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Journal articles on the topic 'Mennonites. Liturgy and ritual'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Andrews, Jacob J. "Conformed by Praise: Xunzi and William of Auxerre on the Ethics of Liturgy." American Catholic Philosophical Quarterly 96, no. 1 (2022): 113–36. http://dx.doi.org/10.5840/acpq20211129240.

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The classical Confucian philosopher Xunzi proposed a naturalistic virtue ethics account of ritual: rituals are practices that channel human emotion and desire so that one develops virtues. In this paper I show that William of Auxerre’s Summa de Officiis Ecclesiasticis can be understood as presenting a similar account of ritual. William places great emphasis on the emotional power of the liturgy, which makes participants like the blessed in heaven by developing virtue. In other words, he has a virtue ethics of ritual closely aligned with that of Xunzi. Xunzi’s writings on ritual illuminate and

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Cantera, Alberto. "A Substantial Change in the Approach to the Zoroastrian Long Liturgy." Indo-Iranian Journal 59, no. 2 (2016): 139–85. http://dx.doi.org/10.1163/15728536-05902002.

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Between 2006 and 2013 J. Kellens published in five volumes (the last one together with C. Redard) a corrected version of the text edited by K.F. Geldner of the longest and most important Zoroastrian ritual usually known by the name of one of its variants as the Yasna. The text accompanies an experimental translation and both are followed by a commentary. J. Kellens is pioneering in translating and studying, not only the standard daily variant of the liturgy, but also its more solemn version. Furthermore, his work is the first attempt to read the complete text of the liturgy as the coherent tex

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Ahmadi, Amir. "On the coherence of Yasna: a critical assessment of recent arguments." Bulletin of the School of Oriental and African Studies 81, no. 1 (2017): 57–82. http://dx.doi.org/10.1017/s0041977x17001392.

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AbstractIn recent years a number of scholars have proposed more or less detailed schemas of the formation of the Zoroastrian ritual. These schemas offer accounts of the arrangement of the texts in the liturgy, the process of its formation, and even its function from an endogenous perspective. One way or another, they argue that the official Zoroastrian liturgy is an integrated ritual with a coherent text, and that the function of the ritual and the intention behind the arrangement of the texts can be determined by means of philological, literary and comparative analyses. The questions of forma

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Blado, Joseph, and Tyler Dalton McNabb. "Confucianism and the Liturgy." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (2020): 53–63. http://dx.doi.org/10.14428/thl.v3i3.20653.

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In Confucian thought, there exists a functional view of rituals in which the participation in ritualistic practices brings about human flourishing. Call this the Confucian Ritual Principle (CRP). Utilizing contemporary psychology, in this paper, we argue for CRP. After linking rituals to human flourishing, we argue that on the hypothesis that Christianity is true, we would expect God to establish highly ritualistic and dogmatic liturgies. Put slightly differently, we argue that we should expect what we call 'high church' on the Christian hypothesis. We then move to engage two objections to our

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Seaquist, Carl. "Ritual Individuation and Ritual Change." Method & Theory in the Study of Religion 21, no. 3 (2009): 340–60. http://dx.doi.org/10.1163/157006809x460356.

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AbstractWhat makes a ritual performance an instance of one ritual and not another? When we observe unfamiliar rituals, how do we know where one ends and the next begins? Is there a principled way of distinguishing mere preparations from the ritual proper? Can rituals change, and how do we know if they have changed? Current ritual studies methods give us no systematic means of answering such questions. Individuation is a familiar and fundamental concept in philosophy, and it should belong to the methodological toolbox of every student of ritual. This paper provides a solid introduction to some

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Gschwandtner, Christina M. "Is Liturgy Ludic? Distinguishing between the Phenomena of Play and Ritual." Religions 12, no. 4 (2021): 232. http://dx.doi.org/10.3390/rel12040232.

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What is the nature (or “Wesen”) of the liturgical phenomenon? It has become immensely popular to describe liturgical or ritual practice as a kind of “holy play,” whether as metaphor, as productive analogy for pragmatic or theological purposes, or even as making an ontological claim about what liturgy “is” in its essence. The present article seeks to complicate the association of the phenomena of liturgy and of play. The first part traces the origins of the notion of play and the development of its application to ritual in the most influential sources from Kant to Gadamer. The second part highl

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ESSER, Annette. "A Dialogue on Women, Ritual and Liturgy." Journal of the European Society of Women in Theological Research 9 (January 1, 2001): 9–51. http://dx.doi.org/10.2143/eswtr.9.0.2002906.

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Shagrir, Iris. "Liturgy and Ritual Space in Latin Jerusalem." Viator 54, no. 2 (2023): 37–56. http://dx.doi.org/10.1484/j.viator.5.142209.

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Celiński, Łukasz. "Modlitwa wiernych w strukturze obrzędowej Mszy rzymskiej w perspektywie liturgiki porównawczej." Teologiczne Studia Siedleckie 21, no. 2024 (2024): 123–39. https://doi.org/10.5281/zenodo.14905580.

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<strong><em>The Prayer of the Faithful in the ritual structure of the Roman Mass in the perspective of comparative liturgy</em></strong> Recently, there has been a renewed interest in the prayer of the faithful in its various aspects. After more than sixty years that have passed since the promulgation of the Constitution on the Sacred Liturgy of the Second Vatican Council, it is worthwhile to dwell on an element that, in a sense, has become one of the clearest signals of the idea of the conciliar reform expressed by the principle: <em>actuosa participatio fidelium</em>. This source study

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Palmer Wandel, Lee. "Setting the Lutheran Eucharist." Journal of Early Modern History 2, no. 2 (1998): 124–55. http://dx.doi.org/10.1163/157006598x00135.

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AbstractThe liturgy took place. To say that is to set the liturgy in specific architectural structures, spatial arrangements, configurations of visual images, as well as in specific human communities with unique traditions of devotional practices. In this essay, the Lutheran liturgy is "set" in two towns, Nuremberg and Rothenburg ob der Tauber, which were geographically and linguistically close. These two towns, however, had different devotional practices, different visual settings for the liturgy, different preachers and differing paces of reform. The article explores the implications of thos

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Moon, Hwarang. "The Influence of Liturgy on Human Memory: From the Perspective of Neuroscience." Studia Liturgica 51, no. 2 (2021): 230–42. http://dx.doi.org/10.1177/00393207211039563.

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Generally, there has been a lack of understanding about liturgy and ritual among reformed tradition. The Reformed and Presbyterian church has had a tendency to look down on the formative power of Christian liturgy while emphasizing cognitive knowledge and catechism education. However, liturgy is not just the repetition of a meaningless act. Liturgy has a formative power in the process of faith formation through its practice and repetition. This article studies how liturgy impacts human memory and faith formation based on several brain studies. First, while examining split-brain studies, it is

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Larson-Miller, Lizette. "Reality of presence in virtually mediated sacramentality: has sacramental theology sustained us?" Anglican Theological Review 104, no. 1 (2022): 37–53. http://dx.doi.org/10.1177/00033286211060329.

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The global pandemic has impacted the liturgical life of the church by forcing worshiping communities to turn to online liturgies in lieu of gathering together as the body of Christ in one place and time. But the ongoing theological reflection has been particularly concerned with sacramental liturgy online. How can incarnate matter-filled ecclesial sacraments be celebrated without being “in-person”? This article suggests that the ritual and sacramental effects of the pandemic brought an already-existing lack of catechesis on sacramental theology to the surface by exploring two connected convers

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Belcher, Kimberly Hope. "Ritual Techniques in Affliction Rites and the Lutheran-Catholic ecumenical Liturgy of Lund, 2016." Yearbook for Ritual and Liturgical Studies 38 (October 24, 2022): 22–41. http://dx.doi.org/10.21827/yrls.38.22-41.

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Protest and reconciliation rituals play a contested but important role in social change. This essay analyzes how rituals of reconciliation effectively negotiate between competing factions and norms by using ritual techniques as embodied symbols. Against the horizon of theory from Victor and Edith Turner and Cas Wepener, participant observation of the Lutheran and Catholic Joint Commemoration of the Reformation “Common Prayer” in Lund, Sweden on October 31, 2016 reveals five stages: crisis/diagnosis, redress, forgiveness and acceptance, binding, and reparative mission. Each is marked by its own

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Krivda, Andrej. "Comparative Analysis of the Ritual of Esztergom (1625) and the Roman Ritual (1614)." Religions 14, no. 8 (2023): 984. http://dx.doi.org/10.3390/rel14080984.

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This study analyses the Ritual of Esztergom, a ritual book published in 1625 containing rites for the celebration of sacraments and sacramentals administered by priests. The edition of this ritual book belongs to the period after the Council of Trent when the process of adaptation to the Roman liturgy began. The common elements and differences between the Ritual of Esztergom (1625) and the Roman Ritual (1614) are determined by comparative analysis. Our research has revealed a significant similarity with the Roman Ritual. Particularities preserved in the liturgical practice from the original Ri

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Puthanangady, Paul. "Decolonization of Liturgy." Jnanadeepa: Pune Journal of Religious Studies June 1998, no. 1/2 (1998): 91–98. https://doi.org/10.5281/zenodo.4255189.

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The images of God which have been projected by various religions reflect the existential search of human kind for security, sustenance and full ness of life. In worship these images are activated through rituals, songs and prayers. The legitimacy and relevance of these rituals do not primarily depend on the fact that they reflect a particular dogma or formulation of faith, but from the fact that they reflect an attitude of faith consisting in an existential relationship of human persons with the divinity. In other words, the rituals are not merely the embodiment of dogmas, but they a

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DeRoo, Neal. "The Everyday Power of Liturgy: On the Significance of the Transcendental for a Phenomenology of Liturgy." Religions 12, no. 8 (2021): 633. http://dx.doi.org/10.3390/rel12080633.

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The task of this article is to articulate the everyday power of liturgy by clarifying the transcendental significance of ritual action. The paper makes three major claims: first, that liturgical practices function transcendentally, and therefore alter how we experience the world; second, that liturgical practices therefore exercise an immense formative power in our everyday living, including the power to open up or close down the possibility of encountering the sacred in our everyday lives; third, that this power of liturgy can be articulated theoretically through a transcendental phenomenolog

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Rodenbusch, Cornel-Peter. "Liturgical Framing of Trials in 10th to 11th Century Catalonia." Religions 13, no. 3 (2022): 227. http://dx.doi.org/10.3390/rel13030227.

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This paper focuses on the question of how place, time, ritual, and liturgy were interconnected before, during, and after trials in the tenth and eleventh centuries in what is today Catalonia. It does so by highlighting cases that show that Visigothic law heavily affected the way in which trials were organized, while simultaneously leaving enough space for the liturgy and the divine to impact legal customs. This article aims to showcase these dynamics, which combine space and time with liturgy in a well-articulated framework of legal procedure that formed part of how people experienced the law

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Wimbodo Purnomo, Agustinus. "Ritual Brobosan Sebagai Penghormatan Terakhir dalam Liturgi Pemakaman Jawa-Kristiani." MELINTAS 33, no. 2 (2018): 206–27. http://dx.doi.org/10.26593/mel.v33i2.2961.206-227.

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The Catholic Church provides occasions for funeral rites so as to illuminate the death of the faithful within the paschal mystery of Christ. The Church administers the funeral and offers prayers for its departing members to escort them to the afterlife. Funeral ceremonies are held to comfort the bereaved family, but also to strengthen the faith of the people. Therefore, the funeral ceremony could be seen as a pastoral means to foster the faith of the believers and at the same time to evangelise the gospel. Inculturation could be seen as a process to help the faithful experience God’s saving pr

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Angellyna, Sri. "Tinjauan Teologis Liturgi Pemindahan Tulang Pada Pemugaran Makam Bagi Suku Dayak Kristen." Danum Pambelum: Jurnal Teologi Dan Musik Gereja 4, no. 1 (2024): 103–16. https://doi.org/10.54170/dp.v4i1.259.

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The study in this research looks at the use of grave removal liturgy in the grave removal ritual for Christians at the GKE Sinta Petuk Liti congregation. This research was conducted using a qualitative research approach with a descriptive type of research because the focus of this writing describes a research result with the aim of providing an explanation related to the phenomenon of grave removal worship using the grave removal liturgy, in which there is a bone washing ritual but carried out by Christian Dayaks. Data collection in this paper uses interviews, observation, documentation and li

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Homrighausen, Jonathan. "Unrolling the Scroll, Revealing God: Esther Scrolls as Symbols and Ritual Objects." Hebrew Studies 64, no. 1 (2023): 57–81. http://dx.doi.org/10.1353/hbr.2023.a912650.

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Abstract: Like the Torah scroll, the Esther scroll in Jewish life serves as not only a technology of text, but a symbolically charged ritual object for the liturgical theater of Purim ritual. This paper argues that in late antique Purim liturgy, the symbolic act of unrolling the scroll for the megillah reading hints at God's presence in the Book of Esther itself. Three clusters of evidence support this thesis. First, rabbinic texts describing liturgy assign symbolic value to the act of unrolling and rolling up scrolls. Second, the rabbis' choice to call Esther a 'megillah' allows them to midra

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Yusuf Silaban. "Hakekat Nyanyian Dalam Liturgi: Katekese Liturgi." Jurnal Magistra 2, no. 2 (2024): 241–49. http://dx.doi.org/10.62200/magistra.v2i2.131.

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The research is dedicated to the 60th anniversary of the Sacrosanctum Concilium (1963-2024). It is a special moment to reflect on the mystery of Crist celebrated in the liturgy. The main issue we are going to present is the relationship between song and liturgy and its function in liturgical celebrations. A song is a liturgical song when enters into the liturgy; it becomes part of the liturgy and takes a part in the purpose of the liturgy: to glorify God and sanctify the people of God. Liturgical songs lead them into the mystery that they are going to celebrate; as an accompaniment to ritual a

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Phiri, Mabvuto Felix. "Re-Membering in Action: Liturgy and Healing of Hurt Memories." Studia Liturgica 50, no. 1 (2020): 101–13. http://dx.doi.org/10.1177/0039320720906516.

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We experience around us situations of violence, pain, suffering, and injustice. Some of these experiences often leave individual and/or communal memories hurt in many different ways. The consequence is that when these hurt memories live with us they begin to shape our identity and selfhood from the perspective of wounded persons. Overlooking these experiences or burying them to amnesia can lead to the denial of what we are truly called to be. Remembering well these memories with hope for a better future in the presence of the risen Lord would be a source of healing for both individuals and com

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Dekert, Tomasz. "Twentieth-Century Changes in Catholic Liturgy and the Place of Truth in Religious Culture: A Discussion with Chantal Delsol." Religions 16, no. 7 (2025): 867. https://doi.org/10.3390/rel16070867.

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This article explores the transformative changes in Catholic liturgy during the twentieth century and their implications for the stability of religious meaning and cultural identity in the West. In critical dialogue with Chantal Delsol’s diagnosis of the decline of Christianitas, this study argues that the reform of ritual following the Second Vatican Council, rather than political entanglements, played a decisive role in weakening the public credibility of Catholic truth claims. Drawing on Roy A. Rappaport’s theory of ritual as a stabilizer of cultural meaning, the author analyzes how this po

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KIBICKI, Judith Marie. "The Ritual Function of Music in the Marriage Liturgy." INTAMS review 11, no. 2 (2005): 211–22. http://dx.doi.org/10.2143/int.11.2.2014375.

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Platten, Stephen. "David Jasper, The Language of Liturgy: A Ritual Poetics." Theology 121, no. 6 (2018): 457–58. http://dx.doi.org/10.1177/0040571x18794146i.

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FLANAGAN, KIERAN. "LITURGY AS PLAY: A HERMENEUTICS OF RITUAL RE-PRESENTATION." Modern Theology 4, no. 4 (1988): 345–72. http://dx.doi.org/10.1111/j.1468-0025.1988.tb00176.x.

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Gschwandtner, Christina M. "Phenomenology and Ritual Practice." Journal for Continental Philosophy of Religion 1, no. 1 (2019): 43–70. http://dx.doi.org/10.1163/25889613-00101004.

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Abstract This paper highlights several problems in the contemporary phenomenological analysis of religious experience in Continental philosophy of religion, especially in its French iteration, as manifested in such thinkers as Jean-Luc Marion, Michel Henry, Jean-Yves Lacoste, Jean-Louis Chrétien, Emmanuel Falque, and others. After laying out the main issues, the paper proposes a fuller investigation of religious practices, such as liturgy or ritual, as a fruitful way to address some of the identified limitations. The final section of the paper assesses what questions remain and how one might d

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

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Liturgy is an act of public theology, when considered from the point of view that Christian ritual performance is publicly enacted for the sake of a wider public, and joins the assembly to Jesus Christ, who is himself God's logos tou theou and God's liturgy. Liturgy does this work through its scripted repetition, formality, spatial and temporal patterning, focus on the body, and deployment of the familiar and unfamiliar. Through these modes, a worldview is enacted and valorizes a certain set of virtues and an orientation to living that correspond to that worldview. Among those virtues are grat

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Давыдов, И. П., and И. А. Фадеев. "Confessional (Self-)Identification of the Late Elizabethan Church of England: Richard Hooker's Views on Church Ritual." Диалог со временем, no. 82(82) (April 21, 2023): 29–43. http://dx.doi.org/10.21267/aquilo.2023.82.82.001.

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Раскрывается критическое отношение Ричарда Хукера к распространенной в период Елизаветинского религиозного устроения идее адиафоричности ритуала. На примере теоретического формирования коллективной идентичности ортодоксального крыла Церкви Англии продемонстрирована роль литургии в процессе идентификации. Была применена методология исторического анализа, семиотики теологических знаковых систем и «археологии» литургии. Вывод: идентификационное значение ритуала состоит в его стереотипности, знаковости и социальной принадлежности. Важнейшую роль в «реабилитации» и теоретическом оправдании литургии

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Proctor, Robert. "Modern church architect as ritual anthropologist: architecture and liturgy at Clifton Cathedral." Architectural Research Quarterly 15, no. 4 (2011): 359–72. http://dx.doi.org/10.1017/s1359135512000127.

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For the modern architect, the programme for the church was fraught with the dangers of excessive individualism of style or, alternatively, a merely superficial updating of tradition. To escape from both, the architect was, by the early 1960s, being exhorted to study the church's functions. Aware of the difficulties of placing ancient rituals in the same category as the sociology of education or the productivity of offices, architects and like-minded clergy saw the church as a building not only to house certain actions and communications, but also capable of lending these a relevant meaning. Th

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Faragó, István. "Body Movement in the Liturgy as Nonverbal Communication." Studia Theologica Transsylvaniensia 26 (December 20, 2023): 185–96. http://dx.doi.org/10.52258/stthtr.2023.10.

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The Christian man is homo viator, a pilgrim on the road. In the liturgy, we can meet the One who is the goal of our pilgrimage, already here on earth. The Church facilitates this encounter and communication between God and man in the liturgy by means of various non-verbal elements – elements that address the human body and its sense organs and that set man in motion. The person addressed sets out on a path, a pilgrimage towards the heavenly Jerusalem with the help of grace. In our study, we focus on three of the bodily movements in the liturgy, namely those observed in the offertory, the eleva

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de Wildt, Kim. "Ritual Void or Ritual Muddle? Deconsecration Rites of Roman Catholic Church Buildings." Religions 11, no. 10 (2020): 517. http://dx.doi.org/10.3390/rel11100517.

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The decrease in people who regularly celebrate liturgy in western Europe has led to the question of what to do with so-called obsolete church buildings. This question not only refers to whether or not a church building will be converted, reused or demolished, but also to the question of whether or not such a building needs to be deconsecrated, and if so, what does deconsecration of a church building actually entail? In this contribution, I will consider the role deconsecration rites play in the Roman Catholic church when a church building is taken out of liturgical use. In Roman Catholic litur

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Sihlé, Nicolas. "Assessing and Adapting Rituals That Reproduce a Collectivity." Religion and Society 9, no. 1 (2018): 160–75. http://dx.doi.org/10.3167/arrs.2018.090112.

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Tantrists, non-monastic religious specialists of Tibetan Buddhism, constitute a diffuse, non-centralized form of clergy. In an area like Repkong, where they present a high demographic density, large-scale supra-local annual ritual gatherings of tantrists are virtually synonymous with, and crucial for, their collective existence. In the largest of these rituals, the ‘elders’ meeting’ is in effect an institutionalized procedure for evaluating the ritual performance, its conditions and effects, and, if necessary, for adjusting aspects of the ritual. At a recent meeting, the ‘elders’ decided to ab

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Kreinath, Jens, and Refika Sarıönder. "Dynamics of Ritual Reflexivity in the Alevi Cem of Istanbul." Religion and Society 9, no. 1 (2018): 145–59. http://dx.doi.org/10.3167/arrs.2018.090111.

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The Alevi cem is a communal ritual that is performed weekly among members of a major religious minority in Turkey. Although formerly celebrated exclusively in rural village communities, this ritual became publicly accessible at the end of the 1980s when Alevi cultural associations were opened in the urban centers of Turkey. Since it was made public, the cem has undergone significant changes in the internal dynamics of its performance and in the formal design of its liturgy. By addressing multiple audiences in its urban milieu, the performance of the cem reveals moments of ritual reflexivity. B

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Moyer, Ian, and Jacco Dieleman. "Miniaturization and the Opening of The Mouth in a Greek Magical Text (Pgm Xii.270-350)." Journal of Ancient Near Eastern Religions 3, no. 1 (2003): 47–72. http://dx.doi.org/10.1163/1569212031960320.

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AbstractPGM XII.270-350, a text prescribing rituals for the creation and use of a magical ring, provides a particularly useful example through which to explore the phenomenon of miniaturized ritual in the magical papyri of late Graeco-Roman Egypt (as elucidated by Smith 1995). The ritual for creating and consecrating the ring's gemstone makes it clear that the stone is considered a miniature cult statue. The subsequent "Ouphor" invocation to be performed whenever the ring is used corresponds in name and function to the Egyptian wp. t-r or Opening the Mouth ritual as used in daily temple liturg

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Belcher, Kimberly Hope. "Ritual Systems, Ritualized Bodies, and the Laws of Liturgical Development." Studia Liturgica 49, no. 1 (2019): 89–110. http://dx.doi.org/10.1177/0039320718808702.

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The “laws” of comparative liturgical development (Baumstark, Taft) are derived from pre-modern liturgical texts and the findings of early biology and linguistics. Yet Christian liturgy is not an organically evolving species; it is a ritual system, a cultural, political, self-regulating, self-reproducing set of rites that are used to interpret and correct one another. Focusing on the reception of new practices by practiced communities, a performance theory approach spotlights the systemic interrelationships of rites and the ritual habitus of human bodies. A ritual system makes particular meanin

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Flanagan, Kieran. "Liturgy, Ambiguity and Silence: The Ritual Management of Real Absence." British Journal of Sociology 36, no. 2 (1985): 193. http://dx.doi.org/10.2307/590801.

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Vega, Meg Lacy. "Living ritual: How the Lord’s Prayer shapes liturgy and lives." Review & Expositor 118, no. 4 (2021): 513–18. http://dx.doi.org/10.1177/00346373221102942.

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This article explores the Lord’s Prayer as a form of embodied ritual through which practitioners enact the prayer of Jesus with body, mind, and spirit. A common perception of spiritual formation is that it begins with the mind (belief) and only slowly works its way into the body (behavior). Yet, Jesus’s teachings on prayer are not mental instructions (belief), but rather a demonstration of embodied practice (behavior). In this article, the author puts the Lord’s Prayer in conversation with neuroscience research and embodiment practices to unpack how this Lord’s Prayer as a physical practice sh

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Mattes, Mark. "Embodied Liturgy: Lessons in Christian Ritual by Frank C. Senn." Lutheran Quarterly 30, no. 4 (2016): 489–91. http://dx.doi.org/10.1353/lut.2016.0116.

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Anderson, E. Byron. "Embodied Liturgy: Lessons in Christian Ritual by Frank C. Senn." Theology Today 75, no. 4 (2019): 523–24. http://dx.doi.org/10.1177/0040573618804764h.

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Harvey, Susan Ashbrook. "The Stylite's Liturgy: Ritual and Religious Identity in Late Antiquity." Journal of Early Christian Studies 6, no. 3 (1998): 523–39. http://dx.doi.org/10.1353/earl.1998.0045.

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Stifoss-Hanssen, Hans, and Lars Johan Danbolt. "Ritual, trauma and liturgy – Memorial services in Nordic practical theology." Praktische Theologie 55, no. 2 (2020): 76–81. http://dx.doi.org/10.14315/prth-2020-550205.

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Yoon, Deuk-Hyoung. "Pastoral Care for Bereavement Focusing on Ritual and Feminist Liturgy." Theology and Praxis 63 (February 28, 2019): 303–30. http://dx.doi.org/10.14387/jkspth.2019.63.303.

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Even-Ezra, Ayelet. "Medieval Meaning Makers: Addressing Historical Challenges and Rejuvenating Ritual through Allegorical Interpretation of the Liturgy." Church History 92, no. 3 (2023): 513–33. http://dx.doi.org/10.1017/s0009640723002068.

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AbstractThis article studies the act of suggesting symbolic meanings for Christian divine office in medieval Europe. Twentieth-century anthropology placed great emphasis on the anthropologist as an interpreter of symbolic meanings of ritual, but while using indigenous explanations, it did not address explication as a social practice. The phenomenon of systematic symbolical explanation in medieval Europe, I propose, invites a shift in research questions from “what does ritual signify?” to “who proposes symbolic values for ritual, from which position, to whom, when, and why?” The first part of t

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Wegscheider, Florian. "Liturgical Development between Ecclesiastical Normativity and Societal Perception." Review of Ecumenical Studies Sibiu 9, no. 2 (2017): 215–30. http://dx.doi.org/10.1515/ress-2017-0016.

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Abstract The historical kiss of peace between Polish Prime Minister Tadeusz Mazowiecki and German Chancellor Helmut Kohl in Krzyżowa/Kreisau in 1989 serves as an example for how existential experiences can profoundly impact and even alter liturgy. However, liturgy can also be an obstacle for the further reflection and processing of such experiences, if they are not taken up in the liturgical setting. The political situation of a divided Europe as well as the Cold War following World War II indicate a unique situation in recent history that concernes believers all over the world. The question t

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Klein, Ralph W. "Back to the Future." Interpretation: A Journal of Bible and Theology 50, no. 3 (1996): 264–76. http://dx.doi.org/10.1177/002096439605000305.

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It is not the details in the account of the tabernacle that make up its significance but the underlying notion that God elects to be present with God's people. In both the ritual of liturgy and the commonality of daily life, God's presence is an act of grace, made in sovereign freedom.

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Morrill, Bruce T. "Models of Liturgical Memory: Mystical-Political Dimensions, Mythic-Historic Tensions." Studia Liturgica 50, no. 1 (2020): 40–54. http://dx.doi.org/10.1177/0039320719884125.

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The exercise of memory, both within and in relation to the performance of sacramental rites, comprises a number of related phenomena rich in theological and anthropological complexity. Due to their symbolic and ritual natures, memory and liturgy each evade abstract, generalizing theories while nonetheless inviting historical, social-scientific, and theological analyses useful to pastoral ministry. Given the importance yet complexity of the role of memory in liturgy, the author proposes a typological approach, essaying a number of models of liturgical memory according to some dozen categories,

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Gill, Graeme. "The Stalin Cult as Political Religion." Religions 12, no. 12 (2021): 1112. http://dx.doi.org/10.3390/rel12121112.

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Political religion is a concept that gained prominence around the middle of the twentieth century, being associated for many with the idea of a totalitarian regime. Political religion was seen as a secular ideology whose followers took it up with the enthusiasm and commitment normally associated with adherence to religion. Comprising liturgy, ritual and the sacralization of politics, it created a community of believers, and usually had a transcendental leadership and a millennial vision of a promised future. This paper will explore the utility of this concept for understanding leader cults in

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Celiński, Łukasz. "L'incenso nella liturgia. Appunti per una lettura ermeneutica della ritualità cristiana." Teologiczne Studia Siedleckie XVIII (2021) 18, no. 2021 (2022): 47–59. https://doi.org/10.5281/zenodo.5871419.

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<strong>Incense in the Liturgy. Notes for a hermeneutic reading of the Christian rituality</strong> One of the fundamental principles of the liturgical reform promoted by the Second Vatican Council was that of the active participation of the faithful in the celebration. According to the liturgical constitution <em>Sacrosanctum Concilium</em>, this participation takes place through the rites and prayers (cf. SC 48). This reminds us that ritual action makes use of a double type of language: both the verbal and the non-verbal one. The study of the liturgy, therefore, cannot be reduced to research

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Ward, Richard R. "Mourning at Eastertide: Revisiting a Broken Liturgy." Journal of Communication and Religion 20, no. 2 (1997): 15–24. https://doi.org/10.5840/jcr19972022.

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This essay revisits a Christian congregation's liturgical performance on the Sunday following the bombing of the Alfred P. Murrah Federal Building in Oklahoma City, Oklahoma on April 19,1995. Using ritual performance theory and elements of Gordon Lathrop's liturgical theology, this essay attempts to analyze the discrepancy between two intentions for the liturgical performance: to ritually celebrate the Resurrection of Jesus Christ on the Second Sunday of Eastertide while mourning the victims of the Oklahoma City bombing. The purpose of this essay is to indicate how the participants in the litu

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