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Artículos de revistas sobre el tema "Liturgies and ritual"

Autor: Grafiati

Publicado: 25 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Zhang, Zehong, та Yang Luo. "An Overview of the Weiyi (威儀 Dignified Liturgies) of Taoism". Religions 14, № 6 (2023): 779. http://dx.doi.org/10.3390/rel14060779.

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Dignified liturgies (weiyi 威儀), one of the fundamental concepts in the Taoist scriptures, shows the overall image of Taoism displayed at the altar of the retreat (zhai 齋) and offering (jiao 醮) rituals. By examining the weiyi and Weiyi Masters in Taoist history, the dignified image of Taoist priests, the dignified duties of ritual masters, and the weiyi at the altar of the zhai and jiao rituals, we argue that the weiyi, which embodies the sacred dignity of the zhai and jiao altar, is key to understanding the meaning and function of Taoist zhai and jiao rituals. An overview of the weiyi is a new

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2

Bommas, Martin. "Zur Frühentstehung der Osirisliturgien an den Beispielen der Kapellen des Osiris Ptah Neb Anch und Osiris Neb Anch in Karnak." Zeitschrift für Ägyptische Sprache und Altertumskunde 149, no. 2 (2022): 133–49. http://dx.doi.org/10.1515/zaes-2021-0009.

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Summary Papyrus Schmitt, dated in early Ptolemaic times, offers a clue to the earliest date of the writing of the mortuary liturgies of the Old and Middle Kingdom, which were transformed into Osiris liturgies. Mortuary liturgies were always recited from papyrus scrolls, as attested for example by the ritual Papyrus BM EA 10819 from the New Kingdom. Examples of Osiris liturgies on papyrus as part of the grave goods of private individuals are generally attested from the early Ptolemaic period onwards. At the same time, there can be no doubt that parts of the mortuary liturgies from the Old and M

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3

Matsumoto, Ikuyo. "Two Mediaeval Manuscripts on the Worship of the Stars from the Fujii Eikan Collection." Culture and Cosmos 10, no. 1 and 2 (2006): 125–44. http://dx.doi.org/10.46472/cc.01210.0215.

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A large number of mediaeval documents addressing specific liturgies directed to stars and planets and their iconographical and ritual representation have been preserved in Japanese private and public collections. The Fujii Eikan Archives, kept at the Art Research Centre of Ritsumeikan University, Kyoto, comprises five manuscripts related to the worship of stars, including some hitherto unpublished material. They are essential texts for the study of star-related rituals and the nature of stars in the early medieval period. This article offers an analysis and translation of two of these texts, w

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4

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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5

Larson-Miller, Lizette. "The Juxtaposition of Ritual Worlds. Maintaining Relationship in Anglican Indigenous Christian Funerals." Yearbook for Ritual and Liturgical Studies 38 (October 24, 2022): 42–58. http://dx.doi.org/10.21827/yrls.38.42-58.

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The juxtaposition and maintenance of inherited and indigenous rituals suggests there is something in each of those sources which are felt necessary to retain as both create and express identity and faith at the heart of the ritual processes. Counter to many conversations in liturgy which advocate for full inculturation as the goal, I suggest that acculturation, rather than inculturation, may be, for certain cultures and liturgies, the preferred ritual pattern, a ritual technique to continue two identities in the midst of diversity, especially in Christian communities who live in the ongoing re

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6

Darragh, Neil. "The Distortion of Christian Ritual." Pacifica: Australasian Theological Studies 6, no. 1 (1993): 21–48. http://dx.doi.org/10.1177/1030570x9300600102.

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Although we normally expect christian liturgies to have benevolent effects on the participants, this may not always be the case. Christian rituals may not only fail to achieve their intended purpose, they may also suffer from distortion, with harmful results. Two kinds of distortion may be distinguished here: “recipient distortion”, which arises from defects in the recipients of the ritual action; and “symbolic distortion”, which arises from within the patterns of the ritual symbols themselves. We need to attend to strategies of detection and correction, particularly for symbolic distortion. T

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7

Sterckx, Roel. "An Ancient Chinese Horse Ritual." Early China 21 (1996): 47–79. http://dx.doi.org/10.1017/s0362502800003400.

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This article examines a section in the Shuihudi 睡虎地 Rishu 日書 (Daybooks) entitled “Horses” (ma 馬) which describes the instructions for the performance of a ritual to propitiate a horse spirit. The text is one of the earliest transmitted ritual liturgies involving the treatment of animals. It reveals a hitherto little known aspect of the role of animals in early Chinese religion; namely, the ritual worship of tutelary animal spirits and the performance of sacrifices for the benefit of animals. Furthermore, it corroborates the existence of magico-religious rituals involving the treatment of anima

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8

Parmenter, Dorina Miller. "The Iconic Book." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (2008): 160–89. http://dx.doi.org/10.1558/post.v2i2.160.

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To elucidate some of the origins of what Martin Marty has called “America’s Iconic Book,” this article analyzes early Christian rituals in which the Bible functions as an icon, that is, as a material object that invokes the presence of the divine. After an introductory discussion of icons, it shows that early Christian communal rituals of Gospel procession and display as well as popular and private ritual uses of scripture as a miracle-working object parallel the uses and functions of Orthodox portrait icons while circumventing issues of idolatry. Examples come from a survey of early Christian

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9

Baker-Wright, Michelle. "Book Review: Caring Liturgies: The Pastoral Power of Christian Ritual." Anglican Theological Review 97, no. 2 (2015): 364–66. http://dx.doi.org/10.1177/000332861509700229.

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10

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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11

Tirres, Christopher D. "Exploring the Aesthetics of Mexican-American Popular Ritual." New Theology Review 28, no. 2 (2016): 1. http://dx.doi.org/10.17688/ntr.v28i2.1226.

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This essay explores the ritual dynamics of Good Friday at the San Fernando Cathedral in San Antonio, Texas. Four liturgies take place on this day, the most famous of which is the via crucis, or public reenactment of the trial and crucifixion of Jesus. As gripping as the via crucis is, the author focuses on a lesser-known Good Friday liturgy, a traditional Mexican service called the Pésame. In this solemn service, congregants come to pay their condolences to the grieving Mary, who performs a powerful liturgical dance. The essay explores the ways that Mary’s dance ignites not only a visceral aes

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12

Aniol, Scott. "Practice Makes Perfect: Corporate Worship and the Formation of Spiritual Virtue." Journal of Spiritual Formation and Soul Care 10, no. 1 (2017): 93–104. http://dx.doi.org/10.1177/193979091701000107.

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This article argues that corporate worship is one of the primary means of making disciples through the ritual formation of spiritual virtue. It explains that a disciple is formed not only through transmission of doctrine, but also through cultivating the heart's inclinations. Christian disciples are not only “knowers”; they are “doers,” observing everything Christ has commanded. Since people act primarily according to their hearts’ desires, pastors who wish to make disciples must concern themselves with the heart's inclinations. Such inclinations are shaped most significantly through habitual

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13

Walker, Trent. "A Chant Has Nine Lives." Journal of Vietnamese Studies 15, no. 3 (2020): 36–78. http://dx.doi.org/10.1525/vs.2020.15.3.36.

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The story of how Theravada Buddhism came to be adopted among urban Kinh communities in southern Vietnam challenges how scholars narrate Buddhist history. Focusing on the transformation of a single liturgical text—a chant, originally in the Pali language, to invite a monk to give a sermon—as it circulates across Thailand and Cambodia before its eventual translation from Khmer into Vietnamese in the mid-twentieth century, this essay reveals how chants grow as they circulate, how Theravada liturgies unsettle distinctions between classical and vernacular languages, and how ritual and ideological n

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14

Krause, Andrew R. "Protected Sects." Journal of Ancient Judaism 5, no. 1 (2014): 25–39. http://dx.doi.org/10.30965/21967954-00501003.

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As the self-proclaimed “Sons of Light,” the Qumran Movement became obsessed with their battle against the forces of evil, allowing this polarity to pervade their literature. This paper will compare two sectarian apotropaic liturgies (4QSongs of the Maskila–b and 4QIncantation) with the Hodayot psalms in terms of function and ritual performance. We will demonstrate that the same prophylactic elements that unite the apotropaic texts are present in the Hodayot, especially their “magical” elements, demonology, anthropology, and sapiential elements used for defense against evil spirits. While examp

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15

Cook, Constance A. "Spring and Autumn Period." Journal of Asian Studies 54, no. 1 (1995): 148–52. http://dx.doi.org/10.1017/s0021911800021628.

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In the history of chinese religions the Ch'un-ch'iu or Spring and Autumn period (eighth to fifth centuries B.C.E.) was a time of transition between the court rituals of the Western Chou gift-giving society and the private or local cult practices evident in the later Eastern Chou market economy (Cook 1993a). This was the time when the local lords usurped the Chou king's ritual “power” (te) to “charge” (ming) and the Chou lineage lost its authority. The transition is most evident in the speeches (yueh) of the kings and local rulers inscribed on the eating or striking surfaces of the late Western

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16

Celiński, Łukasz. "Il Caeremoniale nella storia della Messa Romana." Warszawskie Studia Teologiczne 36, no. 2 (2023): 88–107. http://dx.doi.org/10.30439/wst.2023.2.5.

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 Historical research must always pass through the critical study of sources. The historical value of a source can be assessed through comparison with other coeval sources, especially if they are of different type or origin, concerning, however, the same reality. The present study proposes an arrangement of the main papal and episcopal ceremonials of the Roman Rite area from the point of view of information related to the ritual performance of the Mass. Since the origins of the Roman ceremonial are to be found in the context of papal liturgies, our contribution also offers a contextual ba

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17

Yu, Xin. "Sacred Space, Material Culture, and Ritual Practice for Installing Parasols in Dunhuang." Religions 15, no. 11 (2024): 1408. http://dx.doi.org/10.3390/rel15111408.

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This paper aims to shed new light on the religious function and symbolic meaning of parasols (san 傘) in Buddhist ritual practices, tracing the origins of the concept and examining its representations in texts and art. The author focuses on manuscripts, particularly the “Liturgies for Installing Parasols” (Ansan wen 安傘文) from Dunhuang, and argues that parasols were used as special ritual instruments to guard the local community. Their sacred power stemmed from the apotheosis of the parasol’s practical function of shielding and protecting people, which was further enhanced by beliefs surrounding

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18

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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19

Liao, Yang. "Astral Cult in the Encompassing Mind: Rethinking the ‘Stellar Magic Circle’ from Khara-Khoto." Acta Orientalia Academiae Scientiarum Hungaricae 76, no. 1 (2023): 47–91. http://dx.doi.org/10.1556/062.2022.00124.

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A rare painting with unique subject matter among extant Tangut cultural heritage, the so-called astral maṇḍala (more accurately, Grahamātṛkā-maṇḍala) from Khara-khoto deserves focused academic attention. Now in the collection of Hermitage, this painting broadens the horizons of research from multiple perspectives, including the history of astrology, Tangut culture, Esoteric Buddhism, and ritual studies. Introduced into Tangut Buddhism likely via Tibet, the Grahamātṛka-maṇḍala contributed to the construction of both a new iconographical system and a new pantheon of astral deities. The painting

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20

Raheem, Oluwafunminiyi. "Folk Liturgies and Narratives of Holy Wells among the Yoruba of Southwest Nigeria." Etnološka tribina 51, no. 44 (2021): 109–22. http://dx.doi.org/10.15378/1848-9540.2021.44.06.

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Building on Celeste Ray’s extensive research on Ireland’s holy wells, I show how folk liturgies underlie meanings that are closely related to some of the practices that manifest around holy wells among the Yoruba in southwest Nigeria – meanings that are often neglected in the holy wells literature. I adapt some holy wells terms as they appear in existing studies for illustrative as well as for comparative purposes. Their interpretation and analysis will, however, focus on the liturgical narratives that best fit the article’s perception of what is local to holy wells among the Yoruba. With a fo

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21

Chen, Huaiyu. "Making Four Buddhist Worlds: A Reading of the Liturgies for Creating Ritual Spaces in Dunhuang Manuscripts." Hualin International Journal of Buddhist Studies 4, no. 1 (2021): 1–36. http://dx.doi.org/10.15239/hijbs.04.01.01.

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22

Cooke, Bernard. "Sacrosanctum Concilium: Vatican II Time Bomb." Horizons 31, no. 1 (2004): 105–12. http://dx.doi.org/10.1017/s0360966900001109.

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In the wake of the Second Vatican Council there were remarks about the Decree on Religious Freedom being a time bomb, because its views on freedom of conscience would have revolutionary impact if applied to the life of the church itself. There was more general recognition of the fundamental shift in ecclesiology that was implied in Lumen gentium and Gaudium et spes. As for Sacrosanctum concilium (SC), the document on liturgical revision, it obviously pointed to important shifts in Catholic liturgical activity, but it was not seen as a theologically innovative document. It may well be, though,

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23

Ostrovskaya, E. A. "Rituals in Discourses of Digital Orthodox Christianity: Methodology and Research Trends." Concept: philosophy, religion, culture, no. 1 (July 7, 2020): 105–20. http://dx.doi.org/10.24833/2541-8831-2020-1-13-105-120.

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In the realities of the millennium the transcendent is banalized – at any moment the user of web 2.0 can find himself in the meditation space of the Buddhist ritual of building a sand mandala or order a moleben in one of the Orthodox churches of the world. The Internet and new media technologies provide an opportunity to host and store data that is potentially accessible to many people. Sacred texts of various religious traditions, rituals and practical instructions to them, liturgies, molebens, magic formulas and so on, are no longer the domain of a narrow circle of charismatic professionals.

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Cantwell, Cathy. "Re-presenting a Famous Revelation." Buddhist Studies Review 33, no. 1-2 (2017): 181–202. http://dx.doi.org/10.1558/bsrv.31646.

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This article considers issues of authorship and textual development over the generations, focusing on the contributions of the erudite scholar/lama Dudjom Jigdral Yeshe Dorje (bdud ’joms ’jigs bral ye shes rdo rje, 1904–1987, hereafter, Dudjom Rinpoche), to the revelations of Bhutan’s national saint, Pema Lingpa (padma gling pa, 1450–1521), on the tantric deity Vajrak?laya. Dudjom Rinpoche compiled a number of ritual practice texts for this revelation cycle, also writing commentarial instructions on them. Here, two of his compilations are examined in detail, considering how they relate to the

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Davydov, Dmitrii, and Boris Chibisov. "Cult practices of Vissarion’s (Sergey Torop’s) followers." St. Tikhons' University Review 110 (December 21, 2023): 103–16. http://dx.doi.org/10.15382/sturi2023110.103-116.

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The authors of the article consider the liturgical (liturgical, as well as prayerful) practices of the followers of Vissarion, the founder of the so-called "Church of the Last Testament", living in the Abode of the Dawn and near it. The research problem that the authors state at the very beginning is the lack of a systematic description of the liturgical practices of Vissarion's followers and the obvious lack of individual point studies of this direction within the framework of the existence of this religious movement. The beginning of the article is devoted to a brief analysis of historiograp

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26

Sara, Carreño. "De imagen a cuerpo santo: el crucifijo polimatérico de la Catedral de Ourense (siglo XIV). Historia, usos, recepción." Arte Cristiana. Rivista internazionale di storia dell'arte e di arti liturgiche CXI (April 30, 2023): 106–17. https://doi.org/10.5281/zenodo.8364297.

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This paper studies the medieval sculpture of Christ crucified known as Santo Cristo kept in the cathedral of San Martiño de Ourense in the northwest of the Iberian Peninsula. Firstly the analysis will focus on the impact this image has had over the centuries on the sacred topography and spatial configuration of this cathedral, including changes in the naming of altars, alterations to existing volumes, and even the creation of new spaces for worship and devotion. Secondly, the liturgical and ritual uses this crucifix would have had in the late Middle Ages will be investigated, particular

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27

Chase, Nathan P. "Developments in Early Eucharistic Praying in Light of Changes in Early Christian Meeting Spaces." Journal of Early Christian Studies 32, no. 3 (2024): 367–402. http://dx.doi.org/10.1353/earl.2024.a936759.

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Abstract: Performance criticism (Tambiah) and the Egyptian textual and material evidence strongly suggest that there is a correlation between the size of Christian worship spaces and the length of early Eucharistic prayers that likely holds outside of Egypt as well. Liturgy as an embodied experience not only includes liturgical texts, but also art, architecture, sounds, smells, gestures, and movements. Attending to the non-textual dimensions of the liturgical celebration provides a fuller picture of how Christians, especially in the early Church, celebrated their liturgies. This article looks

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C, Anjali, and Vishakha Kawathekar. "Lessons of Sustainability: The Folk Reading of a Ritualistic Landscape." Cracow Indological Studies 25, no. 1 (2023): 1–40. http://dx.doi.org/10.12797/cis.25.2023.01.01.

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This paper entails an investigation of the reciprocal relationship between the agrarian landscape and the cultic practice of teyyam prevailing in the cultural region of Kolattunāṭu. Focusing on the agrarian history, production pattern and the resultant social formations, it attempts an analytical reading of the socio-historical realities of teyyam in Kolattunāṭu. The characteristic features of teyyam performance and its consistent co-existence with the associated landscape have resulted in distinctive cultural and social formations in the region. The current research argues on the interdepende

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29

Nordin, Magdalena, and Andreas Westergren. "Veiled Integration: The Use of Headscarves among a Christian Minority in Sweden." International Journal of Religion 4, no. 1 (2023): 3–17. http://dx.doi.org/10.33182/ijor.v4i1.2340.

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In this article, we trace a specific ‘situated bodily practice’, namely the ‘act of covering’ the head with a scarf during liturgy, in a church that has migrated from the Middle East to Sweden. This ‘veiled tradition’ is interpreted as a ‘ritual of migration’ that can cast light on the complexities of re-producing traditions in a new setting, functioning as a ‘cultural prism’ for the question of integration. The broader aim is to nuance the symbolic value given to the veil in political discourse in the West, as a sign of (non-)integration. The empirical basis for this study has mainly been fil

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Kushch, Tatiana. "Celebrating the New Year in Byzantium." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2023): 320–28. http://dx.doi.org/10.15688/jvolsu4.2023.6.24.

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Introduction. Many cultures consider the first day of the new year a holiday which supposes the performance of specific rituals and rites. The traditions of New Year celebrations reflect the nature of this or that civilization, its historical experience, and religious and world-viewing constants. The said is to the full extent actual for the Byzantine civilization. The purpose of the work is to reconstruct the general scenario of official celebrations, to trace its evolution, and to analyse the folk tradition related to it. Methods and materials. The main sources of the given research are litu

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Mojzeš, Marcel. "Lettera „Desiderio desideravi” del Papa Franceso come una nuova sfida per la formazione liturgica." Polonia Sacra 27, no. 3 (2023): 137–50. http://dx.doi.org/10.15633/ps.27309.

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La lettera apostolica Desiderio desideravi del Santo Padre Francesco va oltre l'ambito liturgico della tradizione latina e rappresenta una sfida anche per i cattolici orientali per il suo spessore teologico, liturgico e spirituale. Questo articolo presenta alcuni dei punti principali di questa lettera apostolica: 1. Il desiderio di Dio è l'inizio della formazione liturgica, 2. La bellezza della liturgia è più dell'estetismo rituale, 3. Stupore davanti al mistero pasquale: parte essenziale dell'atto liturgico, 4. Formazione alla liturgia e formazione dalla liturgia, 5. Obiettivo della formazion

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Kranemann, Benedikt. "Liturgiewissenschaft zwischen Geschichte und Gegenwart Zum Profil heutiger Liturgiegeschichtsforschung." Praktische Theologie 53, no. 3 (2018): 141–45. http://dx.doi.org/10.14315/prth-2018-530305.

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Zusammenfassung Um den christlichen Gottesdienst in seiner Komplexität verstehen zu können, ist die Kenntnis seiner Geschichte unverzichtbar. Die Liturgiewissenschaft mit ihrer spezifischen Fachkompetenz zur Erforschung religiöser Rituale muss dafür Liturgie als performatives Geschehen und als religiöse Praxis in den Blick nehmen. Sie darf nicht allein bei Texten stehen bleiben. Sie ist auf Interdisziplinarität innerhalb der Theologie und der Kulturwissenschaften angewiesen. Das liturgiegeschichtliche Wissen hilft, das Verhältnis der unterschiedlichen konfessionellen Liturgien zu verstehen, u

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Rumekso, Ayub Widhi. "Evaluasi terhadap Tata Ibadah Kontekstual Gereja Kristen Jawa." Kurios 5, no. 1 (2019): 74. http://dx.doi.org/10.30995/kur.v5i1.91.

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The worship of the people of the Javanese Christian Church cannot be separated from the liturgy. The liturgy gives an introduction, views, and attitudes of the Christian faith to the Javanese Christian Church amid its existence. Throughout the history of the MPD liturgies, the I, II, III, and lectionary variations of the I and II liturgical models have been developed. The process of birth and development of the GKJ liturgy are important elements of research to find an explanation, why GKJ people still have a distance from the realities of life that exist in society. The results found in this s

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34

Špehar, Hrvoje. "Political Liturgy and the Ritual in the (Post)Secular Political Order." Nova prisutnost XXII, no. 1 (2024): 45–57. http://dx.doi.org/10.31192/np.22.1.3.

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U radu se istražuje način promjene obrednoga u okviru političkih liturgija između sekularnoga i postsekularnog doba i poretka, kao i prethodna konstitucija političke liturgije kao društveno-političkog fenomena. Politička liturgija se analizira na tragu istraživanja Claudea Rivièrea, te se nastoji pokazati da je suvremeni razvoj demokratske ustavne države, kao i njezina transformacija u oblik postmodernog i postsekularnog poretka uvelike obilježena prisutnošću obrednoga u politici. Pri analizi ključnih prekretnica između političkog institucionaliziranja u obliku sekularnog doba i njegova postse

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Lapointe, Guy. "Dieu et la scène liturgique." Thème 6, no. 2 (2007): 61–72. http://dx.doi.org/10.7202/024963ar.

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RÉSUMÉ Dans la liturgie, la réalité de Dieu existe; elle est presque de l'ordre d'une évidence. Cette réalité de Dieu est mise en scène. Pourtant, dans cette expérience, le réfèrent Dieu reste toujours la réalité non manifeste, abstraite, qu'on appelle à « venir en présence » et que le rituel propose de manifester concrètement. Que signifient les diverses mises en scène liturgiques qui ouvrent l'espace d'une relation à Dieu et à l'autre? Jusqu'à quel point la liturgie est-elle vraiment un lieu de révélation et de mémoire? Le temps dans la célébraiton liturgique n'indique-t-il pas, par la mise

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Sodi, Manlio, and Morand Wirth. "Il Rituale Sacramentorum edito da san Francesco di Sales nel 1612. Tra teologia, pastorale e spiritualità." Salesianum 73, no. 2 (2011): 281–308. https://doi.org/10.63343/ba7359nh.

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Lo studio di un libro liturgico, come il Rituale edito da san Francesco di Sales, può fornire elementi per vari ambiti di riflessione. Prendendo l’occasione dalla riedizione anastatica di quell’opera a quattro secoli di distanza dalla sua pubblicazione, si evidenzia l’apporto che una simile edizione può offrire per la teologia soprattutto liturgica, per la pastorale e la spiritualità. In questa linea gli Autori presentano il percorso formativo di Francesco di Sales e la sua opera pastorale come vescovo di Ginevra ma “in esilio” ad Annecy. La storia del Rituale e delle sue principali caratteris

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Mouthé, Gildas. "TIC et mutations religieuses." Religiologiques, no. 45 (2023): 245–64. http://dx.doi.org/10.7202/1113249ar.

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L’apparition de la pandémie de COVID-19 a entraîné un ralentissement et même une interruption des activités religieuses, obligeant l’Église catholique qui est au Cameroun à recourir au réseau social Facebook pour offrir aux fidèles la possibilité de vivre les célébrations de la messe. Malgré la levée des restrictions et la réouverture des lieux de célébrations liturgiques, le recours à ce média social numérique n’a pas diminué. La diffusion en direct des messes en ligne reste une réalité prégnante au sein de l’Église catholique. Le présent article a l’ambition d’analyser et de rendre compte de

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Bertrand, Simon. "Entre liturgie et rituel." Circuit 21, no. 1 (2011): 75–79. http://dx.doi.org/10.7202/1001164ar.

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La spiritualité en musique se limite-t-elle à la représentation d’un dogme et l’utilisation des diverses composantes de sa liturgie, ou s’agit-il aussi d’une certaine approche du son que l’on peut retrouver dans les stratégies compositionnelles du compositeur ? Telle est la question que veut poser cet article, où il est souhaité de générer, par l’interprétation de certains de leurs écrits, une sorte de dialogue imaginaire entre le « compositeur théologique » Olivier Messiaen et le « mystique agnostique » Morton Feldman. Il est aussi souhaité de réfléchir sur les rapports entre spiritualité et

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FLANAGAN, KIERAN. "RITUAL FORM: LITURGY'S SOCIOLOGICAL DIMENSION." Modern Theology 2, no. 4 (1986): 341–61. http://dx.doi.org/10.1111/j.1468-0025.1986.tb00123.x.

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Schmitt, Jean-Claude. "Un geste rituel : le signe de croix au Moyen Âge." L'Homme 247-248, no. 3 (2023): 101–32. https://doi.org/10.3917/lhom.247.0101.

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Les rituels sont un objet commun aux anthropologues et aux historiens. La société médiévale, du fait notamment du poids de l’Église, a connu une multitude de rituels de toutes sortes. Le choix se porte ici sur le plus petit – mais sans doute le plus important – des gestes rituels chrétiens, le signe de croix , accompli isolément ou comme partie de séquences rituelles plus complexes. Il est omniprésent, universel, et (quoique sous conditions) à la portée de tous : clercs et laïcs, femmes et hommes. Il est tantôt transitif (servant à bénir une personne ou un objet), tantôt réflexif (on parle d’«

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van Der Aalst, A. J. "De Spiritualiteit van Het Christelijk Oosten." Het Christelijk Oosten 43, no. 1 (1991): 4–20. http://dx.doi.org/10.1163/29497663-04301003.

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La spiritualité de l'Orient chrétien: IV La spiritualité liturgique Dans ce quatrième article l’auteur essaie d’esquisser la relation entre la liturgie et la vie spirituelle. Puisque Ie sujet est très vaste, il en relève un point central: Ie symbolisme dans la liturgie. Le symbolisme se manifeste dans l’espace et Ie temps. Il est clair dans l’architecture de l’église, dans l’art des icönes, comme aussi dans Ie temps, ou Ie passé et l’avenir sont rendus présents en célébrant les mystères. Les personnes et les choses ont également un sens symbolique. Les célébrants habillés de leurs vêtements li

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Rinkevich, Matthew J. "Reading Ritual: Biblical Hermeneutics and the Liturgical “Text” in Pre-Reformation England." Renaissance and Reformation 41, no. 2 (2018): 37–64. http://dx.doi.org/10.33137/rr.v41i2.29833.

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This article argues that orthodox English writers during the pre-Reformation period conceptualized the liturgy as a type of biblical text interpreted with traditional exegetical tools, especially allegoresis. In particular, it focuses upon three devotional works produced during the first several decades of the sixteenth century: B. Langforde’s Meditatyons for Goostly Exercyse, in the Tyme of the Masse (ca. 1515); Wynken de Worde’s 1520 edition of John Lydgate’s The Vertue of the Masse; and John Fisher’s sermon Lamentationes, Carmen, et Vae (ca. 1534). These liturgical exegeses uphold orthodox

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Kristanto, Kristanto, and Stepanus Ammai Bungaran. "Ma’nene’ Sebagai Ekspresi Liturgis: Memahami Ma’nene’ sebagai Perayaan Liturgis dengan Pendekatan Anamnesis." Jurnal Onoma: Pendidikan, Bahasa, dan Sastra 11, no. 1 (2025): 991–1002. https://doi.org/10.30605/onoma.v11i1.5413.

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Tulisan ini mengeksplorasi praktik Ma’nene’ yang dilakukan oleh orang Toraja-Kristen. Penelitian ini menempatkan Ma’nene’ sebagai perayaan liturgis melalui pendekatan anamnesis, yaitu pengingatan dan perayaan atas kehadiran Tuhan dalam kehidupan sehari-hari. Meskipun Ma’nene’ sering dianggap problematis dalam konteks kekristenan, pendekatan ini menawarkan integrasi ritus dan etos sebagai ekspresi iman. Dengan metode kualitatif berbasis observasi, wawancara, dan studi pustaka, penelitian menunjukkan bahwa Ma’nene’ menghubungkan dimensi kultural, historis, dan teologis. Dalam perspektif anamnesi

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POST, P. "Paysage rituel: la liturgie en plein air." Questions Liturgiques/Studies in Liturgy 77, no. 3 (1996): 174–90. http://dx.doi.org/10.2143/ql.77.3.2003617.

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Oltean, Daniel, and Youhanna N. Youssef. "Ascèse et liturgie dans l’Orient chrétien. Coutumes monastiques à l’enfermement d’un reclus." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 24, no. 3 (2020): 585–605. http://dx.doi.org/10.1515/zac-2020-0054.

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Abstract This article focuses on the ancient Greek and Coptic euchologia containing a little-known monastic liturgical ritual used when a monk exchanged his coenobitic way of life for a solitary one. The oldest Greek manuscripts which preserve this ritual date back to the 10th century. In the Coptic environment, it is found in manuscripts from the 14th century. Nevertheless, long before these dates, Syriac literary sources mention an office for the blessing of the monastic cells, which contains several elements in common with the Greek and Coptic liturgical texts. As the ritual is no longer in

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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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Zhang, Yuanyuan. "A Sanctuary of Avataṃsaka: The Theoretical and Practical Studies on Huayan Buddhism Embodied in the Sculptures of the Huayan Grotto in Anyue". Religions 16, № 4 (2025): 438. https://doi.org/10.3390/rel16040438.

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The Huayan Grotto in Anyue County is one of the most typical caves of the grottoes of Sichuan 四川 and Chongqing 重慶. Being well known for its grand scale and the beautiful style of its sculptures, the cave was designed and carved by the Liu-Zhao sect 柳趙教派 in eastern Sichuan during the Southern Song Dynasty. The Liu-Zhao sect is a local religious group that relies on grottoes and statues to state concepts, propagate ideas, and spread doctrines. The sect is good at integrating a variety of Buddhist thoughts to form its own unique theoretical and practical system. The large-scale statue-making acti

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Lentes, Thomas. "Performance et représentation. Une réflexion sur le rapport entre liturgie et image au Moyen Âge." Histoire de l'art 89, no. 1 (2022): 63–88. https://doi.org/10.3406/hista.2022.4003.

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La liturgie de la messe médiévale était avant tout conçue comme un rituel de la memoria passionis , une reconstitution ritualisée de la Cène et de la Passion du Christ. Bien que l’espace liturgique fût rempli d’images de différentes sortes, celles-ci n’étaient pas utilisées dans le rite lui-même. C’est plutôt en délimitant l’espace et le temps de la messe, en conférant une aura spécifique à cet espace, en donnant à voir le contenu du rite et en perpétuant l’éphémère de la liturgie que les images lui étaient reliées. À travers la méditation, en outre, l’image transformait le fidèle en un partic

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Cardita, Ângelo. "La liturgie confinée." Laval théologique et philosophique 76, no. 3 (2021): 349–75. http://dx.doi.org/10.7202/1084137ar.

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La pandémie de la COVID-19 n’a pas interrompu que l’existence quotidienne et le déroulement régulier du fonctionnement de l’Église catholique. Bien au-delà de cette interruption, mais appuyée sur elle, la pandémie a fini par mettre en lumière des faiblesses inouïes dans le processus de redécouverte de la dimension rituelle de la foi. Cette étude développe cette ligne de pensée en lui donnant un contenu concret comme contribution au débat sur la valeur et la non-valeur des rites religieux pour l’existence humaine ainsi que des rites profanes pour la vie de foi. L’étude s’organise en deux partie

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Ro, Sang-ho. "Perfuming and Divine Scents in the Soteriology of Medieval Buddhism and Daoism." Religions 16, no. 4 (2025): 517. https://doi.org/10.3390/rel16040517.

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The olfactory sense and experience are considered a conduit between spirituality and the divine realm in Daoism. The ceremonial use of incense in Daoism (shixiang 侍香) has been explored from various theological perspectives and described by numerous liturgists. Despite its importance, several questions about the development and history of Daoist olfactory culture remain unresolved. This paper examines medieval religious dialogs concerning divine smells and smoke before and during the Tang dynasty, a period marked by the interaction and mutual influence of Daoism and Buddhism in China. I argue t

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