Journal articles: 'Liturgical renewal'

1

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

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

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

5

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

7

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

8

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

O’Donoghue, Neil Xavier. "Book Review: Authentic Liturgical Renewal in Contemporary Perspective." Irish Theological Quarterly 83, no. 2 (March 30, 2018): 195–96. http://dx.doi.org/10.1177/0021140018760094h.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

Teixeira Coelho Filho, Luiz Carlos. "Heavenly house, heavenly stage, heavenly place: Renewed worship spaces for liturgical renewal." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 13, no. 22 (December 9, 2019): 645. http://dx.doi.org/10.20890/reflexus.v13i22.923.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Ioniţ!, Alexandru. "Byzantine Liturgical Texts and Modern Israelogy: Opportunities for Liturgical Renewal in the Orthodox Church." Studia Liturgica 44, no. 1-2 (September 2014): 151–62. http://dx.doi.org/10.1177/00393207140441-218.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Mieczkowski, Janusz. "Opactwo Solesmes – pierwszy ośrodek ruchu liturgicznego." Ruch Biblijny i Liturgiczny 60, no. 1 (March 31, 2007): 29. http://dx.doi.org/10.21906/rbl.322.

Full text

Abstract:

The nineteenth century liturgical movement was the work of the Benedictines. It was beginning from the monastery of Solesmes, where lived and worked the first abbot Prosper Guéranger (1805-1875). Monks of the Order of Saint Benedict rediscovered the significance of the mass liturgy as a source of renewal of the life and teaching of the Church. Guéranger was determined to create a new Christian institution for the time. On 11 July 1833 he started living the Benedictine life with six other monks. The papal letter of 1837 clearly stated that Solesmes was “to revive pure traditions of worship”. So Guéranger initiated liturgical renewal. He determined that the role of Solesmes would not be direct intervention in parishes but perfection of the rites and intellectual formation of the monks. They did it for all history of the abbey to give to the Christian people an example by perfect liturgical celebration, theological reflection, historical research and publications (the most famous Guéranger’s publications were Institutions liturgiques and Liturgical Year). Special place in this work was discussion over restoration of Gregorian chant.

APA, Harvard, Vancouver, ISO, and other styles

15

Johnson, Todd E. "The State of Liturgical Renewal: A Vision Unread?: Introduction." Liturgy 26, no. 4 (October 2011): 1–3. http://dx.doi.org/10.1080/0458063x.2011.586576.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Pick, Lucy K. "Liturgical Renewal in Two Eleventh-Century Royal Spanish Prayerbooks." Traditio 66, no. 1 (2011): 27–66. http://dx.doi.org/10.1353/trd.2011.0005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Pick, Lucy K. "Liturgical Renewal in Two Eleventh-Century Royal Spanish Prayerbooks." Traditio 66 (2011): 27–66. http://dx.doi.org/10.1017/s0362152900001112.

Full text

Abstract:

In recent decades, transformations in medieval Christian liturgical practices have been explored for what they can tell scholars about cultural change. Shifts in ritual can indicate changing values and beliefs as well as mark the power of external influences. One relatively momentous shift in liturgical practice was the decision of Alfonso VI, king of Castilla-León at Burgos in 1076, after years of pressure from Pope Gregory VII, to begin the transition from the use of the Old Spanish liturgy (also called the Mozarabic, Visigothic, or Hispanic rite) within his domain in favor of the Roman liturgy used in the rest of Latin Christendom. This innovation is viewed as but one manifestation of a much broader “Europeanization” of medieval Spain that took place in the eleventh century, a movement that began in other Iberian Christian kingdoms, but reached its culmination in the reign of Alfonso VI, with his French brides, Cluniac monks, and receptivity to papal influence.

APA, Harvard, Vancouver, ISO, and other styles

18

Vassiliadis, Petros. "The Social Dimension of the Orthodox Liturgy: From Biblical Dynamism to a Doxological Liturgism." Review of Ecumenical Studies Sibiu 9, no. 2 (August 1, 2017): 132–53. http://dx.doi.org/10.1515/ress-2017-0011.

Full text

Abstract:

Abstract A historical and theological journey in 12 steps, from the early Biblical origin to later Patristic and contemporary expression of the Orthodox liturgy, in order to uncover the social dimension of Christian liturgy. Some of the causes are analyzed in brief: the marginalization of the Antiochene tradition, an overdose eschatology, the “modern” understanding of the Bible, the gradual loss of the prophetic character of the Church, which is more evident in the Bible, and the marginalization – until the Holy and Great Council of the Orthodox Church – of its witnessing responsibility, have resulted in a significant legacy that hinders any real Biblical and liturgical renewal. The experiment of the Church of Greece that launched nearly 20 years ago an official, albeit unsuccessful, liturgical renewal project. The final proposal is a combination of both this neglected prophetic character and the prevailing eschatological dimension of the Orthodox faith, with all that these imply for an authentic and genuine Orthodox liturgical practice.

APA, Harvard, Vancouver, ISO, and other styles

19

Burns, Stephen, and Bryan Cones. "A Prayer Book for the Twenty-first Century?" Anglican Theological Review 96, no. 4 (September 2014): 639–60. http://dx.doi.org/10.1177/000332861409600402.

Full text

Abstract:

In the more than thirty years that have passed since the authorization of the 1979 Book of Common Prayer, scholars and practitioners of its liturgical vision have mined the riches of its “baptismal ecclesiology,” its variety of texts, and its permissive rubrics; they have also raised new questions about its inconsistencies and shortcomings. Anglican and ecumenical partner churches have adapted and improved upon material found in the BCP in their own new liturgical resources, suggesting directions for further liturgical renewal, and the Episcopal Church itself has authorized supplemental texts in its Enriching Our Worship series, which began publication in 1998. Questions concerning expansive language, the relationship between baptismal ministry and its expression in holy orders, and the contextualization of liturgy in a multicultural church have come to the fore as primary concerns of the church in the twenty-first century, with important implications for the celebration of liturgy. The authors contend that attention to these questions, particularly regarding the language of prayer and the relationships among the ministers within the assembly, requires a more comprehensive discussion of liturgical renewal in the church, including the revision of the Book of Common Prayer itself. “… may be altered, abridged, enlarged, amended, or otherwise disposed of …”1

APA, Harvard, Vancouver, ISO, and other styles

20

Garnsey, George. "Book Review: Liturgical Renewal as a Way to Christian Unity." Pacifica: Australasian Theological Studies 19, no. 2 (June 2006): 241–43. http://dx.doi.org/10.1177/1030570x0601900219.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Irvine, Christopher. "Uwe Michael Lang (ed.), Authentic Liturgical Renewal in Contemporary Perspective." Theology 121, no. 5 (July 31, 2018): 372–73. http://dx.doi.org/10.1177/0040571x18779054b.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Park, Hae-Jung. "Liturgical Proposals for Renewal of Sunday School Worship in Korea." Theology and Praxis 58 (February 28, 2018): 7–36. http://dx.doi.org/10.14387/jkspth.2018.58.7.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Kanichikattil, Francis. "Liturgical Renewal in the Syro-Malabar Church: Observations and Prospects." Studia Liturgica 30, no. 2 (September 2000): 151–58. http://dx.doi.org/10.1177/003932070003000203.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Pezolet, Nicola. "Étienne Gaboury, Vatican II, and Catholic Liturgical Renewal in Postwar Canada." European Legacy 22, no. 3 (February 17, 2017): 293–317. http://dx.doi.org/10.1080/10848770.2017.1286800.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

Millare, Roland. "The Spirit of the Liturgical Movement: A Benedictine Renewal of Culture." Logos: A Journal of Catholic Thought and Culture 17, no. 4 (2014): 130–54. http://dx.doi.org/10.1353/log.2014.0038.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Grace, Madeleine. "Looking Again at Looking Eastward: Ad orientem Worship and Liturgical Renewal." Antiphon: A Journal for Liturgical Renewal 14, no. 3 (2010): 285–300. http://dx.doi.org/10.1353/atp.2010.0004.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Stosur, David A. "Rahner’s “Liturgy of the World” as Hermeneutics of Another World That Is Possible." Philosophy and Theology 31, no. 1 (2019): 199–222. http://dx.doi.org/10.5840/philtheol2020330119.

Full text

Abstract:

This article explores Karl Rahner’s conception of the “Liturgy of the World” in light of the theme for the 2019 Annual Convention of the Catholic Theological Society of America, “Another World is Possible: Violence, Resistance and Transformation.” Employing Rahner’s hermeneutics of worship, violence can be conceived as a denial of this cosmic liturgy, transformation as conversion to it, and resistance as the stance opposing the denial. Resistance entails solidarity with all humanity in liturgical participation and in action for social justice. Metz’s political-theological critique of Rahner, with assistance from Bruce Morrill’s analysis of Metz’s work for liturgical theology, and Rahner’s reference to Teilhard’s “Cosmic Mass,” taken today in light of contemporary cosmology with assistance from Roger Haight’s non-dualistic approach to models of God, are among the implications to be considered for engaging Rahner’s vision in ongoing efforts at liturgical renewal.

APA, Harvard, Vancouver, ISO, and other styles

28

Wood, Susan K. "Henri de Lubac, SJ (1896–1991): Theologian of the Church." Theology Today 62, no. 3 (October 2005): 318–28. http://dx.doi.org/10.1177/004057360506200303.

Full text

Abstract:

Henri de Lubac was a leading figure in the theological movement in France in the 1940s known as the “New Theology,” which sought to revitalize theology through a return to Scripture, revival of patristic studies, and liturgical renewal that reaffirmed symbolic elements of liturgical worship. His major accomplishments were a study of patristic and medieval spiritual exegesis, a study of the term corpus mysticum (mystical body), and his reinterpretation of nature and grace in Thomistic theology. Within the categories offered by the “spiritual senses” of medieval exegesis, he integrates a theology of the Eucharist and of the church with a social interpretation of Catholicism.

APA, Harvard, Vancouver, ISO, and other styles

29

Varghese, Baby. "Renewal in the Malankara Orthodox Church, India." Studies in World Christianity 16, no. 3 (December 2010): 226–44. http://dx.doi.org/10.3366/swc.2010.0102.

Full text

Abstract:

The Malanakra Orthodox Syrian Church, which belongs to the family of the Oriental Orthodox Churches, proudly claims to be founded by the Apostle St Thomas. Its history before the fifteenth century is very poorly documented. However, this ancient Christian community was in intermittent relationship with the East Syrian Patriarchate of Seleucia-Ctesiphon, which was discontinued with the arrival of the Portuguese, who forcefully converted it to Roman Catholicism. After a union of fifty-five years, the St Thomas Christians were able to contact the Syrian Orthodox Patriarchate of Antioch, thanks to the arrival of the Dutch in Malabar and the expulsion of the Portuguese. The introduction of the West Syrian Liturgical rites was completed by the middle of the nineteenth century. The arrival of the Anglican Missionaries in Malabar in the beginning of the nineteenth century provided the Syrian Christians the opportunity for modern English education and thus to make significant contributions to the overall development of Kerala, one of the states of the Indian Republic.

APA, Harvard, Vancouver, ISO, and other styles

30

McPartlan, Paul. "Presbyteral Ministry in the Roman Catholic Church." Ecclesiology 1, no. 2 (2005): 11–24. http://dx.doi.org/10.1177/1744136605051894.

Full text

Abstract:

AbstractThis paper considers the teaching of Vatican II on the presbyterate in relation to the episcopate, against the background of the history of these ministries. The Council used Ignatius of Antioch and the Apostolic Tradition in its renewed teaching that presbyters form a college in union with the bishop, who is high priest of his local church. Since the fourth century, however, presbyters have been dispersed to act as individual parish priests. Tensions between this model and the earlier one are explored, as is the liturgical and theological renewal that led to Vatican II’s teaching. It is finally proposed that the Council offers valuable resources, not yet fully realized, for pastoral planning in a time of priestly shortage.

APA, Harvard, Vancouver, ISO, and other styles

31

Fuchs, Lorelei F. "Liturgical Renewal as a Way to Christian Unity ed. by James F. Puglisi." Jurist: Studies in Church Law and Ministry 67, no. 2 (2007): 535–36. http://dx.doi.org/10.1353/jur.2007.0013.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Cuplinskas, Indre. "Doing It Rite: Specialized Catholic Action and Liturgical Renewal in Quebec, 1930s–1960s." Catholic Historical Review 101, no. 1 (2015): 122–46. http://dx.doi.org/10.1353/cat.2015.0024.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Tan, Jonathan Y. "Beyond Sacrosanctum Concilium: The Future of Liturgical Renewal in the Asian Catholic Church." Studia Liturgica 44, no. 1-2 (September 2014): 277–311. http://dx.doi.org/10.1177/00393207140441-226.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Stravinskas, Peter M. J. "A Challenging Reform: Realizing the Vision of the Liturgical Renewal by Piero Marini." Antiphon: A Journal for Liturgical Renewal 13, no. 1 (2009): 84–89. http://dx.doi.org/10.1353/atp.2009.0023.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Foster, John J. M. "A Challenging Reform: Realizing the Vision of the Liturgical Renewal by Archbishop Piero Marini." Jurist: Studies in Church Law and Ministry 69, no. 2 (2009): 799–801. http://dx.doi.org/10.1353/jur.2009.0039.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Hamilton, Louis I. "The Rituals of Renaissance: Liturgy and Mythic History in The Marvels of Rome." Medieval Encounters 17, no. 4-5 (2011): 417–38. http://dx.doi.org/10.1163/157006711x598794.

Full text

Abstract:

AbstractThe Mirabilia urbis romae offers us insight into the symbolic meaning of the streetscape of Rome from the perspective of a canon of St. Peter’s. It should be read alongside the contemporary Roman Ordo with which it was certainly associated in the twelfth century. When read in that context, the Mirabilia serves as a kind of direct and indirect commentary on the papal liturgy. The papal liturgies at Easter and Christmas moved through an environment that was “re-written” by the Mirabilia as a narrative of Christian Roman renewal and of triumph throughout the Mediterranean world. The Mirabilia celebrates both Roman renewal and hegemony in the eastern Mediterranean, giving heightened significance to the liturgical life of the twelfth-century papacy. The papal liturgy, at these most triumphant processional moments, celebrated that historic and, ultimately, eschatological triumph.

APA, Harvard, Vancouver, ISO, and other styles

37

McGrail, Peter. "Book Review: Serving Liturgical Renewal: Pastoral and Theological Questions. Essays in Honour of Patrick Jones." Irish Theological Quarterly 82, no. 3 (July 4, 2017): 245–47. http://dx.doi.org/10.1177/0021140017711071a.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Anderson, Fred R. "Protestant Worship Today." Theology Today 43, no. 1 (April 1986): 63–74. http://dx.doi.org/10.1177/004057368604300107.

Full text

Abstract:

“It is not unusual to find cities where Protestant churches of varying demoninations as well as Roman Catholic churches are using the same lessons in worship. As these Christians interact and converse in their day-to-day lives, they are discovering a unity in their worship that transcends historic boundaries and divisions, a unity of commitment to the centrality of Jesus Christ as witnessed to in Scripture. … Those responsible for liturgical renewal are asking two questions: ‘Is it Christian?’ and ‘Is it equipping the saints for their ministry?’ These are the questions by which worship reforms should be evaluated.”

APA, Harvard, Vancouver, ISO, and other styles

39

LaSalle, Donald G. "A Curious Juncture: Roman Catholic Liturgical Renewal after the First Decade of the Twenty-First Century." Liturgy 26, no. 4 (October 2011): 15–25. http://dx.doi.org/10.1080/0458063x.2011.586582.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Senn, Frank C. "Ninety-Five Theses on the State of Liturgical Renewal in the Lutheran Churches in North America." Liturgy 26, no. 4 (October 2011): 26–35. http://dx.doi.org/10.1080/0458063x.2011.586584.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Seebald, Christian. "Vom Adamsspiel zur Adamsoper." Volume 60 · 2019 60, no. 1 (November 14, 2019): 205–26. http://dx.doi.org/10.3790/ljb.60.1.205.

Full text

Abstract:

The thesis of the birth of opera as a result of late humanistic reception of antiquity at the turn of the 17th century has been a commonplace idea within the discussion of dramatic genres. Yet the dominant narrative of change or renewal tends to obscure phenomena of continuity and anachronism which are nonetheless relevant for the tradition of premodern theatre. Those residues of an outlasting dramatic tradition are the focus of this paper which is especially concerned with the transitions between the broad stream of medieval liturgical drama and early modern opera. It is to be shown how close the ties in particular are between the new genre of music theatre and the older theatrical models and their continuities. At the same time the specific achievements and innovations of the younger operatic genre can be accentuated even more distinctly. This paper will concentrate on a paradigmatic case from the early times of German music theatre, the Hamburg inaugural opera Adam from 1678, to demonstrate the characteristic links as well as transformations between the traditions of the medieval liturgical and early modern protestant drama and the operatic genre of the 17th century.

APA, Harvard, Vancouver, ISO, and other styles

42

Chacón-Carmona, Vicente. "Shepherds’ and Advent Fast: Liturgical Renewal in English and Castilian Pastoral Drama of the Late Middle Ages." European Medieval Drama 17 (January 2013): 1–42. http://dx.doi.org/10.1484/j.emd.5.110130.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

Grum, Peter. "The Musical Image of the Eucharistic Congress in Ljubljana in 1935: Between Liturgical Renewal and External Effect." Musicological Annual 50, no. 2 (April 3, 2015): 199–212. http://dx.doi.org/10.4312/mz.50.2.199-212.

Full text

Abstract:

The IInd Eucharistic Congress in Yugoslavia (Ljubljana 1935) can be observed as the culmination of endeavours to revive Eucharistic life as well as to promote the organizers (themselves). Those in charge of the musical programme availed themselves of the event with the aim of carrying into effect practical reforms in church music. In spite of their determination to eliminate secular tendencies from the music performed within and during the religious congressional festivities, the congress programme could not evade the influences of the profane music idiom to the full.

APA, Harvard, Vancouver, ISO, and other styles

44

F. Bradshaw, Paul. "Laura E. Moore, From Easter to Holy Week: The Paschal Mystery and Liturgical Renewal in the Twentieth Century." Theology 124, no. 2 (March 2021): 131–32. http://dx.doi.org/10.1177/0040571x21991750g.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Gopegui, Juan A. Ruiz de. "CATEQUESE E COMUNIDADE CRISTÃ." Perspectiva Teológica 37, no. 103 (May 21, 2010): 315. http://dx.doi.org/10.20911/21768757v37n103p315/2005.

Full text

Abstract:

O artigo, após analisar as diversas etapas da renovação catequética, sugere que muitas das dificuldades que a catequese experimenta nascem da falta de consciência de que a comunidade eclesial é o sujeito principal da catequese. Sem negar o ministério específico dos catequistas, isso significa que toda a vida da comunidade – sua estruturação comunitária, suas celebrações litúrgicas, sua ação missionária, seus serviços sociais e atitudes políticas – deve ser catequese viva, contribuindo para o crescimento da fé de cada membro da comunidade. Exige também a interação entre o ministério específico dos catequistas e a vida da comunidade, que por sua vez deverá refletir o que é transmitido nas catequeses específicas. No nível universal: Renovação conciliar da Igreja e Catequese renovada se condicionam reciprocamente.ABSTRACT: After analysing the various steps of catechesis renewal, the article suggests that much of its difficulties come from not being aware that the ecclesial community is the main subject of the catechesis. Without denying the specific ministry of catechist, it means that the whole community life – its communal structure, liturgical celebrations, missionary action, social services, and political attitudes – should be an active catechesis, contributing to the faith growing of each member of the community. It demands an interaction between the specific ministry of catechists and community life, which by its nature shall reflect what is communicate in the specific catechesis. In the universal level: Conciliar renewal of the Church and catechesis renewal should be intrinsically connected.

APA, Harvard, Vancouver, ISO, and other styles

46

Bebbington, David W. "Evangelicals and public worship, 1965 – 2005." Evangelical Quarterly 79, no. 1 (April 30, 2007): 3–22. http://dx.doi.org/10.1163/27725472-07901001.

Full text

Abstract:

Evangelicals altered their patterns of public worship drastically between 1965 and 2005. In the late 1960s worship was set apart as spiritual, there was a focus on the word and services were marked by regularity. The liturgical movement encouraged greater formality, more clericalism, less restricted access to communion services, ecumenical borrowings and an erosion of anti-Catholic inhibitions. More influential, however, was an expressive revolution fostering greater informality. Women became more prominent, the taste of young people came to the fore, technical equipment was introduced, charismatic renewal made an impact, the physical came into vogue, the visual was upgraded relative to the verbal and there was a rise of the ideal of authenticity. Despite stern resistance to change in some quarters, there was in most congregations a transition from one style of worship to another.

APA, Harvard, Vancouver, ISO, and other styles

47

Groppe, Elizabeth. "Seed That Falls on Fertile Ground (Matthew 13:1–9): Catholic Higher Education and the Renewal of Agrarianism." Horizons 42, no. 1 (May 21, 2015): 38–69. http://dx.doi.org/10.1017/hor.2015.51.

Full text

Abstract:

Agriculture in the United States today faces myriad challenges, including soil erosion, biodiversity loss, climate change, water shortages, dependence on harmful chemicals, and a breach in the intergenerational transmission of agricultural knowledge. The scope and scale of the agricultural problems facing our nation today are an indication that we need a new culture of theager(“field” in Latin)—a fundamentally new way of understanding and enacting our relationship to the land and the production of food. Catholic colleges and universities can make a vital contribution to this renewal through new agrarian curricular and research programs grounded in Catholicism's sacramental epistemology, analogical metaphysics, interdisciplinary search for wisdom, and respect for the spiritual significance of agricultural and manual labor. In turn, the incorporation of agrarian practice, education, and research within Catholic institutions of higher education can contribute to the education of the whole person that is fundamental to Catholic pedagogy, the cultivation of the virtue of humility, and the enrichment of Catholic liturgical practice and Catholic culture.

APA, Harvard, Vancouver, ISO, and other styles

48

Krzystek, Andrzej. "The liturgical renewal fifty years after the announcement of the Conciliar Constitution Sacrosanctum concilum in the Metropolis of Szczecin-Kamien." Colloquia Theologica Ottoniana 2 (2015): 105–38. http://dx.doi.org/10.18276/cto.2015.2-05.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

HARBERT, BRUCE. "AUTHENTIC LITURGICAL RENEWAL IN CONTEMPORARY PERSPECTIVE edited by Uwe Lang, Bloomsbury T&T Clark, 2017, p. 240, £19.99, pbk." New Blackfriars 99, no. 1084 (October 19, 2018): 821–22. http://dx.doi.org/10.1111/nbfr.12409.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Conrad, Sven. "Renewal of the Liturgy in the Spirit of Tradition: Perspectives with a View Towards the Liturgical Development of the West." Antiphon: A Journal for Liturgical Renewal 14, no. 1 (2010): 95–136. http://dx.doi.org/10.1353/atp.2010.0023.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Liturgical renewal'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles