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Статті в журналах з теми "Liturgical Movement in Poland"

Автор: Grafiati

Опубліковано: 7 червня 2025

Оновлено: 2 серпня 2025

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1

Potrzebowski, Grzegorz. "Arcybiskup Piotr Mańkowski (1866-1933) jako przedstawiciel Ruchu Liturgicznego w Polsce." Teologiczne Studia Siedleckie 21, no. 2024 (2024): 193–209. https://doi.org/10.5281/zenodo.14905654.

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<strong><em>Archibishop Piotr Mańkowski (1866-1933) as a representative of the Liturgical Movement in Poland.</em></strong> Bishop Piotr Mańkowski (1866-1933) was not a widely known hierarch of the Catholic Church. It was mainly due to a political-historical context of the times he lived in. However, the pastoral activity and writing of Bishop Piotr resulted in his becoming a permanent part of the history of the Liturgical Movement in Poland. Even though the works of Bishop Mańkowski are nowadays forgotten, in times of his activity he was an extraordinary example of remaining faithful to

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2

Sefano, Parenti. "La cura pastorale dei fedeli di rito bizantino-slavo: la prospettiva romana." Teologiczne Studia Siedleckie XIX (2022) 19, no. 2022 (2023): 247–75. https://doi.org/10.5281/zenodo.7845043.

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<strong>The Pastoral Care of the Faithful of the Byzantine-Slavic Rite: The Roman Perspective</strong> The study considers the evolution of the locution "Byzantine Slavonic rite" coined in the 1930s to refer to the liturgical tradition of the Neo-Union in Poland and the formative and pastoral responses offered by the Holy See to the Unionist movement. Special attention is given to the Roman edition of liturgical books in Church Slavonic and its pre-ecumenical insights.

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3

Lisiecki, Tomasz. "Muzyka chóralna w diecezji lubelskiej w okresie posługi biskupa Stefana Wyszyńskiego." Roczniki Humanistyczne 69, no. 4 Zeszyt specjalny (2021): 123–36. http://dx.doi.org/10.18290/rh21694spec-6.

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The article presents the pastoral project of recreating the musical culture of the Catholic Church in Poland after World War II. The author outlines a broader context of pastoral activities undertaken at that time by the Primate of Poland, August Hlond. The pastoral work of Bishop Stefan Wyszyński in the Lublin Diocese was part of this nationwide plan to rebuild the role of music in churches, especially in the field of choral music. The article discusses the main assumptions of this work. It was based on Wyszyński’s understanding of choirs as a very important pastoral group in the Church, whic

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4

Main, Izabella. "The Avant-Garde of the Catholic Church? Catholic Student Groups at the Dominican Churches in Poznań and Krakow, Poland." Social Compass 58, no. 1 (2011): 115–32. http://dx.doi.org/10.1177/0037768610392729.

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The author analyzes the organization and activities of Catholic student groups during and after the communist period in Poland as an example of the transformation of religious life in response to the challenges of modernity. She argues that the student groups organized by Dominican fathers in Poznań and Kraków were the avant-garde of the Catholic Church: they pioneered liturgical reform, social activism among the laity, the ecumenical movement, the introduction of popular culture into the churches and charismatic renewal. This contradicts the image of a closed, “traditional” and “conservative”

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5

Pavlenko, Anton. "Movement for ukrainization of the autocephal «Orthodox church in Poland» in Volyn in the 20-30’s of the 20th century." Scientific Papers of the Kamianets-Podilskyi National Ivan Ohiienko University. History 43 (April 12, 2024): 360–74. http://dx.doi.org/10.32626/2309-2254.2024-43.360-374.

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The purpose of the article: to analyze the movement for the Ukrainianization of the autocephalous «Orthodox Church in Poland» in Volyn. The research methodology is grounded on the principles developed by the “Annals” school, in particular, objectivity in judgments about the past, the desire to understand the mentality of social groups of that time, first of all the clergy, the specifics of their relationships. In the process of research, the methods of analysis and synthesis, as well as chronological, comparative and descriptive methods were applied.The scientific novelty of the obtained resul

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6

Froniewski, Jacek. "Możliwości i perspektywy ekumenicznej posługi duchownych wobec chorych w warunkach hospitalizacji." Ekonomia 23, no. 4 (2018): 125–37. http://dx.doi.org/10.19195/2084-4093.23.4.10.

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Possibilities and prospects of ecumenical priestly ministry to the sick under hospitalizationThe paper shows the range of possibilities of ecumenical service of priests to the sick of other Christian denominations. In Poland it is a problem which has been growing in the face of contemporary migration movements. Nowadays the chaplain in his service in hospitals much more often encounters the faithful of other denominations. Also medical science clearer and clearer sees in patients care a whole range of determinants linked to their denomination, on which often depends their perception of the qua

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7

Tribe, Shawn. "The New Liturgical Movement." Usus Antiquior 3, no. 2 (2012): 147–49. http://dx.doi.org/10.1179/1757894912z.00000000014.

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8

Benini, Marco. "From the Liturgical Movement to Pope Francis's Desiderio desideravi : Frederick McManus and His German Colleagues United in Liturgical Formation and Reform." Jurist: Studies in Church Law and Ministry 79, no. 2 (2023): 433–58. http://dx.doi.org/10.1353/jur.2023.a915495.

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ABSTRACT: The 2023 McManus Lecture, delivered at The Catholic University of America, honors the prominent canonist and liturgist Monsignor Frederick R. McManus by highlighting his liturgical expertise and merits for the liturgical renewal. McManus notably cooperated with his German colleagues in Trier, Johannes Wagner as the head of the German Liturgical Institute, and Balthasar Fischer, the first chair of liturgical studies in Germany. Based on their letters kept in the archive of the Liturgical Institute in Trier, one can see how these important figures of the liturgical renewal became acqua

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9

Magas, Kevin D. "Eucharistic Revival Through Liturgical Formation: The Liturgical Movement Revisited." Antiphon: A Journal for Liturgical Renewal 28, no. 3 (2024): 295–323. https://doi.org/10.1353/atp.2024.a946790.

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ABSTRACT: This article explores how the Eucharistic Revival called for by the Bishops of the United States can be enriched through a retrieval of major themes in the twentieth-century Liturgical Movement. In particular, it explores how the concepts of liturgical participation in mystery, integral liturgical formation, and Eucharistic solidarity are developed in the thought of major voices in the movement. Ultimately, it argues that a deepened awareness of the connections between the liturgy and other moments in Christian life is a necessary prerequisite for the current Eucharistic Revival to b

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10

Ploeger, Mattijs. "Het ‘onliturgische’ karakter van de Liturgische Beweging." NTT Journal for Theology and the Study of Religion 61, no. 2 (2007): 109–22. http://dx.doi.org/10.5117/ntt2007.61.109.ploe.

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In dialogue with the Dutch liturgical scholars Marcel Barnard and Paul Post, who recently stated that the context of late modernity takes us necessarily ‘beyond the Liturgical Movement’, Mattijs Ploeger sketches the Liturgical Movement as a school of not just liturgical but also theological (biblical, patristic) reassessment. He calls this primarily theological and only secondarily ritual identity the Liturgical Movement’s ‘unliturgical’ character. Paradoxically, at the time when this theological-liturgical school began to be recognised widely (the 1960s), it was simultaneously regarded as ren

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11

Ploeger, Mattijs. "Waarom is de Liturgische Beweging nooit een zelfstandige “modaliteit” geworden in het Nederlandse protestantisme? Historische en systematisch-theologische beschouwingen." Yearbook for Ritual and Liturgical Studies 39 (December 14, 2023): 66–80. http://dx.doi.org/10.21827/yrls.39.66-80.

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Like many other churches, Protestantism in the Netherlands had its own Liturgical Movement during the twentieth century. Unlike some churches, for example the Anglican Communion, the liturgical identity of parts of Dutch Protestantism never led to the formation of a “modaliteit” – a distinctive, organized party within the church. This article first argues that the Protestant Liturgical Movement initially possessed enough distinctive neo-patristic theological and spiritual potential to form such a party. Subsequently, the article explores why the formation of such a “modaliteit” did not take pl

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12

Renz, Christopher J. "Liturgical Piety, Awe, and Beauty in a New Liturgical Movement." Antiphon: A Journal for Liturgical Renewal 19, no. 3 (2016): 284–309. http://dx.doi.org/10.1353/atp.2016.0025.

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13

Shmiher, Taras. "Rev. Henryk Paprocki’s Contribution to Poland’s Orthodox Translation." Translation Studies: Theory and Practice 2, no. 1 (3) (2022): 83–90. http://dx.doi.org/10.46991/tstp/2022.2.1.083.

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The article discloses the history and state of religious translation in Poland via the prism of one confession (the Polish Autocephalous Orthodox Church) and of one translator (Rev. Prof Henryk Paprocki). Although the translation history of the Orthodox Liturgy in Poland is not so short, its achievements centred around the Liturgy of St John Chrysostom and prayer-books, while the large-scale program of translating Orthodox liturgical texts into Polish is still a one-man enterprise. This state of arts postpones the time of possessing the full Polish-language corpus of Orthodox liturgical texts,

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14

Shmiher, Taras. "Liturgical Translation in Europe’s Medieval East: Matters of Civilization and Textual Praxis." East/West: Journal of Ukrainian Studies 10, no. 1 (2023): 137–54. http://dx.doi.org/10.21226/ewjus699.

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The paper focuses on the medieval period of the history of liturgical translation in Ukraine and Poland. In the ninth century, the evangelizing mission of SS Cyril and Methodius brought Christian translations to the east of what was then Europe. Although religious translations were not cherished in Moravia and Poland, they flourished in Bulgaria, Serbia, and Ukraine. The Roman corpus of liturgical texts existed only in Latin, and socio-political conditions stimulated the emergence of translations from Latin to Polish. The Byzantine corpus was introduced in Old Church Slavonic, which was unders

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15

Martinez, German. "Catholic Liturgical Reform." Theology Today 43, no. 1 (1986): 52–62. http://dx.doi.org/10.1177/004057368604300106.

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Since liturgical reform, through a controlled process of historical restoration, has failed to revitalize the communal life of the church, a new creative liturgical movement, christologically founded, is imperative in order to bridge the gap between worship and people's experience of faith in our present culture.

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16

Glibetić, N. "Liturgical Renewal Movement in Contemporary Serbia." Quarterly Journal of St. Philaret's Institute, no. 36 (2020): 129–56. http://dx.doi.org/10.25803/sfi.2020.36.4.005.

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17

Vincie, Catherine. "The RCIA and the Liturgical Movement." Liturgy 31, no. 2 (2016): 3–10. http://dx.doi.org/10.1080/0458063x.2016.1123563.

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18

Neuhaus, Richard John. "What Happened to the Liturgical Movement?" Antiphon: A Journal for Liturgical Renewal 6, no. 2 (2001): 5–7. http://dx.doi.org/10.1353/atp.2001.a941002.

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19

Luykx, Boniface. "The Liturgical Movement and the Enlightenment?" Antiphon: A Journal for Liturgical Renewal 3, no. 1 (1998): 23–25. http://dx.doi.org/10.1353/atp.1998.a941038.

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20

Wiśniewski, Piotr. "Proposals of Inculturation in Liturgical Music in Poland." Teologia i Człowiek 53, no. 1 (2021): 115. http://dx.doi.org/10.12775/ticz.2021.006.

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21

Knyazkin, Deacon Sergey. "Liturgical features of the Neocatechumenal Way movement in the context of integration into the structure of the Roman Catholic Church." Issues of Theology 6, no. 2 (2024): 340–60. http://dx.doi.org/10.21638/spbu28.2024.210.

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The Neocatechumenal Way (Neocatechumenate) is a movement that emerged within the Roman Catholic Church during the Second Vatican Council. Its main mission is to bring into the Church baptised persons who, for various reasons, are distant from the life of the Church. Because of its liturgical peculiarities, the Catholic movement has received mixed reviews from scholars. On the one hand, Western theologians have been positive about the activities of the Neocatechumenal Way, especially in terms of the results of ecclesialisation. On the other hand, some researchers and representatives of the chur

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22

Cones, Bryan. "‘Evoking the Other’: Towards Feminist Gesture for Any Assembly." Feminist Theology 28, no. 2 (2020): 198–215. http://dx.doi.org/10.1177/0966735019889339.

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While some church bodies and denominations have taken steps towards language for the divine and human informed by feminist theological reflection and practice, the embodiment of common prayer across traditions is little changed. Feminist liturgical reflection and practice, however, offer patterns of movement and gesture, voice, and leadership that are no less critical to renewed and liberating liturgical practice in assemblies not consciously identified as ‘feminist’. The following suggests strategies for embodying in liturgical assemblies ritual patterns that would extend and develop the insi

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23

Wong, Deborah Ann. "Liturgy in Lockdown: Restricted Movement, Expanded Worship." Religions 13, no. 1 (2021): 25. http://dx.doi.org/10.3390/rel13010025.

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What has the pandemic taught us about worship? Reflecting on religion in quarantine, Heidi A. Campbell observed that while many churches have embraced a new medium of worship (digital), the underlying approach to worship has remained centered on the worship event. Campbell criticizes this event-based focus as being out of step with the networked age in which we live. Is Campbell right, or is there still a place for the worship event, even in this networked age? Drawing on the work of liturgical theologians and network theorists, I revisit the role of the liturgical event in the wider life of t

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24

Love, Cyprian. "Glenstal Abbey, Music and The Liturgical Movement." Studies in World Christianity 12, no. 2 (2006): 126–41. http://dx.doi.org/10.3366/swc.2006.0012.

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25

Perdew, Stephanie. "Fruits of the Liturgical Renewal Movement: Introduction." Liturgy 36, no. 3 (2021): 1–4. http://dx.doi.org/10.1080/0458063x.2021.1951094.

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26

Skublics, Ernest. "The Liturgical Movement—A Succession of Models." Antiphon: A Journal for Liturgical Renewal 4, no. 1 (1999): 22–25. http://dx.doi.org/10.1353/atp.1999.a941203.

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27

Bradshaw, Paul F. "Doing what the early Church did?" Theology 123, no. 3 (2020): 183–90. http://dx.doi.org/10.1177/0040571x20910703.

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The Liturgical Movement often supported its innovations by saying that they were a return to what the early Church did. Now that more recent research has shown at least some of these claims to be unfounded, what principles should guide future liturgical revision?

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28

Quartier OSB, Thomas. "Liturgisches Gebet. Raum, Zeit und Gemeinschaft in benediktinischer Perspektive." Yearbook for Ritual and Liturgical Studies 35 (December 31, 2019): 1–20. http://dx.doi.org/10.21827/yrls.35.1-20.

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Liturgical prayer constitutes space, time and community in Benedictine monasteries. Recent field-explorations indicate that visitors to abbey churches appreciate liturgical tradition and ascribe sacred meaning to their experiences. Furthermore, monks and nuns describe the shape of the Divine office, their personal attitude and their spiritual experience as constitutive for their spiritual practice. Until now, Monastic sources and their re-invention are not included in these liturgical studies. But what is the liturgical-spiritual motivation of liturgical prayer according to the Rule of Saint B

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29

Qaramah, Mihail K. "Liturgical Renewal in Contemporary Orthodox Thought in Romania: A Preliminary Assessment." Review of Ecumenical Studies Sibiu 15, no. 1 (2023): 25–33. http://dx.doi.org/10.2478/ress-2023-0103.

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Abstract The Romanian Orthodox Patriarchate’s liturgical renewal movement has a spontaneous character, but without a well-defined agenda. This paper examines some of the reflections from renowned Romanian theologians about the liturgical renewal in the Orthodox Church and explores how they define the notion of liturgical reform, how they perceive the idea of change in worship, and what a liturgical renewal might look like. Moreover, it examines some concrete reforms that have already been put into practice, but without specific authorization from the Romanian Church hierarchy. The purpose of t

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30

Morton, Philip J. "That They May All Be One: Christian Unity in the Work of A.G. Hebert SSM, and its Implications Today." Journal of Anglican Studies 13, no. 2 (2014): 133–52. http://dx.doi.org/10.1017/s1740355314000199.

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AbstractFr Arthur Gabriel Hebert SSM is perhaps best known for his role in the Parish Communion Movement (PCM), a predominantly Church of England based offshoot of the wider liturgical reform movement of the early and mid-twentieth century. The PCM made the case for Holy Communion to be the main act of Sunday morning worship, rather than the then more widely used Matins service.Today Hebert's name is most often associated with liturgical reform, and the systematic theology which underpinned his work has fallen largely into obscurity. This paper explores the theology that informed Hebert's litu

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31

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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32

Berger, Teresa. "The Women's Movement as a Liturgical Movement: A Form of Inculturation?" Studia Liturgica 20, no. 1 (1990): 55–64. http://dx.doi.org/10.1177/003932079002000106.

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33

Geldhof, Joris. "German Romanticism and Liturgical Theology: Exploring the Potential of Organic Thinking." Horizons 43, no. 2 (2016): 282–307. http://dx.doi.org/10.1017/hor.2016.64.

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There is significant correspondence between two phenomena that are very rarely treated together yet reveal intriguing similarities: liturgical theology and German Romanticism. The key shared concept is “organism,” a category expressing active life as well as coherence. It shows a way out of the deadlock caused by a simple opposition of objectivism and subjectivism. This article first of all presents an interesting kind of liturgical theology that was done by representatives of the Catholic Tübingen School, and then shows that the emerging Liturgical Movement was intrinsically Romantic in its t

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34

Stamnestrø, Ole Martin. "The Germanic Liturgical Movement: Maria Laach and Klosterneuburg." Antiphon: A Journal for Liturgical Renewal 17, no. 1 (2013): 87–102. http://dx.doi.org/10.1353/atp.2013.0004.

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35

CUNEO, TERENCE. "On the religious worth of bodily liturgical action." Religious Studies 54, no. 2 (2017): 155–74. http://dx.doi.org/10.1017/s0034412517000099.

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AbstractA striking feature of the Eastern Orthodox liturgies is how much movement and touching occurs during their performance. For example, when participants in these liturgies enter into a church building, they do not simply look at the icons; they typically venerate them by kissing them. Call events such as these scripted movement-touching sequences. The question I pursue in this article is why movement-touching sequences play such prominent roles in the performance of the Eastern liturgies. The answer I offer is that the performance of these actions has religious worth. I then consider two

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36

Kołodziej, Marcin. "Adaptations in the Polish Rites of the Sacrament of Marriage." Teologia i Człowiek 61, no. 1 (2023): 101–15. http://dx.doi.org/10.12775/ticz.2023.006.

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One of the issues raised by the Second Vatican Council was the need to revise the liturgical books that had been used until that time. The ritual of the sacrament of marriage was the first to undergo this process. The editio typica was prepared, and, following the promulgation of the Code of Canon Law in 1983, the Holy See published the second model edition of the ritual in question. The Polish version of the rites of the sacrament of marriage was developed on the basis of the Latin book, using historical sets of liturgical books from the nation. By virtue of the authority granted by the legis

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37

ANDRÉS FERNÁNDEZ, DAVID, CARMEN JULIA GUTIÉRREZ, EMMA HORNBY, and RAQUEL ROJO CARRILLO. "PROCESSIONS AND THEIR CHANTS IN THE OLD HISPANIC LITURGY." Traditio 75 (2020): 177–223. http://dx.doi.org/10.1017/tdo.2020.7.

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Much is known about processions within the Roman liturgy, but the processions of the Old Hispanic rite practiced in most of Christian Iberia until ca. 1080 have not been studied. Explicit evidence about Old Hispanic processional characteristics and liturgical contexts is preserved in manuscript rubrics. Processions happened around or during Mass (for example, on Palm Sunday), at the end of Vespers or Matutinum (for example, the consecration of a basilica), or outside the usual daily liturgy (for example, votive ordos). We have collated all of the extant Old Hispanic rubrics pertaining to litur

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38

Rice, Monte Lee. "Pentecostal Oral Liturgy as Primary Theology." Journal of Pentecostal Theology 27, no. 2 (2018): 259–83. http://dx.doi.org/10.1163/17455251-02702006.

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An ongoing task in Pentecostal studies is identifying categories that articulate Pentecostal theology in manners congruent to the intensely embodied liturgical practices that fund Pentecostalism as a theological tradition. In this paper the author suggests as a promising rubric, the patristic era’s monastic and ascetically rooted, Evagrian notion of prayer as theology, which has deeply funded the liturgy as primary theology movement. Together, the author calls these notions the Evagrian-LAPT grammar of prayer/liturgy. Part One explores how Steven Land’s A Passion for the Kingdom monograph was

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39

Akonom, Jakub. "Służba kobiet w liturgii – Tradycja Kościoła a współczesna praktyka pastoralna. Stan badań na rok 2020 przed ogłoszeniem motu proprio „Spiritus Domini”." Łódzkie Studia Teologiczne 32, no. 1 (2023): 53–67. http://dx.doi.org/10.52097/lst.2023.1.53-67.

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Liturgical ministry, which has its roots in the times before Jesus Christ’s birth, has been exercised by boys and young men for thousands years. The 20th century liturgical reforms have also opened doors to girls’ and women’s liturgical ministry. The aim of the article is to present the changes in celebration throughout history and to clarify the range of possibilities and general competences of women and girls during the celebration. The article presents state of the research in 2020 and does not include the issues raised in the motu proprio Spiritus Domini. The article is divided into four c

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Peucker, Paul M. "The Ideal of Primitive Christianity as a Source of Moravian Liturgical Practice." Journal of Moravian History 6, no. 1 (2009): 6–29. http://dx.doi.org/10.2307/41179846.

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Abstract The origins of Moravian liturgical practice have traditionally been linked with the ancient Unitas Fratrum. In this essay, the author argues that many liturgical forms and ideas can be traced to Gottfried Arnold's representation of the early Christians in his two-volume work, Die Erste Liebe (1696). The author also investigates the question why this connection has not been acknowledged in previous historiography on the topic. By considering the influence of the ideal of primitive Christianity on the development of liturgical forms in early Herrnhut, important insight into the self-con

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Głowacki, Antoni. "Advantages of Rigidity." Journal of Religion in Europe 18, no. 2 (2025): 181–204. https://doi.org/10.1163/18748929-bja10129.

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Abstract In recent years, there has been an increase in the number of Catholic masses celebrated regularly in the Tridentine rite in Poland. Based on material from qualitative interviews and observation of celebrations, I describe why Polish Catholics from large cities find this liturgical form valuable. The analysis employs Theodore Schatzki’s schema for the organization of practices, comprising rules, practical understandings, and teleoaffective structures. Four main motivations were identified: valuing of a proven formula over spontaneity and innovation; the Tridentine Mass as a liturgical

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Pap, Ferenc. "“Unity and Refinement”. Paths and Quests for Organizational and Ceremonial Unity in the First Half of the 20th Century." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 69, Supplement 1 (2024): 20–31. http://dx.doi.org/10.24193/subbtref.69.suppl1.02.

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This article explores the efforts of the Hungarian Reformed Church in the first half of the 20th century to achieve uniformity and refinement in its worship practices. The desire for a unified Hungarian Reformed worship service had been a hallmark of previous centuries, leading to a long journey of development in the 20th century. The standardization of the liturgical praxis aimed to create a sense of shared identity and eliminate historical variations in regional worship practices and customs. The movement for liturgical unity had been ongoing for centuries, with earlier attempts including ch

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Cones, Bryan. "On not playing Jesus: The gendered liturgical theology of presiding." Pacifica: Australasian Theological Studies 30, no. 2 (2017): 128–45. http://dx.doi.org/10.1177/1030570x17736325.

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The male gender of the presider at Eucharist has long been a source of theological reflection both about the Eucharist and the presider’s role within it, and about ordination, particularly in relation to the exclusion of women from ordained office across Christian churches. The relatively recent admission of women and gender minorities to orders in some churches troubles the received liturgical and theological traditions in this regard. Drawing on the legacy of the 20th-century North Atlantic liturgical movement and its recovery of the assembly as the ‘primary symbol’ of the liturgy, this arti

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Foley, Michael P. "The Domestic Heortologist: An Introduction to Francis X. Weiser, S.J." Antiphon: A Journal for Liturgical Renewal 29, no. 2 (2025): 144–71. https://doi.org/10.1353/atp.2025.a966957.

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ABSTRACT: Francis X. Weiser was an Austrian Jesuit who had made a name for himself as a juvenile fiction author and a contributor to the Catholic Youth Movement of the 1920s and 1930s before fleeing the Anschluss and, along with his friends, the Von Trapp family, settling in New England. Weiser became a pastor and a professor at several local colleges, but he is best known in the United States as a key player in the American Liturgical Movement; his books on liturgical customs still serve as a model for balancing scholarly rigor and pastoral sensitivity. This essay offers a brief biography and

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Morel, Anne-Françoise, and Stephanie van de Voorde. "Rethinking the Twentieth-Century Catholic Church in Belgium: the Inter-Relationship Between Liturgy and Architecture." Architectural History 55 (2012): 269–97. http://dx.doi.org/10.1017/s0066622x00000125.

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When considering the evolution of twentieth-century church-building, two topics are inescapable — the Liturgical Movement and developments in Modern architecture — and this article therefore argues that in order to appreciate the evolution of the twentieth-century Catholic parish church it is essential to take both liturgical and architectural developments into account. It focuses on such churches in Belgium because that country played a particularly important role in developing relevant theory, Belgian clergy having been founding members of the Liturgical Movement. However, the movement took

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Geldhof, Joris. "Liturgical Theology as a Research Program." Brill Research Perspectives in Theology 4, no. 2 (2020): 1–128. http://dx.doi.org/10.1163/24683493-12340010.

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Abstract This essay is centered around five questions: (i) What is the proper place of liturgical theology? (ii) What past evolutions have there been and what tendencies are there currently in the field of liturgical theology? (iii) What contents should liturgical theologians focus on? (iv) How can liturgical theologians engage in research? And (v): How can liturgical theology appropriately respond to events occurring in Church and society? Each question corresponds to one part. The rationale behind ordering the content this way is the following: starting from a reflection about the non-eviden

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Geldhof, Joris. "Lichaam van Christus worden : Voor een vernieuwde fascinatie voor liturgie-intuïties." NTT Journal for Theology and the Study of Religion 73, no. 3 (2019): 205–21. http://dx.doi.org/10.5117/ntt2019.3.005.geld.

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Abstract The present article aims at making again a connection with central intuitions of the early Liturgical Movement in francophone Belgium at the outset of the 20th century. The reason for doing that is that it is still quite uncommon for professional theologians to consider liturgy as a real source for theologizing. The major focus of the article is the Body of Christ, a profound image, symbol, doctrine and reality, the impact and potential of which were rediscovered then in the circle of Benedictine monasteries. It was interpreted both in an ecclesial and sacramental way and it arguably

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Kolář, Pavel. "Od mateřského jazyka k českému obřadu." Lidé města 24, no. 1 (2022): 59–88. http://dx.doi.org/10.14712/12128112.2383.

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The liturgical practice of the Czechoslovak Church (Cčs) represented a reform of the traditional ritual practices of Western Christianity. The Cčs’ reform proposals are interpreted as being similar to those launched by the contemporary modern liturgical movement in the Roman Catholic Church. The article deals with the principles of the reform set by the first Church council, interprets the Church’s eucharistic rite (the Liturgy of Karel Farský) and compares it with the Tridentine rite, briefly characterizes sacramental rites and occasional services, and presents an outline of the first missal

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Uścinowicz, Jerzy. "Problems of conversions wooden sacred architecture of Lemko temples after 1947." Budownictwo i Architektura 14, no. 3 (2015): 277–93. http://dx.doi.org/10.35784/bud-arch.1636.

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This paper presents selected examples of interconfessional conversions of lemko temples, after "Vistula Operation" 1947 in Poland. It also shows the process of transformation of spatial and functional structures as well as iconography of the temples, implemented throughout adaptation. It covers problems in architectural conservation as well as essential ideological aspects of symbolical and liturgical nature.

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Potapenko, S. I. "Laying the foundations of socially oriented translation studies." MESSENGER of Kyiv National Linguistic University. Series Philology 27, no. 2 (2025): 169–72. https://doi.org/10.32589/2311-0821.2.2024.324218.

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A review of research works: Ukrainian translation studies of the Pryashiv region: An anthology / compiled by Taras Shmiher and Oleksandra Litvinyak. Lviv: Shevchenko Scientific Society, 2024. 527 p.; Shmiher T. Liturgical translation in Ukraine and Poland: A comparative approach to text, religion and culture. Lviv: Ivan Franko National University of Lviv, 2024. 308 p. (in English)

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