounds of the Second World War, the Lorraine region then appeared to be the perfect field for rethinking modernity through a wealth of architectural, formal and building experiments inspired by groundbreaking creations made in Switzerland and Germany in the interwar period. Our research work analyses the links between the Catholic Church’s ambitions, the constraints resulting from the post-war Reconstruction and urban sprawl context, and both formal and material suggestions made by contemporary designers. The whole corpus includes one hundred and seventeen projects and productions created in Lorraine between 1945 and 1975. It focuses on the most pioneering buildings while offering a wide range of objects, be it for their historical background or their materiality. The selected churches were designed by architects from diverse regions and with variable fame. In addition, they differed in scopes and geographical contexts – urban, suburban and rural. Taking both quantity and quality perspectives into account, our study revolves around three main lines of research :– In which conditions were the architectural objects produced (ordering process, funding, stakeholders, etc.) ?– What influenced their production and how were they received ? This has been observed through the analysis of trade papers and the Catholic press.– Eventually, how to describe their material nature and their reality as construction products ?
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Schmidt, John K. "Toward a renewed praxis of liturgical catechesis for infant baptism." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Mesquita, Wanderley Rodrigues de. "Os textos eucológicos atualizados pelo Concílio Vaticano II e sua adaptação hoje em grupos e igrejas particulares no Brasil." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/18312.

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The present dissertation brings as main front of study the liturgical eucological texts reformulated by Vatican Concílio II and its application in communities of the Church in Brazil with possible adaptations. The text presents a historical study of the term eucology , in the history of the Church, showing as the eucology of the liturgy was formulated Roman through the times. It makes to also remember as the eucology is a science little known and little studied in the academies and the Church. The eucology Roman with its proper characteristics, marked for simplicity and sobriety in its formulas, if firmed through the centuries. But it is important to point out that it was constructed in multiple cultural bases, adding a little of each contemplated culture. The study also it shows the walked one of the Liturgical Movement, initiated in the Europe to try to make with that the liturgy came back to the classic Roman style, after centuries of a crystallized liturgy, with the rules imposed for Concílio de Trento. This movement arrived at other countries of the world also to Brazil and marked time, provoking the revolt of groups that did not accept a renewal liturgical. Fruit of this walked of the Liturgical Movement was the liturgical reflection to leave of its ignored theology until then. The liturgical theology is born thus, and the Church earns, in the form to celebrate and to reflect the mysteries of the life of Christ, in the rites, and the eucological texts. But the great changes and profits of everything this, culminates with Vatican Concílio II in its document on the liturgy, the Constitution Sacrosanctum Concilium. Leaving of the document to conciliate, the study it tries to show, the bases for a deeper adaptation of the eucological liturgical texts in the local cultures. It has space in the laws of the Church, for this flexibility. Finally, this dissertation brings examples of suitable or adaptable texts to the liturgy, in the realities of the local churches. In the cultural diversity of Brazil, it has much creativity and possibilities to celebrate with eucological texts autochthons more, without wounding the integrity of the Roman rite and without modifying the theological-eucológico content
A presente dissertação traz como principal frente de estudo os textos eucológicos litúrgicos reformulados pelo Concílio Vaticano II e sua aplicação em comunidades da Igreja no Brasil com possíveis adaptações. O texto apresenta um estudo histórico do termo eucologia , na história da Igreja, mostrando como foi formulada a eucologia da liturgia romana através dos tempos. Faz lembrar também como a eucologia é uma ciência pouco conhecida e pouco estudada nas academias e na Igreja. A eucologia romana com suas características próprias, marcada pela simplicidade e sobriedade em suas fórmulas, se firmou através dos séculos. Mas é importante salientar que ela foi construída em bases culturais múltiplas, agregando um pouco de cada cultura contemplada. O estudo também mostra a caminhada do Movimento Litúrgico, iniciado na Europa para tentar fazer com que a liturgia voltasse ao estilo romano clássico, depois de séculos de uma liturgia cristalizada, com as regras impostas pelo Concílio de Trento. Este movimento chegou a outros países do mundo, inclusive ao Brasil, e marcou época, provocando a revolta de grupos que não aceitavam a renovação litúrgica. Fruto dessa caminhada do Movimento Litúrgico foi a reflexão litúrgica a partir de sua teologia até então ignorada. Assim, a Igreja ganha, na forma de celebrar e refletir os mistérios da vida de Cristo, nos ritos, e nos textos eucológicos. Mas as grandes mudanças e ganhos de tudo isso culmina com o Concílio Vaticano II em seu documento sobre a liturgia, a Constituição Sacrosanctum Concilium. A partir do documento conciliar, o estudo tenta mostrar, as bases para uma adaptação mais profunda dos textos litúrgicos eucológicos nas culturas locais. Há espaço nas leis da Igreja, para esta flexibilidade. Por fim, esta dissertação traz exemplos de textos adaptados ou adaptáveis à liturgia, nas realidades das igrejas locais. Na diversidade cultural do Brasil, há muita criatividade e possibilidades de celebrar com textos eucológicos mais autóctones, sem ferir a integridade do rito romano e sem alterar o conteúdo teológico-eucológico essencial
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Books on the topic "Liturgical renewal"

1

Weakland, Rembert. Themes of renewal. Beltsville, MD: The Pastoral Press, 1995.

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Worship: Renewal to practice. Washington, DC: Pastoral Press, 1987.

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Rekindling the passion: Liturgical renewal in your community. San Jose, Calif: Resource Publications, 1993.

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Douglas, Cowling, ed. Sharing the banquet: Liturgical renewal in your parish. Toronto: Anglican Book Centre, 1993.

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From silence to participation: An insider's view of liturgical renewal. Washington, D.C: Pastoral Press, 1988.

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Marini, Piero. A challenging reform: Realizing the vision of the liturgical renewal, 1963-1975. Collegeville, Minn: Liturgical Press, 2007.

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White, Susan J. The Liturgical Arts Society (1927-1972): Art and architecture in the agenda of the American Roman Catholic liturgical renewal. Ann Arbor, MI: University Microfilms International, 1987.

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Moeller, Pamela Ann. Worship in John Calvin's 1559 Institutes: With a view to contemporary liturgical renewal. Ann Arbor, Mich: UMI Dissertation Information Service, 1993.

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Benedicamus Domino! =: Let us bless the Lord! : the theological foundations of the liturgical renewal. Ottawa: Novalis, 2001.

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University), Institute of Liturgical Studies (39th 1987 Valparaiso. Sent forth by God's blessing: The 1987 Institute of Liturgical Studies. Valparaiso, IN: The Institute, 1988.

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Book chapters on the topic "Liturgical renewal"

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Borelli, John. "Liturgical Renewal and Ecumenical Progress." In Changing the Church, 193–200. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-53425-7_22.

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"Liturgical Renewal." In Openings to Renewal, 71–82. ATF Press, 2011. http://dx.doi.org/10.2307/j.ctt163t8k6.18.

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"Celibacy and Liturgical Renewal." In The Catholic Enlightenment, translated by Ulrich L. Lehner, 167–78. Catholic University of America Press, 2021. http://dx.doi.org/10.2307/j.ctv1x67dgg.12.

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"Liturgical Renewal and Church Design in the Twentieth Century." In Liturgical Space, 135–66. Routledge, 2017. http://dx.doi.org/10.4324/9781315592749-7.

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Driscoll, Michael S. "Roman Catholic Liturgical Renewal Movement." In Hymns and Hymnody III, 165–77. The Lutterworth Press, 2020. http://dx.doi.org/10.2307/j.ctv1931hg5.17.

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Weil, Louis. "Liturgical Renewal and Modern Anglican Liturgy." In The Oxford History of Anglicanism, Volume IV, 50–67. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199641406.003.0003.

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"Mystical Influences on Jewish Liturgical Renewal." In Were Our Mouths Filled With Song, 278–93. Hebrew Union College Press, 1997. http://dx.doi.org/10.2307/j.ctt19cc27r.18.

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REGULE, Teva. "THE MONASTERY AND APPLIED LITURGICAL RENEWAL:." In Studies in Oriental Liturgy, 341–56. Peeters Publishers, 2019. http://dx.doi.org/10.2307/j.ctv1q26zsg.20.

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"Contemporary Liturgical Renewal in the Church of Greece." In Liturgical Reform after Vatican II, 205–58. 1517 Media, 2015. http://dx.doi.org/10.2307/j.ctt155j3np.11.

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"PART TWO: CONTEXTS OF KENYAN LITURGICAL RENEWAL." In Offerings from Kenya to Anglicanism, 36–51. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463219741-004.

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