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Dissertations / Theses on the topic 'Liturgy'
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Bidgood, Lee, and Hal Hutchinson. "Appalachian Liturgy." Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etsu-works/1043.
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Bidgood, Lee. "Appalachian Liturgy." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/3250.
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Bramham, D. "The Tequfah liturgy and the solar calendar in Qumran liturgy." Thesis, University of Sheffield, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340208.
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Daniel, William O. "Christ the liturgy." Thesis, University of Nottingham, 2013. http://eprints.nottingham.ac.uk/13078/.
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This thesis is a constructive work in theology. The aim is to show the centrality of liturgy for theological investigation, exposing how liturgical action at once shapes and gives rise to theological articulation and also manifests an implicit theology. The meaning is in the making, as it were, and this thesis seeks to show the descriptive nature of theology and liturgy as that which makes all theology possible. What is liturgy? Following the earliest usage of leitourgia in the ancient world, and especially as articulated by Saint Paul, Clement of Rome, Ignatius of Antioch, and Irenaeus, I show that the Church’s earliest articulation of liturgical action bears an implied ontology of participation, namely in the singular liturgical action of Christ. Liturgy is not, therefore, to be defined or understood as “the work of the people,” but rather as the “work of the One for the sake of the many,” in which all of creation participates. I argue that the human is to be understood as a liturgical animal who by virtue of her being(-)created is incorporated into the Liturgy God is. I also argue that liturgy names the inter-offering of the Persons of the Trinity, whereby each hypostasis exists as mutually constituting and constituted. The human’s participation in this liturgical action is a participation of the whole person, mediated by the materials and movements involved in the liturgical action—liturgy as the mediation of the divine economy. I also show how late medieval liturgical reforms issue a gradual and unwarranted relegation of the laity’s involvement in the liturgical action. Although inadvertent, this continual extraction of lay participation serves to secularize their role and extract them from the economy to which the liturgy is meant to assimilate. All of this is to expose how the liturgical action, which was vastly influential to the social imaginary of the medieval world, construes and conditions the human more and more along a secular line. Additionally, it is to recover the essential nature of liturgical action for social construction. Indeed, liturgical action as social construction—the embodying of the reciprocal and mutually constituting life of God in whose image the human is created and to whose Being, through Christ the Liturgy, the human has been assimilated, is being-assimilated, and will be assimilated.
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Hopkins, Steven Jason. "Acts of Liturgy." Thesis, Virginia Tech, 2004. http://hdl.handle.net/10919/30883.
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This project is a Catholic church located in downtown Blacksburg, VA. Whereas many religious buildings seem to rely heavily on iconography in order to designate the building as sacred, this project explicitly seeks an architectural expression of the liturgy that exists independently, but not necessarily to the exclusion of, iconography. Also present in this investigation is the idea of distilling the architectural ideas from traditional elements of church design and applying them in a more modern context.<br>Master of Architecture
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Burns, Michael P. "Foundations for planning liturgy." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Seibert, Mary Sue. "Children's liturgy of the Word." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Bidgood, Lee. "Towards an Appalachian Liturgy Homily." Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etsu-works/1092.
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Johnson, Brian Todd. "Sacred conversations viewing liturgy through art /." Theological Research Exchange Network (TREN) Access this title online. Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Henderson, Donna. "Liturgy| A common ground for ecumenism." Thesis, Regent University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1522759.
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<p>This work explores the ecumenical aspects of liturgy and how it can provide a common ground by which ecumenism can develop. Though different denominations may have varying characteristics to their liturgy the commonalities are striking. Liturgy can cross denominational and doctrinal boundaries. Whether a group adheres to transubstantiation or to representation, when the believer partakes in the bread and wine there is no question that it is Jesus Christ whom they remember. The Scriptures also cross denominational lines and does not depend upon one particular doctrinal viewpoint from which it must be read or heard. Baptism, whether by immersion or sprinkling, has been debated throughout the centuries yet is still a sacrament for most. Psalms, hymns, and spiritual songs of worship are equally as trans-denominational. Liturgy not only transcends denominations but links the contemporary church with the Church throughout the ages. </p>
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Abazie, Nikolas Okwudili. "Fundamental principles for inculturating Igbo liturgy." Hamburg Kovač, 2003. http://d-nb.info/993570240/04.
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Wolfram, Richard J. "Helping contemporary people use historic liturgy." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Wiggins, Joshua C. "Occasional Liturgy in the Henrician Reformation." DigitalCommons@USU, 2018. https://digitalcommons.usu.edu/etd/7063.
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King Henry VIII (1487-1547) famously severed ties with Roman Catholocism and nationalized the church in England in order to secure an annulment from his wife. His decision instigated the Henrician Reformation (1527-1547), a subset of the English Reformation. The king assumed the title 'Supreme Head of the English Church' and vested himself with the power to reform his country's church/ Occasional liturgies - the formal religious ceremonies surrounding birth, marriage, and death - were prime opportunities to publicly display new doctrines and procedures. Instead, these rituals changed surprisingly little and largely mirrored the pageantry performed by his parents.
Two conclusions are drawn from the results. First, the modern perception of Henry VIII as an all-powerful rebel is challenged due to his careful observance of the liturgy in order to achieve a desired outcome, whether it be a proper christening, wedding, or state funeral. Second, these royal rituals are shown to not only demonstrate religious beliefs, but also social and political realities as well. These two principles add complexity to understanding the course of the Henrician Reformation.
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Dyachkova, Yelena. "Tchaikovsky’s Liturgy as a directive for the world-outlook of the Russian intelligentsia." Universitätsbibliothek Leipzig, 2017. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-219054.
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Kaunfer, Eliezer Gershon. "Interpreting jewish liturgy| The literary-intertext method." Thesis, The Jewish Theological Seminary of America, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3668357.
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<p> This study conducts a close literary analysis of a variety of Talmudic-era prayers in order to develop a method of interpretation, called the "literary-intertext" method. Drawing on literary theory and the work of intertextuality in biblical and midrashic fields, this method offers a literary reading of prayer texts based on the juxtaposition with biblical intertexts. The method can be described as follows: </p><p> Step 1: Approach the liturgical text from a standpoint of exegesis, in which allusions abound and the surface rendering is never satisfactory. </p><p> Step 2: Using the tools of philology and academic inquiry, establish as many parallels to the liturgical text as one can to point more clearly to the identification of the intertexts. </p><p> Step 3: Identify the biblical intertext or intertexts at play in the line of prayer, and consider the surrounding biblical context. </p><p> Step 4: Identify the rabbinic interpretation(s) of the biblical intertext, giving additional layers of meaning to the text behind the prayer text. </p><p> Step 5: Offer an interpretation or set of interpretations that relate to the prayer. In the course of this study, we employ this method with the first blessing of the <i>amidah,</i> the blessings that constitute <i> havdalah,</i> and the texts of confession for Yom Kippur. In each case, the multiplicity of interpretations that emerges through the juxtaposition of the prayer text with the biblical intertext (and its rabbinic understanding) extends far beyond the original surface rendering. These interpretations are offered throughout the analysis.</p>
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Pickstock, Catherine. "The sacred polis : language, death and liturgy." Thesis, University of Cambridge, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.396099.
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Weston, Lindy. "Gothic architecture and the liturgy in construction." Thesis, University of Kent, 2018. https://kar.kent.ac.uk/67341/.
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Medieval Christian action, which is sometimes venerational, provides the embodiment of Christian narrative within relics. Abbot Suger saw masonry stones as if they were relics, and there must therefore be a corresponding Christian veneration and collective Christian working, i.e. liturgy, specifically to do with construction. Though the articulation of this collective Christian action in construction has not been attempted because masons left no written record of their work, it is certain manual construction was seen as a spiritual process of edification. This "liturgy in construction" is here explored through the idea of sacred geometry as an aspect of "uncreated being", applied geometry, and stone masonry craftsmanship. The cosmological presuppositions accepted by the medieval mind allowed for religious answers to questions of building and construction in the medieval cathedral, but contemporary literature often provides an insufficient narrative of the role of religion for the daily tasks required in stone masonry. While past scholarship has asserted the cathedral was built by theologians, such notions are now seen as suspect. To what extent did religion influence these lay builders? Although it is certainly reasonable for thinkers of the 21st century to assume a secular and technological workforce, it remains somewhat of an oversight, given the weight of the religious and written tradition in medieval culture, to assume religion played no role in design and construction. The removal of key philosophical and theological notions, such as virtue, charity, the idea of uncreated being, and miracles from debates dealing with medieval architecture result in an insufficient and inauthentic account of the Gothic cathedral. To explore the question of religious building methods in the medieval cathedral, an interpretation of the cosmology of the period is here articulated, and the work of the mason is discussed within this "cosmological" approach. Despite the absence of written documents which might reveal the presuppositions and motivations of the masons, the task of stone masonry is undertaken experimentally within this thesis in order to demonstrate how cutting stone with hand tools fits within the medieval cosmology. Thus, the processes of medieval stone masonry and of organizing a workforce without construction documents, lent themselves to easy assimilation by the medieval mind.
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Nash, Paul. "Sacralising secular society : musical theatre as liturgy." Thesis, University of Bristol, 2008. http://hdl.handle.net/1983/c2a5caa3-d415-4067-9188-6be84bd2db23.
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Musical Theatre, regarded as one of America's indigenous art forms, has only recently been the subject of serious academic interest and study. Such research has tended to focus on the musicological, the sociological and the historical. This study offers an analysis of the twentieth-century musical not only as a vehicle for myths, ideologies and dreams, but also as a carrier of an ancient religious impulse seeking expression in a modern, popular form; in effect, a liturgy.
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Bedingfield, Marvin Bradford. "The dramatic liturgy of Anglo-Saxon England /." Woodbridge : the Boydell press, 2002. http://catalogue.bnf.fr/ark:/12148/cb39279042h.
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Chung, Hee Won. "A conductor's guide to the Roman liturgy /." Thesis, Connect to this title online; UW restricted, 2004. http://hdl.handle.net/1773/11307.
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Shilubane, Carol B. "The liturgy of 'Deliverance Ministry' in Mopani." Diss., University of Pretoria, 2016. http://hdl.handle.net/2263/61206.
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Currently there is a trend, a hunger for the supernatural in the church community. One could get
an impression that people are running after the supernatural or the mystic realm. 'Deliverance
ministries' in particular that flow in the prophetic, healing and deliverance is the in thing, the
'hype'. This notion has become a center or commonality for many people in Africa. This
phenomenon has been popularized greatly among Africans because of the desperation to
escape poverty. A large percentage is turning to 'deliverance churches' that promise healing
and material reward, a search for spiritual meaning and solution to life's countless hardships.
Churches that have identified and recognized the need of the masses are
growing massively because they have learned to respond effectively to the
particular psyche of Africans. The concept of prophecy, healing, and
deliverance appeals much to Africans because it encompasses foretelling of
the future (which is paramount), spiritual and emotional healing, bodily
recuperation protection from evil spirits and witchcraft, finding remedies for
unemployment, family relationships and work related conflicts, marital
problems, to summarize, I.e. healing the 'whole person'. Deliverance is
conducted to help separate people from life's challenges or afflictions.
Healing is done against the background of transformation i.e. people should
go through all the process of conversion.
The researcher has done a literature study and looked at the liturgies
specifically deliverance, healing, and prophecy concerning these two
churches: "deliverance churches". The findings were: First these churches
center their theologies from the 'Bible'. Second the whole of their theology is
based on the power of the Holy Ghost to deliver, to heal and to prophesy.
The study was done upon the core tasks of practical theological
interpretations of (Osmer 2008:4). Four things were done: 1). Liturgical
information about deliverance, healing, and prophecy was gathered. 2).
Interpreting the liturgies of deliverance, healing and prophecy was done using
theories of the arts and sciences. 3). Theological concepts to interpret the
liturgies of deliverance, healing and prophecy constructing ethical norms to
guide responses. 4). Liturgies to determine strategies of action that influence situations in ways that are desirable as well as recommendations for criteria
for effective liturgical needs were employed.<br>Dissertation (MA (Theology))--University of Pretoria, 2016.<br>Practical Theology<br>MA (Theology)<br>Unrestricted
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Andersen, Benjamin Joseph. "An Anglican liturgy in the Orthodox Church the origins and development of the Antiochian Orthodox liturgy of Saint Tikhon /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Sfriso, Massimo. "Liturgy and refugees a proposal of eucharistic prayer /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Macdonald, Megan. "Performance art, liturgy and the performance of belief." Thesis, Queen Mary, University of London, 2011. http://qmro.qmul.ac.uk/xmlui/handle/123456789/2426.
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The history of art and religion is intricately linked in Western culture. This thesis focuses on one strand of this relationship and is concerned with the role of performance practices in relation to spirituality in the West. Contemporary performance practice and theory are at the centre of this research. Case studies on the Roman Catholic Liturgy and the performance artist Marina Abramovi! are used to show how traditional analyses of spiritual performance have not accounted for the effects and affects of metaphysics in how we understand belief. I argue that examinations of spiritual performance are needed which do not try to understand such performances in terms of their representative meaning, but rather, seek to account for their performative qualities as practices that both instantiate and manifest belief. Performative theory has been used extensively to analyse language and human action, specifically the performance of gender. Here belief is taken as the subject of performative action and rituals are examined as performance practices which perform belief. Starting with Jacques Derrida, I begin a discussion of metaphysics and representation, tracing the nature of Western understandings of belief from Plato, to Friedrich Nietzsche, to Derrida, and to contemporary theological investigations into the nature of the human soul. This establishes the metaphysical history of the treatment of belief as well as various theoretical attempts to move past this model. The work of J.L. Austin, John R. Searle, Judith Butler and Saba Mahmood is employed to examine belief through speech act theory as a verb and finally through performative theory as an action. The first half of the thesis contextualises Western belief as a culturally specific entity that has not been analysed or understood in relation to its physical and material aspects, as well as developing an analysis of performative action. The second half applies the performative approach to the case studies.
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Burnett-Chetwynd, Gemma Claire. "Feminist theology and Anglican liturgy : embodiment and Eucharist." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648155.
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Parkes, Henry Richard Maclay. "Liturgy and music in Ottonian Mainz, 950-1025." Thesis, University of Cambridge, 2012. https://www.repository.cam.ac.uk/handle/1810/283895.
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Mofokeng, Mokete. "The Belhar Confession and liturgy : a hymnological study." Diss., University of Pretoria, 2017. http://hdl.handle.net/2263/63034.
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Much study regarding the Belhar Confession has been conducted already such as: The
Belhar Confession in its historical context Plaatjies-van Huffel (2014), Chronicle of
Conference Barman/ Belhar Consultation 18 and 19 October 2004 Hansen (2005), A
gift from heaven-the receptions in the Belhar Confession in the period 1982-2000 and
its ecumenical significance today Naudè (2003) and On violence, the Belhar Confession
and human dignity Koopman (2008) to mention but a few. From preliminary
observations and some initial research, it seems that there is still a need to do an indepth
study on the liturgical function of the Belhar Confession in Music. The working
hypothesis of this study is if the Uniting Reformed Church in Southern Africa URCSA
uses Belhar more in the liturgy, especially in singing it will have an impact on the
congregations and members. In other words the working hypothesis is that there is a
link between liturgy, here specifically hymn singing, and the formation of worshippers. If
URCSA is expecting others to adopt this confession it is its responsibility to embrace it
during worship in church and to the rest of the society outside church vicinities. The
literature survey that will be carried out later in this study confirms this state of affairs
and that there is thus indeed a huge research gap in this regard. The researcher did a
literature study, conducted semi-structured group interviews, as well as the some
empirical research in order to explore the basic research question.<br>Dissertation (MA Theol)--University of Pretoria, 2017.<br>Practical Theology<br>MA Theol<br>Unrestricted
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Torti, Joseph. "The Diminished Experience of Liturgy in a Pandemic." Digital Commons at Loyola Marymount University and Loyola Law School, 2020. https://digitalcommons.lmu.edu/etd/952.
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This paper considers the pastoral challenge of a diminished experience of liturgy and worship during the Covid-19 pandemic. It explores the ubiquity of the digital realm and a pervasive culture of consumerism as factors in addition to the pandemic contributing to the challenge. We then reflect on the challenge through the theological perspective of Scripture, sacramental theology, Vatican II teaching and liturgical theology before proposing a pastoral plan.
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Arthur, Ciaran. "The liturgy of 'charms' in Anglo-Saxon England." Thesis, University of Kent, 2016. https://kar.kent.ac.uk/54689/.
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This thesis undertakes a re-evaluation of the concept of ‘charms’ in Anglo-Saxon culture, and reconsiders three core issues that lie at the heart of this genre: the definition of galdor as ‘charm’; the manuscript contexts of rituals that have been included in this genre; and the phenomenon of ‘gibberish’ writing which is used as a defining characteristic of ‘charms’. The thesis investigates the different meanings of galdor from the entire corpus of Old English before reconsidering its meaning in ritual texts. It then explores the liturgical nature of these seemingly unorthodox rituals, and argues that ‘charms’ were understood to be part of the Anglo-Saxon liturgy. The manuscript contexts of ‘charms’ indicate that Anglo-Saxon scribes did not distinguish between these rituals and other liturgical texts, and I take a case study of one manuscript to demonstrate this. Some rituals from the Vitellius Psalter have been included in editions of ‘charms’, and this case study reinterprets these texts as components of a liturgical collection. The Vitellius Psalter also reveals intertextual relationships between ‘gibberish’ writing in some of its rituals and exercises in encryption, suggesting that several texts encode meaning in this manuscript. The findings of this case study are then developed to reconsider the phenomenon of ‘gibberish’ writing that is used as a defining characteristic of ‘charms’, and it offers an alternative way of reading abstract letter sequences in ritual texts according to Patristic philosophies of language. This study does not aim to analyse every ritual that has been included in the corpus of ‘charms’ but each chapter will take case studies from a range of manuscripts that are representative of the genre and its sub-categories. The thesis challenges the notion that there was any such thing as an Anglo-Saxon ‘charm’, and it offers alternative interpretations of these rituals as liturgical rites and coded texts.
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Anyanwu, Cyprian Chima Uzoma. "The rites of initiation in christian liturgy and in Igbo traditional society : towards the inculturation of christian liturgy in Igbo land /." Frankfurt am Main : P. Lang, 2004. http://catalogue.bnf.fr/ark:/12148/cb399151523.
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Fones, Cristobal. "Latin American episcopal teaching on liturgy after Vatican II." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2006. http://www.tren.com.
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Wardley, Kenneth Jason. "Praying to a French God : liturgy, anthropology and phenomenology." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8135.
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This thesis aims to bring to wider attention the work of the Parisian theologian and philosopher Jean-Yves Lacoste (part of the so-called ‘theological turn’ in French phenomenology). Lacoste (whose most recent work, Etre en Danger (2011), articulates what he describes as a ‘phenomenology of the spiritual life’), has previously published monographs in the phenomenology of liturgy (Expérience et l’absolu: Questions disputées sur l'humanité de l'homme, 1994; ET: Experience and the Absolute: Disputed Questions on the Humanity of Man, 2004); hope and eschatology (Note sur le temps: essai sur les raisons de la mémoire et de l'espérance, 1990); philosophy and aesthetics (Le monde et l'absence d'oeuvre, 2000); and phenomenology and theology (Présence et parousie, 2006; Phénoménalité de Dieu, 2008). As a phenomenologist Lacoste is concerned with investigating the human aptitude for experience; as theologian Lacoste is interested in humanity’s potential for a relationship with the divine, what he terms the ‘liturgical relationship’ (where ‘liturgical’ implies more than simply worship writ large but refers instead to a specific anthropology, that of an existence lived and conducted ‘before God’, coram Deo). Beginning from the proposition that prayer is a theme that occurs throughout Lacoste’s writing, the dissertation employs that as a heuristic through which to view, interpret and critique his thought by offering a thematic study of prayer as it appears in his published works. It will look at issues that impact upon the ‘spiritual life’ such as boredom and fatigue, and include the following topics: ambiguity, rumour and the absurd; utopia and fantasy; body, flesh and spirit; silence; time, anarchy and flux. The dissertation is, in part, also an answer to the question as to what kind of theology might be written in response to and in dialogue with Lacoste, by examining some previously overlooked themes in and influences upon his work.
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Gordon-Taylor, Benjamin Nicholas. "Mystery : a neglected aspect of first-millennium western liturgy." Thesis, Durham University, 2008. http://etheses.dur.ac.uk/1911/.
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The thesis aims to show that the Western tradition has its own vibrant, rich, profoundly significant and enduringly relevant concept ofmystery which can best be seen to be present in the evolution of its liturgy and in associated intellectual culture in the first millennium CEo The significance of mysterium in western liturgical texts and theological writing of the second half of this period has been particularly neglected in liturgical and wider scholarship, and in the tendency to assume that the Christian East has the stronger theology of mystery, but it needs to be noticed and acknowledged for its intrinsic value and ifmodem issues in liturgical change and reconstruction are to be properly understood. In this recovery and its interpretation lies the overall originality of the thesis. Part I discusses modern approaches to mystery in the context of liturgy, highlighting and challenging some assumptions and misURderstandings that have arisen in, for example, the translation of liturgical texts. The value of the classic approaches of Baumstark and Casel is acknowledged; that of Casel is argued to be an insufficient response in itself to the importance of liturgical mystery. Three modern writers are deployed to show that mystery has a significance across disciplinary boundaries. There follow discussions of mystery as religious language, in relation to knowledge, revelation and visual art, drawing critically on and originally juxtaposing a diverse range of theological scholarship and literary geme in order to point to a common theme of what is here termed the 'moreness' of God, and the ultimate inability of language to fully describe or make known the initiative and activity of God, and to propose that, paradoxically, mystery is a necessary form of language used to indicate these very limitations. Liturgy is the supreme locus of mystery in these terms. Part II' embeds this argument first in a critical re-evaluation of the origins and background of mystery in its Greek (mysterion) and Latin (mysterium) forms and of scholarly opinion on these in late antique religious and early Christian contexts, including a fresh assessment of the notion that mystery language tended to be avoided in a sacramental context until about the fourth century CE because of its perceived associations with pagan mystery cults. The relationship between mysterium and sacramentum is then discussed and evaluated in the light of existing scholarship and new research which concentrates especially on those instances where the terms appear in the same sentence, in order to dispel the common and hitherto insufficiently challenged assumption that they . are synonymous. Their interplay shows mysterium itself to be a critically important and polyvalent term in emerging sacramental and liturgical discourse. The relatively few instances of mystery as a term in surviving early liturgical forms of eastern and western provenance are evaluated, and the original argument made that the wider use ofmystery language in the Latin tradition from the fourth century needs to be seen alongside the transition of liturgical formulae from the largely improvised to the fixed written text:. mysterium is the link, since it represents in textual terms the divine initiative assumed by the practice of improvisation. The continuing importance, richness and theological significance of the term is shown by a detailed analysis of its use in selected examples of the texts which emerged from this process. It is further shown to be a significant notion in an example of an intellectual context in which texts of this type were used, the Carolingian era and in its theological writers including the liturgist Alcuin and the allegorist Amalarius, in the Expositio Antiquae Liturgiae Gallicanae, in the debate surrounding Adoptionism, and in the so-called, but here argued to be misinterpreted, eucharistic 'controversy' between Ratrarnnus and Paschasius Radbertus. Carolingian responses to visual art lead to the original proposal that in this period text effectively functions much as art does in expressing 'moreness'. This has implications for liturgical text in the modern era and suggests a more creative approach to issues surrounding liturgical change. Mystery is the necessary language which lies at the centre of this approach.
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Fernandez, Samuel. "Popular religiosity and Hispanic liturgy toward a mutual enrichment /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Preuss, David H. "An entry level Lutheran liturgy for members and guest." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Caron, David G. "Liturgy as pastoral care for those with HIV/AIDS." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Barnum, Martin J. "The eucharistic liturgy as a school of spiritual formation." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Basseto, Teddy William Claudino. "A identidade da Igreja numa vivência pastoral-litúrgica." Pontifícia Universidade Católica de São Paulo, 2016. https://tede2.pucsp.br/handle/handle/18378.
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Previous issue date: 2016-03-16<br>The present dissertation takes as study`s fount main the identity fomented at Lins´s Particular Church, that to long of yours almost 90 years of history, was being corpored, transformed and also desconfigured. The text comes as that a alert before the various changes that the Lins`s Church suffered. Since its creation that until the actual days very was lived and experimented. However, the fragmentation suffered to long of you history, drew on gains, but, also took deceptions and distortions in your church`s identity. The presence its was felt as place of welcomed, action and participation in half of people, something very outstanding in the walked of this Local Church. Its identity was permeated by liturgic action and also pastoral that very marked your presence in São Paulo State Noroeste. It became mother of other Particulars Churches circumneighbors by more that has been something necessary to best to prove the parish and communities necessity, was also motive of disarticulation and same time a restarting whose challenges and moments were had as inconsolable so much of pastoral stamp, economic, politic and structural. The foreing identity , e.t., the presence so that were welcomed in this church, as the diversity of situations, forces, hopes referring identity of a particular Church was being, by people, before of a felt reality and limited territorially something suffocated and disfigured. It is observed with caution that the Lins `s Particular Church can have again a engaged identity by middle of Minister celebrated in the Liturgy and witnesses in the pastoral action. It isn´t as mere maintenance, but in a movement that propitiates conversion of a to celebrate and to act that it makes church, God`s people. By gives importance of a reflection on the identity of a particular Church that seeks to be each day more, Church, dived in a liquid society, fruit of a modernity liquid, as us point Zygmunt Bauman<br>A presente dissertação traz como principal fonte de estudo a identidade fomentada na Igreja Particular de Lins, que ao longo dos seus quase 90 anos de história, foi sendo constituída, transformada e também desconfigurada. O texto vem como que um alerta diante as várias mudanças que a Igreja de Lins sofreu. Desde a sua criação até os dias atuais muito foi vivido e experimentado. No entanto, a fragmentação sofrida ao longo de sua história, acarretou conquistas, mas, também trouxe decepções e distorções em sua identidade de igreja. A presença dela foi sentida como local de acolhida, ação e participação no meio do povo, algo muito marcante na caminhada dessa Igreja Local. A sua identidade foi permeada pela ação litúrgica e também pastoral que muito marcou a sua presença no Noroeste do Estado de São Paulo. Tornada mãe de outras Igrejas Particulares circunvizinhas, por mais que tenha sido algo necessário para melhor prover as necessidades das comunidades e paróquias, foi também motivo de desarticulação e ao mesmo tempo um recomeçar cujos desafios e momentos foram tidos como desanimadores tanto de cunho pastoral, econômico, político e estrutural. As identidades estrangeiras , ou seja, a presença de tantos que foram acolhidos nesta igreja, como a diversidade de situações, forças, esperanças referente à identidade de uma Igreja Particular foi sendo, pelo povo, diante de uma realidade sentida e limitada territorialmente algo sufocado e desconfigurado. Observa-se com cautela que a Igreja Particular de Lins pode ter novamente uma identidade comprometida por meio do Mistério celebrado na Liturgia e testemunhado na ação Pastoral. Não como mera manutenção, mas num movimento que propicie conversão de um celebrar e agir que a faz Igreja, povo de Deus. Por isso, da importância de uma reflexão sobre a identidade de uma Igreja Particular que busca ser cada dia mais, Igreja, mergulhada numa sociedade líquida, fruto de uma líquida modernidade, como nos aponta Zygmunt Bauman
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Dunlap, Daniel K. "Liturgy, Eucharist, and Holy Spirit : pneumatology in the Anglican liturgical tradition from the 16th to the 20th centuries." Thesis, Coventry University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.250773.
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Spinks, Bryan D. "With angels and archangels : the background, form and function of the sanctus in the eucharistic prayer." Thesis, Durham University, 1988. http://etheses.dur.ac.uk/6639/.
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The origin of the sanctus as a constituent element in the eucharistic prayer is one of the unsolved mysteries of Christian liturgy. In a Prolegomena, certain specific older theories are rejected. The use of the qeduasah in Judaism, from its biblical setting to its use in Jewish liturgy and mysticism is examined, and the continuity of these usages in Christian non-eucharlstic contexts is illustrated. From this wider background, the study examines the setting and function of the sanctus in the anaphoras of East and West to the seventh century, showing that the earliest attestations and the most logical use of the sanctus both originate in Syria and Palestine. In the peculiar Egyptian anaphoral family, it is used within Intercessions, and at Rome it appears to be a late fourth century addition, which was never given a logical setting in the canon missae. Possible origins are the Jewish Synagogue berakot, the Jewish mystical tradition, or some biblically-minded celebrants. But these possible origins are better accounted for when a variety of models for early eucharistic prayers is accepted, rather than the single model of the Birkat ha-mazon. The development of the sanctus in later Eastern and Western traditions is examined, noting the proliferation of angelological speculation in West Syria, the innovatory uses of Luther and Cranmer, and the interesting nineteenth century Reformed usage. In modern anaphoral composition it appears to be a sine qua non. Finally, the sanctus is examined in a wider theological context, defending a variety of logical doxological usages, with more than one position in the anaphora, and possibly wider variations of the biblical/liturgical form.
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O, Dochartaigh Caitriona. "Paradigmatic prayer-formulae in the early Irish church." Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/272322.
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Flegg, Columba Graham. "The Catholic Apostolic Church : its history, ecclesiology, liturgy and eschatology." Thesis, n.p, 1989. http://ethos.bl.uk/.
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Hammerstrom, Erik Joseph. "The mysterious gate: daoist monastic liturgy in late imperial China." Thesis, University of Hawaii at Manoa, 2003. http://hdl.handle.net/10125/7102.
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In this thesis I argue that in order to understand Daoist monasticism we must understand their daily liturgy. As one of the few practices shared by members of a religious order spread over a large geographical area, the liturgy represents the most basic set of views and practices its members shared. As chanted text, liturgy also represents textual doctrine 'in action,' by examining the contents of that liturgy we gain greater insight into the nature of Daoist monasticism. I begin by reviewing the history of the Daoist monastic school known as the Quanzhen. In the second chapter I examine the social and soteriological roles of liturgy according to the most dominant order of the Quanzhen, the Longmen, by relying on liturgical and normative texts. In the third chapter I analyze an influential Longmen liturgical manual. Finally, I compare the structure of Daoist liturgy with the daily liturgy of Chinese Buddhist monasteries. I also contrast the Daoist monastic liturgy with other forms of Daoist ritual in order to demonstrate the unique nature of Daoist monastic liturgy.<br>vii, 134 leaves
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Batstone, Louise Patricia Mary. "Doctrine and liturgy in Merovingian Gaul c.481 - c.751." Thesis, University of Cambridge, 2001. https://www.repository.cam.ac.uk/handle/1810/251769.
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Martinez, y. Alire Jerome J. "Cultural adaptation of the liturgy legal notion and competent authority /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Godin, Mark Anthony. "Discerning the body : a sacramental hermeneutic in literature and liturgy." Thesis, University of Glasgow, 2010. http://theses.gla.ac.uk/1400/.
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This thesis asks the question: what does it mean to “discern the body” (1 Cor. 11:29)? Answering this begins with the question’s origin in the sacramental context of a particular Christian community’s attempt to observe what became known as the Eucharist. In their physicality, sacraments act as reminders that theological concepts, while they systematise experience and knowledge, can never be simply abstract; theology must never forget the particular, discrete nature of human beings, the separation of creatures, the otherness that allows true plurality and mutuality. My thesis is divided in three parts, to address bodies and their stories in theory, literary art, and sacramental liturgy. The first part of the thesis offers a critical reading of various theologies of body and story, applying to them insights from feminist epistemology concerning situated knowledge. The critique examines the work of Graham Ward, Stanley Hauerwas, Marcella Althaus-Reid, and Paul Ricoeur, looking at the way that even their attempts to take the body into account tend to downplay the concreteness of particular people and their stories. The second part of the thesis explores the way that literature handles the problems of particularity and universality, looking at specific stories in specific novels, and examining the way they treat bodies and the meeting of bodies. I address five novels. In conversation with Anil’s Ghost, by Michael Ondaatje, I discuss the importance of touch in defining meaning. With A Map of Glass, by Jane Urquhart, I look at bodies as tactile maps and geographies of memory. Fugitive Pieces, by Anne Michaels, leads me to a discussion of the place of artistic form in the determination of meaning both for the body and for literature. The Man on a Donkey, by H. F. M. Prescott, leads to reflections upon disjunctions in bodies as various narratives make claims upon them. The discussion of Godric, by Frederick Buechner, centres upon personal identity being constructed physically, artistically and relationally through proximity with others. The third part investigates the nature of sacraments and sacramental theology as a place of attending to both the abstract and the particular, to the person—seeking a geography of love. To do this, I begin with a discussion of the search for a normative liturgical pattern as exemplified by Dom Gregory Dix’s The Shape of the Liturgy, focusing on the consequences for acknowledging the unruliness of the materiality of bodies. I then examine the approach of Gordon W. Lathrop, who uses the image of the map for describing liturgy. But his use of this metaphor construes the liturgical map as a given, turning away from interactive, creative possibilities. As a response, I look to the theologian Charles Winquist, who writes about the particularity of love. Finally, I bring together my reflections from the first two parts of the thesis to make suggestions about the liturgical body: that it is discerned by paying attention to the stories that the body carries, to the relationships in which bodies are implicated and to their locations, and to the vulnerabilities manifested by love and grief, by care.
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Gittos, Helen. "Sacred space in Anglo-Saxon England : liturgy, architecture and place." Thesis, University of Oxford, 2002. http://kar.kent.ac.uk/10432/.
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Deurbergue, Maxime Pol Aime. "The visual liturgy : altarpiece painting & Valencian culture 1442-1519." Thesis, University of Cambridge, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.613222.
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Mahokoto, Marlene S. "Lament in liturgy : a critical reflection from an URCSA perspective." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/97038.
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Thesis (PhD)--Stellenbosch University, 2015.<br>ENGLISH ABSTRACT: South Africa faces many challenges, as a country. Our communities are struggling with many issues such as poverty, inequality, rape, abuse, violence, corruption and many more. Yet, our faith community seems reluctant to lament these issues during their worship services. This research looks specifically at the practice of the Uniting Reformed Church in Southern Africa. The question that this research wrestles with is: “Given the challenging times that we live in, in what way could a re-discovery or a re-claiming of lament in liturgy, against the background of healing and hope, obtain new meaning in our congregations?” The assumption of the research is that if the church wants to be relevant in the lives of their members today, she would need to revisit and reclaim the process of lament in the liturgy. It could further be argued that a re-thinking and a re-introduction of lament in liturgy could have far-reaching and enriching implications in the life of the faith community, especially where the healing of memories is concerned. Part of the research was a literature study while another section consisted of empirical studies. Congregations from the Uniting Reformed Church in Southern Africa, in the Western Cape, took part in the studies. The main focus of the research was descriptive empirical and the information gathered had to be interpreted. Through the normative task, theological reflections could be carried out and finally possible criteria could be deduced in terms of how lament could be re-integrated into existing liturgies of our church.<br>AFRIKAANSE OPSOMMING: Suid Afrika word gekonfronteer met baie uitdagings. Ons gemeenskappe gaan gebuk onder geweldige druk en word daagliks gekonfronteer met armoede, ongelykheid, verkragting, mishandeling, geweld, korrupsie en nog vele meer. Ongeag hierdie uitdagings blyk dit asof ons geloofsgemeenskap teensinnig is om te weeklaag gedurende eredienste. Hierdie navorsing kyk spesifiek na die praktyk rondom weeklaag in die liturgie van spesifieke gemeentes in die Verenigende Gereformeerde Kerk in Suider Afrika. Die vraag waarmee hierdie navorsing worstel is: “Gegewe die uitdagende tye waarin ons lewe, op watter manier kan die herontdekking of die her-besit van weeklaag in liturgie (teen die agtergrond van heling en hoop), nuwe betekenis aanneem in ons gemeentes?”. Die uitgangspunt van die navorsing is dat as die kerk relevant wil bly in die lewens van haar lidmate, dan het sy nodig om die proses van weeklaag, binne die liturgie, weer te besoek en te eien. Verder kan dit geredeneer word dat ‘n nuwe denkpatroon en ‘n nuwe bekendstelling aan weeklaag in die liturgie verreikende gevolge kan hê in die lewens van die geloofsgemeenskap, veral waar daar na die heling van ons verlede gekyk word. Een deel van die navorsing was ‘n literêre studie terwyl die tweede deel ‘n empiriese studie was. Gemeentes van die Verenigende Gereformeerde Kerk in Suider-Afrika het deel uitgemaak van die empirisie navorsing. Die klem van die navorsing was beskrywendempiries en die data moes interpreteer word. Gedurende die normatiewe deel kon daar teologies gereflekteer word oor die maniere waarop weeklaag weer deel van die bestaande liturgie gemaak kan word in ons kerk. Verskeie moontlikhede het aan die lig gekom in hierdie verband.
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Lucas, Rory C. M. "The evolution of monastic liturgy in northern Britain before 1153." Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/19942.
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This thesis proposes that Northumbrian monastic liturgy evolved in ways distinct from those of the rest of Britain, and traces its development through three markedly contrasting periods of its history. The first chapter is concerned with the origins of monastic life in Northumbria, up to the death of the Venerable Bede in 735. Taking as source material the historical works of Bede and other contemporary lives of the saints, specific references to liturgy and chant are analysed, with the purpose of determining the importance of liturgical music in the evangelization of Northumbria, the type and provenance of the chants used, and the methods of musical transmission in the absence of notation. It becomes apparent from this analysis that by the early eighth century, Northumbrian monastic liturgy had reached a degree of sophistication unsurpassed even by Canterbury. The second chapter shows, mainly by evidence from liturgical books, how a small remnant of monastic life survived the ravages of the Viking raids, until the return of relative stability after the Norman Conquest. The persistence of cults of Northumbrian saints throughout Britain is also documented, using evidence from liturgical kalendars. The revival of monastic life after the Conquest is the subject of the third chapter, with emphasis on how the new or revived monasteries compiled their liturgical books. Strands of influence on the Durham Missal are investigated, and a little-known Scottish Tironensian missal is used as evidence of the growing importance of the reformed Benedictine orders in the north of Britain at the beginning of the twelfth century, largely due to the encouragement of David, Earl of Northumbria, who was later King David I of Scotland.