Pub Date : 2018-09-01DOI: 10.1177/00393207180481-211
L. Boeve
L December, a few days before Christmas, the Dutch-speaking part of belgium witnessed a virulent debate about whether or not the removal of a Christmas crib from a town hall in Holsbeek by some town officials was legitimate. Some claimed that the presence of such a religious symbol in an official public place violated the constitutional separation of state and church, and thus was to be considered an offense to the obligatory neutral or secular character of the town’s government and administration. Among them were members of organised atheism in belgium. Others stated that using such a Christian symbol might offend people of other faiths, especially Muslims, and therefore should be removed. Still others added that also people hurt by the Church’s viewpoints on homosexuality and the like, as well as its paedophilia victims, might oppose.
{"title":"Symbols of who we are Called to Become Sacraments in a Post-Secular and Post-Christian Society","authors":"L. Boeve","doi":"10.1177/00393207180481-211","DOIUrl":"https://doi.org/10.1177/00393207180481-211","url":null,"abstract":"L December, a few days before Christmas, the Dutch-speaking part of belgium witnessed a virulent debate about whether or not the removal of a Christmas crib from a town hall in Holsbeek by some town officials was legitimate. Some claimed that the presence of such a religious symbol in an official public place violated the constitutional separation of state and church, and thus was to be considered an offense to the obligatory neutral or secular character of the town’s government and administration. Among them were members of organised atheism in belgium. Others stated that using such a Christian symbol might offend people of other faiths, especially Muslims, and therefore should be removed. Still others added that also people hurt by the Church’s viewpoints on homosexuality and the like, as well as its paedophilia victims, might oppose.","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":"42 1","pages":"147 - 163"},"PeriodicalIF":0.0,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88234728","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 : 2018-09-01DOI: 10.1177/00393207180481-202
M. Stuflesser
A Cross-fit box is a type of Fitness studio and definitely not the usual place for having a conversation about questions of faith. you can imagine how surprised I was, when my trainer and physiotherapist at the start of Holy Week this year, in the midst of my early morning routine, out-of-the-blue asked me how it was “with baptism.” you see, his brother and his girlfriend had just had their first child. They wanted to have the child baptised and the Roman Catholic priest had asked them to come in to discuss the matter. The conversation had been rather disgusting and felt somewhat worse than dealing with a slimy used-car salesman. The priest had told my trainer’s brother (a lapsed Catholic who in the German system had officially “left” the church) and his girlfriend (a non-practising Protestant) that just dropping by for a baptism was not how it worked. both would be welcome to register for an instruction course on belief and faith –and here comes the used-car salesman comparison: with the payment of a fee! If they passed the faith test, then they could talk some more. As well, there would need to be at least one Roman Catholic sponsor (godparent). In any case, the priest advised against a baptism
{"title":"“… So that what we now Celebrate in Signs, we May One Day Possess in Truth.” Observations on the Theology of Sacraments and Sacramentality in an Ecumenical Context (Presidential Address)","authors":"M. Stuflesser","doi":"10.1177/00393207180481-202","DOIUrl":"https://doi.org/10.1177/00393207180481-202","url":null,"abstract":"A Cross-fit box is a type of Fitness studio and definitely not the usual place for having a conversation about questions of faith. you can imagine how surprised I was, when my trainer and physiotherapist at the start of Holy Week this year, in the midst of my early morning routine, out-of-the-blue asked me how it was “with baptism.” you see, his brother and his girlfriend had just had their first child. They wanted to have the child baptised and the Roman Catholic priest had asked them to come in to discuss the matter. The conversation had been rather disgusting and felt somewhat worse than dealing with a slimy used-car salesman. The priest had told my trainer’s brother (a lapsed Catholic who in the German system had officially “left” the church) and his girlfriend (a non-practising Protestant) that just dropping by for a baptism was not how it worked. both would be welcome to register for an instruction course on belief and faith –and here comes the used-car salesman comparison: with the payment of a fee! If they passed the faith test, then they could talk some more. As well, there would need to be at least one Roman Catholic sponsor (godparent). In any case, the priest advised against a baptism","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":"15 1","pages":"1 - 22"},"PeriodicalIF":0.0,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74635259","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 : 2018-09-01DOI: 10.1177/00393207180481-209
J. Walton, C. Carvalhaes
{"title":"Sacraments and Global Realities: A Dialogue","authors":"J. Walton, C. Carvalhaes","doi":"10.1177/00393207180481-209","DOIUrl":"https://doi.org/10.1177/00393207180481-209","url":null,"abstract":"","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":"8 1","pages":"111 - 126"},"PeriodicalIF":0.0,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77574397","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 : 2018-09-01DOI: 10.1177/00393207180481-206
Thomas Pott
The Church1 is represented in the Holy Mysteries, not in figure only but as the limbs are represented in the heart, the branches in the root, and, as our Lord has said, the shoots in the vine. For here is no mere sharing of a name or analogy by resemblance, but an identity of actuality.
{"title":"Exploring the Edges of Sacramentality: Liturgy between the Reality of Life and the Truth of Faith","authors":"Thomas Pott","doi":"10.1177/00393207180481-206","DOIUrl":"https://doi.org/10.1177/00393207180481-206","url":null,"abstract":"The Church1 is represented in the Holy Mysteries, not in figure only but as the limbs are represented in the heart, the branches in the root, and, as our Lord has said, the shoots in the vine. For here is no mere sharing of a name or analogy by resemblance, but an identity of actuality.","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":"7 1","pages":"68 - 83"},"PeriodicalIF":0.0,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89686189","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 : 2018-09-01DOI: 10.1177/00393207180481-204
Peter GÜRdenfors
This article aims at tracing the evolutionary roots of rituals. My main thesis is that rituals have emerged as conventionalizations of pantomimes. The original function of pantomime is for teaching. In that function, pantomime derives from demonstration. My focus in this article is on rituals that produce group identification. Like pantomime, rituals signify meaning beyond the actual actions. Like demonstration and pantomime, ritual is a tool for learning. What is learnt is system of beliefs that become shared within a society. Such shared beliefs strengthen the cohesion within a society. Although both ritual and language are tools for sharing worlds, they have partly different functions. One function of ritual is to promote long-term cooperation, while language primarily coordinates action.
{"title":"Pantomime as a Foundation for Ritual and Language","authors":"Peter GÜRdenfors","doi":"10.1177/00393207180481-204","DOIUrl":"https://doi.org/10.1177/00393207180481-204","url":null,"abstract":"This article aims at tracing the evolutionary roots of rituals. My main thesis is that rituals have emerged as conventionalizations of pantomimes. The original function of pantomime is for teaching. In that function, pantomime derives from demonstration. My focus in this article is on rituals that produce group identification. Like pantomime, rituals signify meaning beyond the actual actions. Like demonstration and pantomime, ritual is a tool for learning. What is learnt is system of beliefs that become shared within a society. Such shared beliefs strengthen the cohesion within a society. Although both ritual and language are tools for sharing worlds, they have partly different functions. One function of ritual is to promote long-term cooperation, while language primarily coordinates action.","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":"1 1","pages":"41 - 55"},"PeriodicalIF":0.0,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88755201","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 : 2018-09-01DOI: 10.1177/00393207180481-210
J. K. Asamoah‐Gyadu
The development of Christianity as a non-Western religion since the middle of the 20th century has generated changes that distinguish it from the expressions of faith inherited from the West. Christian religious innovation and new ways of expressing the faith have become the hallmarks of African Christianity. One way in which these religious changes are discernible is the use of “signs and tokens”, that is, physical substances that in the hands of religious functionaries acquire a sacramental value and that for example serves as support to the sorts of interventionist ministries associated with Pentecostal/charismatic ministries. A classic example of the new sacramental substances is the widespread use of the anointing oil. The anointing oil has become an important “point of contact” in African Christian rituals of healing and supernatural interventions. The use of oil for anointing is not necessarily new in the historic Christian traditions. However, in contemporary African Christianity, it has been reinvented and instituted in healing and deliverance and exorcism rituals that go beyond what was familiar in the older religious traditions. In this essay, we reflect on new sacraments also re-designated as signs and tokens such as the reinvention of the anointing oil as a therapeutic substance in contemporary forms of African Christianity. The new ritual order and the perception of sacraments as therapeutic substances helps us to understand what non-Western Christians, through popular religious innovations, consider important in a faith whose liturgical standards were originally set by Western missionaries.
{"title":"Signs, Tokens, and Points of Contact: Religious Symbolism and Sacramentality in Non-Western Christianity","authors":"J. K. Asamoah‐Gyadu","doi":"10.1177/00393207180481-210","DOIUrl":"https://doi.org/10.1177/00393207180481-210","url":null,"abstract":"The development of Christianity as a non-Western religion since the middle of the 20th century has generated changes that distinguish it from the expressions of faith inherited from the West. Christian religious innovation and new ways of expressing the faith have become the hallmarks of African Christianity. One way in which these religious changes are discernible is the use of “signs and tokens”, that is, physical substances that in the hands of religious functionaries acquire a sacramental value and that for example serves as support to the sorts of interventionist ministries associated with Pentecostal/charismatic ministries. A classic example of the new sacramental substances is the widespread use of the anointing oil. The anointing oil has become an important “point of contact” in African Christian rituals of healing and supernatural interventions. The use of oil for anointing is not necessarily new in the historic Christian traditions. However, in contemporary African Christianity, it has been reinvented and instituted in healing and deliverance and exorcism rituals that go beyond what was familiar in the older religious traditions. In this essay, we reflect on new sacraments also re-designated as signs and tokens such as the reinvention of the anointing oil as a therapeutic substance in contemporary forms of African Christianity. The new ritual order and the perception of sacraments as therapeutic substances helps us to understand what non-Western Christians, through popular religious innovations, consider important in a faith whose liturgical standards were originally set by Western missionaries.","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":"2 1","pages":"127 - 146"},"PeriodicalIF":0.0,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88819388","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 : 2018-09-01DOI: 10.1177/00393207180481-203
Peter Gärdenfors
Dieser Beitrag versucht die evolutionären Ursprünge von Ritualen nachzuvollziehen. Meine These ist dabei, dass Rituale als Konventionalisierungen von Pantomimen entstanden sind. Die ursprüngliche Funktion von Pantomime ist die Lehre. In dieser Funktion bezieht sich Pantomime auf Demonstration. Mein Schwerpunkt in diesem Beitrag liegt auf Ritualen, die eine Identifikation als Gruppe erzeugen. Wie die Pantomime bezeichnen Rituale eine Bedeutung, die über die eigentliche Aktion hinausgeht. Wie Pantomime und Demonstration ist auch das Rituale ein Instrument für das Lernen. Gelernt werden Glaubenssysteme, die in einer Gesellschaft gemeinsam werden. Der gemeinsame Glauben stärkt den Zusammenhalt in einer Gesellschaft. Ritual und Sprache haben teilweise unterschiedliche Funktionen. Eine Funktion von Ritualen ist der Aufbau und die Förderung von langfristigen Beziehungen, wohingegen Sprache vorrangig Handlungen koordiniert.
{"title":"Pantomime Als Grundlage Für Ritual Und Sprache","authors":"Peter Gärdenfors","doi":"10.1177/00393207180481-203","DOIUrl":"https://doi.org/10.1177/00393207180481-203","url":null,"abstract":"Dieser Beitrag versucht die evolutionären Ursprünge von Ritualen nachzuvollziehen. Meine These ist dabei, dass Rituale als Konventionalisierungen von Pantomimen entstanden sind. Die ursprüngliche Funktion von Pantomime ist die Lehre. In dieser Funktion bezieht sich Pantomime auf Demonstration. Mein Schwerpunkt in diesem Beitrag liegt auf Ritualen, die eine Identifikation als Gruppe erzeugen. Wie die Pantomime bezeichnen Rituale eine Bedeutung, die über die eigentliche Aktion hinausgeht. Wie Pantomime und Demonstration ist auch das Rituale ein Instrument für das Lernen. Gelernt werden Glaubenssysteme, die in einer Gesellschaft gemeinsam werden. Der gemeinsame Glauben stärkt den Zusammenhalt in einer Gesellschaft. Ritual und Sprache haben teilweise unterschiedliche Funktionen. Eine Funktion von Ritualen ist der Aufbau und die Förderung von langfristigen Beziehungen, wohingegen Sprache vorrangig Handlungen koordiniert.","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":"9 1","pages":"23 - 40"},"PeriodicalIF":0.0,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77956936","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}
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