Pub Date : 2020-03-01DOI: 10.1177/0039320720906543
Jessica Ortner
Memory is not only a biological capability but also a social practice of constructing the past, which is carried out by social communities (e.g., the nation state, the family, and the church). Since the 1980s, memory studies has intertwined the concept of cultural memory with national narratives of the past that are to legitimize the connection between state, territory, and people. In the present time of growing migratory movements, memory studies has abandoned this “methodological nationalism” and turned its attention towards dynamic constructions of cultural memory. Indeed, memories cross national and cultural borderlines in various ways. The cultural memory of the Jewish people, ever since its beginning, has been defined by mobility. As the exile and forty years of wandering in the wilderness preceded the Conquest of Canaan and the building of the temple, the cultural memory of the Jewish people has always been based on the principle of extraterritoriality. The caesura of the Holocaust altered this ancient form of mobility into a superimposed rediasporization of the assimilated Jews that turned the eternal longing for Jerusalem into a secularized longing for the fatherland. This article presents examples of German-Jewish literature that is concerned with the intersection between the original diaspora memory, rediasporization and longing for a return to the fatherland. I will analyze literary writings by Barbara Honigmann and Vladimir Verlib that in a paradigmatic manner navigate between memory of the Holocaust, exile and the mythological past of Judaism, and negotiate the question of belonging to diverse territorial and mobile mnemonic communities.
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Pub Date : 2020-03-01DOI: 10.1177/0039320720906542
J. Geldhof
This homily given at the beginning of this article was pronounced in the afternoon of August 9 at the 2019 Congress Eucharist of Societas Liturgica. The liturgy was celebrated in the chapel of Ushaw College just outside of the city of Durham, UK. It was the memorial feast of Saint Teresa Benedicta of the Cross (Edith Stein).
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Pub Date : 2020-03-01DOI: 10.1177/0039320720906555
S. Parenti
In the Byzantine anaphoras of Basil and John Chrysostom, at the transition from the anamnesis to the epiclesis, one finds a formula of offering the eucharistic gifts. This formula is absent from the anaphoras of the Antiochian tradition, from which the two Byzantine anaphoras derive. This article clarifies that the formula is neither an offertory formula nor a sacrificial formula, as some authors have attempted to sustain. Its origins are to be found in the custom of dedicating objects, buildings, and boats. Every gift is a restitution to God of what has already been given by him, including the offering of the bread and wine for the Eucharist. This formula of offering the eucharistic gifts was imposed simultaneously upon the two Byzantine anaphoras sometime before the end of the fifth century.
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Pub Date : 2020-03-01DOI: 10.1177/0039320719884125
Bruce T. Morrill
The exercise of memory, both within and in relation to the performance of sacramental rites, comprises a number of related phenomena rich in theological and anthropological complexity. Due to their symbolic and ritual natures, memory and liturgy each evade abstract, generalizing theories while nonetheless inviting historical, social-scientific, and theological analyses useful to pastoral ministry. Given the importance yet complexity of the role of memory in liturgy, the author proposes a typological approach, essaying a number of models of liturgical memory according to some dozen categories, while noting that the mystical and political dimensions of these overlap and mutually impact each other in the practices of actual assemblies.
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Pub Date : 2020-03-01DOI: 10.1177/0039320720906549
J. Maddison
This article considers the architecture of English medieval churches and how it was affected by its function as a setting for the cult of saints. It looks at the impression which the patrons of medieval buildings were hoping to make on the minds and spirits of those who visited them. It is not concerned so much with the functional planning issues surrounding access, security, and the management of pilgrims as it is with the symbolic content of those larger spaces within which the shrine and its immediate surroundings are contained and visually celebrated. Plans, forms, and decoration carrying specific associations with prestigious buildings in Rome are considered in relation to some early medieval buildings. The new work at Canterbury, following the fire of 1174, created a new and influential architectural language adopted by other cathedrals in which aspects of the saint could be signaled by architectural detail and decoration. The article ends with the thirteenth-century Chapel of the Nine Altars at Durham as a setting for the shrine of Cuthbert.
{"title":"Housing and Honouring the Saints: English Medieval Architecture and the Cult of Relics","authors":"J. Maddison","doi":"10.1177/0039320720906549","DOIUrl":"https://doi.org/10.1177/0039320720906549","url":null,"abstract":"This article considers the architecture of English medieval churches and how it was affected by its function as a setting for the cult of saints. It looks at the impression which the patrons of medieval buildings were hoping to make on the minds and spirits of those who visited them. It is not concerned so much with the functional planning issues surrounding access, security, and the management of pilgrims as it is with the symbolic content of those larger spaces within which the shrine and its immediate surroundings are contained and visually celebrated. Plans, forms, and decoration carrying specific associations with prestigious buildings in Rome are considered in relation to some early medieval buildings. The new work at Canterbury, following the fire of 1174, created a new and influential architectural language adopted by other cathedrals in which aspects of the saint could be signaled by architectural detail and decoration. The article ends with the thirteenth-century Chapel of the Nine Altars at Durham as a setting for the shrine of Cuthbert.","PeriodicalId":375371,"journal":{"name":"Studia%20Liturgica","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122552540","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-03-01DOI: 10.1177/0039320720906531
Marco Weis
This is a statement for the Young Scholars’ Panel at the Congress of Societas Liturgica 2019 in Durham, UK. The short reflection is based on the major presentations and the upcoming questions by the congress: what does “anamnesis” mean, how is it connected to emotional affects, how can we produce it, or should we just have to let it happen through God himself.
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Pub Date : 2020-03-01DOI: 10.1177/0039320720916468
Nicolaas Matthee
This short article is based on the Young Scholar’s Panel at the Congress of the Societas Liturgica which was held in Durham in August 2019. In this article, the author reflects on the congress as a whole with some explorations into the role of algorithmic memory in society and how this pertains to anamnesis and liturgical memory.
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Pub Date : 2020-03-01DOI: 10.1177/0039320720911546
Sr Bénédicte Mariolle
In our contemporary cultural context, the Christian references and the ritual cues no longer work as rites provided by an ecclesiastical institution in the way that they were still able to in the 1960s. The long-term memory which guaranteed the symbolic effectiveness of this rituality has evaporated. The author identifies three ways in which people’s relationship with memory has changed: it is no longer inscribed in time and space; this goes hand in hand with a form of “virtualization” of memory; but especially of its de-institutionalization, meaning that the norms guiding the ritual are no longer founded on an institutional basis linked to a collective memory, but rather on the individual subject and his or her unique character. This is a situation which poses a challenge to the Christian tradition of funerals, precisely because this is founded on a long ritual memory, which is incarnated, and is institutional. One solution to this problem has been to adapt to the expectations and aspirations of our contemporaries by relativizing traditional ritual forms. The author suggests the real question is rather to discern the specifically Christian features of ritualizing death within the long tradition of the Church and identify the elements of this deep Christian “memory” on which certain aspects of the liturgy depend for meaning. Losing this memory would endanger the proclamation of faith and Christian hope. An important source for this rereading is Augustine’s treatise De cura gerenda pro mortuis. It provides the key to interpreting this tradition, thereby enabling a definition of the characteristics of this Christian “memory” which is operative in funerals, and saying how this serves toward building Christian identity. This enables the author to outline the features of a specifically Christian ritualization of funerals for today and the implications for proclaiming a truly paschal faith.
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Pub Date : 2020-03-01DOI: 10.1177/0039320720906516
M. Phiri
We experience around us situations of violence, pain, suffering, and injustice. Some of these experiences often leave individual and/or communal memories hurt in many different ways. The consequence is that when these hurt memories live with us they begin to shape our identity and selfhood from the perspective of wounded persons. Overlooking these experiences or burying them to amnesia can lead to the denial of what we are truly called to be. Remembering well these memories with hope for a better future in the presence of the risen Lord would be a source of healing for both individuals and communities. This essay posits liturgy as the means by which we can re-member the past to the present and so look to the future with hope of healing. This is so because liturgy has the capacity to bring the participants in the ritual to the past event as a present encounter. Through symbols, gestures, words, songs, and materials used in the ritual, in a concrete manner the participants receive what they are ritualizing in reality. In this way liturgy can give a body to memory, say what words cannot master to say, and to hope for what would be hopeless: healing of hurt memories. This is a theological reflection on the relationship between liturgy and healing of hurt memories through the path of forgiveness. It posits that through liturgy, forgiveness can be given a body and so through forgiveness the Church can offer new life in the face of horrifying hurt memories.
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