Relevant bibliographies by topics / Responses (Liturgy)

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Responses (Liturgy)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Responses (Liturgy)"

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Goyvaerts, Samuel, and Fokke Wouda. "Dutch Responses to Lockdown Liturgies. Analysis of the Public Debate on Sacraments During the COVID-19 Pandemic." Yearbook for Ritual and Liturgical Studies 36 (December 31, 2020): 3–17. http://dx.doi.org/10.21827/yrls.36.3-17.

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Analyzing the discourse around sacraments – most notably the Eucharist – in Dutch newspapers in the first months of restrictions issued to combat the coronavirus pandemic, this article categorizes the various manifestations of liturgical life encountered and presents the main theological interests at stake. The article is structured according to the four types of adaptations to liturgical life displayed in the sample of articles, readers’ letters, and opinion pieces included in this study: abstinence, spectator liturgy, private domestic liturgy, and embedded domestic liturgy. This categorization helps to track the theological presuppositions involved, some of which have been explicitly articulated in the sample. These arguments are then collected and discussed. In doing so, this article lists significant responses to the liturgical practices that emerged during the first lockdown of 2020 in the Netherlands and analyses the most important themes involved, formulating some of the implications for the future of liturgical practice and thought.
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Kiss, Gábor. "Die Rolle der Kommunikation während der Liturgiereform nach dem Zweiten Vatikanischen Konzil. Die Geschichte einer pastoralliturgischen Rückmeldung über die Ergebnisse der liturgischen Erneuerung aus Ungarn." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 66, no. 2 (2021): 42–52. http://dx.doi.org/10.24193/theol.cath.latina.2021.lxvi.2.03.

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Sacrosanctum Concilium, the Constitution on the Sacred Liturgy, one of the constitutions of the Second Vatican Council, is the Magna Carta of the post-conciliar liturgical reform. However, the renewal of worship in the Catholic Church is by no means a mere one-step, linear process, but a complex sequence of procedures in which many authors have participated and are participating. It is therefore inevitable that the various hierarchical levels will engage in a continuous dialogue. The Consilium ad exsequendam constitutionem de sacra liturgia, which is responsible for coordinating liturgical reform in Rome, has on several occasions requested specific reports on episcopal conferences and the impact of liturgical amendments made by liturgical committees. The present study examines the Hungarian responses to the 1967 pastoral literature report.
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Maurey, Yossi. "‘Mary Magdalene Rises from the Dust,’ Twice." Religions 15, no. 6 (2024): 659. http://dx.doi.org/10.3390/rel15060659.

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Liturgy was the perfect and unparalleled medium for public relations in the Middle Ages, and when it came to relics, it could transform any stone, bone, or a piece of wood into an object worthy of devotion. This article revolves around the activating force of the relics of Mary Magdalene in medieval France. It examines two liturgies—from Vézelay and from Saint-Maximin in Provence—honouring the saint, representing two distinct responses whose character reflects the priorities of the communities that produced them and the agendas that set them in motion. Liturgy was accorded a special role in bolstering the claims of Provence over the corporeal presence of Mary Magdalene in its midst, with liturgists adopting a more audacious and unreserved vocabulary to validate these claims over those of Vézelay.
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Redgate, Anne Elizabeth. "Epigraphy in Tenth- and Eleventh-Century Armenia: Inscriptions as Bridges and Boundaries." Armenian Folia Anglistika 15, no. 2 (20) (2019): 135–54. http://dx.doi.org/10.46991/afa/2019.15.2.135.

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This article brings epigraphy, history, architecture, archaeology and liturgy together in an investigation of royal political ambitions and identity in tenthand eleventh-century Armenia, offering a new dimension to the usual study of inscriptions. It considers royal Armenian responses to monuments in the landscape, both ancient and recently constructed, and how the kings of two different dynasties proclaimed their greatness and their legitimacy as kings in stone, but in different ways.
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Gordon, Bruce. "Transcendence and Community in Zwinglian Worship: the Liturgy of 1525 in Zurich." Studies in Church History 35 (1999): 128–50. http://dx.doi.org/10.1017/s0424208400014005.

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Iconoclasm, rather than liturgical formulation, usually springs to mind when one reflects upon the events in Zurich in the mid-1520s. Indeed, historians of the Swiss Reformation have hardly interested themselves in liturgy, and one searches in vain the most recent and comprehensive treatment of Zwingli’s theology for a discussion of the subject. Ignored by both historians and theologians, the study of liturgy in the Swiss Reformation cuts the figure of the unknown guest at a party who everyone assumes is being entertained by someone else. The consequence has been that liturgy has not been allowed to inform our understanding of Swiss religious change; historians have preferred to leave it in the safe keeping of liturgists who, for the most part, have attended to the history of worship as a separate and distinct act of the community controlled by the clergy. This, surely, can only form part of the picture, for liturgy was perhaps the most inclusive act of the Church: worship was experienced by all levels of society, even if the people brought and took away a panoply of varied levels of comprehension and acceptance. As the central, public act of the Church, the early liturgies of the Reformation articulated the tangled web of convictions, needs, and requirements of communities in transition. Liturgies cannot be separated from either the beliefs which created them or the physical space in which they were performed. The ordered rhythm of words and actions in a particular locality was intended to engage the intellect and senses, drawing out responses at once emotional and cognitive. If we can glimpse something of the experience of worship, whether positive or negative, we shall have an insight into the mental world of the early Reformation.
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Morris, J. N. "A ‘fluffy-minded Prayer Book fundamentalist’? F. D. Maurice and the Anglican Liturgy." Studies in Church History 35 (1999): 345–60. http://dx.doi.org/10.1017/s0424208400014121.

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The Liturgy has been to me a great theological teacher; a perpetual testimony that the Father, the Son, and the Spirit, the one God blessed for ever, is the author of all life, freedom, unity to men; that our prayers are nothing but responses to His voice speaking to us and in us. Why do I hear nothing of this from those who profess to reform it? Why do they appear only to treat it as an old praying machine, which in the course of centuries gets out of order like other machines, and which should be altered according to the improved mechanical notions of our time?
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KITSON, P. M. "RELIGIOUS CHANGE AND THE TIMING OF BAPTISM IN ENGLAND, 1538–1750." Historical Journal 52, no. 2 (2009): 269–94. http://dx.doi.org/10.1017/s0018246x09007456.

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ABSTRACTThe religious reforms of the sixteenth century exerted a profound impact upon the liturgy of baptism in England. While historians' attention has been drawn to the theological debates concerning the making of the sign of the cross, the new baptism liturgy contained within the Book of common prayer also placed an innovative importance on the public performance of the rite in the presence of the whole congregation on Sundays and other holy days. Both religious radicals and conservatives contested this stress on ceremony and publicity throughout the early modern period. Through the collection of large numbers of baptism dates from parish registers, it is possible to measure adherence to these new requirements across both space and time. Before the introduction of the first prayer book in 1549, there was considerable uniformity among communities in terms of the timing of baptism, and the observed patterns are suggestive of conformity to the requirements of the late medieval church. After the mid-sixteenth century, parishes exhibited a range of responses, ranging from enthusiastic adoption by many communities to complete disregard in religiously conservative parts of Lancashire and Cheshire. Additionally, the popularity of saints' festivals as popular days for baptism fell markedly after 1660, suggesting a decline in the observance of these feasts.
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Hallonsten, Simon. "A Tactical Ecumenism of Shared Eucharistic Fasting?" Ecclesial Practices 7, no. 2 (2020): 226–40. http://dx.doi.org/10.1163/22144471-bja10020.

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Abstract Inspired by autoethnography, the article discusses experiences of joint worship between Lutherans and Catholics. Engaging the work of Michel de Certeau, I argue that both ecumenical strategies and ecumenical tactics are ways towards greater unity. Seeing the importance of ecumenical tactics in navigating the liturgy, I suggest that Durheim and Turnboolm’s concept of tactical ecumenism should be expanded to include a critical discussion of ecumenical tactics. Through a short personal narrative, I explore three ecumenical tactics that create spaces of unity. The article concludes with a discussion of possible tactical responses to the question of joint worship and Eucharistic sharing. I especially look at the ecumenical tactic of Eucharistic fasting and a possible sharing of the Eucharistic fast. Through these tactics Catholics and Lutherans can jointly acknowledge the existing division in hope of greater visible unity to come.
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Bajan, Adam. "Brazos Fellowship: A Case Study in Digitally Mediated Liturgical Design." Ecclesial Practices 7, no. 1 (2020): 32–47. http://dx.doi.org/10.1163/22144417-bja10003.

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This article examines how the liturgy in evangelical churches is influenced by digital media and digital culture. This was accomplished via an ethnographic study at a medium sized church in East Central Texas where participant observation was combined with qualitative interviews with four members of the church’s pastoral and media production team. Theorizing that decisions made about orchestrated liturgical design in churches of this type are strategic responses to social and technological developments rooted in the mediatization of society, the study revealed three key interconnected themes of significance. These are: media as intentionality, media as environment, and media as audience. A critical discourse analysis of these themes demonstrates that the unique liturgical approach in churches of this type is the result of an intentional, strategic orchestration of entertainment media and media techniques rooted in the mediatization of religion and the amplification of select elements of media logic.
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Hamilton, Sarah. "RESPONDING TO VIOLENCE: LITURGY, AUTHORITY AND SACRED PLACES, c. 900–c. 1150." Transactions of the Royal Historical Society 31 (November 8, 2021): 23–47. http://dx.doi.org/10.1017/s0080440121000025.

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ABSTRACTThe principle that church buildings constitute sacred spaces, set apart from the secular world and its laws, is one of the most enduring legacies of medieval Christianity in the present day. When and how church buildings came to be defined as sacred has consequently received a good deal of attention from modern scholars. What happened when that status was compromised, and ecclesiastical spaces were polluted by acts of violence, like the murder of Archbishop Thomas Becket in Canterbury Cathedral? This paper investigates the history of rites for the reconciliation of holy places violated by the shedding of blood, homicide or other public acts of ‘filthiness’ which followed instances such as Becket's murder. I first identify the late tenth and early eleventh centuries in England as crucial to the development of this rite, before asking why English bishops began to pay attention to rites of reconciliation in the years around 1000 ce. This paper thus offers a fresh perspective on current understandings of ecclesiastical responses to violence in these years, the history of which has long been dominated by monastic evidence from west Frankia and Flanders. At the same time, it reveals the potential of liturgical rites to offer new insights into medieval society.
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Dissertations / Theses on the topic "Responses (Liturgy)"

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Letšosa, Rantoa Simon. "A relevant liturgy for the Reformed Churches in Synod Midlands / Rantoa Simon Letšosa." Thesis, North-West University, 2005. http://hdl.handle.net/10394/697.

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One of the most important yet most undermined aspects of the Reformed Churches in the resort of Synod Midlands is its liturgy. Little study has been done on liturgy and few Church Councils make liturgy their concern. Consequently most of the Reformed Churches in Midlands are faced with the problem of syncretism, secularism and modernistic trends in the liturgy. All human beings are religious people. All humans beings are believers yet it depends whom and how people worship and in whom or what they believe. People have different cultures and in some instances, as is the case with the African religion, culture and religion are not easily separated. Liturgy has an indispensable task in transforming culture. This study aims at scrutinising the manner of worship in Reformed Churches in Synod Midlands. It is divided into three sections. The first section focuses on basic-theoretical principles, the second on meta-theoretical guidelines and empirical findings and the third on a critical-hermeneutical interaction between the basis-theoretical principles and the meta-theoretical guidelines. This study indicates that the Reformed Churches in Synod Midlands need a relevant liturgy that is suitable for the African members but also a liturgy that is not easily influenced by culture and by the world. Liturgy has to shape culture and culture has to be accommodated in the shape that liturgy takes. This does not occur at the same level. The gospel preaches to culture and leads it to repentance. The sermon, however, is presented within a certain culture, context and language. This is where culture fits in and contributes to the shaping of the liturgy. A relevant liturgy for the Reformed Churches in Synod Midlands would be a dynamic liturgy that displays an interactive communicative character. There has to be a dialogue between God and His children. The liturgist should not be an individual standing between God and humans, blocking the dialogue-related character of the liturgy. All members have to be participative and should follow the liturgy. This study therefore calls upon a free liturgy because African people are spontaneous. However this liturgy should also be characterized by the necessary order.<br>Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2005.
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Mudd, Joseph C. "Eucharist and Critical Metaphysics: A Response to Louis-Marie Chauvet's Symbol and Sacrament Drawing on the Works of Bernard Lonergan." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1743.

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Thesis advisor: Frederick G. Lawrence<br>This dissertation offers a critical response to the fundamental sacramental theology of Louis-Marie Chauvet drawing on the works of Bernard Lonergan. Chauvet has articulated a significant critique of the western theological tradition's use of metaphysics, especially in interpreting doctrines relating to the presence of Christ in the Eucharist, liturgical sacrifice, and sacramental causality. Chauvet's criticisms raise questions about what philosophical tools allow theologians to develop a fruitful analogical understanding of the mysteries communicated in the sacraments. This dissertation responds to Chauvet's challenge to theology to adopt a new foundation in the symbolic by turning to the derived, critical metaphysics of Bernard Lonergan. The dissertation argues that Lonergan's critical metaphysics can help theologians to develop fruitful understandings of doctrines relating to Eucharistic presence, liturgical sacrifice, and sacramental causality. In addition Lonergan's categories of meaning offer resources for interpreting sacramental doctrines on the level of the time, while maintaining the genuine achievements of the past. Chapter one presents a survey of some recent Catholic Eucharistic theologies in order to provide a context for our investigation. Here we identify existentialist-phenomenological, postmodern, and neo-traditionalist approaches to Eucharistic doctrines. Chapters two, three, and four present a dialectical comparison of Chauvet and Lonergan on metaphysics as it pertains to Eucharistic theology specifically. Chapter two examines Chauvet's postmodern critique of metaphysical foundations of scholastic Eucharistic theology. Our particular concern will be with Chauvet's methods, especially whether his appropriation of the Heideggerian critique of scholastic theology offers an accurate account of Thomas Aquinas, and whether it offers a fruitful way forward in Eucharistic theology. Chapter three explores Lonergan's foundations for metaphysics in cognitional theory and epistemology. Lonergan's critical groundwork in cognitional theory attends to the problems of bias and the polymorphism of human consciousness that lead to a heuristic metaphysics rather than a tidy conceptual system. Chapter four explicates Lonergan's heuristic metaphysics and articulates the elements of metaphysics that enable an understanding of the general category of causality in critical realist metaphysics. Chapter five explores Lonergan's foundations for theological reflection paying particular attention to the importance of intellectual conversion before going on to survey Lonergan's categories of meaning. Chapter six engages the task of systematic theology and proposes an understanding of Eucharistic doctrines grounded in Lonergan's critical realist philosophy and transposed into categories of meaning<br>Thesis (PhD) — Boston College, 2010<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology
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English, Kathryn Raimer. "A musical response to the Reformation : choirbooks 31, 32, 33 and 40 from the Hofkapelle of Ulrich VI of Württemberg /." Ann Arbor (Mich.) : UMI, 2006. http://catalogue.bnf.fr/ark:/12148/cb40063425w.

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Chou, Po-Hao, and 周舶皓. "The effects of exogenous methyl jasmonic acid application induced defense responses to Spodoptera litura and its parasitoid (Snellenius manila) in soybean." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/11617416054090061632.

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碩士<br>國立中興大學<br>昆蟲學系所<br>100<br>Plants would produce induced defense responses when they are damaged by herbivores, and decrease populations of herbivores. Those responses that including direct defense which can decrease performance of herbivores or indirect defense which can attract the natural enemy that against pests. In addition, lower performance of herbivore would also affect performance of natural enemy. Jasmonic acid (JA) is a plant hormone, play an important role in defense pathway induced by herbivores in many plants. Previous studies have indicated that exogenous methyl jasmonic acid (MeJA) in plants can induce defense responses against herbivores. The objective of this study is to understand the effect of MeJA treated soybean on performance of the armyworm (Spdoptera litura) and its parasitoid wasp Snellenius manilae. Three main experiments are included in this study. First, we used soybean leaves that treated with MeJA and fed to armyworm and observe the performance of armyworm. Secondly, we observed the performance of wasp which parasitized the armyworm which fed soybean leaves treated with MeJA. In the final study, we observed the attraction of wasp to soybean leaves treated with MeJA. Results of this study suggests that soybean treated with MeJA would induced defense response to decrease the performance of armyworm decrease the approximate digestibility (AD) and relative growth rate (RGR). MeJA would increase the larvae stage of the Snellenius manilae, but have no significant different in cocoon weights and longevity. In addition, soybean leaves treated with MeJA after 48 hours demonstrated the attracting ability.
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Books on the topic "Responses (Liturgy)"

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Church of England in Canada. Versicles, responses and the litany (Tallis). University Press, 1995.

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Mayhew, Kevin. PrayerSong: Twenty reflective settings for unison or part singing for use in special services oras introits, responses and short anthems. Kevin Mayhew, 1996.

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World Council of Churches. Commission on Faith and Order., ed. Baptism, Eucharist & ministry, 1982-1990: Report on the process and responses. WCC Publications, 1990.

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Baschko, Ẓevi Hirsch ben Benjamin. Sefer Tifʼeret Tsevi: ʻal sheʼelot u-teshuvot. Ṿaʻad la-hafatsat sifre posḳim, 1985.

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Chibuko, Patrick Chukwudezie. Liturgical inculturation: An authentic African response. IKO, Verlag für Interkulturelle Kommunikation, 2002.

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Naiman, Alter Yeḥiʼel. Sefer Ṭov ʻayin.: Ḳinʼat Pinḥas. ḥ. mo. l., 1994.

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Yehudah, Ḥayim Yiśraʼel. Ḳunṭres Avarkhekha be-Ḥayai: Be-ʻinyene birkhot ha-nehenin. Mekhon Naḥalat Yiśraʼel, 1998.

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Abraham ben Ze'ev Nahum Bornstein. Hagadah shel Pesaḥ Avne nezer. yo. l. be-yozma de-hilula k.ḳ. rabenu z.y. ʻa., 2013.

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Yehudah, Ṭenenboim Meʼir, ред. Hagadah shel Pesah: Arze Levanon. Ḳunṭres Imre Yehudah. M.Y. Ṭenenboim, 1985.

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Dov, Ṿolner Mosheh, ред. Hagadah shel Pesaḥ: ʻim perush Imre ḥamudot. M.D. Ṿolner, 1985.

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Book chapters on the topic "Responses (Liturgy)"

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Allen, Phil. "Film as a Pedagogical Tool for Trauma- and Resiliency-Informed Theology and Liturgy." In Racialized Health, COVID-19, and Religious Responses. Routledge, 2022. http://dx.doi.org/10.4324/9781003214281-28.

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PANCHUK, MICHELLE. "Power and Protest: A Christian Liturgical Response to Religious Trauma." In Philosophies of Liturgy. Bloomsbury Academic, 2023. http://dx.doi.org/10.5040/9781350349292.ch-5.

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Stokes, Laura K. T. "Mendelssohn’s Deutsche Liturgie in the Context of the Prussian Agende of 1829." In Rethinking Mendelssohn. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190611781.003.0016.

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Felix Mendelssohn’s 1846 setting of the Deutsche Liturgie is among the least understood of his sacred compositions. Far from being an isolated instance of music intended for the liturgy of the Prussian Union Church, Mendelssohn’s work participates in and responds to a tradition of such settings that can be traced back to the 1829 Prussian Agende, whose Musik-Anhang was compiled by Mendelssohn’s teacher Carl Friedrich Zelter. A comparison of Mendelssohn’s setting with those composed by Eduard Grell and Wilhelm Taubert offers a context for reappraising Mendelssohn’s sacred music in light of the historicist values of mid-nineteenth-century Berlin and for nuancing our understanding of Mendelssohn’s aesthetics, creative choices, and intellectual approach to sacred music.
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"“God Waits for and Responds to Sincere Prayer and Responsible Actions”1." In Liturgy and Ethics. BRILL, 2017. http://dx.doi.org/10.1163/9789004356528_004.

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Gschwandtner, Christina M. "Sensoriality." In Welcoming Finitude. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286430.003.0005.

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Chapter 4 discusses the role of the senses in liturgy, arguing that they function in the form of a dialogic call and response. It also suggests that excess is not always the best way to talk about liturgical experience. The final section of the chapter considers liturgical “things” such as the Eucharist.
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Rea, Michael C. "Narrative, Liturgy, and the Hiddenness of God." In Essays in Analytic Theology. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198866817.003.0008.

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Chapter 7 draws on recent work by Eleonore Stump and Sarah Coakley to defend a response to the problem of divine hiddenness that is consistent with the claim that God does not permit divine hiddenness in order to secure greater human goods. Although this conclusion is consistent with the claim that God permits divine hiddenness for the sake of some greater good, it rules out the idea that whatever human goods may be promoted by divine hiddenness are the goods for the sake of which God remains hidden.
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Vidas, Moulie. "Tradition and Vision." In Tradition and the Formation of the Talmud. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691154862.003.0007.

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This chapter considers Hekhalot literature to show that the Sar ha-Torah narrative from this corpus responds to the Talmudic academies‘ ideology of Torah study, presenting an alternative vision for Jewish culture in which retention and recitation are central rather than marginalized. It argues that this response correlates with other Hekhalot texts that recruit powerful images such as heavenly vision, transformation, and angelic liturgy to the project of memorizing and reciting the Oral Torah. It also contends that there is some evidence that the individuals whom the Babylonian Talmud marks as its opponents—the tanna'im—had a role in the shaping of Hekhalot traditions. Finally, the chapter suggests, based on the fact that the Hekhalot texts enter Jewish history as texts transmitted by Babylonian reciters, as well as on other connections between the tanna'im and Hekhalot texts, that the Babylonian reciters took active part in the shaping of Hekhalot traditions.
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Wurzburger, Walter. "The Individual in the Crisis." In Jewish Preaching in Times of War, 1800 - 2001. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781906764401.003.0030.

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This chapter takes a look at Walter Wurzburger's sermon. Here, the central theme of the sermon, is expressed by the title. Appropriate to the occasion of Yom Kippur and its liturgy, it focuses on individual responsibility, confession, and atonement. The ritual of the high priest in the ancient Temple and the formulations of his confessions, incorporated into a climactic moment of the Yom Kippur liturgy, are applied by the preacher to the present. In time of war, in time of disaster for one's people, the proper response should not be merely to condemn others — whether the Nazis or the Allies — but to accept responsibility for one's own failures to do what might have been done. While this is a very traditional motif, it must have taken some degree of courage for a young rabbi, who had arrived in the United States less than five years earlier and had only recently arrived at his congregation in Boston, to address his auditors in this manner.
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Gaposchkin, M. Cecilia. "Clamoring to God: Liturgy as a Weapon of War." In Invisible Weapons. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501705151.003.0008.

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This chapter is about the institutional organization of liturgical penitence and supplication in the call for victory and vengeance that began in the wake of the Battle of Hattin. Starting with Gregory, popes and other ecclesiastical authorities sought to mobilize the collective spiritual resources of Christendom to pray to God to beseech aid in prosecuting holy war. Every major crusading initiative after was supported by a program liturgical supplication. This was a devotional response. And it was part of a larger program of social reform and pastoral organization that sought to widen spiritual and material support for the crusades and for Christian virtue in general. And most consequentially, it was part of the way in which the crusades were iteratively sacralized and brought into the very heart of Christian identity. Over the course of the thirteenth century, the program to call on God to support the crusade was embedded into the cursus of liturgical life. It also embedded the aims of crusading into the defining rituals of Christianity.
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Bryan, Christopher. "A Genre for Mark." In A Preface to Mark. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195080445.003.0004.

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Abstract I have yet to address directly the question asked earlier: What kind of text would Mark have been seen to be, either by its author or by its first readers and auditors? What, in short, was its genre? Following the massive and influential work of Rudolf Bultmann, and for reasons that have perhaps more to do with theological conviction than scientific criticism, there has been until recently a curious reluctance among New Testament scholars to consider this question seriously, or to look to literature contemporary with the written gospel for parallels that will help us understand its genre. The written gospel, it has been claimed, is of its own kind: sui generis. It is unique, having no exact parallel in any literature. The gospels can be understood only as expansions of the primitive Christian preaching, or as having risen in response to a need for Christian lections to match the Jewish calendar in the liturgy. There are elements of truth in all these claims. There is evidence that early Christian literature was read in the Christian assembly (Col. 4:16; compare Philem 2). Yet there is hardly evidence that at this period it was read in sequence, or in connection with a “calendar” that is itself a matter of considerable scholarly uncertainty. Justin’s description of the Roman liturgy in the mid-second century, when “the memoirs of the apostles or the writings of the prophets” were read “for as long as time permits,” appears in any case to contradict such an idea (Apology 1.67).
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