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Journal articles on the topic 'Liturgical theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Holmes, Stephen R. "Listening for the Lex Orandi: The Constructed Theology of Contemporary Worship Events." Scottish Journal of Theology 66, no. 2 (April 10, 2013): 192–208. http://dx.doi.org/10.1017/s0036930613000033.

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AbstractScholarly attention to the popular style of contemporary worship has so far been infrequent, and generally dismissive. Dismissive attitudes have generally been based on claims that individual contemporary worship songs are lacking in theological development, and that contemporary worship merely apes the mores of pop culture, replacing a proper liturgical event with something akin to a rock concert. In this paper I suggest that both these criticisms are false. The first is a misunderstanding of the nature of the liturgical tradition of contemporary worship, in which the crucial liturgical event is the ‘time of worship’, constructed out of a number of songs and other liturgical elements, which together construct a liturgical narrative with theological and pastoral depth; criticising individual songs is therefore largely irrelevant. The second fails to pay attention to the nuanced negotiation with popular culture that is evident in the tradition of contemporary worship, when observed carefully; dominant cultural practices are not unreflectively adopted, but modified and, if embraced, embraced critically and put to use. I demonstrate these two points by offering readings of two (video recordings of) contemporary worship events, Matt Redman's Facedown DVD and Tim Hughes's Happy Day DVD; in each case I explore the ways in which cultural practices are modified and effectively subverted in pursuit of a liturgical goal, and offer a theological reading of the narrative of the time of worship. I propose that, whilst there are significant differences, both can be seen to be liturgically responsible and theologically deep experiences of worship.

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12

Migut, Bogusław. "The Liturgical Perspective of Theology." Roczniki Teologiczne 65, no. 8 English Online Version (2018): 59–74. http://dx.doi.org/10.18290/rt.2018.65.8-5en.

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13

Zimmerman, Joyce Ann. "A Theology of Liturgical Assembly." Liturgy 14, no. 3 (January 1998): 45–60. http://dx.doi.org/10.1080/0458063x.1998.10392412.

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14

Augustine, Daniela C. "The Spirit in Word and Sacrament." Journal of Pentecostal Theology 29, no. 1 (February 17, 2020): 56–72. http://dx.doi.org/10.1163/17455251-02901004.

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This article offers a constructive exploration of Eastern Orthodox liturgical pneumatology’s potential contributions toward the development of Pentecostal liturgical theology. It highlights two main themes: the organic continuity between word and sacrament as a proclaimed and ‘choreographed’, communally-enacted theology; and the catechetical significance of ‘visualized theology’ or ‘theology in images’ within the context of worship in the Spirit, constituting the life of the church as a continual Pentecost.

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Rice, Monte Lee. "Pentecostal Oral Liturgy as Primary Theology." Journal of Pentecostal Theology 27, no. 2 (September 14, 2018): 259–83. http://dx.doi.org/10.1163/17455251-02702006.

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An ongoing task in Pentecostal studies is identifying categories that articulate Pentecostal theology in manners congruent to the intensely embodied liturgical practices that fund Pentecostalism as a theological tradition. In this paper the author suggests as a promising rubric, the patristic era’s monastic and ascetically rooted, Evagrian notion of prayer as theology, which has deeply funded the liturgy as primary theology movement. Together, the author calls these notions the Evagrian-LAPT grammar of prayer/liturgy. Part One explores how Steven Land’s A Passion for the Kingdom monograph was a direct by-product of the LAPT movement, thus describing Pentecostal spirituality through the Evagrian-LAPT grammar. Part Two suggests how this grammar clarifies three pertinent foci within Pentecostal spirituality; Pentecostal primary theology, liturgy, and liturgical ascetics. Part 3 delineates as the liturgical ascetics of Pentecostalism, the shalomic efficacy of its oral liturgy, which generates its primary theology of eschatological hope.

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16

Pikovskiy, Ivan V. "Liturgical theology of psalm 120 (121)." Issues of Theology 3, no. 2 (2021): 159–76. http://dx.doi.org/10.21638/spbu28.2021.203.

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The Songs of Ascents (Psalms 120–134) can be understood as the songs of the pilgrims, historically associated with Sion and symbolically with man’s journey along the road of life. Included in this collection psalm 120 (121) is rather short and does not contain references to historical events of the past. This is why probably it was left without attention in Russian biblical studies. In foreign studies, this poem is often interpreted as a private song of a pilgrim leaving his home, written in the form of a dialogue between father and son (Bob Becking, Arthur Weiser, Klaus Seibold). Following Sigmund Mouvenkel, Hans-Joachim Kraus and Marina Manatti, the author of this article suggests a liturgical approach to the analysis of the psalm 120 (121). The poem contains a rhetorical question from a pilgrim (v. 1), a priest’s answer (v. 2) and words of consolation (v. 3–8). The theology of the psalm focuses the reader’s attention on the role of YHWH, who in relation to man is not only the creator, but also the helper, guardian, stronghold and cover. The peculiarities of the “liturgical theology” of this hymn, according to the author, show that in the present form, psalm 120 is adapted for liturgical performance. Consequently, the psalm was primarily performed in the Jerusalem temple by priests or Levites, and afterwards, it was sung by ordinary Israelites on their way back home.

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17

Gabor, Octavian. "B. Butcher, Liturgical theology after Schmemann." Phenomenological Reviews 5 (2019): 7. http://dx.doi.org/10.19079/pr.5.7.

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18

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

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

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19

Morton, Philip J. "That They May All Be One: Christian Unity in the Work of A.G. Hebert SSM, and its Implications Today." Journal of Anglican Studies 13, no. 2 (November 24, 2014): 133–52. http://dx.doi.org/10.1017/s1740355314000199.

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AbstractFr Arthur Gabriel Hebert SSM is perhaps best known for his role in the Parish Communion Movement (PCM), a predominantly Church of England based offshoot of the wider liturgical reform movement of the early and mid-twentieth century. The PCM made the case for Holy Communion to be the main act of Sunday morning worship, rather than the then more widely used Matins service.Today Hebert's name is most often associated with liturgical reform, and the systematic theology which underpinned his work has fallen largely into obscurity. This paper explores the theology that informed Hebert's liturgical arguments, drawing out his understanding of a faith that transcends denominational and stylistic differences, and makes the case that Hebert's theology has much to contribute to present-day ecumenical and missional dialogue.

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20

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.

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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.

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21

Daly, Robert J. "Eucharistic Origins: From the New Testament to the Liturgies of the Golden Age." Theological Studies 66, no. 1 (February 2005): 3–22. http://dx.doi.org/10.1177/004056390506600101.

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[Reviewing 20th-century research into the origins of the Eucharist, the author observes that many of the Church's theologians have yet to appropriate the significance of what is commonly accepted as historical fact by exegetes and liturgical theologians, namely, that there is no clear line of development from the Last Supper of Jesus to the theologically rich Eucharistic Prayers of the patristic golden age. The implications of this for methodology, for systematic theology and ecclesiology, for liturgical and ecumenical theology, and for pastoral theology and homiletics are then briefly discussed.]

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22

Rønkilde, Jette Bendixen. "Grundtvigs gudstjenestesyn liturgisk." Grundtvig-Studier 66, no. 1 (November 30, 2015): 151–73. http://dx.doi.org/10.7146/grs.v66i1.96636.

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A Liturgical Theological Re-reading of Grundtvig’s View on WorshipThrough a description of well-known works by Grundtvig, the article examineshow Grundtvig’s view on worship can be said to form an independentliturgical theological position, which the author characterizes asa theory of communication of worship. The examination takes the Anglo-American theory of worship, Liturgical Theology, as its starting point.Then, Grundtvig’s view on worship is reinterpreted against main currentsand main issues of contemporary Liturgical Theology. The article demonstrateshow structures in the works of Grundtvig and in liturgical theologyparallel each other, an observation that frames Grundtvig as a protoliturgical theologian. Grundtvig’s specific liturgical theological positionis firmly rooted in a trinitarian understanding of worship as a meetingplace between God and human beings and the experience of worship asintrinsically bound to aesthetic experience. Grundtvig’s view of worshipcan therefore be deemed to be in keeping with an aesthetic Trinitarianview that significantly emphasizes the third article of faith in the patristicsymbols and the practice of the assembly.

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23

O'Brien, Christopher. "Ordo Benedictionis Novae Domus. Text, Context, and Theology." Yearbook for Ritual and Liturgical Studies 37 (December 31, 2021): 22–34. http://dx.doi.org/10.21827/yrls.37.22-34.

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This study offers a close reading of the 1984 Ordo benedictionis novae domus in light of its sources in previous rituals, scripture, and the insights of the Second Vatican Council. In doing so, it explores the ritual and theological evolutions that have taken place both in Roman Catholic house blessings and in the post-conciliar reform of the Rituale Romanum viewed holistically. By analyzing one rite in depth, this study demonstrates how the ritual and theological emphases brought about by the liturgical reform of Vatican II are manifested in concrete liturgical texts and practices. The Ordo benedictionis novae domus reveals the postconciliar shifts towards holistic ecclesial participation and liturgical texts that are scripturally, Christologically, and ecclesiologically rich.

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24

Landová, Tabita. "Liturgika Josefa Smolíka: Kapitola z dějin české evangelické liturgiky." TEOLOGICKÁ REFLEXE 28, no. 1 (August 18, 2022): 63–81. http://dx.doi.org/10.14712/27880796.2022.1.4.

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The Czech protestant practical theologian Josef Smolík (1922–2009) taught liturgics at the Comenius Theological Faculty in Prague for many decades and contributed significantly to the Agenda of the Evangelical Church of Czech Brethren (1983, 1988). This article presents Smolík’s contribution to the development of protestant liturgy in the Czech Republic and also indicates in what areas contemporary liturgics has advanced. Smolík was initially strongly influenced by the theology of the Word, but at the same time absorbed the inspiration from the liturgical movement of the first half of the 20th century. After the Second Vatican Council, he further reconsidered some of his liturgical positions under the influence of the ecumenical movement. His work in the field of liturgics is still valued in academic circles at the Protestant Theological Faculty in Prague and in the church. However, it also has its sharp critics. His reform proposals have not been fully implemented in the worship of the church. From the point of view of contemporary liturgy, his theological reflection on worship, the relationship between Word and liturgical form, and the relationship between Word and sacraments should be appreciated. However, his attitude to the anthropological aspects of worship, from which he maintained a constant distance, should be critically evaluated.

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25

Haspelmath-Finatti, Dorothea. "Homo cantans : On the Logic of Liturgical Singing." NTT Journal for Theology and the Study of Religion 73, no. 3 (August 1, 2019): 191–203. http://dx.doi.org/10.5117/ntt2019.3.004.hasp.

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Abstract Why does it seem that humans are in need of ritual and contemplative practices, such as singing, for their intellectual reasoning on theological matters? First of all, this study introduces Liturgical Theology as an endeavor to establish liturgy as an activity that connects physical and intellectual dimensions of faith. Secondly, insights into the dialogue between theology and the natural sciences will provide a framework for the engagement with research on singing. Finally, selected studies on singing from different fields of human sciences can unearth evidence for mutual influences between singing and human thinking as a prerequisite for academic theology.

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26

Slaubaugh, Samantha. "A “Liturgical Mysticism of Open Eyes”: Johann Baptist Metz, Caryll Houselander, and Pandemic Liturgy." Religions 12, no. 9 (August 26, 2021): 685. http://dx.doi.org/10.3390/rel12090685.

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The German theologian Johann Baptist Metz (1928–2019) called for a spirituality that sees more suffering, not less, the more liberated it is; he has described this as a “mysticism of open eyes.” This theological vision involves all people, living and dead, becoming free to stand as subjects before God. Caryll Houselander (1901–1954), an English author, developed a liturgically infused mysticism focused on seeing Christ in each person. Her vision of Christ in others was rooted in creatively portraying the particularities of human life in the great “rhythm” of the Christ-life lived in the Mystical Body and expressed in the liturgy. This article proposes that juxtaposing these two authors reveals a “liturgical mysticism of open eyes,” playing off Metz’s initial phrasing. The work of Metz and Houselander together presents a fruitful liturgical theology for Christian communities during and in response to the pandemic as they engage questions of suffering, justice, and responsibility. By rooting our decisions about liturgical and social lives in a “liturgical mysticism of open eyes,” the church may remain rooted to a liturgical spirituality, while also recognizing and being open to the suffering of individuals and communities while liturgies are altered, moved online, or postponed altogether.

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Cones, Bryan. "On not playing Jesus: The gendered liturgical theology of presiding." Pacifica: Australasian Theological Studies 30, no. 2 (June 2017): 128–45. http://dx.doi.org/10.1177/1030570x17736325.

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The male gender of the presider at Eucharist has long been a source of theological reflection both about the Eucharist and the presider’s role within it, and about ordination, particularly in relation to the exclusion of women from ordained office across Christian churches. The relatively recent admission of women and gender minorities to orders in some churches troubles the received liturgical and theological traditions in this regard. Drawing on the legacy of the 20th-century North Atlantic liturgical movement and its recovery of the assembly as the ‘primary symbol’ of the liturgy, this article explores the possible liturgical and theological ‘adjustments’ proposed by a change in the presumed gender of the presider in relation to the ‘primary symbol’ of the assembly, and suggests changes in presidential practice that cast into greater relief the liturgical theological significance of gender diversity in the assembly.

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Durheim, Benjamin. "Converting Consumerism: A Liturgical-Ethical Application of Critical Realism." Religions 10, no. 5 (May 24, 2019): 338. http://dx.doi.org/10.3390/rel10050338.

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Critical realism as a lens of thought is not new to theological inquiry, but recently a growing number of theologians have been using its conceptual frameworks to guide their thought on how social structures function theologically, and how ethics might function in light of its insights. This article pulls these developments into the nexus of liturgy and ethics, applying critical realist categories to contemporary understandings of how liturgical celebration (and the structures thereof) form, inform, and/or malform Christian ethical imaginations and practices. The article begins with a brief survey of the main tenets of critical realism and their histories in theological inquiry, and argues that a main gift critical realism can offer liturgical and sacramental theology is a structural understanding of liturgical narrative- and value-building. Having described this gift, the article moves to a concrete application of this method in liturgical theology and its implications for ethics: addressing consumerism as a culture that can be both validated and challenged by liturgical and sacramental structures. The article ends with some brief suggestions for using and shifting liturgical structures to better facilitate the Christian conversion of consumerism.

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29

Varghese, Baby. "Some Aspects of West Syrian Liturgical Theology." Studia Liturgica 31, no. 2 (September 2001): 171–78. http://dx.doi.org/10.1177/003932070103100203.

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Farley, Michael A. "The Liturgical Theology of John Williamson Nevin." Studia Liturgica 33, no. 2 (September 2003): 204–22. http://dx.doi.org/10.1177/003932070303300206.

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31

Theiss, Norman. "Book Review: Holy Things: A Liturgical Theology." Interpretation: A Journal of Bible and Theology 49, no. 3 (July 1995): 332–34. http://dx.doi.org/10.1177/002096439504900333.

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32

Theiss, Norman. "Book Review: Holy Things: A Liturgical Theology." Interpretation: A Journal of Bible and Theology 50, no. 1 (January 1996): 108–10. http://dx.doi.org/10.1177/002096439605000135.

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33

Baldovin, John F. "Book Review: Holy Things: A Liturgical Theology." Theological Studies 55, no. 3 (September 1994): 569–70. http://dx.doi.org/10.1177/004056399405500324.

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34

James, Jeremy. "Pastoral and Liturgical Theology of Funeral Rites." Expository Times 119, no. 2 (November 2007): 74–75. http://dx.doi.org/10.1177/0014524607084087.

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35

Barbour, Charles. "Liturgical Power: between economic and political theology." Political Theology 20, no. 6 (March 27, 2019): 542–44. http://dx.doi.org/10.1080/1462317x.2019.1599154.

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36

Ottaway, Jonathan. "The Faith Once for All Delivered: Liturgical Theology, Scripture, and the Evangelical Free Church Tradition." Studia Liturgica 51, no. 1 (March 2021): 103–16. http://dx.doi.org/10.1177/0039320720978923.

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This article proposes to explain how the evangelical Free Church commitment to scripture as its primary authority affects their interaction with liturgical theology. Free Church theology is underpinned by various hermeneutical, theological, and cultural commitments—none more central than its commitment to scripture as revelation of and from God—which complicates Free Church engagement with much recent liturgical scholarship that emphasizes the ecclesiological basis for Christian worship and the corollary authority of Christian tradition. In the first part of the article, I provide an exploration of theological authority within Free Church evangelicalism, arguing that their commitment to scripture’s authority is a commitment to the ecclesial tradition of the apostolic church. In the second part of the article, I explore two additional hermeneutical considerations for evangelical liturgical theology that follow from their commitment to scripture: the priority of biblical exegesis in the theological process and the application of a trusting hermeneutic in their reading of scripture.

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Farwell, James W. "Liturgy and Public Theology." Anglican Theological Review 102, no. 2 (March 2020): 219–29. http://dx.doi.org/10.1177/000332862010200206.

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Liturgy is an act of public theology, when considered from the point of view that Christian ritual performance is publicly enacted for the sake of a wider public, and joins the assembly to Jesus Christ, who is himself God's logos tou theou and God's liturgy. Liturgy does this work through its scripted repetition, formality, spatial and temporal patterning, focus on the body, and deployment of the familiar and unfamiliar. Through these modes, a worldview is enacted and valorizes a certain set of virtues and an orientation to living that correspond to that worldview. Among those virtues are gratitude, a desire for reconciliation, the recognition of our dependency of God and responsibility toward others, and a compassionate commitment to the dignity of humanity and the created order. These ritually enacted virtues, practiced in the hope for the full and coming reign of God, will orient the liturgical assembly to particular social, moral, political concerns as worthy of Christian engagement; but liturgical formation will not, in most cases, prescribe detailed courses of action to take when facing specific instances of those concerns.

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38

Vondey, Wolfgang. "Pentecostal Theology." Journal of Pentecostal Theology 28, no. 1 (March 20, 2019): 32–45. http://dx.doi.org/10.1163/17455251-02801004.

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The book Pentecostal Theology identifies the so-called ‘full gospel’ as a comprehensive theological narrative of the Pentecostal movement. The full gospel is essentially a liturgical narrative aiming at participation in Pentecost through an experiential, hermeneutical, and theological move to and from the altar that yields a biblically and theologically organized and embodied theology. The reviewers of the book have raised a number of observations concerning the systematic and constructive argument of Pentecostal Theology. This essay responds to the concerns by discussing the nature of theological inquiry among Pentecostals, the method of the full gospel, and the continuity and discontinuity in Pentecostal theology.

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Alvarado, Johnathan E. "Worship in the Spirit: Pentecostal Perspectives on Liturgical Theology and Praxis." Journal of Pentecostal Theology 21, no. 1 (2012): 135–51. http://dx.doi.org/10.1163/174552512x633330.

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A Pentecostal theology of worship is still in the making. Its distinctiveness and common practices are yet to be fully determined or developed. Because of the Pentecostal movement’s roots in the Wesleyan tradition, much of the theological emphasis has been upon holiness and not orthodox, liturgical praxis. However, because of its pneumatological emphases, the Pentecostal movement has much to offer to the church at large as it pertains to liturgy and ritual. This essay suggests some insights for crafting intentionally blended worship that honors orthodoxy and yet remains faithful to the Pentecostal practice and tradition. This essay also reflects upon several scholars’ work from various traditions in convergence with Pentecostal scholarship in order to postulate some innovative ways of envisioning Pentecostal worship and liturgics.

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Farneth, Molly. "A Politics of Tending and Transformation." Studies in Christian Ethics 32, no. 1 (October 12, 2018): 113–18. http://dx.doi.org/10.1177/0953946818806787.

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In Awaiting the King: Reforming Public Theology, James K. A. Smith gives us a liturgical political theology. The question posed here is whether that political theology attends to how the work of tending to the goods held in common by diverse democratic publics can also surprise and transform Christians and the liturgies of the Church.

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Иванов, Михаил Степанович. "Protopresbyter Alexander Schmemann: The Liturgical Theology of the Symbol." Theological Herald, no. 3(42) (October 15, 2021): 56–68. http://dx.doi.org/10.31802/gb.2021.3.41.003.

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В статье предпринимается попытка актуализировать богословское понятие «символ», существующее в литургическом богословии. Эта попытка осуществляется автором на базе имеющихся по этой теме материалов, опубликованных протопресвитером (1953-1970 гг. протоиереем, 1946-1953 гг. священником) Александром Шмеманом, известным богословом и литургистом Православной Церкви. В своих публикациях отец Александр выражает озабоченность по поводу того, что литургический термин «символ», широко использовавшийся в христианской Церкви уже с древних времён и являвшийся ключевым понятием в богословии и в литургической практике с середины второго тысячелетия, стал трансформироваться и приобретать несвойственные ему значения, что оказало негативное влияние на литургическую жизнь Церкви в целом, и особенно на понимание Евхаристии. Со временем термин «символ» стал терять своё богатое онтологическое содержание и приближаться к понятию «знак». Это понятие усвоено символу во многих современных толкованиях литургической жизни. The article attempts to actualize the theological concept of «symbol» that exists in liturgical theology. This attempt is carried out by the author on the basis of materials available on this topic published by Protopresbyter (1953-1970, Archpriest, 1946-1953, Priest) Alexander Schmemann, a renowned theologian and liturgist of the Orthodox Church. In his publications, Father Alexander expresses concern that the liturgical term «symbol», which has been widely used in the Christian Church since ancient times and which has been a key concept in theology and liturgical practice since the middle of the second millennium, has begun to transform and acquire uncharacteristic meanings which had a negative impact on the liturgical life of the Church in general, and especially on the understanding of the Eucharist. Over time, the term «symbol» began to lose its rich ontological content and approach the concept of «sign». This concept is adopted by the symbol in many modern interpretations of liturgical life.

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Ploeger, Mattijs. "Het ‘onliturgische’ karakter van de Liturgische Beweging." NTT Journal for Theology and the Study of Religion 61, no. 2 (May 18, 2007): 109–22. http://dx.doi.org/10.5117/ntt2007.61.109.ploe.

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In dialogue with the Dutch liturgical scholars Marcel Barnard and Paul Post, who recently stated that the context of late modernity takes us necessarily ‘beyond the Liturgical Movement’, Mattijs Ploeger sketches the Liturgical Movement as a school of not just liturgical but also theological (biblical, patristic) reassessment. He calls this primarily theological and only secondarily ritual identity the Liturgical Movement’s ‘unliturgical’ character. Paradoxically, at the time when this theological-liturgical school began to be recognised widely (the 1960s), it was simultaneously regarded as rendered out of date by a new type of theology which became dominant from that time onwards. This article claims that choosing the ethos of the Liturgical Movement as a source for the identity of today’s church is ‐ rather than an outdated attitude ‐ one possible way of responding to the context of late or post-modernity.

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Papp, Miklós. "A lelkiismeret fogalma az ortodox etikában." Sapientiana: a Sapientia Szerzetesi Hittudományi Főiskola folyóirata 14, no. 2 (2021): 35–56. http://dx.doi.org/10.52992/sap.2021.14.2.35.

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The idea of conscience is a key concept in both Western and Eastern theologies. Beyond fundamental similarities in content, the specific accents in Eastern Orthodox theology are also worth considering. Here, the phenomenon of conscience is never simply treated as an ethical, philosophical or psychological entity, but the patristic, liturgical and spiritual dimensions are also an essential part of the discussion, which is in this manner always theonomous. Instead of a law-centered approach, Orthodox theology is personalistic and liturgical: conscience is the sanctuary of an encounter with God. It is God’s gift, yet it needs training within an ecclesial setting with the help of prayer, the theology of the fathers, Christian ascetic practices, the affective ethics of the liturgy, the contemplation of icons and the recital of Church hymns.

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Кучер, О. М., and О. В. Медведь. "ПРОБЛЕМИ СИСТЕМАТИЗАЦІЇ БОГОСЛОВСЬКОЇ ТЕРМІНОЛОГІЇ В ОСВІТНЬОМУ ПРОЦЕСІ." Humanities journal, no. 3 (October 3, 2019): 62–71. http://dx.doi.org/10.32620/gch.2019.3.07.

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The establishment of theology as an academic discipline raises the question of the normalization of its lexical means.Ukrainian religious vocabulary as a whole, and, in particular, its certain lexical-semantic groups referred to as “religious terms”, “church terms”, “sacred terms”, “theological terms” and others based on a subject matter, have been the subject of many linguistic studies. Of particular interest to this research are the studies focused on theological terms in the area of their usage – theological (liturgical) practice and corresponding theological texts. For instance, N.V. Puriaieva gave a characterization of the usage of the Ukrainian language in the liturgical practice of Ukrainian churches, problems of a sacred language, and the vocabulary of church service terms; B. Ogulchanskiy studied the development of Ukrainian theological terms in liturgical and theological texts from the Art Nouveau period to the present. Nevertheless, the development of theological education in Ukraine makes it important to standardize theological terms used in the education process.Considering certain historical factors, religious studies still have a great influence on the interpretation of religious concepts in the scientific community. This discipline uses the more standardized approaches allowing to use them for applied research. For example, religious studies distinguish the following beliefs about God withing theology: Jewish, Christian, Muslim, Hindu, Buddhist theology, etc. Christianity is divided into Catholic, Orthodox, and Protestant theology. Eastern Orthodoxy includes apologetic theology (apologetics), biblical theology, dogmatic theology, moral or practical theology, comparative theology, etc.Compared to religious studies, the term “theology” lacks consistency in theological sources.The study and understanding of sacred texts and eminent theologians’ commentaries to them have been one of the main theological methods from the earliest times. These texts vary among confessions and even withing one church, which is especially common for Eastern Christianity.In our opinion, this analysis points to the reason for the incoherency of the modern theological terms and outlines the possible ways of eliminating it which is essential not only for theological practice but also for theological education.

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Štefan, Jan. "Josef Smolík – Učitel Komenského fakulty." TEOLOGICKÁ REFLEXE 28, no. 1 (August 18, 2022): 42–62. http://dx.doi.org/10.14712/27880796.2022.1.3.

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For four decades, 1950–1990, Josef Smolík was a professor at the Comenius Protestant Theological Faculty in Prague. As the only one of Czech practical theologians, he taught at the faculty throughout its existence and his teaching included all basic practical-theological disciplines. He gradually published textbooks of liturgics (Some Chapters from the Liturgics, 1960), catechetics (Commitment of Baptism, 1974), homiletics (Joy of the Word, 1983) and poimenics (Pastoral Care, 1991). Smolík’s theological works culminate in the theological encyclopedia Introduction to the Study of Theology (1978) and in the ecumenically conceived practical ecclesiology Christ and His People (1997). He applied the achievements of his academic theology to ecclesiastical practice in a small catechetical handbook The Way of Life (1968) and in two volumes of the liturgical book (Agenda I, 1983; II, 1988). He paid constant attention to Historical Theology, especially the theology of the Unity of Brethren (Sermon in the Reformation, 1954; Jan Augusta, 1984) and of his theological masters and colleagues (Comenius Faculty’s Teachers, 1989; J. L. Hromádka. His Life and His Work, 1989/1991). Several generations of Czechs interested in modern theology drew on the monograph Current Attempts to Interpret the Gospel (1966–1993, five editions). The jubilee lecture is an attempt to present the binding heritage of Josef Smolík in all its amplitude, enriched with personal memories of our unforgettable teacher.

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Japundžić, Antun. "Ecclesiology of Ioannis Zizioulas Through the Prism of “Liturgical” and “Therapeutic” Ecclesiology." Crkva u svijetu 57, no. 4 (December 13, 2022): 653–67. http://dx.doi.org/10.34075/cs.57.4.9.

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Contemporary Eastern Orthodox theologian, Ioannis Zizioulas, is certainly one of the most prominent theologians of the modern times considering his great work as well as the depth of his thought. Although his work explores a spectrum of theological ideas, this paper brings his ecclesiology into light from a point of view of “liturgical” and “therapeutic” ecclesiology, which Zizioulas recognizes within the eastern tradition as two types of ecclesiology that are intertwined and therefore cannot be separated one from the other. Thus, this paper examines Zizioulas’ work in the context of the contemporary Greek Orthodox theology and puts forward his interest and view on ecclesiology with an aim to illustrate the “liturgical” and “therapeutic” dimension of ecclesiology that is present in his work and thought which are based fairly on patristic theology. Along these lines, this paper presents his ecclesiological concept right through the prism of “liturgical” and “therapeutic” ecclesiology.

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Haspelmath-Finatti, Dorothea. "Theologia PrimaâLiturgical Theology as an Ecumenical Challenge to Lutheran Worship Practice." Dialog 48, no. 4 (December 2009): 374–79. http://dx.doi.org/10.1111/j.1540-6385.2009.00486.x.

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Harnoncourt, Philipp. "The Contribution of Liturgical Studies to Ecumenical Theology." Studia Liturgica 32, no. 2 (September 2002): 170–75. http://dx.doi.org/10.1177/003932070203200204.

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Novak, Joseph A. "“Revaluing Prosper of Aquitaine in Contemporary Liturgical Theology”." Studia Liturgica 44, no. 1-2 (September 2014): 211–33. http://dx.doi.org/10.1177/00393207140441-222.

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Grant, Euan A. "An Eschatological Critique of Catherine Pickstock's Liturgical Theology." New Blackfriars 100, no. 1089 (August 2, 2018): 493–508. http://dx.doi.org/10.1111/nbfr.12400.

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