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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 perspective in Taoist ritual studies, as in Taoist history its image as a state religion was displayed through dignified liturgies.
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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 Middle Kingdom were already performed in temples as part of the Osiris cult before their later canonisation on papyrus. In the following, ways of transmission will be presented that can explain the introduction of Osirian recitation texts into the temple cult before the beginning of the Ptolemaic period and thus before the point of time universally accepted for the canonisation of Osiris liturgies.
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, which represent different genres of ritual manuals devoted to celestial bodies. The first text consists of the liturgical prescriptions for a ritual dedicated to the Personal Star; the second outlines divinatory practices associated with the Nine Luminaries.
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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 argument. First, we respond to an argument that low church traditions are compatible with CRP. Second, we respond to an objection that argues against the ritual thesis, based on the flourishing of low church traditions.
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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 reality of the move from colonialism to postcolonialism. To argue this assumption first requires a conversation between incarnationally-based inculturation and the newer conversation partners of hybridity and syncretism, placing that conversation in the context of colonial and postcolonial realities before turning to an example of acculturated funeral rituals amongst the Swampy Cree of Manitoba, Canada.
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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. The extensive footnotes to this article constitute a sub-text in themselves: this is a deliberate choice on the part of the author in order to separate basic argument from illustration, comment, and useful references.
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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 animals, and demonstrates that cultic worship of animal spirits, criticized by some masters of philosophy, was part of the religious practices of the elite in the late Warring States and early imperial period. The article presents an annotated translation of the “Horses” section, discusses its contents and significance in relation to equine imagery documented in received sources, and examines its value as a source for the perception of animals and animal ritual in late Warring States and early imperial China.
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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 liturgies, conciliar and legal records, the physical appearance of Bibles and Gospel books, the representations of books in art, and written arguments from the iconoclastic controversies of the eighth and ninth centuries.
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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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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 conversations: on the one hand, eucharistic theology and the meaning of “real presence” in a time of Internet religion, and on the other hand, the effects of the insidious inculturation of consumerism and commodification highlighted in the “liturgy on demand” world of online ritual and ritual online.
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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 aesthetics of sense but also a more encompassing aesthetics of the moral imagination. In offering this interpretation, the author draws on insights from both ritual studies and practical theology, showing how they may critically inform each other.
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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 behavior in community, an apt description of corporate worship. This leads, then, to a discussion of the power of corporate worship liturgy–habitual behaviors done in the context of corporate worship–to incarnate biblical values and transmit them to the worshiper/disciple. When the liturgies of corporate worship are reenactments of what God has done in the gospel, these liturgies help to make disciples, for by reenacting what they are in Christ, Christian worshipers become what they are.
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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 necessities shape translation in new cultural contexts.
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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 examples will be drawn broadly, we will conclude with a case study of the hymn of 1QHa IV.
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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 Chou and early Ch'un-ch'iu-period ritual bronze vessels and bells. These speeches or “spoken” liturgies of legitimation initially focused on the spiritually sanctioned right of the ruler to “charge” a gift recipient, but later simply focused on the right of the vessel-maker to charge himself. This shift is most evident after 771 B.C.E. when a western tribal group forced the Chou to flee their ancestral lands and altars. Local lords, originally on the periphery of Chou authority, called themselves kings and manipulated the Chou ideology to legitimate their own independent identities (see Cook on Chu in Cook and Major forthcoming). They relied on the guidance of ritualists (possibly descendants of the Western Chou shih and yin)whose knowledge of Chou liturgy and rites was a valued commodity at local courts (Cook 1993b).
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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 the “Mother of Buddhas with Great White Canopy” (Da bai sangai fomu 大白傘蓋佛母) in the late Tang and Five Dynasties. Erecting parasols or carrying them in processions around the city was considered equivalent to demarcating boundaries, establishing defenses, and creating sanctuaries. Whether worn as a protective object, placed at the city’s four gates as a symbol of safeguarding passage, or installed in processions, the Great White Canopy Dhāraṇī and the practice of installing parasols distinguished the inside from the outside, self from others, and purity from impurity. This practice not only had the power to expel plagues and disasters, but also solemnified spaces, bringing blessings, purification, health, and peace. The parasol’s practical functions were continuously extended and mythologized, becoming a central object in rituals aimed at sanctifying space. The rise of the Great White Canopy Dhāraṇī belief in Dunhuang further reinforced its role in local customs. This method of spatial sanctification reflects the internal logic of esoteric Buddhist practices while sharing conceptual and technical similarities with traditional Chinese apotropaic arts (fangshu 方術) and Daoist exorcistic rituals. Through the grand and regular performance of these ceremonies, political legitimacy and communal well-being were successfully established.
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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 basis for the critical study of other sources such as, for example, medieval papal missals.
 
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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 meanings seem natural, permitting some new liturgical developments, impeding others. Ritualized bodies constrain rapid changes, while the entrance of bodies ritualized in a different system changes the environment, leading some to attempt to reinforce the status quo. Technologies for passing on liturgies are developed and used when a crisis demands change or imperils valued practice. Accounting for differences in liturgical recording, early and medieval liturgical reception may inform our understanding of the colonial expansion of liturgy, when technologies for transmitting liturgical rites were brought to bear on bodies ritualized in indigenous systems of the Americas, Africa, and Asia. Performative evidence from the colonial context may in turn help interpret ambiguous sources from earlier periods.
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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 provides important visual details that gradually reveal a complete series of liturgies based on the Tangut astral cult, from the maṇḍala construction to fire ritual with offerings and visualization. Therefore, it helps to demonstrate astrological knowledge and religious practices prevalent in the Tangut period but previously overlooked by modern researchers. The Tangut people learned with an encompassing mind and became skilled at new teachings, methods, and practices through transcultural communications with India and Tibet. They actively combined this learning with the existing Chinese astrological and religious traditions in the Héxī region.
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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 focus on two holy wells, Olokun and Ori Aye, the article draws on the testimonies of local knowledge, close research encounters of ritual practices and performances and readings from extant literature to open the window through which holy wells and their various manifestations in the socio-cultural life among the Yoruba could be properly assessed and adequately understood.
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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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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, that SC will prove to have the most radical and revolutionary effect on the thought, the life, and the structure of the church.That SC effected an important shift in the church's thinking and liturgical practice has been undeniable. However, like so much that was achieved in the Council, the profoundly revolutionary implications of the document are only beginning to be realized. To the extent that it is understood and implemented, the Constitution on the Liturgy points to a reversal of eighteen centuries of thinking about the church and its sacramental rituals. Clearly, this is an audacious statement, but basically what is asserted is that the understanding of sacramental liturgy is moving away from the notion of instrumental causation and towards appreciation of the effectiveness of ritual as such. There was not, of course, a formalized theology of sacramental liturgy eighteen hundred years ago that explicitly employed the idea of instrumentality. However, already in the second century there was a noticeable move away from the communitarian outlook that characterized the liturgies of early house churches. In its place the up-and-down view of liturgy's effectiveness in which the ordained person stands between God and the assembly, channeling prayer upwards and blessing downward, is expressed in the prayer for the ordination of a bishop in the third-century Apostolic Tradition.
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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. And that in itself raises the question of authenticity and authority to any user of such information and practices. Are genuine and credible online ritual practices, digitized sacred and teacher texts, symbolic images, icons, tanks, vlogs with detailed instructions on the rules of prayers by agreement or online collective pujas? And, if the adept of the religion is an offline authority to which this question may be forwarded, what should do a neophyte, an interested person or a researcher of religions? The focus of the article is the methodology of studying digital discourse of Orthodoxy concerning the epistemic authority and the legitimacy of online rituals. The author analyzes in detail the key concepts of digital studies interdisciplinary research field. The typology of online religious epistemic authorities by H. Kempbell, the concept of «strategic arbitration» by P.H. Chon and the concept of «religious digital third space» by S. Huve and N.Ash-Sheibiare examined in depth. The results of the author’s probing online study of the Orthodox online practices and digital discourse around them are of particular interest. As a final chord, the article offers specific promising directions of online research of digital Orthodox discourse of Orthodoxy. As such, the paper presents the narrative practices of theological bloggers and theo bloggers, the strategic arbitration of theological bloggers regarding the epistemic authority of the repertoire of variations of the practice of «prayer by agreement» on the digital platforms of the Orthodox social network «Elica» and the mobile application «Prayer by Agreement» and, finally, the hybrid digital proposal on rituals and practices of the network «Elica», «Notes».
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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 original revelation, what they add, and what they neglect, reflecting on what they might tell us about Tibetan approaches to continuing textual production in revelatory traditions. Much of Dudjom Rinpoche’s ‘Ultra Secret Razor Lifeforce’ Framework text for the Major Practice session (sgrub khog) reproduces virtually unchanged his earlier Framework text for the Dudjom tradition ‘Meteoric Iron Razor’, which itself draws on Guru Chöwang’s (chos dbang, 1212–1270) ‘Ultra Secret Razor’, as presented by Terdak Lingpa (gter bdag gling pa, 1646–1714), the founder of Mindroling Monastery in central Tibet. On the other hand, Dudjom Rinpoche’s main Ritual Manual (las byang) for Pema Lingpa’s cycle is more clearly rooted in the Pema Lingpa cycle, but there has been considerable re-working of the phrasing and even of some key visualisations. Some of the significant modifications were already present in an earlier Ritual Manual of the third Sungtrul (gsung sprul) or Pema Lingpa reincarnation, Tsultrim Dorje (tshul khrims rdo rje, 1598–1669), and Dudjom Rinpoche acknowledges this source. In assessing Dudjom Rinpoche’s two texts, various aspects of the productive process are highlighted, such as: the ‘blessings’ of a current generation high status lama connected with the tradition; the needs of the ritual community for familiar textual structures and liturgies; beautiful metrical verses for chanting; the integration of materials from the broader tantric heritage, but also the preservation of some highly individual elements of the revelation.
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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 historiography, after which the researchers proceed to a detailed analysis of the festive liturgies, based on video evidence from the community members themselves, and then describe individual sacred rites, rituals and liturgical elements of the Vissarion cult. Throughout the text, the authors analyze the liturgical symbols and paraphernalia. Attention is paid to the ritual inventory, ritual clothes of the priests of the movement, the architecture of temples, the liturgical calendar, etc. This article does not solve the problem of a systematic description of the liturgical practices of Vissarion's followers, which has not yet been done by domestic religious scholars, but is an attempt to start a study of this topic, in including through the introduction into scientific circulation of new sources - liturgical chants of Vissarion's followers. In particular, the work presents one of the most complete versions of the liturgical chant "Gore-gori yasno" (also known as "Sobiraytes' ludie vo edinom kruge"). The authors use publicly available sources - texts of community members on the Internet, videos and documentaries made by the followers themselves, and come to the conclusion about the dynamic development of liturgical practices and the gradual formation of a certain liturgical canon, an annual cycle of rituals, rites and liturgical norms in the life of the Vissarion communities. Throughout the text of the article, the authors supplement, comment on or refute some theses from the works of religious studies of previous years, which brings novelty to the study and testifies to the development of the object of study - the community of followers of Vissarion (Sergey Torop).
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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, particularly as a visual centrepiece during liturgies commemorating the Cross and its hypothetical manipulation during the dramatized ceremonies of Holy Week. Furthermore, some considerations are devoted to the possible changes in its liturgical reception in the late 15th and early 16th centuries, when the idea of veiling and unveiling the image became central. Finally, the changing status of this image as one of the cathedral's relics will be examined, a reality that can be traced verbatim to the 16th century.
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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.
Texte intégralRésumé :
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 at the way Eucharistic texts and spaces related to one another in the early church in order to evaluate and substantiate the theory that the shift from house churches to basilicas in the fourth century meant that the short and often improvised Eucharistic prayers of the pre-Nicene period were no longer suitable to the larger purpose-built liturgical spaces that emerged in the post-Nicene period. Despite the abundance of Eucharistic texts and spaces in the early church, no one has attempted to corollate changes in space and liturgical texts. Egypt is the ideal region to serve as a case study since there are a number of early Christian meeting spaces and Eucharistic texts preserved in that region. This article will test the theory that larger spaces required longer liturgical prayers and show that the expansion of Christian congregations, their meeting spaces, and their prayers was part of a broader process of ritual involution that we would expect to find in other aspects of their rituals as well.
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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 interdependencies of teyyam and its agrarian landscape and analyzes the multitude of ways in which liturgies of teyyam communicate exemplars of ecological and social sustainability. The aspects of sustainability intrinsic to the folk ritual are explored through three facets discussed in the paper. At the onset, the role of teyyam in shaping its sacred realm thereby simultaneously getting shaped by the singularities of geography is discussed. Second is an inquiry into the temporal and spatial dimensions of teyyam performance to establish the reciprocal relationship between teyyam and its ritualistic landscape. The third facet of the inquiry analyses the case of a folk performance through the spatial lens to decipher the layers of interdependencies within its sacred realm.
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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.
Texte intégralRésumé :
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 film analyses of liturgies in Syriac Orthodox congregations in Sweden. Building on an analysis of this material, four different usages of the headscarf could be traced: as ordinary dress, that in theory should cover the hair, but seldom did; as festal dress, resembling an accessory; as liturgical dress, used both as a token of piety and spiritual authority, and not to dress in a headscarf, resisting gender discrimination. These usages are compared to, but not fully explained by the idea of ‘new veiling’ among Muslim women, and therefore broaden the understanding of veiled traditions in a migration context.
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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 liturgical books, treatises on ceremonies, and epistolography. Analysis. In Byzantium, the New Year was celebrated on September 1 at different levels: church, state, and public. Despite its origin from the laity, the Byzantines viewed this holiday primarily as religious as it opened both the new year cycle and the church calendar. By the tenth century, there developed the order of service (akolouthia) for the first day of the new year. The patriarch served special liturgies in St Sophia’s Church and performed a crucession. The emperor was not allowed to participate in the church rituals. In Late Byzantium, the climax of the New Year ritual was the public prayer made in the imperial capital, in the Forum of Constantine, in the presence of the emperor. The ceremonial protocol documented that the ruler must participate in the New Year service. The ordinary people of Byzantium widely celebrated this holiday, spending this day in going to church, paying visits, and exchanging greetings. Conclusions. The enlarging of the programme of palatial ceremonies with the emperor’s appearance in the New Year celebration shows, from the one hand, the strengthening of the secular component of the holiday and, on the other hand, the trend to sacralization of the palatial life. The comparison of the scenario of the New Year celebration that existed in the Age of the Palaiologoi with the official holiday on such a case in the pre-Petrine Russia shows an important Byzantine influence on Russian culture of celebration and church policy.
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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.
Texte intégralRésumé :
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 formazione liturgica: avere la forma di Cristo. Significa avere la mentalità, il sentimento e la volontà di Cristo. La Lettera apostolica Desiderio desideravi conferma ancora una volta che la liturgia è la fonte e il culmine di tutta la vita cristiana.
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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, und unterstützt die Ökumene
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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 study indicate that the GKJ liturgy that has been built has not been placed on the reality of the struggle and hopes of the people amid community and cultural life. The current GKJ's view of the liturgy has a similar meaning to the religious rituals of the people that shape the identity of the people, but there is no critical step capability to build up their worship with praxis so that it can be lived in and have an impact on the lives of the people and the community.
 
 Abstrak
 Peribadahan umat Gereja Kristen Jawa tidak bisa dilepaskan dari liturgi. Liturgi memberikan pengenalan, pandangan, serta sikap iman Kristen kepada umat Gereja Kristen Jawa di tengah keberadaannya. Sepanjang sejarah liturgi GKJ telah dikembangkan model liturgi GKJ formula I, II, III, dan leksionari variasi I dan II. Proses kelahiran dan pengembangan liturgi GKJ merupakan unsur-unsur penting penelitian dalam rangka mencari penjelasan, mengapa umat GKJ masih memiliki jarak dengan kenyataan kehidupan yang ada di tengah masyarakat. Hasil yang ditemukan dalam penelitian ini memperlihatkan bahwa liturgi GKJ yang telah dibangun belum diletakkan pada kenyataan pergumulan dan harapan umat di tengah kehidupan masyarakat dan budayanya. Pandangan GKJ masa kini tentang liturgi memiliki persamaan makna dengan ritual keagamaan masyarakat yang membentuk jatidiri umat, tetapi belum ada kemampuan langkah kritis konkrit untuk membangun tata peribadahannya dengan praksis sehigga dapat dihayati dan memberikan dampak bagi kehidupan umat maupun masyarakatnya.
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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 postsekularnog razvoja, rad se osobito oslanja na interpretacije Williama T. Cavanaugha, Charlesa Taylora, Jürgena Habermasa i Marcela Gaucheta. Istraživanje pokazuje da je s dubokom društvenom i političkom transformacijom demokratske ustavne države u postsekularno doba njezina obredna dimenzija izložena snažnom dezintegrativnom procesu, te je sve manje u stanju jamčiti društvenu koheziju, kakvu je još mogla imati u sekularno doba, naime u doba stvaranja moderne države kao političke forme.
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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 en scène, le passage de Dieu dans la vie? A cet égard, l'eucharistie reste ce lieu paradigmatique d'une parole et d'un geste que libère le renoncement à toute possession de Dieu et de l'autre.
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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 caratteristiche apre la riflessione sull’importanza dell’edizione e soprattutto sulle prospettive da valorizzare in vista di ulteriori approfondimenti in ambito ecclesiale.
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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 des formes de relations entre pratiques numériques connectées et vie sacramentelle. Il nous renseigne sur le fait que la transposition numérique des actes qui caractérisent la liturgie chrétienne catholique compromet la fidélité du rituel de la messe.
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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 musique en général dans la musique du xxe siècle, ainsi que sur les diverses implications qu’une quête spirituelle peut avoir sur la production et la pensée esthétique d’un compositeur, que celui-ci soit croyant ou non, et que cette quête se concrétise par des oeuvres dites « sacrées » ou « profanes ».
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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’« autosignation »). Il est attesté et fait l’objet de commentaires des théologiens et des liturgistes depuis les tout premiers siècles du christianisme. Trois types de sources sont ici utilisés : normatives (dès l’Antiquité tardive puis dans les sommes liturgiques des xii e et xiii e siècles), subjectives (le signe de croix utilisé comme une arme contre les démons, de l’aveu du cistercien Richalm de Schöntal vers 1200) et narratives (les exempla des prédicateurs des xiii e et xiv e siècles). Des miniatures de manuscrits enluminés sont aussi convoquées. L’importance extrême du geste justifie une description précise de son mouvement (haut/bas toujours, mais gauche/droite ou droite/gauche ?), de ses effets sur soi et sur autrui, et de sa dimension affective qui, par-delà l’approche structurale, ouvre une voie commune prometteuse à l’histoire et à l’anthropologie des sensibilités.
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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 liturgiques forment un ordre sacré, une hiérarchie. Nombreux sont les détails qui viennent rehausser la splendeur des cérémonies et qui aident à représenter Dieu et Ie Christ parmi les hommes et Ie ciel surterre. Ce symbolisme est emaciné dans une société sacrale. Pourtant, on constate un paradoxe: d’un côté la création et les créatures, sortant de la main de Dieu, sont regardées commes bonnes, mais d’autre part elles doivent être bénies et consacrées sans cesse. Une valeur spéciale est attribuée à la bénédiction et à la consécration. Les mystères ou sacrements, comme beaucoup de rites et de prières du rituel, sont des instruments pour rendre Ie sacré présent. Mais ce monde sacramentel s’affaiblit lentement. Le changement de culture a une répercussion sur Ie culte. Reconnaître que Dieu est à l’oeuvre par des instruments humains et matériels, c’est essentiel pour la structure sacramentelle du christianisme. Mais on peut interpréter ce fait d’une façon moins cultuelle. En accentuant moins l’union dans Ie mystère au profit de l’imitation du Christ, on pourrait présenter un christianisme plus convaincant et contagieux.
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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 sacramental theology and maintain that such orthodoxy complements the emphasis placed upon literacy by reformers. Placing each text within a larger context, this analysis complicates narratives of religious culture that insist upon divisions between the medieval and the early modern and the Catholic and the Protestant. It offers a fuller picture of religious experiences surrounding the English Reformation’s inception.
 Cet article avance que les auteurs catholiques anglais de la période pré-Réforme ont considéré la liturgie comme un type de texte biblique pouvant être interprété avec les outils exégétiques traditionnels, tels que l’allégorèse. L’étude se penche en particulier sur trois ouvrages dévotionnels des premières décennies du XVIe siècle : les Meditatyons for Goostly Exercyse, in the Tyme of the Masse (c.1515) de B. Langford, The Vertue of the Masse de John Lydgate dans l’édition de 1520 de Wynken de Worde, et les sermons de John Fisher publiés sous le titre Lamentationes, Carmen et Vae (c.1534). Ces exégèses liturgiques utilisent la théologie sacramentelle catholique et soulignent le fait que son orthodoxie correspond à l’accent que mettent les réformateurs sur l’alphabétisation des fidèles. En replaçant chaque texte dans un contexte plus large, cette analyse approfondit les descriptions de la culture religieuse soulignant les ruptures entre le Moyen Âge et la Renaissance ainsi qu’entre le catholicisme et le protestantisme. On propose ainsi une vision plus complète des expériences religieuses entourant les débuts de la Réforme anglaise.
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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 anamnesis, seluruh tahapan ritual Ma’nene’, termasuk pemberian persembahan dan jamuan, adalah perayaan liturgis. Ma’nene’ merefleksikan penghayatan akan kasih Allah dan pemeliharaan-Nya yang tak berkesudahan. Penelitian ini menyimpulkan bahwa Ma’nene’ dapat menjadi sarana dialog antara iman Kristen dan tradisi ketorajaan, sekaligus menjadi pengingat akan kehadiran Kristus dalam kehidupan komunitas Toraja.
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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 included in the modern euchologia, the article highlights the traces of the custom and the monastic reasons of this tacitly accepted forgetfulness.
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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 postconciliar liturgical reform altered the semiotic structure of Catholic worship—shifting communication from indexical to symbolic forms and reorienting the liturgy from a vertical–concentric order to a more decentralized horizontal dynamic. The chosen method combines theoretical reflection with liturgical anthropology to assess how changes in the Roman Missal, ritual posture, and spatial arrangement disrupted the transmission of canonical messages. The conclusion suggests that this semiotic transformation undermined the liturgy’s capacity to ritually confirm the truths of faith, contributing to the broader civilizational disintegration observed by Delsol. Ultimately, this article contends that any future revitalization of Catholic culture will depend less on political influence and more on recovering the liturgy’s ritual capacity to sustain belief in transcendent truth.
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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 activities under the auspices of the Liu-Zhao sect 柳趙教派 are a classic example of the localization of Buddhism in Southwest China. The ideological system of the Liu-Zhao sect is centered on Huayan, and Huayan Grotto is the very concentration of its special philosophy. This paper considers that the cave constitutes a holy place, with a theme of thoughts of Huayan, which was built based on important doctrines of two masters. Through the combination and arrangement of diversified images, the cave is so far the most complex, complete, and systematic visualized representation of the Huayan’s theory and practice. Inside the cave are carved full-length portraits of Li Tongxuan 李通玄, the Elder of Huayan, and Guifeng Zongmi 圭峰宗密, the fifth patriarch of the Huayan sect. There are also statues and inscriptions that illustrate Li’s thoughts, such as the Ten Assemblies in Ten Locations 十處十會and the Sudhana’s Pilgrimage 善財遍參based on Li’s exegetical writings on the Avataṃsaka Sūtra; the Three Saints of the Huayan School (Huayan sansheng 華嚴三聖) carved on the basis of Li’s pioneering idea about the trinity of three saints; and the mind-only verse 惟心偈, emphasizing mind as the foundation of Avataṃsaka practice. Zongmi’s Avataṃsaka thoughts were mainly expounded through a series of commentaries on the Sutra of Perfect Enlightenment 大方廣圓覺修多羅了義經, to which the impressive Twelve Bodhisattvas of Perfect Enlightenment are directly related. In addition to the theoretical system, the cave offers two means for Avataṃsaka practice. Highly qualified Avataṃsaka practitioners practice by viewing the Trinity of Three Saints and the Buddha’s Light, and then they go through five phases of fruition to attain Buddhahood, which is the Avataṃsaka practice dominated by Li Tongxuan’s thoughts. Less qualified practitioners practice through repentance liturgies and sitting in meditation at the Ritual Site of Perfect Enlightenment, which is the practice of Perfect Enlightenment advocated by Zongmi 宗密.
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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 participant actif. En ce sens, les images ne se réduisaient pas à une illustration du rite, mais prenaient en elles-mêmes une valeur performative, suscitant pour qui les regardait la même expérience de présence réelle que la liturgie de la messe. Cet article suggère d’analyser cet habitus liturgique des images, plutôt que de s’attacher exclusivement à la dimension fonctionnelle du rapport entre liturgie et images au Moyen Âge.
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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 parties. Dans la première partie — la pandémie rituelle —, on commence par les termes du problème rituel en général, tout en nous concentrant sur les aspects de la pandémie qui peuvent être interprétés à partir de catégories rituelles. Dans la deuxième partie — la kénose de la liturgie —, on explore un chemin de fondation négative de la liturgie chrétienne.
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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 that medieval Daoism enhanced its soteriology by adopting the concept of vāsanā (xun 薰) from Buddhism, particularly Yogâcāra. Xuan Zang’s 玄奘 translation corpus of Vasubandhu, Cheng Weishi Lun 成唯識論, along with the treatises of two Tang Daoist liturgists Zhu Faman’s 朱法滿 and Du Guangting’s 杜光庭, reveal a shared belief that sacred smells transform the perfumed at a profound level, embedding the divine essence within them. The Yogâcāra concept of vāsanā, elucidated by Xuan Zang, was readily incorporated into Tang Daoism due to their shared soteriological interests. Tang Daoism was in the process of codifying its rituals for self-purification and collective salvation, thereby enhancing the significance of incense through its dynamic absorption of vāsanā. The olfactory practices in medieval Daoism demonstrate that East Asian medieval soteriology promoted universalism through the ritual interactions between Buddhism and Daoism.