Pub Date : 2024-07-25DOI: 10.1177/00393207241260895
Pierre Hegy
The ecumenical community of Taizé and the weekly television program, Le Jour du Seigneur, illustrate the tendency to move away from interdenominational ecumenism towards interreligious dialogue. This trend is evident in the yearly interreligious discussions of Le Jour du Seigneur, and the content of its weekly programs centered on major cultural issues. This Sunday television production was conceived as a dialogue with the secular and de-Christianized public in France. Does this mean the end of ecumenism as practiced since Vatican II? The method of synodality promoted by Pope Francis suggests that all churches must listen to the needs of their members in relation to their environment; hence ecumenism will be practiced differently throughout the universal church.
泰泽的普世教会团体和每周电视节目 Le Jour du Seigneur 显示了从教派间普世主义转向宗教间对话的趋势。Le Jour du Seigneur 每年一次的宗教间讨论和每周一次的以重大文化问题为中心的节目内容都体现了这一趋势。这一周日电视节目的构想是与世俗化和去基督教化的法国公众进行对话。这是否意味着梵二会议以来实行的大公主义的终结？教宗方济各提倡的主教会议方法表明，所有教会都必须倾听其成员与环境相关的需求；因此，普世教会将以不同的方式奉行大公主义。
{"title":"From Interdenominational to Interreligious Ecumenism at Taizé and Le Jour du Seigneur","authors":"Pierre Hegy","doi":"10.1177/00393207241260895","DOIUrl":"https://doi.org/10.1177/00393207241260895","url":null,"abstract":"The ecumenical community of Taizé and the weekly television program, Le Jour du Seigneur, illustrate the tendency to move away from interdenominational ecumenism towards interreligious dialogue. This trend is evident in the yearly interreligious discussions of Le Jour du Seigneur, and the content of its weekly programs centered on major cultural issues. This Sunday television production was conceived as a dialogue with the secular and de-Christianized public in France. Does this mean the end of ecumenism as practiced since Vatican II? The method of synodality promoted by Pope Francis suggests that all churches must listen to the needs of their members in relation to their environment; hence ecumenism will be practiced differently throughout the universal church.","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":"25 12","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141803590","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 : 2024-07-25DOI: 10.1177/00393207241263360
André M. Stephany
The Swiss Reformed Church has very diverse understandings of lay readership and ordained ministry depending on the geographic region. While many cantonal churches are continually developing their ministry of lay readers, the question regarding how this non-stipendiary office relates to stipendiary ordained ministry is still an open one. This article describes the diversity of this ministry in Switzerland and then compares the Swiss approach with the approach the Presbyterian Church of Scotland has chosen. It argues that a broader understanding of ordained ministry that also includes alternative paths of training and non-stipendiary or bi-vocational concepts is able to better acknowledge the wide variety of vocations to the ministry of the word and would sharpen the profiles of each of these recognized ministries. This comparison may be of interest for other denominations as well, since a changing world challenges the traditional privileges of the ordained orders across the churches. The relationship of ordained and lay ministry and the question of which ministries should or should not be ordained urges the churches to think about the core of the ordained ministry of word and sacrament. This article shows how two churches are striving for an understanding of ministry that serves the church of the future.
{"title":"Ministry in the Highland Countries: Lay Readership and Ordained Ministry in the Swiss Reformed Church and the Church of Scotland","authors":"André M. Stephany","doi":"10.1177/00393207241263360","DOIUrl":"https://doi.org/10.1177/00393207241263360","url":null,"abstract":"The Swiss Reformed Church has very diverse understandings of lay readership and ordained ministry depending on the geographic region. While many cantonal churches are continually developing their ministry of lay readers, the question regarding how this non-stipendiary office relates to stipendiary ordained ministry is still an open one. This article describes the diversity of this ministry in Switzerland and then compares the Swiss approach with the approach the Presbyterian Church of Scotland has chosen. It argues that a broader understanding of ordained ministry that also includes alternative paths of training and non-stipendiary or bi-vocational concepts is able to better acknowledge the wide variety of vocations to the ministry of the word and would sharpen the profiles of each of these recognized ministries. This comparison may be of interest for other denominations as well, since a changing world challenges the traditional privileges of the ordained orders across the churches. The relationship of ordained and lay ministry and the question of which ministries should or should not be ordained urges the churches to think about the core of the ordained ministry of word and sacrament. This article shows how two churches are striving for an understanding of ministry that serves the church of the future.","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":"29 5","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141802809","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 : 2024-07-25DOI: 10.1177/00393207241263119
Stefan Schweyer
Ecumenism serves to promote communion between Christian groups. In this paper I will discuss how the transposition of this principle in the university setting has shown to be effective in liturgical formation among university students. The thesis of the article is as follows: Ecumenical learning can be fostered by combining reflective, relational, and experiential learning methods. The implementation of ecumenical learning in the university setting has been shown to provide three constructive outcomes: (1) It facilitates the sharing of liturgical gifts by offering an environment in which the exchange of gifts can take place, (2) it strengthens ecumenical awareness, and (3) it fosters mutual appreciation.
{"title":"Liturgical Formation through Ecumenical Experiences:Insights from Inter-University and Inter-Confessional Lectures","authors":"Stefan Schweyer","doi":"10.1177/00393207241263119","DOIUrl":"https://doi.org/10.1177/00393207241263119","url":null,"abstract":"Ecumenism serves to promote communion between Christian groups. In this paper I will discuss how the transposition of this principle in the university setting has shown to be effective in liturgical formation among university students. The thesis of the article is as follows: Ecumenical learning can be fostered by combining reflective, relational, and experiential learning methods. The implementation of ecumenical learning in the university setting has been shown to provide three constructive outcomes: (1) It facilitates the sharing of liturgical gifts by offering an environment in which the exchange of gifts can take place, (2) it strengthens ecumenical awareness, and (3) it fosters mutual appreciation.","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":"46 10","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141805590","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 : 2024-07-25DOI: 10.1177/00393207241259743
H. Scott
Risk denotes uncertainty; something that cannot be controlled or planned for. Such uncertainties can be opportunities or threats that positively or negatively affect an intended outcome. Therefore, there is the question: what are the risks involved when identifying difference, and marking it as “diversity” for the purpose of promoting “unity”—ecumenically and in worship? This article intends to explore the risks of identifying difference(s) and/or acknowledging diversity when promoting unity (as well as inclusivity and equality) in liturgy, worship, and liturgical renewal. Furthermore, this article explores the terminology unity and diversity from the fields of liturgical studies and systematic theological ecclesiology with the aim of developing a deeper understanding of what is meant by “unity in diversity,” which includes understanding the concept of the visible and invisible church in relation to ecumenism and unity from a liturgical perspective, as well as the marks of the church.
{"title":"Identifying Diversity for Promoting Unity: A Liturgical and Systematic Theological Exploration of Involved Risks","authors":"H. Scott","doi":"10.1177/00393207241259743","DOIUrl":"https://doi.org/10.1177/00393207241259743","url":null,"abstract":"Risk denotes uncertainty; something that cannot be controlled or planned for. Such uncertainties can be opportunities or threats that positively or negatively affect an intended outcome. Therefore, there is the question: what are the risks involved when identifying difference, and marking it as “diversity” for the purpose of promoting “unity”—ecumenically and in worship? This article intends to explore the risks of identifying difference(s) and/or acknowledging diversity when promoting unity (as well as inclusivity and equality) in liturgy, worship, and liturgical renewal. Furthermore, this article explores the terminology unity and diversity from the fields of liturgical studies and systematic theological ecclesiology with the aim of developing a deeper understanding of what is meant by “unity in diversity,” which includes understanding the concept of the visible and invisible church in relation to ecumenism and unity from a liturgical perspective, as well as the marks of the church.","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":"36 11","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141805994","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 : 2024-02-15DOI: 10.1177/00393207231225978
E. B. (. Anderson
This presidential address for the 2023 Congress of Societas Liturgica provides an initial exploration of the Congress theme “Liturgy and Ecumenism.” After situating the theme in the context of the history of Societas Liturgica and its continuing commitment to ecumenical dialogue and liturgical practice, it explores recent challenges to the relationship between liturgy and ecumenism. The address then examines three models of this relationship. The first two models, believing together and praying differently, and believing differently and praying together, reflect recent discussions of “reconciled diversity” and the problems that continue from such reconciliation. The third model, believing together and praying together, uses recent discussions of “receptive ecumenism” to explore the ways in which churches might learn from the liturgical and theological gifts of each other .
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Pub Date : 2024-02-15DOI: 10.1177/00393207231225967
Ivana Noble
The article explores relations between the gift and the given. It combines Jean-Luc Marion's and Louis-Marie Chauvet's critique of the instrumentalization of the gift and of an exaggerated visibility of what comes from God, with Mother Maria Skobtsova's notion of non-possession applied also to spiritual wealth. With the assistance of these authors, the article interprets the ecumenicity of liturgical and theological tradition as a common heritage. Thus, it moves beyond assumptions that specific ecclesial groups could “own,” for example, the Easter Triduum, icons, biblical consciousness, or the right and proper manners of conversion, and as their “property” share it with others. It argues that if an ecumenical method is to remain dialogical at all levels, it needs to work both with the positive and the negative aspects of the common heritage, engage in the common process of discernment, and with regard to the multi-layered specificities of each legitimate position move beyond a search for synthesis.
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Pub Date : 2024-02-15DOI: 10.1177/00393207231225978
E. B. (. Anderson
This presidential address for the 2023 Congress of Societas Liturgica provides an initial exploration of the Congress theme “Liturgy and Ecumenism.” After situating the theme in the context of the history of Societas Liturgica and its continuing commitment to ecumenical dialogue and liturgical practice, it explores recent challenges to the relationship between liturgy and ecumenism. The address then examines three models of this relationship. The first two models, believing together and praying differently, and believing differently and praying together, reflect recent discussions of “reconciled diversity” and the problems that continue from such reconciliation. The third model, believing together and praying together, uses recent discussions of “receptive ecumenism” to explore the ways in which churches might learn from the liturgical and theological gifts of each other .
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Pub Date : 2024-02-15DOI: 10.1177/00393207231225967
Ivana Noble
The article explores relations between the gift and the given. It combines Jean-Luc Marion's and Louis-Marie Chauvet's critique of the instrumentalization of the gift and of an exaggerated visibility of what comes from God, with Mother Maria Skobtsova's notion of non-possession applied also to spiritual wealth. With the assistance of these authors, the article interprets the ecumenicity of liturgical and theological tradition as a common heritage. Thus, it moves beyond assumptions that specific ecclesial groups could “own,” for example, the Easter Triduum, icons, biblical consciousness, or the right and proper manners of conversion, and as their “property” share it with others. It argues that if an ecumenical method is to remain dialogical at all levels, it needs to work both with the positive and the negative aspects of the common heritage, engage in the common process of discernment, and with regard to the multi-layered specificities of each legitimate position move beyond a search for synthesis.
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Pub Date : 2024-02-09DOI: 10.1177/00393207231226194
Hwarang Moon
According to statistics, there are more than 35,000 Presbyterian churches in Korea. Due to this high number, people can surmise that there are various types of church architecture. However, surprisingly, it is easy to find commonalities. The majority of the churches were built for practical purposes and are more like educational spaces or performance venues than religious venues. The Korean Presbyterian Church architecture emphasizes both the practical aspect and public aspect rather than the aesthetic and theological aspect. The worship space filled with pews in the shape of a rectangle has an impact on this style of worship which centers around sitting, listening and appreciating rather than diversifying worship ceremonies. These influences led to the false notion that worship was successfully achieved by listening to a sermon similar to lectures in an educational institution. Under these circumstances, members were unable to experience holistic faith formation through various worship ceremonies, and experienced a worship pattern of listening, taking notes, and studying every week. This repeated passivity was engraved in the body and mind of the saints, leading to the failure of the church to actively participate in its role in society. In this article, I will insist that the spatial arrangement and the creation of the worship environment from an aesthetic point of view can enrich worship and eventually add integrity to the Christian faith formation.
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Pub Date : 2024-02-09DOI: 10.1177/00393207231226194
Hwarang Moon
According to statistics, there are more than 35,000 Presbyterian churches in Korea. Due to this high number, people can surmise that there are various types of church architecture. However, surprisingly, it is easy to find commonalities. The majority of the churches were built for practical purposes and are more like educational spaces or performance venues than religious venues. The Korean Presbyterian Church architecture emphasizes both the practical aspect and public aspect rather than the aesthetic and theological aspect. The worship space filled with pews in the shape of a rectangle has an impact on this style of worship which centers around sitting, listening and appreciating rather than diversifying worship ceremonies. These influences led to the false notion that worship was successfully achieved by listening to a sermon similar to lectures in an educational institution. Under these circumstances, members were unable to experience holistic faith formation through various worship ceremonies, and experienced a worship pattern of listening, taking notes, and studying every week. This repeated passivity was engraved in the body and mind of the saints, leading to the failure of the church to actively participate in its role in society. In this article, I will insist that the spatial arrangement and the creation of the worship environment from an aesthetic point of view can enrich worship and eventually add integrity to the Christian faith formation.
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