Dissertations / Theses: 'Liturgies and ritual'

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Van, der Merwe Suzanne Cicilia. "Liturgie en versoening in die Nederduitse Gereformeerde Kerk : 'n Liturgies-rituele benadering." Thesis, University of Pretoria, 2019. http://hdl.handle.net/2263/75281.

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Versoening en navorsing oor versoening in Suid-Afrika is geen nuutjie nie. Die vraag ontstaan dus of dit na vyf-en-twintig jaar na demokrasie in Suid-Afrika nie tyd geword het om aan te beweeg nie? Ek, as navorser, voer aan dat dit júis nou die tyd is, ke nako, om na ‘n kwarteeu van demokrasie ‘n kritiese bestekopname van die versoenings- en transformasieproses in Suid-Afrika te maak. Die navorsing speel hoofsaaklik in twee sfere af wat geensins van mekaar geskei kan word nie, naamlik die Suid-Afrikaanse konteks en die kerklike konteks, met spesifieke verwysing na die Nederduitse Gereformeerde Kerk (NG Kerk). In hierdie studie, het ek ‘n verkennende tog onderneem om sodoende die tipiese merkers waarmee die Suid-Afrikaanse konteks van kerk en samelewing oor die laaste vyf-en-twintig jaar uitgebeeld is, te verwoord. Daar is drie voorveronderstellings waarop hierdie studie gegrond is. Eerstens, ‘n diepe bewussyn van die steeds getraumatiseerde konteks waarbinne Suid-Afrikaners vir hulleself ‘n lewe moet maak, ‘n konteks wat steeds gekenmerk word deur rassespanning- en konflik. Tweedens, die vaardigheid van self-refleksie oor die nalentskap van die verlede, bedoelende die Apartheidsera, en Suid-Afrikaners se konkrete betrokkenheid in die hede en toekoms. Derdens, die formatiewe rol van die erediens en liturgie, waartydens die liturgie van die erediens en die liturgie van die lewe daadwerklik aan mekaar verbind word. Op grond van die bogenoemde voorveronderstellings rakende die formatiewe aard van die liturgie, word die sentrale navorsingsvraag van hierdie studie as volg geformuleer: Hoe kan die liturgie soos gevier binne die NG Kerk formatief meewerk om versoening in die harte van gelowiges te bevorder sodat dit sal impakteer op die huidige en toekomstige Suid-Afrikaanse samelewing? Die sentrale navorsingsvraag is ondersoek deur middel van ‘n interdissiplinêre literatuurstudie wat onderneem is. Vervolgens is die vraag ook verder ondersoek deur middel van empiriese navorsing, waartydens ek deur semigestruktureerde indiepteonderhoude gesprekke gevoer het met medenavorsers oor die betrokke tema. Die volgende aspekte is deur die loop van die studie onder die loep geneem: • Teoretiese en metodologiese begronding van die studie – in hierdie deel van die navorsing word daar op ‘n kontekstuele beskrywing en toepassing van die teorieë gefokus, modelle en metodes wat die teoretiese en metodologiese begronding vorm ten opsigte van ‘n ondersoek van liturgie en versoening in die Nederduitse Gereformeerde Kerk: ‘n Liturgies-rituele benadering. • Suid-Afrika: Verlede, hede, toekoms – hier het ek ‘n verkenningstog van die Suid-Afrikaanse landskap onderneem, deur die lens van die South African Reconciliation Barometer, asook ‘n kerklike en teologiese lens om sodoende vas te stel presies hoe die landskap van versoening in Suid-Afrika in vyf-en-twintig jaar se tyd verander het en tog ook dieselfde gebly het. • Die Nederduitse Gereformeerde Kerk: Viering van die erediens - ‘n kritiese bespreking van James K.A. Smith (2016, 2013, 2009) se Homo Liturgicus dien as ‘n moontlike vertrekpunt vir ‘n teologie en praktyk van die erediens soos dit gevier word in die NG Kerk, met die spesifieke fokus tot die bevordering van versoening binne die Suid-Afrikaanse konteks. • Empiriese navorsing – wat ‘n gedetailleerde bespreking van die navorsingsmetodologie insluit, asook die analise en interpretasie van die gegenereerde data. Die gevolgtrekking van die navorsing vind dan neerslag in ‘n praxisteorie wat dien as ‘n vertrekpunt vir ‘n liturgiese teologie in wording van versoening in die NG Kerk waardeur versoening in die Suid-Afrikaanse samelewing bevorder word. English: Reconciliation and research regarding reconciliation in South Africa is not new. However, the question, regarding the necessity of continuing research on this topic, arises. After twenty-five years of democracy in South Africa, is it not time to move on? In this research, I hope to emphasize that the timing is nów just perfect, as it is necessary for a critical survey regarding the reconciliation and transformation process in South Africa. The research took place in two main spheres which cannot be separated from one another, namely the South African context and the church context, with specific reference to the Dutch Reformed Church (DRC). In this study, I undertook an exploratory quest to articulate the typical markers with which the South African context of church and society over the last twenty-five years, is portrayed. This study is grounded in the following three preconceptions. Firstly, consciousness of the still traumatised context within which South Africans must carve out a life for themselves, a context that is still characterised by racial tension and conflict. Secondly, the skill of self-reflection on the legacy of the past, meaning the era of Apartheid, and the concrete involvement of South Africans in the present and future. Thirdly, the formative role of the worship service and liturgy, during which the liturgy of the worship service and the liturgy of life are consciously connected to each other. Based on the above-mentioned preconceptions regarding the formative nature of the liturgy, the central research question of this study can be formulated as follows: How can the liturgy as it is celebrated within the DR Church formatively contribute to promote reconciliation in the hearts of believers so that it can impact on the current and future South African society? The central research question was investigated utulising an interdisciplinary literature study. Subsequently, the research question is also further investigated through means of empirical research during which I conducted semi-structured in-depth interviews with fellow researchers on the theme. The following aspects were scrutinised in the study: • Theoretical and methodological foundation of the study – in this part of the research, focus was placed on a contextual description and application of the theories, models and methods which form the theoretical and methodological foundation with regards to an investigation of liturgy and reconciliation in the Dutch Reformed Church: a Liturgical-ritual approach. • South Africa: past, present and future – in this section I undertook an exploration of the South African landscape through the lens of the South African Reconciliation Barometer, as well as a church and theological lens in order to determine exactly how the landscape of reconciliation in South Africa over the past twenty-five years has changed but also remained the same. • The Dutch Reformed Church: Celebration of the worship service – a critical discussion of the Homo Liturgicus of James K.A. Smith (2016, 2013, 2009) served as a possible departure point for a theology and praxis for the worship service as it is celebrated in the DR Church, with specific focus on the promotion of reconciliation within the South African context. • Empirical research – which included a detailed discussion of the research methodology, as well as the analysis and interpretation of the generated data. The conclusion of the research is then grounded in a praxis theory as stepping stone for a liturgical theology in the DR Church that promotes reconciliation in the South African society. Thesis (PhD)--University of Pretoria, 2019. Practical Theology PhD Unrestricted

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Lavoie, Jonathan. "Liturgie et interiorité." [S.l. : s.n.], 2005.

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Dahlkvist, Rebecka. "Det sekulära folkhemmets liturgier? : Ritualer hos Förbundet för religionsfrihet år 1952–1972." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-144194.

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Mampuya, Muende Marie-Jeanne. "Contexte historique du christianisme et inculturation de la liturgie catholique : de la liturgie orientale aux rites africains." Thesis, Nancy 2, 2008. http://www.theses.fr/2008NAN21022/document.

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Le contenu de cette thèse est commandé par son intitulé même qui exige de balayer autant que possible l’histoire de la liturgie chrétienne autour de quelques idées-forces. Nous avons ainsi découvert que, de son origine au cours de la dernière Cène ainsi que dans sa formation et son expansion par la suite, la liturgie chrétienne a été modelée par divers facteurs. On remarque, là où il a connu un succès franc et pérenne, que le christianisme se caractérise par une réelle transculturalité, sa capacité de s’adapter aux diverses cultures qu’il rencontrait, avec, dès ses origines, un pluralisme liturgique et, même, différentes familles liturgiques, s’appuyant sur les différentes cultures. Si en Occident, cette logique s’est réalisée au point où la liturgie a fait un avec les cultures des peuples et même de devenir la culture de ces peuples et sociétés, christianisme et chrétienté étant identifiés à Occident, elle ne fut pas toujours respectée en pays de mission où la liturgie occidentale fut imposée sans considération de spécificités culturelles locales. Pour remédier à cette situation, le Concile Vatican II prescrit que l’évangélisation et la liturgie s’adaptent aux valeurs et génies des différents peuples pour véritablement les pénétrer en profondeur. De l’axe central de cette thèse il découle donc ce triple constat selon lequel l’histoire de la liturgie s’est orientée par rapport à la pratique ou au rejet de l’inculturation : Une première période où, né dans la culture juive, le christianisme en a été l’une des expressions mais a pu s’incarner positivement dans les différentes cultures des peuples d’Occident. Une deuxième période où les théologies et méthodes missionnaires ont ignoré la nécessité de l’inculturation, avec un bilan mitigé et, même, plutôt déficitaire sur le plan de l’évangélisation. Une dernière période où à la faveur des réformes du concile Vatican II, la théologie de l’inculturation est élaborée et systématisée, ce qui a permis l’émergence de rites africains, notamment le rite zaïrois Tout en demeurant dans la famille liturgique romaine, ces rites ont leurs caractéristiques qui reflètent et intègrent les valeurs traditionnelles africaines, avec une liturgie et, finalement, un christianisme, qui prend un vrai sens aux yeux des peuples As its title suggests, this thesis aims at surveying the whole history of the Christian liturgy, organizing its content around a few key ideas. We have found that, from its inception during the Last Supper and throughout its historical development, the Christian Liturgy has been shaped by several factors. It is to be noted that whenever Christianity made a successful and lasting impact, it was due to its transcultural ability to adapt to the diverse cultural environments it wished to integrate. From its origins, it was characterized by liturgical pluralism and even by different liturgical traditions anchored in different cultures. In western societies, this principle was followed so strictly that the Christian liturgy became associated with western cultures and peoples and, eventually, came to be identified with them. Yet missionaries often failed to apply this principle to other countries where they imposed western liturgy taking no account of local customs. As a remedy, Vatican II decided that cultural and local specificity should be taken into account by missionaries to add depth to their ministry. The triple axis of the thesis is therefore based on the historical development of the Christian liturgy along pragmatic and inculturation lines: A first phase when, arising from its Jewish culture, Christianity spread to the West and integrated western cultures and peoples positively. A second phase when missionaries’ methods and theologies disregarded cultural specificity, with uncertain, or rather negative, results in evangelical terms. A third phase, in the wake of Vatican II, which favoured systematic inculturation, enabling the emergence of African rituals such as the Zairian rite. While grounded in the Roman liturgical tradition, these rites were moulded by traditional African values making the liturgy, and Christianity as a whole, more meaningful to these peoples

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Billecoq, Julien. "Le rituel judiciaire : liturgie et légitimité du pouvoir de juger." Nice, 2001. http://www.theses.fr/2001NICE0008.

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S'il est impératif de ne pas confondre droit et pouvoir de juger, il n'en reste pas moins vrai que la question de la légitimité de ce pouvoir se pose dans sa double dimension éthique et juridique. C'est donc sur l'articulation du légitime et du légal qu'il faut s'interroger. A cet égard, on peut émettre l'hypothèse selon laquelle le rituel judiciaire est le moyen d'une telle liaison. En effet, tout rituel est l'expression visible car codifié des moeurs du groupe dont il tire sa légitimité, et a pour fonction d'assurer et de maintenir son unité. En cela, le rituel judiciaire ne semble pas faire figure d'exception dans la mesure où il participerait de la démarche réglée visant à restaurer l'unité lézardée par un délit ou un crime. Cependant la dimension judiciaire du rite implique son inscription dans le juridique. Il convient de le rapprocher mais aussi de le distinguer de la procédure, sur laquelle s'appuient juges et parties, qui représente le cadre objectif parce que légal du processus du jugement.

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Flynn, Dalene Shonnie. "’n Verkennend-beskrywende prakties-teologiese ondersoek na die waarde van “liturgiese” momente binne sport gemik op liturgiese inkulturasie." Diss., University of Pretoria, 2011. http://hdl.handle.net/2263/24530.

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South African people love sport. In a context where sport events like the Soccer World Cup or a Super 15 rugby match can draw crowds of up to 95 000 people, we cannot ignore the importance of sport. In contrast to the popularity of sport events and the huge crowds they manage to attract, most churches struggle to get 500 people to church on a Sunday morning.This situation raises two questions, namely: “What draw people to sport?” and “Can theology and Liturgical Studies in particular, learn something from sport?”<p< In order to pursue these and similar questions I used a practical theological model to guide me in my observation of the South African context. I’ve chosen the practical theologian RR Osmer’s model to work with. He works with the four tasks of Practical Theology and suggests four questions to guide a researcher or minister in their interpretation and response to situations. Answering each of these questions is the focus of the four core tasks of practical theological interpretation. The first question is: “What is going on?” Gathering information that helps us discern patterns and dynamics in particular episodes, situations, or contexts is the descriptive-empirical task of practical theological interpretation. I gathered information since the Soccer World Cup in South Africa in 2010. I identified ten moments in our sport contexts that will be looked at more closely within the framework of Osmer’s model. The ten moments are: <ul> <li>the need to predict the future</li><li> rituals</li> <li>physical contact</li> <li>tribal and together</li> <li>symbols</li> <li>tole models</li> <li>performance</li> <li>the meeting space</li> <li>Godly role</li> <li>defying death</li> </ul> The second question is: “Why is this going on?” Here we try to make sense of what we’ve found. What theories might help us to better understand and explain the patterns and dynamics we’ve begun to discover? These are the key questions of the interpretive task of practical theological interpretation. Here I’ve used theories from the arts and sciences to better understand and explain why the ten moments I identified in sport are occurring. The third question is: “What ought to be going on?” This is the normative task of practical theological interpretation. Here theological concepts are used to interpret particular episodes, situations, contexts or in this study, the ten moments. The aim of this task is to construct ethical norms to guide our responses, and to learn from “good practice”. The fourth question is: “How might we respond?” This is the pragmatic task of practical theological interpretation. The aim is to determine strategies of action that will influence situations in ways that are desirable. Here I looked into the possibility of the liturgical inculturation of the ten moments. In conclusion suggestions for the liturgical praxis were made./ Copyright Dissertation (MDiv)--University of Pretoria, 2011. Practical Theology unrestricted

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Dunavant, Lloyd B. "A quest for wholeness using symbolic myth in ritual." Chicago, Ill. : McCormick Theological Seminary, 2002. http://www.tren.com.

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Greyling, Anandie. "Belydenisaflegging in die NG Kerk : ŉ Ritueel-liturgiese ondersoek." Diss., University of Pretoria, 2018. http://hdl.handle.net/2263/66351.

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In the Dutch Reformed Church (NGK), as well as in other reformed churches, confirmation is an important mile stone in every person's life: It is when young people (or new members) can make a public (re) commitment to God. In this study, the researcher proposes a new way of thinking about confirmation as a liturgical transitional ritual (rite of passage). The research questions in the study are: o During which transitional life phase will confirmation be best suitable and meaningful? o What liturgical praxis theory and key points can be given to help a liturgist to make sense and present this liturgical ritual as transitional ritual? These research questions are approached by studying the question from different probes in the various chapters: a liturgical probe, a psychological and anthropological probe, a transitional (rites of passage) ritual probe, as well as an anthropological theological probe on faith formation. The researcher proposes a liturgy practice theory with key points to keep in mind when planning the liturgical ritual confirmation. In addition, she suggested that confirmation takes place during the transition phase to emerging adulthood. However, the reader will conclude from the different probes and summary of the study that there are more: more transitions, more life phases and more transitional rites and commitments that we can do in the DRC (as well as other reformed churches). Dissertation (MTh)--University of Pretoria, 2018. Die Suid-Afrikaanse Akademie vir Wetenskap en Kuns Practical Theology MTh Unrestricted

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Kleynhans, Suzanne Cicilia. "Sosiale kohesie en multikulturele eredienste : 'n ritueel-liturgiese evaluasie (Afrikaans)." Diss., University of Pretoria, 2012. http://hdl.handle.net/2263/24144.

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Alhoewel dit hierdie jaar agtien jaar gelede is, nadat die Apartheidsisteem tot ‘n einde gekom het, kan die voetspore van verdeeldheid op grond van ras en etnisiteit tog nog gesien word in die Suid-Afrikaanse samelewing. Verskeie akademici erken wel dat die land ver gekom het in terme van versoening en sosiale kohesie, maar dat daar nog ‘n lang pad voorlê. Statistiek Suid-Afrika toon aan dat die Suid-Afrikaanse samelewing oorwegend religieus is, daarom is die navorser se vermoede dat die kerk ‘n groter rol kan en moet speel in terme van die bevordering van versoening en sosiale kohesie in Suid-Afrika. Die navorser stel dus ondersoek in na multikulturele liturgieë en of multikulturele eredienste as rolspelers in die bevordering van versoening en sosiale kohesie. Die vraagstelling van die navorsing is dus: Watter ritueel-liturgiese kwaliteite tydens multikulturele aanbidding kan ‘n positiewe en opbouende effek op sosiale kohesie en versoening in die huidige Suid-Afrikaanse konteks hê? Die navorser het die navorsingsvraag ondersoek deur middel van ‘n literatuurstudie in die veld van liturgie, antropologie en ook sosiologie. Die vraag is ook verder ondersoek deur middel van empiriese navorsing by drie verskillende multikulturele eredienste in Pretoria. Die volgende aspekte is deur die loop van die jaar nagevors: <ul> <li> Teologiese en sosiologiese interpretasie van die huidige sosiale konteks van Suid-Afrika – in hierdie gedeelte van die navorsing het die navorser gepoog om die konteks van die Suid-Afrikaanse samelewing vir die leser weer te gee. Daar is grotendeels gebruik gemaak van die Sensus 2001 om die demografiese gegewens van Suid-Afrika weer te gee. Verder is die samelewing ook ondersoek deur gebruik te maak van sentrale teoretiese begrippe naamlik vergifnis, versoening, sosiale transformasie, sosiale kohesie en sosiale identiteit.</li> <li> Die aard van multikultulturele eredienste en die waarde van simbole, rituele en seremonies – in hierdie hoofstuk word daar ondersoek ingestel na die teologie van multikulturele liturgieë. Eerstens word daar gekyk na die waarde van simbole, rituele en seremonies binne multikulturele eredienste. Daarna word die ontwikkeling van die liturgie soos beïnvloed deur kultuur in breë trekke beskryf. Die essensie van aanbidding word ook op die tafel geplaas. Laastens word ‘n voorlopige teologie van multikulturele eredienste saamgestel uit die literatuurstudie.</li> <li> Gedetailleerde beskrywing van drie onderskeie eredienste – die drie multikulturele eredienste word in die fynste detail beskryf na aanleiding van wat voor, tydens en na die erediens gebeur. Die struktuur van die kerkgebou asook die liturgiese ruimte word in detail weer gegee.</li> <li> Empiriese navorsingsdata (fokusgroepe) analise – die navorser het onderhoude gevoer met gekose kandidate wat gereeld die onderskeie multikulturele eredienste bywoon om verdere kennis aangaande mense se belewenis van die eredienste in te samel.</li></ul> Die gevolgtrekking van die navorsing vind dan neerslag in die voorlopige teorie van multikulturele eredienste wat versoening en sosiale kohesie bevorder. ENGLISH : Although 2012 marks eighteen years since the demise of Apartheid, traces of division based on race and ethnicity can still be witnessed in the South African society. Several academics acknowledge that the country has made good progress with regards to reconciliation and social cohesion but that there is still a lot of work to be done. Statistics South Africa show that the majority of the South African society are religious. The researcher therefore supposes that the church can play a greater role in the promotion and strengthening of reconciliation and social cohesion. The research question are therefore as follows: Which ritual-liturgical qualities during multicultural worship can have a positive and edifying effect on social cohesion and reconciliation in the current South African context? The researcher has investigated this research question through a literature study in the fields of liturgy, anthropology and sociology. The research question was furthermore investigated through means of empirical research at three different multicultural worship services in Pretoria. The following aspects were studied throughout this year: <ul> <li> Theological and sociological interpretations of the current social context in South Africa – in this part of the research the researcher focused on providing the reader with a reflection on the current context in South Africa. The researcher primarily made use of the South African Census of 2001 to present the demographic information of the country. The society was also investigated by making use of a number of central concepts including forgiveness, reconciliation, social transformation, social cohesion and social identity.</li> <li> The nature of multicultural worship and the value of symbols, rituals and ceremonies – in this chapter multicultural liturgies are investigated. Firstly the researcher looks at the value of symbols, rituals and ceremonies in multicultural worship services. The development of liturgy as it was influenced by culture are discussed in broad terms. The essence of worship is also touched upon. Lastly a preliminary theology of multicultural worship services are developed based on the literature study.</li> <li> A detailed description of the three different worship services – the three multicultural worship services are descibed in as much detail as possible based on what happens before, during and after the worship service. The physical structure of the church building as well as a desciption of the liturgical space is also presented.</li> <li> Analysis of the empirical data (focus groups) – the researcher conducted interviews with selected candidates who attend the different multicultural worship services regularly in order to gain more knowledge about their experiences of the worship services.</li></ul> The conclusion of the research can then be found in the preliminary theory of multicultural worship services that promotes reconcilation and social cohesion. Dissertation (MTh)--University of Pretoria, 2012. Practical Theology unrestricted

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Steyn, Marileen. "Gebedspraktyke en geloofsoortuigings van kerklos Millenium Christene : 'n Ritueel-liturgiese verkenning." Diss., University of Pretoria, 2019. http://hdl.handle.net/2263/75278.

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Die uitvloei van Millennium Christene uit baie kerke op internasionale en plaaslike vlak veroorsaak in baie kringe bekommernis en onsekerheid. Dit word in Suid-Afrika en in die NG Kerk versterk deur ’n gebrek aan konteks-gepaste navorsing wat akademici sowel as gemeentes kan begelei in hul bediening aan kerklos Millennium Christene. Hierdie navorsing bied ’n stem in hierdie gesprek deur die geloofspraktyke van kerklos Millennium Christene vanuit hul gebede te bestudeer met behulp van die aksioom lex orandi, lex credendi. Die uiteindelike doel is om te kyk hoe daar oor Millenniums se aanbidding herbesin kan word? Osmer (2008) se model vir praktiese teologiese interpretasie word as metodologie gebruik om te beweeg vanaf die praktyk van kerklos Millennium Christene se gebede (lex orandi), tot by hul geloofsoortuigings (lex credendi) en uiteindelik terug na die manier waarop daar saam met Millenniums aanbid kan word (lex orandi). Gegronde teorie word ook as metodologie gebruik in die analise van die gebedsjoernale tot op die punt waar “God, die Versorger, met ons” as ’n kern geloofsoortuiging van kerklos Millennium Christene geïdentifiseer word. Tog word daar gevind dat ou Godsbeelde nuwe betekenisse in nuwe kontekste kry en om hierdie rede is nuwe response nodig. Hierdie verhandeling gebruik die terme ‘anateïsme’, ‘ana-ekklesia’ en ‘analeitourgia’ om nuut te dink oor die wyse waarop ons God ontmoet, die wyse waarop ons met mekaar vergader en die wyse waarop ons God in ons alledaagse beleef. Rituele, as die goue draad wat deur die navorsing hardloop, word voorgestel as begin- en eindpunt in die herbesinning van aanbidding saam met kerklos Millennium Christene. Dit is met behulp van rituele wat die kerk kan beweeg na ’n alternatiewe, gegronde geloofsgemeenskap wat God in die alledaagse en in die vreemde(ling) ontmoet. Dissertation (MTheology)--University of Pretoria, 2019. Practical Theology MTheology Unrestricted

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Silva, Helio Soares da. "O CORPO NOS LABORATÓRIOS DE LITURGIA DA REDE CELEBRA." Pontifícia Universidade Católica de Goiás, 2014. http://localhost:8080/tede/handle/tede/874.

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Made available in DSpace on 2016-07-27T13:48:30Z (GMT). No. of bitstreams: 1 HELIO SOARES DA SILVA.pdf: 1502982 bytes, checksum: 0a0241e7f80471fde6a2a1d8c4941da9 (MD5) Previous issue date: 2014-12-02 The object of this work is the body in the laboratories of the liturgy celebrates Network. The study was conducted through literature research and participant observation. It was investigated whether the methods used in laboratories litírgicos actually ensure the full participation of the person in the liturgy; if the individuals involved acquire a more integrated and full perception of self and other, and how they acquire understanding of the cosmos. It was found that Network takes over the body as an element of capital importance for the completion of the rite, so she has sought, through the liturgy laboratories, working for those involved in liturgical action can be positioned fully in comprising this sense the rediscovery of corporeality. This effort has contributed to a better understanding of the human being in its entirety, where the individual perceives himself interacting with his peers, with the cosmos and with the transcendent. O objeto deste trabalho é o corpo nos laboratórios de liturgia da Rede Celebra. O estudo foi realizado por meio de pesquisa bibliográfica e observação participante.Foi averiguada se os métodos utilizados nos laboratórios litírgicos realmente garantem a participação plena da pessoa na liturgia; se os indivíduos envolvidos adquirem uma percepção mais integrada e plena de si e do outro, e qual a compreensão que eles adquirem do cosmo. Constatou-se que Rede assume o corpo como elemento de importância capital para a realização do rito, por isso, ela tem procurado, através dos laboratórios de liturgia, trabalhar para que os envolvidos na ação litúrgica possam se posicionar de modo pleno, compreendendo neste sentido a redescoberta da corporeidade. Tal esforço tem contribuído para uma melhor compreensão do ser humano na sua inteireza, onde o indivíduo percebe-se a si mesmo interagindo com o seu semelhante, com o cosmo e com o transcendente.

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Graupner, Richard [Verfasser]. "Der Gottesdienst als Ritual : Entdeckung, Kritik und Neukonzeption des Ritualbegriffs in der evangelischen Liturgik / Richard Graupner." Göttingen : Vandenhoeck & Ruprecht, 2019. http://www.v-r.de/.

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Bisaro, Xavier Julia Dominique Hameline Jean-Yves. "Une nation de fidèles : l'Église et la liturgie parisienne au XVIIIe siècle /." Turnhout : Brepols, 2006. http://catalogue.bnf.fr/ark:/12148/cb411129139.

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Texte remanié de: Thèse de doctorat--Musicologie--Tours--2004. Titre de soutenance : L'oeuvre liturgique et musicologique de l'Abbé Jean Lebeuf (1687-1760) : histoire, réforme et devenir du plain-chant en France au XVIIIe siècle. Bibliogr. p. 433-463.

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Almeida, Márcio Antônio de [UNESP]. "Mistagogia da música ritual católica romana: estudo teórico-metodológico." Universidade Estadual Paulista (UNESP), 2009. http://hdl.handle.net/11449/95148.

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Made available in DSpace on 2014-06-11T19:27:27Z (GMT). No. of bitstreams: 0 Previous issue date: 2009-05-28Bitstream added on 2014-06-13T20:16:52Z : No. of bitstreams: 1 almeida_ma_me_ia.pdf: 632583 bytes, checksum: 8fd3d00bb19e573959ffeeca8351e9e9 (MD5) Universidade Estadual Paulista (UNESP) Este estudo tem por finalidade descrever metodologicamente a prática mistagógica dos séculos IV e V d.C. e discutir a recente sistematização e aplicação do método mistagógico à formação dos ministérios litúrgico-musicais da Igreja Católica Romana. No ano de 1963, promulgava-se a Sacrosanctum Concilium (Constituição sobre a Sagrada Liturgia) do Concílio Ecumênico Vaticano II (1962-1965) que, sustentada pelo Movimento Litúrgico, representava o retorno às fontes bíblicas e patrísticas da fase de estruturação da liturgia por volta do século IV. Atualmente, a formação continua sendo um dos maiores desafios à consolidação do processo de renovação litúrgica desencadeado pela reforma do Vaticano II. A reforma teve implicações sobre a liturgia e também sobre o modelo eclesial a ser assumido pelas novas gerações. Quanto ao uso do método mistagógico, dois autores, Mazza (1996) e Buyst (2006), serão largamente focalizados devido à especificidade de sua aproximação ao objeto de estudo. O primeiro expõe a sistemática catequético-mistagógica dos séculos IV e V; e a segunda aplica o método mistagógico ao estudo da música ritual com escopo formativo mais evidenciado. O propósito da pesquisa foi sendo consolidado a partir da leitura, tradução e interpretação de variados autores para se avançar de rudimentos conceituais à apropriação teórica e metodológica do termo e prática da mistagogia. Deste modo, o percurso assumido procurou evidenciar o deslocamento do discurso normativo e prescritivo, próprio dos documentos eclesiais, ao discurso reflexivo e propositivo sobre o processo de renovação da música ritual no Brasil a partir de produções litúrgico-musicais pós-conciliares. Esta pesquisa, ao propor o método mistagógico no estudo da música ritual como estratégia que articula diferentes áreas do conhecimento, procura identificar... The purpose of this study is describe methodologically the mystagogic practice of 4th and 5th centuries, and discuss new approaches and application on mystagogic method related to liturgical musical formation of the ministries of Roman Catholic Church. In 1963 was promulgated the Constitution on the Sacred Liturgy (Sacrosanctum Concilium) of Second Vatican Council (1962-1965) that held on Liturgical Movement represented the return to biblical and patristic sources of the 4th century. Nowadays, formation continues being one of the main challenges to consolidation of the liturgical renewal process started at Second Vatican reformation. This reformation had effect on the liturgy and ecclesial model. Two authors Mazza (1996) and Buyst (2006) were focused on due to particular approach to mystagogic method. The first demonstrates the catechetical and mystagogic systematic from 4th and 5th; the second applies mystagogic method to the study of ritual music with a clearly formative scope. The purpose of this research was developed through reading, translation and interpretation of various authors to reach the concept and to get a theoretical and methodological understanding of terminology and practice of mystagogy. Therefore, the way assumed had revealed a changing from normative and prescriptive enunciation to a reflexive and rational enunciation related to renewal process of ritual music in Brazil and post-Second Vatican Council liturgical musical productions. This research proposes mystagogic method in the study of ritual music as a strategy that conjugates different areas of knowledge. Finally, also identify how the formation was theorized and performed in the liturgical renewal process to reach the method.

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Oltean, Leonard-Daniel. "Devenir moine à Byzance. Coutumes sociales, règles monastiques et rituels liturgiques." Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0012.

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La thèse est une approche multidisciplinaire des coutumes religieuses et sociales byzantines en lien avec l’entrée au monastère et la profession monastique. L’étude se propose de mieux expliquer certains aspects peu compris de l’histoire du rituel liturgique ou de l’histoire des pratiques sociales. Parmi eux, nous mentionnons la terminologie utilisée pour décrire les étapes de la vie monastique, l’origine du petit habit monastique, l’introduction de la tonsure dans les pratiques utilisées à l’entrée au monastère, le nombre et le nom des habits reçus le jour de la profession monastique, les règles sociales qui gouvernaient le départ vers cette nouvelle forme de vie. Notre recherche vise l’évolution de l’ensemble de ces pratiques monastiques tout au long de l’histoire byzantine. Elle utilise à la fois des sources historiques, canoniques, littéraires, liturgiques et iconographiques. Le point clé de notre interprétation est la distinction entre deux traditions monastiques, l’une provenant de Jérusalem et l’autre provenant de Constantinople. Dans cette perspective, l’histoire des pratiques étudiées devient un « conte de deux cités », terme déjà utilisé dans un contexte strictement liturgique par R. Taft, mais pas encore appliqué à la vie monastique. Ce dialogue entre deux coutumes monastiques suffisamment différentes constitue la source d’un nombre important de clarifications terminologiques et liturgiques. On constate la coexistence sans conflit de ces traditions d’origines différentes, leurs influences mutuelles et une remarquable capacité de synthèse propre à la vie ascétique byzantine. Certains des traits du monachisme de cette époque sont encore observables dans le monachisme d’influence byzantine d’aujourd’hui The thesis is a multidisciplinary approach to the Byzantine religious and social customs in relation to the entrance into the monastery and the monastic profession. The study aims to better explain some aspects of the history of the liturgical ritual or the history of social practices that remain little understood. Among these, we discuss the terminology used to describe the stages of the monastic life, the origin of the small monastic habit, the introduction of the tonsure among the practices used at the entrance to the monastery, the number and the names of habits received on the day of monastic profession, the social rules that governed the start of this new form of life. The research focuses on the overall evolution of these monastic practices throughout the Byzantine history. In so doing, it uses the historical, canonical, literary, liturgical and iconographic sources. The key point of our interpretation is the distinction between two monastic traditions, one from Jerusalem and another from Constantinople. From this perspective, the history of the practices studied here becomes a "tale of two cities", a term already used in a strictly liturgical context by R. Taft, but not yet applied to the monastic life. The dialogue between these two different monastic traditions is the source of a large number of terminological and liturgical clarifications. We observe the non-conflictual coexistence of these practices of different origins, their mutual influence and a remarkable capacity for synthesis within the Byzantine ascetic life. Some features of the monastic life during this period are still found in the nowadays monasticism of Byzantine influence

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Wepener, C. J. "Van vas tot fees : 'n ritueel-liturgiese ondersoek na versoening binne Suid-Afrikaanse kultuurkontekste." Thesis, Stellenbosch : University of Stellenbosch, 2004. http://hdl.handle.net/10019.1/16080.

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Thesis (D. Th.)--University of Stellenbosch, 2004. ENGLISH ABSTRACT: The need of reconciliation in South Africa is still voiced by many. Along with this need, the absence of church unity between the DRChurch and URChurch, churches which are still divided along racial lines, remains a sad reality. A division which has its origin partially in a reconciliation-ritual of commensality which was inculturated in Africa on wrong unscriptural grounds. Within this South African and Reformed reality the question of this research was born, namely: “Which rituals can be inculturated in South Africa in general, and in the liturgy of the DRC and URC in particular, to assist with the processes of reconciliation and church unity?”. This question is subsequently approached in a multi-disciplinary fashion with a ritualliturgical exploration. The methodological starting points in the research process entail firstly that Post’s liturgical-scientific research methodology of intereference and intuition is used as an overarching approach, and secondly along with this in the initial phase of the research the method of ethnography or participatory observation for the collection of the ritual data. Within this methodology the theoretical starting points centre around the concepts of ritual, reconciliation and liturgical inculturation. And within the field of Practical Theology this research process moves with a spiral movement between practice and theory. The basic theoretical starting point is that within the field of Liturgy a ritual approach is used, and for this reason partners were found within the domain of Ritual Studies to examine the phenomenon of reconciliation-rituals. The ritual theory of some experts on the topic is presented with which the collected data was later evaluated. Along with this ritual theory, liturgical inculturation is used as a critical reciprocal steering concept which also involves both the tradition and theology in a criterium for the evaluation and formation of rituals. With this methodological and theoretical basis five ritual probes were conducted with regards to reconciliation, namely a cultural anthropological, a Biblical, a liturgicalhistorical, an actual descriptive and a South African ethnographic probe. These probes brought several findings to the fore which can, within an African and Reformed context,be systematised within the context of the process from fast to feast as an overarching metaphor. Drinking and eating together, or the absence thereof, coupled with reconciliation, is present throughout all the probes like a leitmotiv and is also the central finding of this research. More findings concerning reconciliation rituals however came to the fore in each probe. These findings are summarised at the end of each probe and will help to stimulate the ritual imagination concerning reconciliation. However, such imagination must remain within a critical-normative Practical Theological liturgical scientific framework. The finding of this research basically attempts to show that a variety of rituals can be inculturated within the processes of reconciliation and church unity in the DRC, URC and South Africa. The process from fast to feast gives insight into the ‘what’, ‘when’ and ‘how’ concerning the inculturation of reconciliation rituals within an African and Christian context. Fast and feast, which amongst other things also entails eating and drinking together or the absence thereof, runs like a golden thread throughout all the probes. Rituals showing these qualities of commensality are pre-eminently fit to serve as reconciliation rituals, although they have sometimes in the past had the power to do exactly the opposite. Therefor the finding of this research is that this feature of commensality can be developed within South African and Reformed reconciliation rituals, but in such a way that it serves reconciliation and church unity. And for this purpose some ritual-liturgical guidelines are presented. AFRIKAANSE OPSOMMING: Vanuit verskeie oorde word die noodsaak vir versoening in Suid-Afrika steeds bepleit. Saam hiermee is die uitbly van kerkeenheid tussen die NGKerk en VGKerk, kerke wat steeds op grond van ras verdeel is, ‘n betreurenswaardige realiteit. ‘n Verdeeldheid wat deels sy oorsprong het in ‘n versoeningsritueel van saam eet en drink wat op ‘n verkeerde onskriftuurlike wyse in Afrika geïnkultureer is. Vanuit hierdie Suid-Afrikaanse en Gereformeerde situasie kom die vraag wat hierdie ondersoek aanspreek na vore, naamlik: “Watter rituele kan in Suid-Afrika in die algemeen, en in die liturgie van die NGK en VGK in die besonder, geïnkultureer word om te help in die prosesse van versoening en kerkvereniging?”. Hierdie vraagstelling word vervolgens op ‘n multi-dissiplinêre wyse met behulp van ‘n ritueel-liturgiese ondersoek aangespreek. Die metodologiese uitgangspunte in hierdie proses van ondersoek behels dat daar van Post se liturgiewetenskaplike ondersoekmetode van interferensie en intuïsie as oorkoepelende benadering gebruik gemaak word, en saam daarmee in die inisiële fase van data-kollektering die metode van etnografie of deelnemende observasie. Binne hierdie metodologie sentreer die teoretiese vertrekpunt rondom die begrippe ritueel, versoening en liturgiese inkulturasie. En binne die kader van die Praktiese Teologie word daar met ‘n spiraalbeweging tussen teorie en praktyk beweeg. Die basiese teoretiese uitgangspunte behels dat vanuit die Liturgiek met ‘n rituele benadering gewerk is. Binne die veld van die sogenaamde Rituele Studies is vennote gevind om die fenomeen van versoeningsrituele te bestudeer. Die rituele teorie van enkele eksperte word gepresenteer waarmee die gekollekteerde data beoordeel is. Saam met hierdie rituele teorie is die begrip liturgiese inkulturasie gebruik as ‘n krities wederkerige studerende konsep wat ook die teologie en tradisie betrek in die kriterium vir die beoordeling en ontwerp van rituele. Met hierdie metodologiese en teoretiese basis is vyf rituele peilings ten opsigte van versoening gedoen, te wete ‘n kultureel-antropologiese, ‘n Bybelse, ‘n liturgiehistoriese, ‘n aktueel beskrywende en ‘n Suid-Afrikaanse etnografiese peiling. Hierdie peilings hetverskeie bevindinge na vore gebring wat in ‘n Afrika-Gereformeerde konteks binne die proses van vas tot fees as oorkoepelende metafoor gesistematiseer kan word. Saam eet en drink, of die afwesigheid daarvan, gekoppel aan versoening loop as ‘n leitmotiv deur al die peilings en is die sentrale bevinding van hierdie ondersoek. Daar het egter ook meerdere bevindinge of roetemerkers ten opsigte van versoeningsrituele uit die peilings na vore gekom. Hierdie bevindinge wat saamgevat word aan die einde van elke peiling, help om die rituele verbeelding te stimuleer, maar dít juis binne ‘n krities-normatiewe Prakties Teologiese liturgiewetenskaplike raamwerk. Die bevinding van hierdie ondersoek behels basies dat ‘n verskeidenheid rituele in die prosesse van versoening en kerkvereniging geïnkultureer kan word in die NGK, VGK en Suid-Afrika, maar dat die proses van vas tot fees insig verleen in die ‘wat’, ‘wanneer’ en ‘hoe’, ten opsigte van die inkulturasie van versoeningsrituele binne ‘n Afrika- en Christelike-konteks. Vas en fees, wat onder andere saam eet en drink of die afwesigheid daarvan behels, loop soos ‘n goue draad reg deur al die peilings. Rituele wat hierdie eienskappe van kommensaliteit vertoon, is by uitstek geskik om te dien as versoeningsrituele, al het diesulke rituele ook soms in die geskiedenis juis die teenoorgestelde vermag. Daarom word voorgestel dat hierdie eienskap van kommensaliteit juis uitgebou word in Suid-Afrikaanse Gereformeerde versoeningsrituele, maar op só ‘n wyse dat dit versoening en kerkeenheid dien. En hiervoor word enkele ritueel-liturgiese riglyne aangereik.

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Wepener, C. J. "Liturgie en versoening, die inkulturasie van rituele van versoening in Suid-Afrika : 'n ondersoeksvoorstel." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51819.

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Thesis (MTh)--Stellenbosch University, 2000 ENGLISH ABSTRACT: As a multidisciplinary liturgical scientific research project, all seven existing methods within the field of Liturgy will be used. These seven methods are namely: liturgy as book; a depth approach; the integral approach; primary and secondary sources; designation and appropriation; contextual: anthropological and cultural; as well as present, past, continuity and discontinuity, future. These seven approaches will form the matrix of the research that will be steered/directed by the researcher himself by means of interference, a so-called tamed intuition and the Bible as critical-normative source. As indicated in the title of the research proposal, the dynamic concept of inculturation will play a vital role throughout the course of the research. Since the research will be done with the intention of liturgical inculturation, the dynamic of cult and culture, as well as the time aspect of continuity and discontinuity, must be brought into account. It follows that a number of main parts will have to be opened, of which three parts have already been opened to serve as an example in this research proposal. These main parts are firstly a chapter on inculturation, secondly a chapter on ritual theory and also a chapter on the history of rituals of reconciliation within the Christian tradition. These three main parts will be opened again from a South African perspective in the final research, but will also be supplemented with a part on the theology of reconciliation, and a recent contextual analysis by means of participatory observation! ethnography. Throughout the proposed research the matrix will be applied to each chapter individually, and then on everything as a whole. The whole process will be steered by the concepts interference and quality of ritual in order to see what lines of force or series of qualities can be distilled from the process. As a whole the research will serve the initial question, namely:" How a better inculturated repertoire of rituals of reconciliation can be attained?" On this basis the research aims at making a contribution towards the so-called liturgia condenda (liturgy in process/formation), working towards the goal that the current liturgical formation in South Africa, and specifically within the Dutch Reformed Church, will take place in a theologically and anthropologically justifiable fashion. AFRIKAANSE OPSOMMING: As multidissiplinere liturgiewetenskaplike ondersoek, sal van al sewe bestaande ondersoekswyses binne die liturgiewetenskap gebruik gemaak word, te wete liturgie as boek; In diepte benadering; die integrale benadering; primere- en sekondere bronne; benoeming en toe-eiening; kontekstueel: antropologies en kultureel; en hede, verlede, kontinuiteit en diskontinuiteit, toekoms. Hierdie sewe benaderings sal die matriks van die ondersoek vorm wat deur die ondersoeker self deur middel van interferensie, 'n sogenaamde getemde intuisie en die Bybel as krities-normatiewe bron gestuur sal word. Soos blyk uit die titel van die ondersoek, word daar vera! gewerk met die dinamiese begrip inkulturasie. Synde die ondersoek gedoen word met die oog op liturgiese inkulturasie, moet die dinamiek van liturgielkultus en kultuur, asook die tydsapek van kontinuiteit en diskontituiteit met die liturgiese tradisie wat deur die begrip inkulturasie opgeroep word, in berekening gebring word. In hierdie ondersoeksvoorstel is drie van die vyf beoogde hoofdele a! eksemplaries oopgemaak, naamlik inkulturasie, ritualiteit en geskiedenis van versoeningrituele in die Christelike tradisie. Hierdie drie hoofdele sal in die finale ondersoek weer vanuit 'n Suid-Afrikaanse perspektief oopgemaak word, en aangevul word met 'n resente kontekstuele analise met behulp van deelnemende observasie geng op versoeningrituele, asook In teologiese hoofstuk oor die begrip versoening. Die matriks sal deurgaans op al vyf dele toegepas word, eers op elkeen afsonderlik en daarna op alma! saam. Hierdie proses sal deur middel van interferensie en kwaliteite van ritueel plaasvind om te sien watter kraglyne en reekse kwaliteite afgelei kan word uit die proses. As 'n geheel staan die proses in diens van die inisiele vraagstelling, "Hoe 'n beter geinkultureerde rituele repertoire van versoening verkry kan word?". Sodoende wil die ondersoek 'n bydrae lewer tot die liturgia condenda (liturgie in wording), om mee te werk aan die ideaal dat die huidige liturgiese vormgewing in Suid-Afrika, maar spesifiek ook in die Nederduitse Gereformeerde Kerk, op In teologies en antropologies verantwoorde wyse geskied.

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Uys, Jacobus Stephanus Petrus. "'n Prakties-teologiese ondersoek na die gebruik van liturgiese simbole en rituele in die paassiklus." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-09292006-132447/.

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Keßler, Katrin. "Ritus und Raum der Synagoge : liturgische und religionsgesetzliche Voraussetzungen für den Synagogenbau in Mitteleuropa." Petersberg Imhof, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2968026&prov=M&dokv̲ar=1&doke̲xt=htm.

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Dumas, Gisèle. "Le processional en Aquitaine : histoire d'un livre (Xème-XIIIème siècles) : une étude des sources /." [Paris] : [G. Clément-Dumas], 2000. http://catalogue.bnf.fr/ark:/12148/cb388613454.

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Périnel, Claude. "Réforme et décision dans l'Eglise catholique de France : le nouveau rituel du baptême des petits enfants." Paris, Institut d'études politiques, 1988. http://www.theses.fr/1988IEPP0021.

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Mansk, Erli. "A ritualização das passagens da vida : desafios para a prática litúrgica da Igreja." Faculdades EST, 2009. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=131.

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Conselho Nacional de Desenvolvimento Científico e Tecnológico A ritualização das passagens da vida na perspectiva da prática litúrgica da Igreja é o assunto aqui pesquisado. Os ritos de passagem estão presentes em todas as culturas. Eles marcam transições idênticas da vida humana e ajudam as pessoas e os grupos a vivenciarem mudanças importantes do ciclo bio-psico-social e a enfrentarem as tensões provocadas pelas passagens. Os ritos de passagem funcionam como uma costura entre as diferentes fases ou etapas da vida. Quais são as passagens relevantes da vida na atualidade e como as igrejas lidam ou poderiam lidar com as passagens da vida, são perguntas que norteiam a investigação do assunto. Tendo como principal referência o teórico Arnold van Gennep, o primeiro capítulo investiga os fundamentos antropológicos da compreensão dos ritos de passagem. Esse autor estuda exaustivamente os rituais que acompanham passagens da vida como gravidez e parto, nascimento e infância, iniciação ou entrada na vida adulta, casamento e morte, e define um princípio universal que ajuda a compreender as passagens individuais e coletivas. Esse capítulo também pergunta pelos tradicionais ritos de passagem que persistem na sociedade atual e reflete sobre as mudanças da sociedade moderna e pós-moderna e suas conseqüências para os ritos de passagem. O segundo capítulo estuda as passagens e a ritualização das passagens da vida na atualidade. Para o estudo desse tema foi utilizado o método da pesquisa social qualitativa, aplicando-se a técnica da entrevista individual a dez pessoas escolhidas pela pesquisadora. O resultado dessa pesquisa acentua a necessidade humana de ritualização das passagens da vida. No final do segundo capítulo são apresentados os desafios que a ritualização das passagens da vida na atualidade representam para a liturgia cristã. O terceiro capítulo estuda a ritualização das passagens na Igreja. Na sua primeira secção o assunto é examinado a partir da prática litúrgica atual dos ritos de passagem, tendo por referência o exemplo da Igreja Evangélica de Confissão Luterana no Brasil (IECLB). Na segunda secção, o tema é investigado a partir de práticas litúrgicas selecionadas da Igreja cristã dos primórdios e de práticas rituais no seu entorno. Na conclusão desse capítulo são extraídas conseqüências para a ritualização das passagens da vida na prática litúrgica atual. Tendo como ponto de partida os métodos de inculturação litúrgica desenvolvidos pelo liturgista Anscar Chupungco, o quarto capítulo apresenta a proposta de um método para a ritualização das passagens da vida na Igreja da atualidade e o aplica a algumas passagens selecionadas. Trata-se de um método que pode ser utilizado para qualquer passagem, em qualquer circunstância. A ritualização das passagens da vida traz muitos desafios à Igreja na atualidade. Há diversas passagens da vida na atualidade que carecem de ritos de passagem. Ao ritualizar as passagens da vida, a Igreja atende a uma necessidade humana fundamental; vai ao encontro de necessidades urgentes da vida e responde a perguntas humanas inquietantes. The ritualizing of life passages from the perspective of the liturgical practices of the Church is the subject of this dissertation. Rites of passage are present in every culture. They mark identical transitions in human life and help people and groups to go through important changes in the bio-psycho-social cycle and to cope with the tensions caused by the passages. The rites of passage work as a seam between the different phases of life. What are the relevant passages in todays life and how the churches deal or could deal with them are leading questions in the investigation of the subject. Having as principal reference the theorist Arnold van Gennep, the first chapter investigates the anthropological fundaments of the rites of passage. This author studies in exhaustion the rituals that come with life passages as pregnancy and birth giving, birth and childhood, initiation or entrance in adult life, marriage and death, and defines an universal principle that helps to understand the individual and collective passages. This chapter also inquires about traditional rituals of passage still present in modern society and reflects about the changes in the modern and post-modern society and the consequences of those changes to the rituals of passage. The second chapter studies the passages and the ritualizing of life passages in our days. The method of qualitative social research was used for this study, applying an individual interview to ten people chosen by the researcher. The results of this research accentuate the human need for ritualizing life passages. At the end of the second chapter are presented the challenges that the ritualizing of life passages brings to Christian liturgy today. The third chapter studies the ritualizing of passages in the Church. In the first section the subject is examined from the current liturgical practice of the rituals of passage, having as reference the example of the Evangelical Church of the Lutheran Confession in Brazil (IECLB). In the second section, the theme is investigated from the liturgical practices selected from the origins of the Christian Church and the ritual practices that surrounded them. In this chapters conclusion are collected consequences for the ritualizing of life passages in the current liturgical practice. Having as a starting point the methods of liturgical inculturation developed by liturgist Anscar Chupungco, the fourth chapter proposes a method for the ritualizing of life passages in the Church in modern times and applies this method to some chosen passages. It is a method that can be used to any passage, in any circumstance. The ritualizing of life passages brings many challenges to the Church in modern times. There are many life passages today that need rituals. By ritualizing life passages, the Church responds to a fundamental human need: it meets the most urgent needs in life and answers disquieting human questions.

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Max, Michael. "Die Weitergabe des Glaubens in der Liturgie eine historisch-theologische Untersuchung zu den Übergaberiten des Katechumenats." Regensburg Pustet, 2005. http://d-nb.info/984242929/04.

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Ortemberg, Pablo. "Rituel et pouvoir : sens et usages des liturgies civiques : de la Vice-royauté du Pérou à l'orée de la République (Lima, 1735-1828)." Paris, EHESS, 2008. http://www.theses.fr/2008EHES0357.

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La présente thèse analyse les usages et les différents sens, mais aussi les changements et les continuités des fêtes du pouvoir royal, indépendentiste puis républicain, visant à célébrer le régime et à construire l'autorité suprême à Lima, entre 1735 et 1828. L'objectif principal de la thèse comprend deux dimensions. Premièrement, une analyse des usages que les acteurs sociaux, collectifs et individuels font du rituel politique, ainsi que des sens qu'ils parviennent à leur imprimer pour chaque circonstance dans laquelle celui-ci est mis en pratique ; deuxièmement, et simultanément, un examen des tranformations et des continuités de ces schémas normatifs caractérisés par leur relative stabilité à long terme. Nous montrerons, à travers le prisme du rituel, comment se manifestent dans les processus historiques les changements dans la continuité et les continuités dans le changement This thesis analyses the uses and meanings, as well as the changes and continuities, of the feasts and celebrations of royal power, independence and the new republic destined to commemorate the regimes and to construct supreme authority in Lima between 1735 and 1928. The main objective is to understand two dimensions. First the uses that social actors, collective and individual, give political ritual as well as the meanings they are able to provide them with in each circumstance it is put into practise. Secondly, it examines the tranformations and continuities of these normative schemes that are charaterised by their relative stability in the long duration. We will demonstrate , using ritual as a prism, to what degree it is possible to observe changes in the continuity, as well as continuities in change in historical process

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Rehak, Martin. "Der ausserordentliche Gebrauch der alten Form des römischen Ritus kirchenrechtliche Skizzen zum Motu Proprio Summorum Pontificum vom 07.07.2007." St. Ottilien EOS-Verl, 2009. http://d-nb.info/999628607/04.

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Nittis, Mélanie. "L'improvisation poétique chantée à Olympos (Karpathos, Grèce) : dynamiques contemporaines d'un rituel paraliturgique." Thesis, Paris, INALCO, 2020. http://www.theses.fr/2020INAL0014.

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Dans le village d’Olympos, situé au nord de l’île de Karpathos en mer Égée, l’improvisation poétique chantée, connue sous l’appellation de mantinades, revêt un caractère particulier. Elle se développe lors de fêtes rituelles appelées glentia, soit au cours de rencontres informelles des hommes dans le café, soit au moment de la célébration de fêtes religieuses orthodoxes avec toute la communauté. Partie intégrante du vaste répertoire musical du village, cette improvisation poétique chantée respecte des codes sous-jacents, et les thèmes développés font écho au quotidien de la communauté, qui a longtemps vécu en autarcie. À travers un corpus enregistré sur le terrain au moment de trois fêtes religieuses importantes pour le village, ce travail propose, d’une part, de montrer le rôle joué par cette improvisation poétique chantée au sein d’une communauté dont une majeure partie de ses membres vit actuellement en émigration et, d’autre part, de mettre en évidence les liens que cette performance improvisée entretient avec la liturgie orthodoxe qui rythme la vie du village In the village of Olympos, located in the north of the Greek island of Karpathos in Aegean Sea, the sung poetic improvisation, known as mantinades, takes on a particular character. It is developed during ritual festivals called glentia, either during informal meetings of men in the coffee-house, or at the time of the celebration of orthodox religious festivals with the whole community. Part of the wide musical repertoire of the village, this sung poetic improvisation respects underlying codes, and the themes that are developed echo the everyday life of the community which lived self-sufficiently for a long time. Through a corpus recorded in the field at the time of three important religious holidays for the village, this work proposes, on the one hand, to show the role played by the sung poetic improvisation within a community of which a majority of its members lives currently in emigration and, on the other hand, to highlight the links that this improvised performance has with the orthodox liturgy which gives rythm to the life of the village

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Bonnier, Anaïs. "L'empreinte des rituels. Persistance et mutations des formes et mécanismes rituels dans les dramaturgies occidentales des années 50 à nos jours." Thesis, Paris 3, 2010. http://www.theses.fr/2010PA030145.

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Dans cette recherche, nous souhaitons mettre en jeu la mémoire des rites. Le rite est un élément fondamental de la vie sociale, un repère fixe et solide. Il demeure très présent dans le drame contemporain, vision réputée particulièrement sombre d’une société désenchantée. Regretté dans sa capacité dramatisante, le rite est d’abord réintroduit dans l’écriture comme une forme poétique, esthétique, déconnectée du divin mais capable d’élever le texte. Pourtant, déchu de sa place supérieure et dénué de symbole, il devient une forme dérisoire, vectrice de désespoir. Le rite est alors cible d’une dégradation qui suit deux logiques. D’une part un blasphème jubilatoire, qui cherche à le démystifier, rabaissant tous les modèles au niveau humain le plus abject. D’autre part un glissement progressif vers des avatars rituels sombres et aliénants. Le rituel, enfin, devient un prétexte pour parler du monde. Des quotidiens ritualisés interrogent la place laissée à l’homme par la société, des rites institutionnels veulent révéler la violence inhérente à la religion. Le rite devient aussi prétexte à diverses sortes de jeux qui, paradoxalement, font apparaître la noirceur à travers une innocence affichée. Dans les dramaturgies contemporaines, le rite est à la fois valorisé comme outil dramaturgique et dégradé, parce qu’il n’est plus considéré comme une construction sociale efficace. Il demeure à l’état d’empreinte, utilisée comme modèle de représentation, mais dans une forme toujours incomplète. Pour les dramaturges, l’empreinte du rituel est un champ d’expérimentation, qui permet de renouveler l’écriture théâtrale et de poser un défi à la scène This research aims to explore the memory of rituals. Rituals are a fundamental element of our social life, a firmly established model. It remains very strongly present in contemporary drama, which is reputed to be a particularly dark vision of a disillusioned society. Missed in its dramatizing ability, the ritual is first reintroduced in drama as a poetic, aesthetic form, disconnected from divinity, but still able to elevate the text. However, being deprived of its former superiority and symbolism, it becomes an empty, trifling form, conveying despair. The rite is then debased in two ways. On the one hand, by a ferocious blasphemy aiming to demystify it, humbling all models to the worst human abjection. On the other hand, by slowly sliding into dark, alienating ritual avatars. Finally, the ritual is used as a pretext to comment upon the world. Ritualized everyday lives interrogate the place left to Man in society, and institutional rites aim to bring to light the violence inherent to religion. The rite also becomes a pretext for all sorts of games which paradoxically reveal darkness through apparent innocence. In contemporary drama, the rite is both valued as a dramatic tool and debased as an effective social construction. It remains as a mark, used as a representation model, but always in an incomplete form. For playwrights, the mark of the ritual is an experimentation field allowing them to renew dramatic writing as well as to challenge the stage

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Zanandrea, Rene Antonio. "O canto e a música no contexto ritual da liturgia na igreja católica: desafios para a formação de agentes na diocese de Vacaria/RS." Faculdades EST, 2009. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=188.

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O canto e a música no contexto ritual da liturgia na Igreja Católica: desafios para a formação de agentes na Diocese de Vacaria/RS. Os sons da natureza, selecionados e combinados, originaram a arte musical. A música faz parte da cultura humana; é constitutiva de sua própria existência. Na abordagem desse assunto, o capítulo primeiro deste trabalho busca uma aproximação histórica da música; investiga a antropologia da música e sua relação ritual com o sagrado, fazendo parte, inclusive, dos ritos cristãos. O Concílio Vaticano II resgatou, na Igreja Católica, o valor da arte musical e ampliou suas possibilidades. A arte musical passa a se inscrever dentre os ritos sacramentais. Mais que cantar na liturgia se nos impõe a necessidade de cantar a própria liturgia. A música passa a ser entendida como veio de participação favorecendo que os fiéis expressem sua fé, seu agradecimento e suas necessidades. Na segunda parte se busca uma aproximação com a realidade litúrgico musical da Diocese de Vacaria/RS. Além da localização histórico-geográfica, apresentam-se significativos elementos obtidos através de uma pesquisa de campo. Tendo-se como ponto referencial o Curso de Canto Litúrgico e Pastoral (CCLP), em execução há três anos, procurase entender a compreensão que as pessoas têm de música e a forma que esta incide em suas vidas. Depois, a pesquisa procura captar a função que a música ritual tem na liturgia, na opinião dos entrevistados. De modo geral os entrevistados demonstram entender que uma celebração bem cantada anima a caminhada e torna viva a Igreja cristã. Há, portanto, a necessidade de preparar os agentes da arte musical para que contribuam na realização de celebrações vivas através de um adequado uso da música e do canto nas celebrações litúrgicas. O terceiro capítulo deste trabalho procura apontar indicativos práticos para a formação dos ministros do canto e da música bem como para a sua atuação nos ritos litúrgicos. Tais indicativos tomam em consideração os passos que já se tornaram realidade a partir da renovação conciliar e, especialmente, as reflexões e exigências que se impõem para a ação evangelizadora sob a ótica da Teologia da Libertação. Esse jeito de refletir e fazer teologia inspirou passos significativos na reinterpretação bíblica e continua a oferecer métodos de análise e reflexão pastoral, inclusive litúrgicos. Aos agentes do canto e da música ritual da Diocese de Vacaria/RS sugere-se agirem considerando-se os fiéis como sujeitos da ação litúrgica, proporcionando-lhes participação ativa e momentos de verdadeira comunicação com seu Criador, através de liturgias bem cantadas. Propõe-se a formação continuada e progressiva em diversos níveis, contando com a colaboração dos sujeitos desse processo, os próprios agentes. Song and music in the ritual context of the liturgy in the Catholic Church: challenges for the formation of agents in the Diocese of Vacaria/RS. The sounds of nature, selected and combined, gave origin to the musical art. Music belongs to human culture; it is constitutive of its own existence. In the approach of this topic, the first chapter of this work looks for a historical approach to music. It investigates the anthropology of music and its ritual relation to the sacred, also as a part of Christian rites. The II Vatican Council has restored, in the Catholic Church, the value of musical art and increased its possibilities. The musical art begins to be inserted into the sacramental rites. More than singing in the liturgy, there is the need to sing liturgy itself. Music begins to be understood as a means of participation, helping the faithful to express their faith, their gratitude and their needs. In the second part, one looks for an approach to the liturgical-musical reality of the Diocese of Vacaria/RS. Besides the historical-geographical localization, there appear significant elements obtained through a field research. Having as a referencial point the Course of Liturgical and Pastoral Singing (Curso de Canto Litúrgico e Pastoral =CCLP), since three years in function, one tries to perceive what understanding persons have of music and the form by which it influences their lives. Afterwards, the research tries to capture the function of ritual music in liturgy in the opinion of the persons interviewed. In a general way, the persons interviewed show their understanding that a well-song celebration animates the journey and makes the Christian Church to be alive. There is, therefore, the need to prepare the agents of musical art, in order that they contribute to perform living celebrations through an appropriate use of music and song in the liturgical celebrations. The third chapter of the present work tries to point out practical indications for the formation of ministers of song and music, as well as for acting in liturgical rites. Such indications take into consideration the steps which already became reality since the conciliar renewal, especially the reflections and requirements necessary for the evangelizing action from the point of view of the Theology of Liberation. This way of reflecting and making theology has inspired significant steps in the biblical reinterpretation and continues to offer methods of pastoral analysis and reflection, including liturgical ones. To the agents of song and musical ritual of the Diocese of Vacaria/RS, it is suggested to act by taking into consideration the faithful as subjects of the liturgical action, offering them active participation and moments of true communication with their Creator, through wellsong liturgies. The suggestion is the continued and progressive formation on various levels, counting on the collaboration of the subjects of this process, namely, the agents themselves.

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Mehl, Véronique. "Les objets des sacrifices dans le monde grec antique." Bordeaux 3, 2000. http://www.theses.fr/2000BOR30054.

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L'objet est un element commun a tous les sacrifices, quels que soient leur forme, leur lieu, l'occasion de la fete, les fideles, le regime politique ou la chronologie concernes. Il permet d'accomplir un geste et revele des liens entre les hommes, les dieux et les animaux. Tout objet manquant ou detourne est un trouble social et religieux. Trois temps, " avant la mort, autour de la mort et apres la mort ", permettent d'isoler les gestes accomplis lors des sacrifices. Les utilisateurs sont toujours specifies et ne peuvent le plus souvent etre intervertis. L'adequation de la forme et de la fonction des objets et la perennite des rites ne laissent que peu de place a l'evolution. Les changements ne tiennent pas au rite mais a la naissance et la definition des sanctuaires. La symbolique des objets est liee a leur utilisation ou a leur presence. Ils peuvent avoir leur propre valeur ou etre mis en liaison avec d'autres instruments et, ensemble, acquerir et reveler de nouvelles qualites. Ils font partie de l'imaginaire social attache au sacrifice. Ils sont au coeur des rites parce qu'ils permettent d'effectuer des gestes rituels et qu'ils renvoient au mythe fondateur et a la place que celui-ci definit pour chacun. Les objets utilises mettent en avant les relations entre les hommes. Ils definissent des etats tels que la purete ou la citoyennete et revelent le droit que les individus ont de participer pleinement au rite. Ils mettent en avant la place des hommes dans la double hierarchie sociale et religieuse. Certains marquent la prise de possession des hommes sur les animaux ou leurelevation par rapport a l'animalite. Les objets rapprochent les hommes des dieux mais les tiennent definitivement eloignes. Ils permettent, par les gestes accomplis, d'etablir une communication, de rappeler le temps de la commensalite totale, aujourd'hui perdue.

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Fopp, Simone. "Trauung - Spannungsfelder und Segensräume : empirisch-theologischer Entwurf eines Rituals im Übergang /." Stuttgart : Kohlhammer, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2967585&prov=M&dok_var=1&dok_ext=htm.

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Marques, Cátia Teles e. "Nos bastidores da liturgia tridentina : o mobiliário monumental e as sacristias em Portugal do século XVI ao XVIII." Master's thesis, Faculdade de Ciências Sociais e Humanas, Universidade Nova de Lisboa, 2007. http://hdl.handle.net/10362/12198.

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Dissertação de Mestrado em História da Arte A presente Dissertação de Mestrado centra-se no estudo do mobiliário monumental de sacristia em Portugal dos séculos XVI ao XVIII, organizando-se em três núcleos fundamentais. Em primeiro lugar, a sacristia como contexto espacial das peças de mobiliário a ele destinadas. Em seguida, o mobiliário propriamente dito, com as suas diferentes funções e tipologias. E, por fim, a encomenda e produção do mesmo. Articulam-se, assim, diferentes vertentes – da liturgia aos valores artísticos, do acto da encomenda à economia da produção – numa complementaridade metodológica que procura garantir uma leitura globalizante do tema. O primeiro capítulo incide, por isso, na consideração do espaço da sacristia, nas suas origens e definição tipológica. Estabelece-se o momento da sua individualização na reforma tridentina, a partir do qual a sacristia se torna espaço de encenação, decorrente das exigências de aparato litúrgico, que converte as sacristias em estruturas de apoio, autênticos bastidores do ritual, o lugar que antecedia e finalizava tal encenação. Estabelece-se um percurso pelas sacristias portuguesas do século XVI até ao século XVIII e categorizam-se as mesmas em tipologias diferenciadas. A sacristia monumental ou arquitectónica, fundamentada na linguagem clássica e com uma valência intrínseca à arquitectura. E a sacristia ornamental ou cénica, que encontrou nas sucessivas campanhas de decoração barroca um efeito de aparato, a partir das artes integradas, como a talha e escultura, o azulejo ou a pintura. Considera-se, no segundo capítulo, o papel de relevo do mobiliário monumental em qualquer uma destas tipologias espaciais. O arcaz e o armário embutido foram, na verdade, autênticos agentes da definição da identidade das sacristias, dialogando por isso com a arquitectura dos espaços e/ou com os programas decorativos posteriores. Peças indispensáveis e obrigatórias em cada igreja, participaram de uma evolução tipológica particular no âmbito da história do mobiliário português, que é, neste trabalho, caracterizada desde as suas origens, no século XVI, até aos finais do século XVIII. Tratam-se aspectos tão significativos como o da influência da arquitectura na ideação do mobiliário, ou os diferentes recursos decorativos, tais como os embutidos e as guarnições metálicas, que tornam estas peças, por vezes, em obras-primas. A dimensão do aparato verificado nestas peças de mobiliário é, paralelamente, vista à luz da encomenda, tratando-se as questões relacionadas com o patrocínio régio ou de individualidades da aristocracia portuguesa; o processo efectivo da encomenda; a organização social dos oficiais que executavam as peças e os custos envolvidos. Na deriva de Trento, este capítulo da arte e da encomenda religiosa, ainda insuficientemente conhecido mas tão surpreendentemente rico, é caracterizado, essencialmente, numa dupla dimensão: a materialidade das questões da feitura e a materialização do fim catequético a que se propõem. Nos limites destas duas vertentes originaram-se tipologias artísticas, específicas de uma realidade institucional e do contexto histórico que a condicionou. Foi nesta integração que se geraram e desenvolveram o espaço da sacristia e o seu mobiliário monumental, ambos entendidos com as suas características autónomas.

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Van, der Merwe Gert Jacobus Petrus Johannes. "Geloofsvorming in tradisioneel Afrikaans-christelike skole : 'n prakties-teologiese evaluering van die rol van onderwysers, Jeugwerkers en liturgiese elemente teenwoordig in die skoolkonteks." Diss., University of Pretoria, 2013. http://hdl.handle.net/2263/40362.

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In hierdie studie word aandag gegee aan die invloed wat onderwysers, jeugwerkers en Liturgiese elemente teenwoordig in die skoolkonteks, op die geloofsvorming van kinders in Tradisioneel Afrikaans-Christelike skole uitoefen. Die kerk staan voor krisis wat vir jare reeds aan die kom is. Die kerk is nie meer die middelpunt van die samelewing nie en mense sien nie meer die kerk as noodsaaklike sosiale en geestelike bemiddelaar nie. Dit het tot gevolg dat al hoe minder mense kerk toe gaan met potensieël katastrofiese gevolge. Die kerk kan egter nie op sy louere rus nie, want ons het opdrag om die goeie nuus aan almal te verkondig om sodoende die Koninkryk van God te laat kom in mense se lewens en in die samelewing. Geloofsvorming vind tradisioneel plaas binne die veilige ruimte van die ouerhuis. Die realiteit is dat vele kinders nie meer geloofswaarhede by hul ouers leer nie en ook nie aan voorbeeldige Christelike lewenswyse blootgestel word nie. Om die leemte aan te spreek, behoort die kerk in vennootskap met die skool te staan om kinders bloot te stel aan konteks wat geloofvorming bevorder en fasiliteer. Die skoolkonteks bied geleentheid vir die kerk om kinders in hul vormingsjare te bereik, wat die beste tyd is om lewensveranderende lewenswater aan hulle te bring. Kinders het eksistensiële behoefte daaraan om blootstelling aan geloofsvormende stimuli te ontvang. Skoolkonteks, waarin voorbeeldige volwassenes en doeltreffende liturgiese elemente teenwoordig is, blyk van groot waarde te wees om die behoefte van kinders aan te spreek en die geleentheid vir kerk en samelewing te bied om noemenswaardige positiewe impak op die individu en die samelewing as geheel te voltrek. Dissertation (MTh)--University of Pretoria, 2013. gm2014 Practical Theology unrestricted

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Rollin, Vincent. "Rendre les derniers devoirs en musique : Rituels, chants et pompe musicale des cérémonies funèbres catholiques à Paris sous le régime concordataire." Thesis, Saint-Etienne, 2015. http://www.theses.fr/2015STET2210/document.

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Cette étude vise à mettre en lumière les ressorts, pratiques et répertoires propres à l’usage des chants et de la musique au cours des convois et messes funèbres catholiques à Paris sous le régime concordataire (1802-1905). La solennisation cantorale et musicale de, ajoutée à et pendant la messe des morts (plain-chant, faux-bourdon, contre-point, musique figurée) est tout d’abord analysée au prisme de ses cadres d’organisation et de production : d’une part, les textes et rubriques relatifs aux rituels, cérémonies, prières et chants inscrits dans les livres de l’Église, suivant le rite romain ou le rite propre de Paris ; d’autre part, la législation, l’économie et l’administration de la messe funèbre tarifée suivant les barèmes officiels des pompes funèbres et le casuel paroissial, gradués par classes de convois. La fabrique de la pompe musicale extraordinaire est ensuite étudiée à travers l’analyse de quatre cas particuliers : la participation des militaires in et ex ecclesia, par le truchement des honneurs rendus par les troupes et de la mobilisation de musiques militaires ; les convois et célébrations funèbres à caractère officiel et national, de par leur financement, leur dimension symbolique et les lieux qu’elles investissent, voire les répertoires officiels qu’elles convoquent ou commandent ; les deuils de la communauté des gens de musique et de théâtre, impliquant non seulement une mobilisation spontanée et bénévole des musiciens, des choix singuliers quant aux œuvres exécutées, mais aussi un discours funèbre et honorifique produit par la musique même This thesis studies the motivations, practices and repertories of chant and music used in catholic funeral ceremonies at Paris under the Concordat (1802-1905). The singing and musical solemnization of, added to and during the Mass of the Dead (plain chant, false bourdon, counterpoint, music) is analyzed for its scopes of organization and production : on the one hand the texts and rubrics of the rituals, ceremonies, prayers and chants of the liturgical books (roman and parisian rites) ; on the other hand the legislation, economy and administration of the funeral mass the official fees regulation of “pompes funèbres” fees and parishes. Then the making of the extraordinary musical “pompe” is studied by means of four particular cases : the involvement of the soldiers in and ex ecclesia (military honours and music) ; official and national funeral ceremonies, with their financing, symbolic system, places and official musical repertories ; the mournings of the musical community, involving not only a voluntary summoning up of musicians, singular choices for the musical program, but also a funeral discourse through music

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Small, Alwyn Johannes. "Die gebruik van rituele en simbole binne die erediens as draers van hoop." Diss., Pretoria : [S.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-06172005-104128/.

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Dumas, Gisèle. "Le processionnal en Aquitaine (Xème-XIIIème siècles) : genèse d'un livre, constitution d'un répertoire." Tours, 2001. http://www.theses.fr/2001TOUR2021.

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Dans la première partie portant sur la genèse de processionnal et son histoire en Aquitaine, le catalogue des dix-sept manuscrits formant un corpus rédigé entre le début du Xème siècle et le milieu du XIIIème a été édité. La réflexion porte essentiellement sur la nature du livre -graduel, tropaire-prosaire-processionnal "autonome", sa relation avec l'origine géographique des sources, ainsi que sur l'organisation interne de chaque livre. L'étude de l'enrichissement progressif des rubriques et des didascalies fait l'objet de la deuxième partie. Cet enrichissement a été mis en relation avec le développement du cérémonial liturgique entre le XIème et le XIIIème siècles, et avec le passage d'un contexte de tradition orale à un contexte de tradition écrite au début du XIIIème siècle. Le processionnal devient dès lors le témoin de la nouvelle conception scolastique de la lecture. La constitution du répertoire processionnel en Aquitaine est étudiée dans la troisième partie. A l'aide de tableaux permettant la comparaison du répertoire des manuscrits aquitains entre eux mais aussi avec les archétypes romano-francs, l'analyse tente d'expliquer la réception d'une partie du répertoire officiel romano-franc en Aquitaine, la filiation entre certaines sources du corpus, l'existence de familles de manuscrits ou zones d'influence (limousine, méridionale, clunusienne, augustienne, ainsi que la présence de particularismes méridionaux.

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Subirats, Sorrosal Chantal. "El ceremonial militar romano: liturgias, rituales y protocolos en los actos solemnes relativos a la vida y la muerte en el ejército romano del alto imperio." Doctoral thesis, Universitat Autònoma de Barcelona, 2013. http://hdl.handle.net/10803/133339.

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Esta tesis es un compendio de las ceremonias militares romanas desarrolladas durante el Alto Imperio (31 a.C.-235 d.C.). A partir del establecimiento de los actos existentes, o que podían haber existido, tratamos de definir, por un lado, los actos protocolarios del soldado en el campamento y, por otro, las liturgias y los rituales relacionados con la muerte y la sepultura de los militares romanos. Para empezar, trataremos brevemente cómo era la vida cotidiana del soldado en el campamento legionario y, a continuación, definiremos las posibles ceremonias castrenses. Dado que el ejército romano nunca se preocupó, por lo que sabemos, de editar un protocolo ceremonial, para reconstruir cuáles eran los actos solemnes y cómo se desarrollaban, nos basamos en las actuales Reales Ordenanzas del Ejército Español, en las que se exponen y detallan los actos militares actuales. A partir de aquí buscaremos sus equivalentes en las legiones romanas: la parada militar, el juramento de fidelidad, el nacimiento de una unidad, la entrega de mandos, los ascensos y distinciones, los licenciamientos, y las festividades civiles y religiosas. Siguiendo el orden de estas mismas ceremonias en las Reales Ordenanzas, en cada celebración solemne se describen los siguientes apartados: objetivo, significado, duración, frecuencia temporal (puntual o recurrente), participantes, desarrollo y otros elementos a destacar, como la liturgia. A continuación, abordamos los actos relacionados con la muerte del militar y sus honras fúnebres. La muerte podía ser honrosa o ignominiosa. En el primer caso, comportaba el desarrollo de todo un ceremonial luctuoso. Por el contrario, si el soldado había muerto de forma deshonrosa la liturgia era reducida o, incluso, inexistente. En primera instancia, estos rituales tenían lugar en el contexto del campamento cuando el ejército estaba en campaña. Sin embargo, cuando las familias tenían constancia de la defunción, iniciaban los preparativos para efectuar un funeral en su patria, aunque no dispusiesen del cuerpo del militar caído. Tras la celebración de las exequias, las familias, ayudadas por las distintas asociaciones militares a las cuales los soldados estaban inscritos, erigían tumbas-cenotafio para recordar al ser querido. Los epitafios de estas estelas presentan distintas fórmulas epigráficas para ensalzar las virtudes del soldado, ya que daba prestigio a la familia y a la unidad de la cual el soldado había formado parte. El máximo honor para un militar era ser divinizado, pero esto sólo estaba al alcance de los emperadores. Descartada esta posibilidad, el segundo gran honor para un soldado era obtener un funeral público, y la peor condena era la damnatio memoriae, pues con ella se eliminaba todo cuanto recordara a su persona: imágenes, monumentos, inscripciones, uso de su nombre, etc. Excepto en estos casos extraordinarios, al militar fallecido se le recordaba, como al resto de mortales, en las festividades relacionadas con los difuntos: los Parentalia, los Caristia, los Lemuria, los Rosalia, los Violaria y los Larentalia. A lo largo de la historia vemos que toda organización compleja ha desarrollado una serie de protocolos y ceremoniales para dar solemnidad a sus actos públicos. Con esta tesis queremos demostrar que el ejército romano no fue una excepción. This investigation is a summary of Roman military ceremonies developed in the early Roman Empire (31 BC-235 AD). First we detect the rituals that sure happened or maybe could have existed in this period. In one hand we try to define the formal ceremonies of the soldier’s daily life in the barracks. On the other hand, we reproduce the liturgies and rituals related to the death and the funerals of Roman soldiers. To begin, we briefly describe how the soldier’s life was in the camp. And then, we define the possible military ceremonies within it. As we know, the Roman army never published an official ceremonial protocol. For this reason, we chose to use the current Spanish Royal Army Regulations in order to rebuild what were the solemnities in this kind of acts and also how were they developed in the past. These rules define all the rituals for today’s military, so as starting point, we look for their equivalents in the Roman Army which are the following acts: military parade, oath of allegiance, unit birthdays, transfer of power between commanders, promotions and awards, licensing soldiers, and civil and religious festivities. Following the same order as the Spanish Royal Army Regulations, we develop these topics in every ceremony: purpose, meaning, timing (occasional or recurring), participants, development and other elements to emphasize, as the liturgy. Afterwards, we describe the military death and funeral acts. Death could be honourable or ignominious. In the first case, there was an entire mourning ceremonial. But if the soldier had died dishonourably liturgy was poor or even nonexistent. At first, these rituals took place in the camp because the army was campaigning. However, when the soldier’s family knew about his death, they prepared a funeral in his homeland, be it with or without the fallen soldier’s body. After the funeral, the military associations to which the soldier belonged to helped the soldier’s family in paying for a cenotaph tomb in order to have him remembered. This kind of monuments feature epitaphs praising the virtues of the soldier using a variety of epigraphic formulas which helped in boosting the prestige of his family. Deification was the highest posthumous honour for a soldier. But this honour was only available to the Emperors. Ruled out this possibility, the second major honour for a fallen soldier was to be awarded a public funeral. And the worst punishment was the damnatio memoriae sentence, which banned anything that may have had him remembered: for example, images, monuments and inscriptions with his name, etc. Except for this extraordinary case, fallen soldiers were reminded as the rest of people in festivities remembering the dead such as Parentalia, Caristia, Lemuria, Rosalia, Violaria and Larentalia. Throughout history we see that any complex organization has developed protocols and ceremonials in order to give solemnity to their acts. In this investigation we show that the Roman army was not an exception to this rule.

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Ingrid, Dahlström. "Vigselgudstjänstens teologi i praktiken : Fallstudier av vigselgudstjänster i Svenska kyrkan utifrån liturgisk teologi, performanceteori och ritteori." Thesis, Enskilda Högskolan Stockholm, Avdelningen för religionsvetenskap och teologi, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-1272.

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In this essay I have studied wedding services in the Church of Sweden, as they are actually performed. I do this from a liturgical-theological perspective, a performance- perspective and from the perspective of ritual studies. According to the performance- perspective the wedding service can be seen as consisting of different scripts, for example, the normative script of the handbook, the script of the wedding-couple and the script of the minister. The main question is: What is constructed when these three scripts meet in a wedding service? I first study each script. I give an account for the script of the handbook and analyse it by placing it in a historical, liturgical and theological context. The script of the wedding couple and the minister I uncover by participant observations of three wedding services and interviews with the couples and ministers acting in these services. Thereafter I analyse the scripts of the couples and the minsters looking at themes that appear to be important in these scripts and in the handbook. Such themes are the wedding service as a service of blessing, the legal aspect of the service, the construction of family through marriage, love, the service as a ritual, the setting of the wedding, the role of the minister, the importance of participation and the role of the music. I conclude that the three scripts are indeed three very different scripts, but when they are juxtaposed a new meaning is constructed. This can occur even if the script are not correlating or even to some extent collides. One important factor for meaning to be constructed is the ritualization, acts that make the service a ritual. This seems to be more important than the fact that the scripts correlate. Another important factor for meaning to be constructed is that the scripts actually meet, that they actually are juxtaposed together. For this to happen the minister has to clarify his/her own script and be responsive to the couple’s script. Then the minister can relate their script to blessing, prayer and scripture. Normatively, I conclude that the wedding service becomes a meaningful wedding service when the couple’s scripts are related to the greater, transcendent Script

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Gasquet, Béatrice de. "Genre, rituel et politiques de l'identité juive : dispositifs de socialisation dans les synagogues non orthodoxes en France." Paris, EHESS, 2011. http://www.theses.fr/2011EHES0110.

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Au carrefour des études de genre, de la sociologie des religions, et de la sociologie politique, cette recherche explore la dimension locale des conflits religieux sur le genre à partir du cas du judaïsme français des années 2000 et la fabrique organisationnelle du genre et de l'identité juive dans les synagogues non orthodoxes en France, qui se caractérisent notamment par l'ouverture du rituel aux femmes. L'approche ethnographique permet d'analyser les dispositifs de socialisation (comme l'organisation de l'espace, du rituel, de la prise de parole, de la formation religieuse, de la mobilisation pour le développement de la synagogue) qui contribuent à la production locale du genre. En particulier, cette thèse montre comment la perception de la division sexuée du travail dans l'organisation, l'appropriation des débats religieux sur le genre, la légitimité de mobilisations locales pour la participation des femmes au rituel, dépendent de la position de chaque organisation dans les concurrences religieuses. Dans une configuration où la place des femmes dans l'espace religieux est utilisée comme marqueur symbolique entre courants religieux en concurrence pour la définition de l'identité juive (configuration que l'on propose d'appeler plus généralement politisation religieuse du genre) la participation répétée au rituel et aux activités de la synagogue engendre un intérêt pratique pour le genre, qui se traduit notamment par une fierté égalitaire masculine et par une injonction féminine à la justification. Si les travaux sur genre et religion ont surtout abordé les contextes religieux conservateurs, cette recherche explore la normativité des contextes religieux égalitaires Spanning gender studies, sociology of religion, and political sociology, this research explores the local dimension of religious conflicts on gender through the case of French Judaism in the early 2000s. This dissertation studies the organizational production of gender and Jewish identity in non-Orthodox synagogues in France. Substantially outnumbered by Orthodox Judaism, liberal and masorti synagogues are characterized by mixed seating and active participation of women in religious ritual. Using an ethnographical approach, this research analyzes space, ritual, public speaking, religious training, and mobilization for the synagogue, to show how synagogues act as a set of processes of socialization or "dispositifs" that contribute to the organizational production of gendered subjectivities. French synagogues are located in a social figuration where women’s place in the religious space is used as a symbolic marker between religious movements in conflict over the definition of Jewishness and Judaism. This thesis shows how each organisation's position in this religious field has consequences on the 'perception of the gendered division of labor, the appropriation of religious debates on gender, and the legitimacy of local efforts to promote women's participation in ritual. In such a context where gender is a discourse on power, iterated performance of ritual produces reflexivity on gender, in the form of a male pride in equality, and a female moral imperative of self-justification. While current literature on gender and religion has focused predominantly on conservative religious contexts, this research explores normativity within liberal religious organizations

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Anjos, Emilson Soares dos. "Modificações litúrgicas como expressão do processo de transplantação: as divergências e as convergências no ritual de funeral da Igreja Messiânica Mundial do Japão e do Brasil." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/1846.

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Made available in DSpace on 2016-04-25T19:20:20Z (GMT). No. of bitstreams: 1 Emilson Soares dos Anjos.pdf: 4432622 bytes, checksum: ff931c3d25e7f03388c515a6776fe0eb (MD5) Previous issue date: 2012-03-29 This dissertation addresses issues related to convergence and divergence of the funeral ceremony of the Church of World Messianity in Japan and Brazil. Funeral plays a fundamental role in the religious work of the Church of World Messianity. The model of ritual presented throughout the presentpaper was proposed by the Second Spiritual Leader,Nidai-Sama, and considered ideal for this kind of rite of passage. The Second Spiritual Leader Nidai-Sama and (wife of the founder Mokichi Okada), who grounded the liturgy principles of the Church of World Messianity, wrote teachings to guide the followers through the fullfilment of such acts. Therefore, given the different cultural aspects between the two countries as well as the specific aspects of the Church of World Messianity, we seek to answer the following questions:Were there any adaptations to the process of transplantation of a liturgy from Japan to Brazil? If adaptations occurred in different poles (cultural, religious and social ones), with theirrespective traditions and habits, which were these adaptations and in which aspects did theytake placeregarding the practice of funeral ritual in the host culture? To answer these questions, we seek justification in the Theory of Religious Transplantation, by Martin Baumann, which allowed us to conclude that convergences and divergences occurring in the transplantation process contributed to a better understanding of rituals of messianic doctrine by the Brazilian community Esta dissertação aborda questões relacionadas às convergências e às divergências da cerimônia de funeral da Igreja Messiânica Mundial no Japão e no Brasil. O ritual de funeral exerce papel fundamental no trabalho religioso da Igreja Messiânica Mundial, e o modelo de ritual apresentado ao longo desse trabalho foi proposto pela Segunda Líder Espiritual,Nidai-Sama, e considerado como ideal para esse tipo de ritual de passagem. A Segunda Líder Espiritual Nidai-Sama (esposa do fundador MokitiOkada), que sistematizou a liturgia da IMM, escreveu Ensinamentos para nortear os fiéis na realização desses atos litúrgicos. Assim sendo, considerando os diferentes aspectos culturais entre os dois países bem como os aspectos específicos da Igreja Messiânica Mundial, busca-se responder às perguntas: Houve adaptações necessárias ao processo de transplantação de uma liturgia do Japão para o Brasil? Se aconteceram adaptações nos diferentes polos (culturais, religiosos e sociais), com seus respectivos usos e costumes, quais foram essas adaptações e em que pontos elas ocorreram na prática do ritual de funeral na cultura anfitriã? Para responder a essas indagações, buscamos fundamentação na Teoria da Transplantação Religiosa, de Martin Baumann, a qual nos permitiu concluir que as convergências e as divergências ocorridas nesse processo de transplantação contribuíram para uma melhor compreensão dos rituais da doutrina messiânica pela comunidade brasileira

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Ruiz, Soto Héctor. "Apariencia ou l’instant du dévoilement : théâtre et rituels dans l’Espagne du Siècle d’or." Electronic Thesis or Diss., Sorbonne université, 2019. http://www.theses.fr/2019SORUL161.

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L’apariencia est un dispositif visuel composé d’une image cachée par un rideau, visible un court instant devant une assemblée. Le mot désigne à l’origine un spectacle, celui d’un tableau vivant que l’on montre « courtine tirée ». Cependant, ce même procédé de dévoilement se retrouve dans les collections privées de peinture, où des tableaux sont conservés derrière des rideaux, dans des cérémonies liturgiques et royales, et jusque dans la représentation peinte, qui thématise le motif des rideaux dans l’émulation du célèbre Parrhasios, capable, d’après les trésors d’apologues sur la peinture, de peindre des rideaux avec un art tel que le spectateur s’y tromperait et demanderait de les tirer. En 1611, dans son Tesoro de la lengua castellana o española, Sebastián de Covarrubias décrit ce dispositif dans ses définitions de l’apariencia et de la cortina (le rideau). Les domaines qu’il évoque pour ce dispositif sont ceux de la cérémonie royale, du théâtre, de la peinture, et jusque du langage commun, où « tirer le rideau » signifie « émerveiller ». Les référents mimétiques que le théâtre se donne parfois, lorsqu’il met en scène des dévoilements, recoupent les catégories du lexicographe, et y ajoutent le dévoilement liturgique. Un concept émerge dès lors, celui d’un spectacle destiné à être vu au moyen d’un dévoilement, pour quelques instants seulement, qui vise ou provoque une réaction émotionnelle chez le spectateur. Cette thèse étudie l’ensemble des domaines mentionnés, afin de faire l’histoire de l’apariencia dans l’Espagne du Siècle d’or, au croisement de l’histoire du théâtre et de l’histoire de la culture The apariencia, a typically Iberian special effect, is defined in 1611 as ‘a mute representation shown by drawing a curtain in front of people, and immediately hiding it again’ (Covarrubias, Tesoro lexicográfico). In other words, it is a performance of unveiling, used mostly in theatre, but also in liturgy – where it displays relics and sacred images – and in royal ceremonies – both in public pageant and inside the royal chapel. Apariencia also innervates private collections of paintings, where some masterpieces or cultural images are shown by pulling a curtain and closing it soon thereafter. A topic coming from the Naturalis Historia by Pliny the Elder gives a model of interpretation: the victory of Parrhasios against Apelles is the result of the illusionism of a painted curtain, that everyone would want to unveil. In his definitions of apariencia and cortina (curtain), Covarrubias describes this visual device, and he mentions spectacular unveilings both in theatre and in the royal chapel. He also reveals that the common language associates the unveiling with something that produces wonder. The theatrical apariencias, which sometimes imitate ritual, also open to the fields of painting, royal ritual and liturgy. Therefore, a concept emerges : the apariencia becomes a visual effect used to unveil something striking for a few moments, in the fields of theatre, painting, royal ritual and liturgy. This PhD dissertation deals with these spheres, and it combines history of the theatre and cultural history in order to understand the emotional and symbolic connotations of this act of unveiling in the early modern Iberian peninsula

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Bäckstedt, Lena. "Från skuggan av Amun till Jesu ljus. : En historisk resa från fornegyptentill etablerandet av den kristna koptiska kyrkan i Egypten." Thesis, Linköping University, Department of Culture and Communication, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-11535.

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Tanken med denna uppsats är att utifrån ett idéhistoriskt perspektiv försöka belysa fundamentet och framväxten av den kristna koptiska kyrkan i Egypten. Med hänsyn tagen till såväl den sociokulturella och teologiska som politiska historien är mitt syfte att framgent kunna presentera vilka komponenter det är som kan ha bidragit till dess ecclesiala institution vars uttryck manifesteras genom liturgiska riter, symbola samt trosföreställning. Som uppsats betraktat är den deskriptiv med inslag av argumenterande karaktär. Det innebär att det förekommer komparabla reflektioner i syftet att teologiskt kunna presentera om det ur ett koptiskt inifrånperspektiv finns någon icke-kristen faktor i trosföreställningen vars dignitet i så fall skulle kunna vara den sammanhållande länken för deras syn på den egna tron. På grund av detta är det nödgat att dels göra några historiska nedslag i den fornegyptiska religionen för att utröna vilka element det är som kan ha fått en kristen överbyggnad, och dels om den egyptiska mytologiska samt kosmologiska världen ligger till grund för delar av den koptisk kristna filosofin.Slutsatsen jag kom fram till är att det fornegyptiska arvet spelar som förväntat en stor roll. Kopterna är stolta över sitt ursprung och lever i en miljö vilken i allra högsta grad fortfarande vittnar om det forntida egyptiska imperiets storhet. Det förefaller också som så att den östra kyrkan, Alexandrinska kyrkan, uppbar en ledande funktion i framväxten av kristendomen. Problematiken som sedermera uppstod handlade om Kristi natur och substans vilket ledde till att koptiska kyrkan ställde sig utanför mötet i Kalcedon 451. Främsta orsaken till detta är i mina ögon den polemiska synen på begreppet ”The Mother of God” – Theotokos visavi Christotokos. Den Koptiska kyrkans största bidrag till kristenheten är kloster och munkväsendet samt tidegärden.

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Zimčík, Milan. "Liturgie zásnub." Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-408842.

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Name Liturgy of Engagement Abstract The thesis focuses on the phenomenon of blessing during engagement in liturgical ceremony of blessing the engaged couple. The aim of the diploma thesis entitled Liturgy of Engagement was to collect data of lay blessing ritual development in history up to present time with the focus on liturgical ceremony of blessing of the engaged couple using compilatory-analytical method. Using synthetic method the collected data were evaluated in their possible development. The thesis is divided in three chapters. The first chapter is based on compilation of secondary literature with subseqent elaboraton together with secondary documents related to lay blessing ceremonies in the history of liturgy. The second chapter deals with the analysis of primary literature about historical development of lay blessing in the engagement ceremony with the primary focus on historical development in the Order of Celebrating Matrimony and the Order of Blessings. The third chapter introduces the synthesis showing the importance of current ritual of engagement ceremony and the purpose of blessing the engaged couple for their preparation for the sacrament of marriage. The diploma thesis shows permanent development of liturgical ceremony of blessing the engaged couple and the importance of connection the...

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Kloppers, Elizabeth Catharina. "Liturgiese musiek as kommunikatiewe handeling in 'n post-moderne era." Thesis, 1997. http://hdl.handle.net/10500/17103.

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Worldwide liturgical music finds itself in a crisis. Liturgical music is made the scapegoat for everything that is wrong with liturgy, whereas the problems rather derive from the worship service as a whole, the theological thinking and the cultural environment in which the worship service is performed. Stereotyped liturgical forms, a cognitive verbalism, the demand for intelligibility, the loss of the poetic form of the liturgy, the disregard for symbols and rituals, the absence of visual and other art forms in the liturgy, the influence of the popular music culture and especially the lack of a profound theological reflection with regard to the essential place of music in the liturgy, are all contributing factors that have a negative influence on liturgical music. The worship service is surrounded by a postmodern culture, aspects of which might provide positive opportunities for the liturgy. A broader notion of rationality that includes the affective, non-cognitive dimensions of being human, opens up possibilities for the aesthetic, as well as the religious experience. The recognition of symbols, images, imagination and metaphors opens up new horizons for the worship service as Gesamtkunstwerk. Anti-foundationalistic thinking demands an open canon with regard to the liturgy and liturgical song. Ecumenicity as an expression of the postmodern 'global village' renders a plurality of liturgical and musical possibilities. Aspects that might influence the reception of liturgical songs and songbooks, such as a spirit of anti-authoritarianism must be borne in mind. The liturgical training of ministers of religion, especially with regard to their aesthetic formation must be given due attention. The reflection on liturgy with regard to the role of art and music as communicative acts, based on new theological insights, must come into full swing. Liturgical music can only be fully appreciated where liturgical renewal takes form in a comprehensive way and where theologically the space is opened up for music as a form of art that has the ability to communicate symbolically, especially that which defies clearcut definition - as such being a communicative act serving the gospel. Liturgiese musiek verkeer wereldwyd in 'n krisis. Kritiek word dikwels slegs voor die deur van die musiek gele, terwyl die probleem verband hou met die erediens as geheel, die teologiese denke en met die kulturele omstandighede waarbinne die erediens plaasvind. Geykte liturgiese vorms, 'n kognitiewe-verbalisme, die oorbeklemtoonde eis om verstaanbaarheid, 'n verlies aan die kunsgestalte van die erediens, 'n miskenning van die simboliese waarde van rituele en handelinge, die gebrek aan visuele en ander kunsvorme, die invloed van die omringende musiekkultuur en veral die gebrek aan 'n grondige teologiese besinning ten opsigte van musiek in die erediens, bring die funksie, aard en wesenlike plek van liturgiese musiek in gedrang. Die erediens staan binne 'n · postmodernistiese denkkultuur waarvan sekere aspekte positiewe moontlikhede ten opsigte van die erediens kan bied. Die breer rasionaliteitsbegrip, wat ruimte open vir die affektiewe en nie-kognitiewe dimensies van menswees, skep nuwe ruimte vir die estetiese ervaring en die rol van ervaring in die geloofsproses. Die erkenning van simbole, simboolwerelde, metafore, beelde en verbeelding, bied nuwe moontlikhede vir die erediens as Gesamtkunstwerk. Die oog vir die heropname van die historiese en die simboliese bied ook geleentheid vir die herstel van die tradisionele lied. 'n Gees van anti-fundamentalisme vereis 'n oop kanon ten opsigte van die liturgie en die liturgiese lied. Ekumenisiteit as vorm van die postmoderne global village bied 'n pluraliteit van liturgiese en musikale moontlikhede. 'n Nie-outoritere tydsgees en die ontkenning van 'n 'kundigheidsgroep' deur die postmodernisme, moet verreken word as faktore wat 'n rol kan speel by die resepsie van liedere en gesangboeke. Die liturgiese opleiding, veral met betrekking tot die estetiese vorming van predikante, moet grondig aandag kry. Die besinning rondom die liturgie met betrekking tot die rol van kuns en musiek as kommunikatiewe handelinge moet op grond van nuwere teologiese insigte tereg kom. Die tese van hierdie studie is dat die kerklied, oud of nuut, eers daar tereg sal kom waar van liturgiese vernuwing in die omvattende sin sprake is en waar teologies die ruimte vir musiek as kunsvorm met die vermoe tot simboliese vergestalting - as sodanig dus kommunikatiewe handeling in diens van die Evangelia - verreken word. Philosophy, Practical & Systematic Theology D. Th. (Practical Theory)

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Slavíková, Milena. "Křesťanské rituály a náhradní rituály se zřetelem k situaci v Československu druhé poloviny 20. století." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-346742.

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The thesis in its first part describes the evolution of rituals in general from the anthropological point of view. The focal topic of the thesis is an attempt to explain the reasons for arising of other non-Christian rituals in the course of history, with special emphasis on rituals of the 2nd half of the 20th century in Czechoslovakia, mainly of the period of the totalitarian regime. The thesis aims to ask about legitimacy of substituting Christian rituals, whether they have been just mere substitution or whether we can regard them as complementary or paralel rituals. Last but not least the thesis inquires into specificity and irreplaceability of Christian rituals. Keywords Secular Rituals, Religious Rituals, Liturgy, Christianity, Comunism.

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Macková, Alžběta. "Iniciační rituál v kontextu liturgie Arménské apoštolské církve." Master's thesis, 2006. http://www.nusl.cz/ntk/nusl-268816.

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This paper presents an initiation ritual (three-ritual involving the sacrament of Baptism, Eucharist and the Anointing) and associated rituals in the context of the current litergie Armenian Apostolic Church. Powered by TCPDF (www.tcpdf.org)

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Hofmanová, Jana. "Pohřební bohoslužby z homileticko-liturgického pohledu." Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-310527.

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CHARLES UNIVERSITY IN PRAGUE PROTESTANT THEOLOGICAL FACULTY Homiletical and Liturgical Aspects of Funeral Services Diploma Thesis Author: Jana Hofmanová Study programme: Theology Study subprogramme: Protestant Theology Supervisor: prof. ThDr. Pavel Filipi Department of Practical Theology Summary Homiletical and Liturgical Aspects of Funeral Services This dissertation introduces fundamental context which influences shape of funeral services liturgy and preaching (particularly in Evangelical Church of Czech Brethren). First part introduces theological, traditional and modern context. This is followed by study on possible connections between ritual and liturgy and also possible contribution of modern ritual studies to the theology of liturgy is presented. Another part of this dissertation discuses opportunity of preaching gospel in the specific situation of funeral services. The concern of these chapters focuses especially on interconnection of liturgy and sermon and on semiotics. The situation of funeral is understood as a situation which deserves pastoral care and keeping a company to the mourning. On the other hand possibility to care is understood as opportunity to confess ones faith as a witness of Resurrected Christ. After marking out all these bases, there are liturgical and homiletical aspects of...

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Macková, Alžběta. "Křestní a pohřební rituál v kontextu liturgie Arménské apoštolské církve." Master's thesis, 2007. http://www.nusl.cz/ntk/nusl-289401.

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This study presents baptism and funeral rituals and other connected rites in the context ofthe present-day liturgy ofthe Armenian apostolical church. 1 On the basis of research earried out in Armenia and in the Armenian diaspora in Vienna, a comparison of differenees in liturgical practices in the Armenian community in Vienna and in the Church in the Armenian republic is proposed against the background of offieial liturgical forms. The first chapter recapitulates basie information on the Armenian apostolic chureh. It describes equally how and when Christianity appeared in the Armenian territory. It presents the roots ofthe liturgy ofthis Church and it highlights the manner in which this Chureh interprets the main liturgieal elements. The description of the administrative and jurisdietion strueture of the Armenian apostolieal church concludes this chapter. The second chapter defines the notion ofthe occasional services and the place of this concept in the liturgy ofthe Armenian apostolical chureh.2 Baptism and funeral rites are presented in the third and in the fourth ehapter that also analyze the liturgical and theological evolution of these rituals. The second part of both these ehapters introduees the present-day form of these rituals. The translation of the present-day form ofbaptism and funeralliturgy...

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Viljoen, David Muller. "'n Model vir die liturgiese gebruik van simbole en rituele." Thesis, 2003. http://hdl.handle.net/10500/1619.

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Summaries in English and Afrikaans This thesis embarked with the problem within the liturgy that tension exists in trying to minister justly according to the current context and trying to minister faithful to Scripture. A departing perspective is that the liturgy is the heartbeat in the congregation whereto and from where every aspect is networking. Also, that the emphasis can be on both proclaiming and celebrating in Protestant liturgies. Dialogical communication was chosen as theoretical approach together with communicative action for the sake of the gospel of Jesus Christ. The first and last chapters illustrate what is meant with the term liturgy. The problem is stated (and investigated) that liturgy is a complicated and central phenomenon, which ought to let Reformed theology as well as a postmodern context come to their own. It is also indicated that liturgical spirituality, liturgical communication and liturgical pastorate can better be used and improved during Sunday liturgies. For the liturgy in order to serve the Reformed tradition and the postmodern context, and to uplift the three liturgical aspects of spirituality, communication and pastorate, liturgical symbols and rituals are posed as timeless agents to better the liturgy. Attention was also given to symbolism in Scripture. This led to a model of application as a theory of praxis for the liturgical use of symbols and rituals. The core of this model or theory of praxis, is: I. The highest priority in liturgical symbolism will always be to promote the holy Trinity and Biblical principles. II. The supplementary use of right-brain components, such as experience, emotion and music. III. A high premium on active participation and repetition. IV. An approach of simplicity and soberness. V. Relevance to the culture and context of the day. VI. Services that take hold of total persons and focus on multiple senses and corporeality (bodily involvement). i VII. Room for transendence, imagination and mystic worship of God. VIII. Actions and services that embrace diversity, pluralism and generative variety. IX. Meetings where pastoral and therapeutic dimensions are included. X. Celebration and positive experiences in meetings. XI. The use of images, stories, metaphors and icons. XII. The use of meta-communicative principles such as attitude, intention and high validation of other people. Hierdie proefskrif het vertrek met die probleem vanuit die liturgie dat daar binne die huidige konteks en die deurlopende poging tot getrouheid aan die Skrif toenemend spanning groei in die eredienspraktyk. Die proefskrif vertrek ook vanuit die perspektief dat die liturgie die hartklop en voedingsaar van die gemeente is van waaruit en waarheen die totale gemeente netwerk en dat die verkondigingsbenadering en die vierings-benadering altwee 'n legitieme plek in die Protestantse liturgiese tradisie het. As teoretiese vertrekpunt vir die liturgiese handelinge word dialogiese kommunikasie gekies saam met kommunikatiewe handelinge ter wille van die evangelie van Jesus Christus. In die eerste en laaste hoofstukke word verduidelik wat met die begrip liturgie bedoel word. Die probleem word gestel dat die liturgie 'n komplekse handeling en kardinale fenomeen is wat reg moet laat geskied aan die Gereformeerde teologie en aan 'n postmoderne konteks. Verder word uitgewys dat liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat in ons huidige tydgleuf meer benut en uitgebou kan word tydens die weeklikse liturgiee. Ten einde die liturgie in haar Gereformeerde tradisie en postmoderne konteks te dien en om die drie liturgiese fasette van spiritualiteit, kommunikasie en pastoraat te bevorder, word liturgiese simbole en rituele aangebied as tydlose en tydige agente om die liturgie mee te verryk. Om die ondersoeke af te rond, is daar ook aan simboliek in die Bybel aandag gegee. 'n Werkswyse is gevolg waar die Gereformeerde teologie en postmoderniteit ontleed is en in verband gebring is met simbole en rituele. Liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat is ook gedissekteer, ten einde dit beter te begryp, en in verband te bring met liturgiese simbole en rituele. Daarna het simboliek aan die beurt gekom en is simbole en rituele gedefinieer, ontleed en na aard, wese en toepassing bestudeer. Simboliek in die Bybel is afgetas om gewig te verleen aan die ondersoeke. Uit al die genoemde ontledings en bevindings wys die proefskrif uit dat simbole en rituele inderdaad uitnemend geskik is om die liturgie eer aan te doen in die eiesoortige soeke na voortreflike vlakke van spiritualiteit, kommunikasie en pastoraat binne Gereformeerde en postmoderne kontekste. Hieruit is 'n toepassingsmodel as omvattende praktykteorie aangebied vir die liturgiese gebruik van simbole en rituele as die bydrae van hierdie proefskrif. (5.4 en 5.5). Die kern van die model of praktykteorie vir die liturgiese toepassing van simboliek is: I. Dat die hoogste doelstelling en swaarwigtigste vergestalting met simboliek in die erediens altyd God Drie-Enig en Bybelse waardes en beginsels is. II. Dat aanvullende gebruikmaking en verrekening van regterbreinkomponente soos ervaring, emosie en musiek noodsaaklik is. Ill. 'n Doelbewuste hoe premie op handelende deelname en herhaling. IV. 'n Benadering van eenvoud en soberheid. V. Handelinge en momente wat spreek tot die kultuur en konteks van die dag. VI. Erediensmomente wat die totale mens betrek en infokus op veelsintuiglikheid en liggaamlikheid. VII. Ruimte vir transendensie, verbeelding en mistiek om God te aanbid. VIII. Handelinge wat diversiteit, pluralisme en generatiewe verskeidenheid omhels en vier. IX. Byeenkomste wat pastorale en terapeutiese roepings insluit. X. Samekomste waar feestelikheid en aangename ervarings beleef word. XI. Kommunikeerders wat beelde, verhale, metafore en ikone gebruik. XII. Handelinge waar ag geslaan word op metakommunikatiewe beginsels soos gesindheid, intensie en hoe waardetoekennings aan die ander persoon. Practial Theology D. Th. (Practical Theology)

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Uys, Jacobus Stephanus Petrus. "'n Prakties-teologiese ondersoek na die gebruik van liturgiese simbole en rituele in die Paassiklus." Thesis, 2006. http://hdl.handle.net/2263/28270.

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Text in Afrikaans This research paper has been prepared against a background of an apparent lack of symbols and rituals in Reformed services of worship. Chapter 1 deals with the importance of symbols and rituals in light of the demands of changing times. It has furthermore been suggested that the Dutch Reformed Church (“DRC”) has a particular problem with the use of symbols and rituals during the Easter Season. The central hypothesis has been formulated as follows: “In the Reformed liturgy it is necessary that the use of liturgical symbols and rituals be adapted to be presented in a way, meaningful and relevant in the world of churchgoers.” Chapter 2 describes the Practical Theological grounds on which the study is based. It has been demonstrated that Practical Theology is a theological science in its own right. The use of liturgy as a communications medium in the proclamation of the gospel allows liturgical symbols and rituals to claim their rightful place. The formulation of liturgical practice must also be determined by and within the background of the local religious community. The outcome of the study of relevant literature is set out in Chapter 3. The Reformed liturgical tradition, when adapted to the demands of changing times, allows for the use of liturgical symbols and rituals during the Easter Season in a concrete form. Liturgy, including all verbal and non verbal liturgical actions, finds its place as a communicative medium in evangelical services. The communications media of the 21st century serve as strong carriers for the formation of liturgy. The traditional Reformed liturgy is enriched by an amalgamated liturgy that is the result of a unique process based on the similar use of symbols and rituals by the various traditional religious groupings. Ritualism is the term used to describe liturgical acts. Symbols and rituals are used as the communication tools to translate the relevance of liturgy into modern life. The Easter Season, with its inherent Christian content, is an ideal opportunity for the use of ritualism. The liturgical symbols and rituals used during Easter must be based on sound Biblical and theological grounds and must be focused on God and the religious requirements of mankind. The maximum use of modern multimedia is necessary out of respect for the experience of the worshipper. The experiences and the senses of man, however, must be accessed under the guidance of the Holy Spirit. As the church is essentially outwardly directed, the <ib>missio Dei</ib> must play its rightful role in the formation of the liturgy. At the end of Chapter 3, a theological theory is put forward suggesting a new and unique proposal on the possible use of symbols and rituals in the Easter Season. Based on a questionnaire, in which the needs and attitudes of worshippers were tested empirically, Chapter 4 indicates that in general their needs are adequately catered for by the current liturgical practices of the Easter Season. However it has also been established that the people do not have a great need for physical symbolism and neither are they keen to become involved in the preparation for or delivery of worship services. Chapter 5 sets out the insights gained from the study of literature and the empirical investigation. It is indicated that the Reformed liturgy, enriched by other media, still has the ability to bring the message of the relevant Christian events of Easter into the world of the worshipper in a meaningful way. Ekserp Hierdie navorsing is gedoen teen die agtergrond van ‘n oënskynlike armoede aan simbole en rituele wat in die Gereformeerde erediens bestaan. In Hoofstuk 1 is die belangrikheid van simbole en rituele in die lig van die eise van veranderende tye, aangetoon. Daar is ook uitgewys dat daar in die NG Kerk ‘n probleem bestaan wat die gebruik van liturgiese simbole en rituele in die Paassiklus betref. Die sentrale hipotese is soos volg geformuleer: “In die Gereformeerde liturgie is dit noodsaaklik dat die gebruik van liturgiese simbole en rituele gedurende die Paassiklus aangepas word om die toepaslike Christusgebeure singewend te verkonkretiseer in die wêreld van erediensgangers”. In Hoofstuk 2 is die Prakties-teologiese vertrekpunte vir die studie beskryf. Daar is uitgewys dat Praktiese Teologie ‘n teologiese wetenskap is. Die liturgie as kommunikatiewe handeling in diens van die evangelie, bied die ruimte waarbinne liturgiese simbole en rituele tot hul reg kom. Die konteks waarin die plaaslike geloofsgemeenskap haarself bevind speel ‘n medebepalende rol in liturgievorming. Hoofstuk 3 dien as resultaat van die literatuurstudie. Die gebruik van liturgiese simbole en rituele in die Paassiklus kry konkreet gestalte in die Gereformeerde liturgiese tradisie met inagneming van die eise van veranderende tye. Liturgie vind plaas as kommunikatiewe handelinge in diens van die evangelie en sluit alle verbale en nieverbale liturgiese handelinge in. Een-en-twintigste eeuse kommunikasiemiddele dien as struktuurdraers vir liturgievorming. Verder verryk konvergensieliturgie die tradisionele Gereformeerde liturgie. Die term ‘samevoegingsliturgie’ is geskep as ‘n unieke proses waarvolgens liturgieë uit verskillende tradisiestrome ‘n sinergerende gebruik van simbole en rituele teweeg bring. Die term ritualiteit word gebruik as aanduiding van die liturgiese handelinge. Simbole en rituele dien as kommunikasiedraers wat mense in kontak met die werklikhede van die lewe bring. Die Paassiklus, met gepaardgaande Christusinhoude, vorm ‘n geskikte medium waarbinne ritualiteit gestalte kry. Liturgiese simbole en rituele in die Paassiklus moet Bybels teologies verantwoord wees. Dit moet gefokus wees op God en antropologies gerig wees. Omdat die ervaring van erediensgangers ernstig geneem word, moet die moderne multimedia maksimaal en konkreet ontgin word. Onder die leiding van die Heilige Gees moet erns gemaak word met die ervaring en sintuie van die mens. Omdat die kerk in wese ook gerig is na ‘buite’, moet die <bi>missio Dei in liturgievorming ‘n regmatige rol speel. Aan die einde van Hoofstuk 3 word ‘n teologiese teorie vir die gebruik van simbole en rituele in die Paassiklus beskryf en aangebied as ‘n besondere bydrae tot ‘n nuwe verstelde praktykteorie. In Hoofstuk 4 is die behoeftes en houdings van erediensgangers met behulp van ‘n vraelys empiries getoets en is bepaal dat daar oorwegend tevredenheid heers oor die bestaande liturgiese praktyke gedurende die Paassiklus. Daar is egter ook vasgestel dat mense nie groot behoefte het aan liggaamlikheid nie en nie begerig is om mee te werk aan die voorbereiding en aanbieding van eredienste nie. In Hoofstuk 5 is die insigte verkry uit die literatuurstudie en die empiriese ondersoek, beskryf. Verskeie verdere navorsingsmoontlikhede is uitgewys en daar is aangetoon dat die Gereformeerde liturgie, met verryking deur ander media, steeds oor die drakrag beskik om die toepaslike Christusgebeure in die Paassiklus singewend te verkonkretiseer in die wêreld van erdiensgangers. Thesis (DD (PracticalTheology))--University of Pretoria, 2007. Practical Theology unrestricted

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Malherbe, Pieter Abraham. "Die rol van die liturgie in die fasilitering van 'n ontmoeting tussen God en "soekers" (Afrikaans)." Diss., 2010. http://hdl.handle.net/2263/28729.

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Hoofstuk een handel oor die worsteling van die NG Kerk om 'n dalende tendens in erediensbywoning die hoof te bied en die beste benadering te vind ten opsigte van vernuwing in die erediens, sodat ook mense wat nie deel van die kerk is nie, belang sal stel om eredienste by te woon. Die erediens is 'n byeenkoms waar mense op uitnodiging van God bymekaar kom, maar hoe moet sodanige byeenkomste ingerig word sodat mense dit werklik as 'n ontmoeting met God sal ervaar? Hoe belangrik is dit om 'n liturgiese orde in sodanige byeenkomste te volg en watter rol speel die reformatoriese liturgie om 'n ontmoeting tussen God en mens te fasiliteer? Wat moet in die proses van liturgiese vernuwing behou of laat vaar word? In hoofstuk twee word duidelikheid verkry of die reformatoriese liturgie inderdaad interensiek kommunikatief van aard is en of die erediensganger, deur middel van die liturgie, God al luisterende in die erediens kan ervaar. Die reformatoriese liturgie word vervolgens vanuit `n hermeneuties-kommunikatiewe handelingsteoretiese perspektief bespreek ten einde sekerheid te verkry dat God ook deur middel van die reformatoriese liturgie in die erediens aan die werk is. Die basis van die praktiese teologie is `n hermeneuties-kommunikatiewe praxis (Van der Ven 1990:47). Dit beteken dat die homiletiek ook vanuit `n hermeneutieskommunikatiewe perspektief verstaan kan word (Vos 1996:11-12). Hermeneutiek is die refleksie op die proses van die koms van God in sy Woord na die mens in sy situasie, waarin drie momente onderskei kan word: die verstaan (begrip), die verstaanbaar maak (verklaar) en die tot verstaan kom (toe-eien). Die hermeneutiese komponent van die praktiese teologie (Van der Ven 1990:54-55) word hier vir die homiletiek diensbaar gemaak. Hermeneutiek handel oor die verstaan van die Woord, die verstaanbaar maak daarvan binne die eie kultuur en die tot verstaan kom van die mens vir wie die heil bedoel is (Vos 1996:12). Dit moet as uitgangspunt dien wanneer besin word oor die aanbieding van die evangelie aan mense van `n nie-kerklike agtergrond sodat hulle in die erediens-gebeure gelei kan word tot `n ontmoeting met God en verlossing deur Jesus Christus. In hoofstuk drie word die herkoms van die huidige reformatoriese liturgie aan die orde gestel ten einde aan te toon hoe sterk die liturgie in die vroeë kerk gefunksioneer het en hoe dit deur die eeue gegroei het tot dit wat ons huidiglik in die reformatoriese tradisie ken. Dit sluit in besinning oor die betekenis van die begrip “liturgie” en die ontwikkeling daarvan in die byeenkomste van die volk van God. Dit sluit die orde waarin die erediens verloop in, maar is baie meer as net dit. Liturgie is die diens aan God wat telkens weer vorm aanneem in `n bepaalde erediens (Barnard 1981:52; Van der Ven 1990:48; Vos 1996c:150-151). In hoofstuk vier word die gespreksmatigheid van die liturgiese gebeure, insluitend die preek, ondersoek. Die taal van die liturgie word ondersoek op die basis van 'n keuse vir die dialogiese kommunikasieteorie. Dit is juis omdat die verskillende liturgiese elemente kommunikatief in die erediens funksioneer, dat elkeen belangrik is, met groot omsigtigheid aangewend moet word en nie sonder goeie rede weggelaat kan word gedurende 'n erediens nie. In hoofstuk vyf word gefokus op wat met die term “soeker sensitiewe eredienste” bedoel word. Hoe het die begrip deur die geskiedenis ontwikkel en hoe word dit in verskillende denominasies verstaan? Die Willow Creek Gemeente in Chicago, VSA, onder leiding van pastoor Bill Hybels, staan algemeen bekend as die baanbreker op die gebied van ‘seekerservices’ (Long 2001:7). In die konteks van die NG Kerk in Suid-Afrika is dit nodig om hiervan kennis te neem, aangesien die bevindings in Kerkspieël 2005 daarop wys dat erediensbywoning in die NG Kerk steeds aan die afneem is en daar toenemend afgewyk word van die tradisionele liturgiese inkleding van die liturgie. Sal `n soortgelyke benadering as dié van Willow Creek, in Suid-Afrika en spesifiek in die NG Kerk suksesvol wees om mense wat nie meer belangstel in lidmaatskap van `n kerk of die bywoning van eredienste nie, weer terug te bring? Bevat die “tradisionele gereformeerde liturgie” inherente eienskappe wat `n ontmoeting tussen God en mens in die erediens waarborg? In hoofstuk ses word aangetoon wat die belang van `n Bybels-gefundeerde liturgie in die fasilitering van `n ontmoeting tussen God en die soeker in die erediens is. `n Voorbeeld van so `n liturgie en preek word voorsien en terreine vir verdere navorsing op die gebied word vermeld. ENGLISH : Chapter one describes the struggle of the Dutch Reformed Church to curb a decline in church attendance and to find the best approach towards shaping the worship service in order to attract churchmembers as well as the “unchurched.” In the worship service people come together because God has invited them, but how should such a meeting be structured so that people would experience it as a meeting with God? How important is a liturgical order in such meetings and what is the role of reformed liturgy in order to facilitate a meeting between God and man in the worship service? What should be kept and what should be discarded in the process of liturgical reformation? Chapter two seeks to clarify whether reformed liturgy is in fact essentialy communicative and if those attending a worship service can experience God in the liturgy by listening to all that is happening during the service. The reformed liturgy is thus researched from a hermeneuticalcommunicative acting theory perspective in order to determine whether God is indeed at work through reformed liturgy during worship. The basis of practical theology is a hermeneuticalcommunicative praxis (Van der Ven 1990:47). This means that homiletics can be understood from a hermeneutic-communicative perspective (Vos 1996:11-12). Hermeneutics is a reflection on the process of the coming of God in Scripture to man in his situation, in which three processes can be determined: understanding it (comprehension), to make it understandable (explaining) and to come to the conclusion (make it your own). The hermeneutical component of practical theology (Van der Ven 1990:54-55) is applied to homiletics. Hermenetics is all about understanding Scripture, to make it understandable within the own culture and the process of understanding of the person for whom the grace is intended (Vos 1996:12). That must be the starting point when the Gospel is presented to unchurched people so that they can be brought into a relationship with God and salvation through Jesus Christ in a worship service. In chapter three the origin of the current reformed liturgy is presented in order to show how strongly the liturgy functioned in the early church and how it developed to become what we recognise today in the reformed tradition. This includes reflection on the meaning of the term “liturgy” and its development in the congregation of Gods people. It includes the order of liturgical actions in the service, but it is more than just that. Liturgy is the service unto God which takes on a new form in a specific worship service (Barnard 1981:52; Van der Ven 1990:48; Vos 1996c:150-151). In chapter four the aspect of conversational identity of the liturgical actions, including the sermon, is researched. The language of liturgy is researched on the basis of a choice for the dialogical communicative theory. It is indeed because of the communicative identity of the liturgical elements that each and every one of them is important, should be applied with great circumspection and should not be left out during the worship service without good reason. In chapter five it is determined what is meant by the term “seeker services”. How did the term developed through the ages and how is it understood in different denominations? Willow Creek Community Church in Chicago, USA, under the leadership of Pastor Bill Hybels, is viewed as the pioneer on the aspect of “seeker services” (Long 2001:7). In the context of the Dutch Reformed Church in South Africa, it is vital to take note of the “seeker services”, as it has become apparant that the number of people attending church is declining and that congregations are more and more deviating from the traditional reformed liturgy. Will the Dutch Reformed Church in South Africa benefit by following Willow Creeks’s approach to bring back people that have lost interest in membership of a church as well as attending worship services? Does reformed liturgy contain interinsic caracteristics that guarantees a devine meeting between God and those who attend worship services? In chapter six the significance of a Scripture-based liturgy in facilitating an experience of a devine meeting between God and “seekers” is determined. An example of such a liturgy is provided and subjects for further research are suggested. Dissertation (MA(Theol))--University of Pretoria, 2010. Practical Theology unrestricted

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Dissertations / Theses on the topic 'Liturgies and ritual'

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