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Relevant bibliographies by topics / Liturgical theology

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Academic literature on the topic 'Liturgical theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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Journal articles on the topic "Liturgical theology"

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Quartier, Thomas. "Liturgische Theologie als Praxisreflexion. Qualitative Forschung unter Benediktineroblaten." Yearbook for Ritual and Liturgical Studies 36 (December 31, 2020): 115–37. http://dx.doi.org/10.21827/yrls.36.115-137.

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The relation between liturgical practice and theological reflection is by no means self-evident, especially in a secularized society. How can academic theology be rooted in liturgical life, and how can liturgical involvement play a vital role in the task of theology to reflect on liturgical tradition and practice? Liturgical theology is an attempt to bridge that gap between practice and reflection. The voice of practitioners as part of theological discourse is an important ingredient for this hermeneutical dialogue. Monastic life offers a space where liturgical and theological life can meet, especially in Benedictine abbeys. There, liturgical experience (theologia prima) is directly linked to theological reflection (theologia secunda), which leads to critical impulses for both, liturgy and theology, inside and outside abbey walls. Today, monastic communities are shrinking, but there is a growing interest in liturgical life among affiliated members of abbeys: the number of Benedictine oblates are growing. What is their view on liturgical experience, reflection and criticism? In this article, I present findings from a qualitative survey among fifty-three Dutch Benedictine oblates. Their answers are analyzed by coding procedures and interpreted theologically. They form an example of liturgical theology as practice-reflection.

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Brundage, Martha H. "Liturgical theology and theological liturgical studies." Studia Liturgica 48, no. 1-2 (September 2018): 164–66. http://dx.doi.org/10.1177/00393207180481-212.

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KADAVIL, Mathai. "Sacramental-Liturgical Theology." Questions Liturgiques/Studies in Liturgy 82, no. 2 (March 1, 2001): 112–27. http://dx.doi.org/10.2143/ql.82.2.565710.

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Geldhof, Joris. "Liturgical Theology as a Research Program." Brill Research Perspectives in Theology 4, no. 2 (May 20, 2020): 1–128. http://dx.doi.org/10.1163/24683493-12340010.

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Abstract This essay is centered around five questions: (i) What is the proper place of liturgical theology? (ii) What past evolutions have there been and what tendencies are there currently in the field of liturgical theology? (iii) What contents should liturgical theologians focus on? (iv) How can liturgical theologians engage in research? And (v): How can liturgical theology appropriately respond to events occurring in Church and society? Each question corresponds to one part. The rationale behind ordering the content this way is the following: starting from a reflection about the non-evident place of liturgical theology, an attempt is made to reposition it on the basis of its genealogy in the Liturgical Movement. It seems that this is a particularly fruitful way to give liturgical theology a proper profile and identity. Correspondingly, liturgical theology can be considered a fully-fledged research program that manifests its usefulness and fruitfulness. In particular, it is shown that liturgical theologians are called to engage in the study of the meaning of Christian worship, and thereby contribute to theology as a whole. They are to employ a variety of methods but should proceed in such a way that directs reflection, research and spirituality always towards the core of liturgy, as established by the history and economy of salvation and culminating in the paschal mystery. If, and inasmuch they do this, they will have a great deal to offer given the complex challenges the Church and theology are confronted with today. The fundamental principle of this entire essay is that liturgical theology does not simply deal with Christian rituals, festivals and sacraments, but with the core of faith itself—God, the world, the Christ event, tradition, Church, and redemption—to the extent that it is embodied and expressed in worship practices.

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Pierce, Joanne M. "Early Medieval Prayers Addressed to the Trinity in the Ordo Missae of Sigebert of Minden." Traditio 51 (1996): 179–200. http://dx.doi.org/10.1017/s0362152900013404.

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An important area of investigation in both historical and contemporary liturgical theology is the relationship between the theology of liturgy and the theology of the Trinity. Liturgical theologians are beginning to examine more closely the intrinsic trinitarian grounding of Christian worship and prayer. Systematic theologians, for their part, have explored various aspects of sacramental and liturgical theology as the foundation of a full and fruitful exploration of trinitarian theology.

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Mudd, Joseph C. "Robert Barron’s Liturgical Theology." Method: Journal of Lonergan Studies 30, no. 1 (2016): 49–63. http://dx.doi.org/10.5840/method2016715.

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Adams, William Seth. "Theology and Liturgical Space." Liturgy 6, no. 4 (January 1987): 26–33. http://dx.doi.org/10.1080/04580638709408118.

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Love, Cyprian. "Book Reviews: Liturgical Theology." Irish Theological Quarterly 70, no. 3 (September 2005): 303–4. http://dx.doi.org/10.1177/002114000507000320.

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Smith, Innocent. "Liturgical Prayer and the Theology of Mercy in Thomas Aquinas and Pope Francis." Theological Studies 79, no. 4 (November 30, 2018): 782–800. http://dx.doi.org/10.1177/0040563918801329.

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Thomas Aquinas’ theology of mercy is deeply marked by the liturgical tradition of the Order of Preachers, incorporating many explicit and implicit references to liturgical prayers in praise of God’s mercy. This article explores the liturgical context of Thomas Aquinas’ theology of mercy, demonstrating the influence of the Dominican liturgy on Thomas’ understanding and articulation of mercy and showing the subsequent influence of Thomas on Pope Francis’ theology of mercy.

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Bradshaw, Paul. "Difficulties in Doing Liturgical Theology." Pacifica: Australasian Theological Studies 11, no. 2 (June 1998): 181–94. http://dx.doi.org/10.1177/1030570x9801100205.

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This study critically examines some traditional methods in liturgical theology. The author argues that liturgy is as much a human artefact as a divine creation, and therefore that liturgical theology needs to take the fruits of historical research and the insights offered by the social sciences much more seriously than it has generally done. He also rejects the notion that there is a single theological meaning within every liturgical act which can be read out of it as a doctrinal norm. On the contrary, liturgies are essentially multivalent, and doctrine shapes both the liturgies themselves and people's interpretations of them at least as much as liturgical practice shapes belief.

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Dissertations / Theses on the topic "Liturgical theology"

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Horrigan, J. Philip. "Liturgical consultation and practical theology." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Honig, James K. "Liturgical theology substance and source /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Burns, Stephen. "Liturgical theology : children and the city." Thesis, Durham University, 2003. http://etheses.dur.ac.uk/4047/.

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Liturgical Theology: Children and the City engages academic liturgical theology, contextual sensitivity and key challenges faced by the church in contemporary Britain. From its initial focus on the emphasis on congregational participation in the twentieth-century Liturgical Movement, and on the Church of England prayer-book Patterns for Worship (1989, 1993) as an example of a late twentieth-century liturgical resource that stresses participation, the thesis deepens perspectives on a number of related issues. As Patterns for Worship was intended especially to encourage participation in specific contexts - worship in 'urban priority areas', and in congregations seeking to include children - the thesis explores the themes of children and the city in order to suggest a range of challenges which need to be engaged by a contemporary contextually-sensitive liturgical theology. Then, as the discipline is largely neglected in Britain, it explores some North American expressions of liturgical theology and identifies a number of themes and features by which the arguments of Patterns for Worship might be strengthened, or questioned and recast on better foundations. Appreciation of the work of Gordon W Lathrop, Don E Saliers and James F White provides the basis for the thesis' contention that engagement with articulate theological perspectives on liturgy is necessary in order for Patterns for Worship to fulfil its potential. Conversely, however, the thesis also identifies issues with which the discipline of liturgical theology has by no means fully engaged, and so invites a more inclusive vision in liturgical theology. Towards the end of the thesis, the work attempts to initiate the kind of approach to liturgy that it claims is needed in order to fulfil the potential of Patterns for Worship. Using resources gleaned from North American liturgical theology it develops theological and practical ideas about how congregations in urban priority areas and seeking to include children can relate their celebration of liturgy to a sense of divine hospitality.

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Bücker, Andreas. "Liturgical theology : Tropes at Ottonian Reichenau." Thesis, University of Cambridge, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.620470.

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Stewart, Matthew C. "The significance of liturgical acts: Using Victoria Welby's semiotics as a method for liturgical theology." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108881.

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Scott, Hilton Robert. "Praying, believing and being church : a ritual-liturgical exploration." Thesis, University of Pretoria, 2018. http://hdl.handle.net/2263/63965.

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This thesis is the result of a concern over ‘being church’ in a multicultural setting, in accordance with the aphorism ‘Lex orandi, lex credendi, lex (con)vivendi’ (cf. Smit 2004). The urban setting of the City of Centurion, in Gauteng Province, The Republic of South Africa, displays a diversity of cultures, languages and individuals in relation with one another. South Africans, as a nation, are still learning to live together (lex (con)vivendi), in unity and inclusivity, some two decades after the birth of democracy in a post-Apartheid context. This context cannot be overlooked, neither can the multicultural context of urban South Africa. Therefore, the research question of this thesis is: how does the form and content of prayer impact the ways in which people connect with God and other people? In the first chapter, the research problem was stated. The second chapter described theory relevant to the research project as well as the research methodology. In the third chapter, the qualitative research data was described. Chapter four involved drawing on theories from various arts and sciences to interpret the empirical data. The fifth chapter considered theological concepts that would aid in developing ethical norms and learning from ‘good practice’. The sixth, and final chapter, formed a pragmatic response by means of suggesting a new theory for praxis. The suggested theory for praxis involves the liturgical inculturation process of continual critical-reciprocal interactions between liturgy and culture, with the inclusion of focussing on the concepts of unity and inclusivity. This should then aid the worshippers’ unity and inclusivity in ‘being church’, in living together — with one another (lex (con)vivendi) in a multicultural setting. Key terms: Liturgy; Liturgical inculturation; Culture; Prayer; Ritual; Ritualisation; Inclusivity; Unity; Practical Theology; Ecclesiology.
Thesis (PhD)--University of Pretoria, 2018.
Practical Theology
PhD
Unrestricted

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Hjälm, Michael. "Liberation of the Ecclesia : The Unfinished Project of Liturgical Theology." Doctoral thesis, Uppsala universitet, Kyrkovetenskap, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-158782.

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This dissertation is a critical study of the paradigm of Liturgical Theology. Focus in this systematic inquiry has been on the Russian school with the focal point in the works of Alexander Schmemann, who was active in the late 20th century. The main question of the thesis concerns the relation between theory and practice in Liturgical Theology. It is claimed that the relation between theory and practice corresponds to the relation between ritual action and communicative action. The former concerns the identity founded on the unavoidable alterity immanent in life, but also transcending life through a holistic encounter with life, which enables us to express a holistic attitude to life and the entire world. The latter concerns the equally unavoidable rationalization of life which gives rise to a continuous atomization of life through science and the process of acquiring facts and data. The thesis makes use of different theories for the reaching of an explanatory theory in connection to theory and practice. Foremost the Theory of Communicative Action in the works of Jürgen Habermas and the re-interpretation of disclosure by Nikolas Kompridis is used. It is claimed tthat ritual action is connected to a primary disclosure attached to otherness with the intention of revealing the identity of the Ecclesia. Without identity, we are left with a never-ending debate and a continuous atomization where every answer exponentially provokes more questions. Communicative action then is connected with a secondary co-disclosure with the intention for the reaching of mutual understanding, making subjects accountable and responsible. Without communicative action we are bound on a long walk into the never ending sea of being. The missionary imperative in the Ecclesia is dependent on the co-existence of ritual action and communicative action.

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Kimball, Virginia M. "Liturgical illuminations: Marian theology in the Eastern Orthros, Morning Hours: a contextual study of Orthros for feast days of the Theotokos, the perspective of liturgical theology." IMRI - Marian Library / OhioLINK, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1431532210.

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Johnson, Steve. "John Wesley's liturgical theology : his sources, unique contributions and synthetic practices." Thesis, University of Manchester, 2016. https://www.research.manchester.ac.uk/portal/en/theses/john-wesleys-liturgical-theology-his-sources-unique-contributions-and-synthetic-practices(c82a6483-2390-465d-b561-64432067cb83).html.

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John Wesley’s Liturgical Theology: His Sources, Unique Contributions and Synthetic PracticesSubmitted to the University of Manchester for the degree of Doctor of Philosophy2016Steve JohnsonAbstractJohn Wesley was an eighteenth century priest in the Church of England who was best known for his leadership of the Methodist movement. His ministry was filled with tension, as he sought to maintain his affinity for the worship of the Church of England while introducing liturgical innovations such as the watchnight, lovefeast, covenant renewal and preaching services. A question emerges: How did he hold these very diverse patterns of worship together? Why was it so important to him? What was it about his liturgical theology that encouraged and enabled him to lead the Methodists in both traditional and innovative liturgical patterns? Wesley refused to be confined to either his inherited liturgical practices or his innovative liturgies. This thesis seeks to offer a solution as to why. This thesis will assess Wesley’s liturgical texts in their historical and pastoral context in light of Wesley’s commitment to a ‘religion of the heart.’ Chapter one will seek to establish ‘heart religion’ and the restoration of the image of God as foundational for Wesley, and establish that this foundation was worked out through his liturgical theology and practice. With ‘heart religion’ or Wesley’s ‘affectional’ theology as a hermeneutical lens, this thesis will evaluate the sources, texts and contributions of each part of Wesley’s worship corpus, making specific reference to the way each aspect of Methodist worship contributed to the restoration of the Image of God in humanity. Wesley’s incorporation of the traditional liturgical resources of the Church of England, specifically the Book of Common Prayer, and his own adaptation of the BCP, the Sunday Service, will be examined in chapters two and three. Chapter four will explore Wesley’s own unique form of catechism, Instructions for Children, and its use in character formation. Largely unexplored, Wesley’s Instructions emerges as an integral piece of his liturgical theology. Chapter five will consider the watchnight, lovefeast, covenant and preaching services, specifically addressing how each service was developed and how it contributed to the formation and manifestation of Christian affections among the Methodists. Wesley’s ultimate goal in worship was the honouring of God and the edification of the Church. He believed that God was honoured when the Church was edified, and the church was best edified when God’s people began to manifest Christian affections such as love, joy, humility and gratefulness. When these affections were practiced consistently, they were habituated into holy tempers. This development of holy tempers was the objective of the Christian life for Wesley. This was the goal and purpose of John Wesley’s liturgical theology.

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FINELON, VITOR GINO. "THE THEOLOGY OF MYSTERY: ITS SCRIPTURAL, PATRISTICAL, THEOLOGICAL, LITURGICAL AND MAGISTERIAL ASPECTS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2015. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=26825@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
A palavra mistério, nascida dentro do ambiente cultual grego, entrou na Sagrada Escritura já nas traduções do Antigo Testamento em relação aos termos râz e sôd, respectivamente, em aramaico e hebraico, recebendo assim uma carga semântica teológica dentro das concepções do Povo da primeira Aliança. Por conseguinte, o Novo Testamento, sobretudo as cartas paulinas, faz um abundante uso do termo mistério. Numa linha progressiva de elaboração do conceito de mistério na Sagrada Escritura, ele é a revelação do plano salvífico de Deus Pai em Jesus Cristo através de etapas sucessivas e concatenadas. A teologia patrística, recebendo da tradição bíblica o conceito de mistério, vai desenvolvê-lo quanto as suas mediações no momento eclesial em quatro direções interdependentes: a História Salvífica, a Igreja, a Palavra de Deus e a Liturgia. Na primeira metade do século XX, em virtude do afastamento da teologia das fontes bíblico-patrísticas, o monge beneditino Odo Casel reintroduzirá na reflexão teológico-litúrgico o conceito de mistério, recuperando seu vigor fontal. Esta recuperação, apesar de sofrer uma série de críticas, paulatinamente vai sendo incorporada nos documentos magisteriais. Neste movimento, a Constituição Dogmática Sacrosanctum Concilium é o documento basilar e paradigmático na reintrodução da teologia do mistério pela Igreja. De fato, as intuições mistéricas dos Padres conciliares recolhidas neste documento vão sendo desenvolvidas nas demais Constituições do Concilio Vaticano II, legando a Igreja de hoje uma fecunda herança para repensar sua prática teológico-pastoral.
The word mystery has had born inside of greek cultual ambience and it has been introduced by the translators in the Holy Scriptures translations from Old Testament in order to translate the words râz and sôd, respectively, in Aramaic and Hebrew idioms, receiving their semantic charge according to First Alliance People faith. Posteriorly, the New Testament, especially the Pauline letters, used widely the word mystery. In the progressive development inside of the Scripture Text, the concept of mystery means the revelation of the God Father salvation plan by Jesus Christ through successive and concatenated stages. The patristic theology, receiving the concept of mystery from biblical tradition, continued developing it as its interdependent mediations in the ecclesial stage: the History of Salvation, the Church, the Word of God and the Liturgy. In the first half of the century XX, because of the distance from theology to biblical and patristic sources, the benedictine monk Odo Casel reintroduced the concept the mystery in the theological and liturgical reflections, recovering its source strength. This recovering, in spite of critical positions, little by little, was incorporated by ecclesial works. In this incorporation, the Constitution on the Sacred Liturgy is the primary and paradigmatic work at reintroducing of the theology of the mystery by the Church. Indeed, council Fathers mysterical insights, written in the Sacrosanctum Concilium, developed on the others Constitution from the Vatican Council II, providing the current church a rich heritage in order to criticize its theological and pastoral practices.

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Books on the topic "Liturgical theology"

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Schmemann, Alexander. Introduction to liturgical theology. Crestwood, N.Y: St. Vladimir's Seminary Press, 2003.

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Schmemann, Alexander. Introduction to liturgical theology. Crestwood, NY: St. Vladimir's Seminary Press, 1986.

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Empereur, James. Models of liturgical theology. Bramcote: Grove Books, 1987.

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Schmemann, Alexander. Introduction to liturgical theology. 3rd ed. Crestwood, NY: St. Vladimir's Seminary Press, 1986.

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Liturgical theology: A primer. Collegeville, Minn: Liturgical Press, 1990.

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Introduction to liturgical theology. Crestwood, N.Y: St. Vladimir's Seminary Press, 2003.

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Empereur, James L. Models of liturgical theology. Bramcote, Nottingham: Grove Books, 1987.

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Holy things: A liturgical theology. Minneapolis: Fortress Press, 1993.

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Daily liturgical prayer: Origins and theology. Aldershot, Hants, England: Ashgate, 2004.

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Berntsen, John Arnold. The liturgical orientation of Karl Barth's theology. Atlanta: [s.n.], 1986.

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Book chapters on the topic "Liturgical theology"

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Flanagan, Kieran. "Liturgical Theology: Some Sociological Implications." In Sociology and Liturgy, 32–56. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1057/9780230375383_3.

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Senini, Christine. "Spirituality, Christmas and Cyalume Sticks: The Pastoral-Liturgical Identity of a Navy Chaplain." In Chaplaincy and Practical Theology, 129–40. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003129547-18.

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Kavvadas, Nestor. "THEOLOGY OF LANGUAGE AND LITURGICAL PRAYER IN ISAAC OF NINEVEH." In Symbola Caelestis, edited by Andrei Orlov, 273–83. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463222543-015.

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Senini, Christine. "‘Spirituality, Christmas and Cyalume Sticks: The Pastoral-Liturgical Identity of a Navy Chaplain’, Practical Theology 7.2 (2014)." In Chaplaincy and Practical Theology, 127–28. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003129547-17.

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Pac, Grzegorz. "Gertruda and Her Saints. The Liturgical Calendar Between West and East, and Its Political Meanings." In Medieval and Early Modern Political Theology, 119–38. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.mempt-eb.5.130717.

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Salim, Anthony J. "Catechetical, Liturgical, and Biblical Implications of the Ḥusoyo in Contemporary Maronite Tradition." In Syriac and Antiochian Exegesis and Biblical Theology for the 3rd Millennium, edited by Robert D. Miller, 223–42. Piscataway, NJ, USA: Gorgias Press, 2008. http://dx.doi.org/10.31826/9781463211943-009.

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Dźwigała, Bartłomiej. "Palm Sunday and Easter 1118 in the Latin Kingdom of Jerusalem. Sacred Topography, Liturgical Celebrations, and a Dynastic Crisis." In Medieval and Early Modern Political Theology, 193–210. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.mempt-eb.5.130720.

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Farwell, James W. "Taking the Liturgical Turn in Comparative Theology: Monastic Interreligious Dialogue as a Supporting Case." In Interreligious Relations and the Negotiation of Ritual Boundaries, 159–72. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-05701-5_12.

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Vukašinović, Vladimir. "Конфесионално-литургичке полемике у теолошким списима Зелићевих савременика." In Biblioteca di Studi Slavistici, 117–25. Florence: Firenze University Press, 2019. http://dx.doi.org/10.36253/978-88-6453-979-9.10.

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The works of Serbian theologians of the second half of the 18th century are characterized by a confessional-polemic style, as their goal was to set the sacred doctrine and the organization of liturgical life. This polemic approach was also due to the unfortunate position of the Orthodox minorities within the Austrian Monarchy, exposed as they were to the pressure of the Catholic Church. Analysing the works of the leading Serbian theologians of the time (D. Novaković, J. Rajić, Z. Orfelin), the author explains how Serbian polemical theology was created and eventually found its own formal style.

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Kepnes, Steven. "Liturgical Theology." In Jewish Liturgical Reasoning, 163–92. Oxford University Press, 2007. http://dx.doi.org/10.1093/acprof:oso/9780195313819.003.0006.

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Conference papers on the topic "Liturgical theology"

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Isbasoiu, Iulian. "The place and role of youth in the liturgical life of the Church." In The 2nd Virtual International Conference on the Dialogue between Science and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2015. http://dx.doi.org/10.18638/dialogo.2015.2.1.11.

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Mosneagu, Mina Adriana. "Conservation and restoration of some icons from the collection of church objects of Agapia Monastery, Neamţ, Romania." In Patrimoniul cultural: cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.08.

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Agapia Monastery – the remarkable Moldavian monastery painted by Nicolae Grigorescu – has a precious heritage of icons, books and documents, liturgical textiles, goldsmithing. Among these, the main place is occupied by the icons painted in the XV-XIX centuries, either in post-Byzantine style, in tempera technique, or in realistic style, in oil technique. Some icons from the XVIII-XIX centuries have been preserved and restored in the Icon Restoration laboratory of the Faculty of Theology in Iaşi. In time, the icons kept in the storage of the Monastery Museum have suffered of degradation caused both by the deficient author’s technique and by the exogenous, biotic and abiotic factors. The wooden supports of some icons were severely degraded by the attack of xylophagous insects, being affected both the mechanical resistance and the appearance of the wood. The numerous galleries immediately below the pictorial layer determined its deformation. The pictorial layer of some icons was degraded mainly due to the errors of the painters’ work technique: very thin and fragile preparation layer or excessive binder, which led to the formation of accentuated early cracks. The appearance of the icons was affected either by the chromatic alteration of the protective varnish, or by the deposits of dust and soot in the atmosphere. The interventions for the conservation of the icons consisted in biociding the painting support and in consolidating the pictorial layer detached from the wooden support. The restoration of the icons aimed at removing the dirt deposits from the painting by physico-chemical means, filling the gaps in the icons and their chromatic integration, with easily reversible materials. After conservation and restoration, the icons returned to the Agapia Monastery for use.

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McCartney, Patrick. "Sustainably–Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-5.

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Sanskrit is considered by many devout Hindus and global consumers of yoga alike to be an inspirational, divine, ‘language of the gods’. For 2000 years, at least, this middle Indo-Aryan language has endured in a post-vernacular state, due, principally, to its symbolic capital as a liturgical language. This presentation focuses on my almost decade-long research into the theo-political implications of reviving Sanskrit, and includes an explication of data derived from fieldwork in ‘Sanskrit-speaking’ communities in India, as well as analyses of the language sections of the 2011 census; these were only released in July 2018. While the census data is unreliable, for many reasons, but due mainly to the fact that the results are self reported, the towns, villages, and districts most enamored by Sanskrit will be shown. The hegemony of the Brahminical orthodoxy quite often obfuscates the structural inequalities inherent in the hierarchical varṇa-jātī system of Hinduism. While the Indian constitution provides the opportunity for groups to speak, read/write, and to teach the language of their choice, even though Sanskrit is afforded status as a scheduled (i.e. recognised language that is offered various state-sponsored benefits) language, the imposition of Sanskrit learning on groups historically excluded from access to the Sanskrit episteme urges us to consider how the issue of linguistic human rights and glottophagy impact on less prestigious and unscheduled languages within India’s complex linguistic ecological area where the state imposes Sanskrit learning. The politics of representation are complicated by the intimate relationship between consumers of global yoga and Hindu supremacy. Global yogis become ensconced in a quite often ahistorical, Sanskrit-inspired thought-world. Through appeals to purity, tradition, affect, and authority, the unique way in which the Indian state reconfigures the logic of neoliberalism is to promote cultural ideals, like Sanskrit and yoga, as two pillars that can possibly create a better world via a moral and cultural renaissance. However, at the core of this political theology is the necessity to speak a ‘pure’ form of Sanskrit. Yet, the Sanskrit spoken today, even with its high and low registers, is, ultimately, various forms of hybrids influenced by the substratum first languages of the speakers. This leads us to appreciate that the socio-political components of reviving Sanskrit are certainly much more complicated than simply getting people to speak, for instance, a Sanskritised register of Hindi.

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