Pub Date : 2017-03-01DOI: 10.1177/003932071704700103
M. Klomp, D. Veldsman
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Pub Date : 2017-03-01DOI: 10.1177/003932071704700108
Behrenfeld F.S.E. Maura
F the church committee that invited the Dutch-American abstract expressionist Willem de Kooning to create an altarpiece for their liturgies (shown below),1 the art he presented resulted in “dividing and alienating church members.”2 Many in the congregation were “genuinely confused” as to whether the artist’s tryptic, consisting of “swirling primary color lines,” held any liturgical meaning whatsoever.3 Parishioner Peggy Moran explains her liturgical experience in relation to the artwork: “I found it annoying. To me, the colors are circusy kinds of colors, McDonald’s colors.” ... I couldn’t concentrate.”4
教会委员会邀请荷兰裔美国抽象表现主义者威廉·德·库宁(Willem de Kooning)为他们的礼拜仪式创作祭坛画(如下图所示)，他所呈现的艺术导致了“分裂和疏远教会成员”。会众中的许多人“真的很困惑”，不知道这位艺术家的色系画，由“旋转的原色线”组成，是否具有任何礼拜意义教区居民佩吉·莫兰(Peggy Moran)解释了她与艺术品有关的礼拜经历:“我觉得它很烦人。对我来说，这些颜色是马戏团的颜色，麦当劳的颜色。“…我无法集中注意力。
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Pub Date : 2017-03-01DOI: 10.1177/003932071704700106
Sebastian Selvén
L shapes the way we interact with the word. Like reading, liturgy organizes disparate elements and experiences into an interpretative frame with which we can return to our everyday life.1 The parallels that are possible to draw between liturgy and literature are of course many, but some of them are quite direct. Liturgy frequently makes use of biblical material – in worship, biblical texts find new context and expression. Sometimes, they are transformed in quite unexpected ways. And when returning to the Bible, one’s pre-understanding and one’s perspectives may be shaped by those experiences which one has experience in liturgy.
{"title":"The Liturgical Reception of Isaiah 6:3 in Nineteenth-Century Sweden","authors":"Sebastian Selvén","doi":"10.1177/003932071704700106","DOIUrl":"https://doi.org/10.1177/003932071704700106","url":null,"abstract":"L shapes the way we interact with the word. Like reading, liturgy organizes disparate elements and experiences into an interpretative frame with which we can return to our everyday life.1 The parallels that are possible to draw between liturgy and literature are of course many, but some of them are quite direct. Liturgy frequently makes use of biblical material – in worship, biblical texts find new context and expression. Sometimes, they are transformed in quite unexpected ways. And when returning to the Bible, one’s pre-understanding and one’s perspectives may be shaped by those experiences which one has experience in liturgy.","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2017-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81583692","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 : 2017-03-01DOI: 10.1177/003932071704700102
J. C. Adam
the comprehension of liturgical formation changed completely, both in the theological academic space, as well as at the council level of understanding and the mission planning of the church, and also in the liturgical formation at the community level, with the lay liturgical formation and the creation of liturgy teams. From this paradigm shift, all the processes of liturgical formation, including the development of a new Book of Worship, became a new reality in this context.
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Pub Date : 2017-03-01DOI: 10.1177/003932071704700105
T. R. Whelan
I is difficult to overstate the importance and significance of the opening article of the Second Vatican Council’s Constitution on the Sacred Liturgy. Sacrosanctum concilium (SC) begins by placing the reform of the liturgy, not just in the context of, but as central to the agenda of the deep and thorough reform of the church that the Council intended to initiate in this, the first of sixteen documents. Article 1 expects the reform to relate to the church as both centripetal and centrifugal forces. Two statements address the internal: the reform hopes (1) to bring increasing vigor to the lives of Christians and (2) to change whatever needs to be changed so that the unchanging gospel will speak more clearly to people today. This proposed reform program also is outward-looking – ecumenical and missionary: (3) the promotion of union among all who believe in Christ, and (4) the making known of God’s Reign in Christ. That this vision was understood by the conciliar fathers to relate to, not just the wider work of the Council, but also – and in the first place – the liturgy, is clear from the final sentence: “The Council therefore sees particularly
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Pub Date : 2017-03-01DOI: 10.1177/003932071704700104
Shawn Strout
A prides itself on having a comprehensive approach to theology. That comprehensive approach, however, comes with a price. No doctrine illustrates this struggle for comprehension more than the doctrine of the eucharist. Debates about the nature of Christ’s sacrifice and his presence in the eucharist were central to the identity of Anglicanism from the reformation forward. One often neglected topic, though, was the role of the Holy Spirit in the eucharist.
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Pub Date : 2017-03-01DOI: 10.1177/003932071704700107
N. Denysenko
I the early twentieth century, the Orthodox Church experienced significant waves of change. In addition to persecution of the Church under the Soviet regime, the first part of the twentieth century witnessed a strong movement for church reform in the Russian empire, including proposals for revising the liturgy.1 As the Orthodox Churches sought simply to survive, the Revolution stifled progress but, in some cohorts of the Church, reforms were implemented. One of those cohorts was the short-lived Ukrainian Autocephalous Orthodox Church (UAOC), a body that emerged in 1921, and grew rapidly in Ukraine until the Soviet government began to openly persecute it until the Church’s coerced liquidation in 1930. The legacy of the UAOC is crucial for understanding the problems afflicting the Orthodox Church in Ukraine today, but a lesser-known feature of this Church was its commitment to liturgical innovation, for the purposes of promoting newness
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Pub Date : 2017-03-01DOI: 10.1177/003932071704700101
M. Gessner, Jeffrey A. Savoye, J. Abugel
However, this era also allow you to get the book from many sources. The off line book store may be a common place to visit to get the book. But now, you can also find it in the on-line library. This site is one of the on-line library in which you can find your chosen one to read. Now, the presented marginalia is a book that you can find here. This book tends to be the book that will give you new inspirations.
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Pub Date : 2016-09-01DOI: 10.1177/00393207160461-214
Léon van Ommen
A more than 10 years, Sunny entered a church again. In the past, she has had bad experiences with the church. Also the loss of several embryos, and the church not always dealing with this well, left a mark on her. Lately, things have gotten tough, and Sunny decided to attend a worship service, although in a church different from her prior one. Feeling uncomfortable, Sunny stayed in the back of the church, watching the liturgical performance from a distance. When the time came to proceed forward for communion, however, she stood up. All of a sudden she saw her children, whom she never gave life to, bouncing around her legs. They accompanied her to the front, and when she stopped in front of the priest, they moved on, and were taken into heaven. Finally, Sunny could let go of them, and her grief was completed.
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Pub Date : 2016-09-01DOI: 10.1177/00393207160461-212
M. Barnard
T you, Madam President, for the invitation to speak here. I am particularly honoured to serve Societas Liturgica in this way. But allow me to say that it is not just me who is addressing our congress here. My presentation presents and reflects the research of various research networks in which I participate, primarily the network of my own chair in Practical Theology − more specifically of Worship and Formation − in Amsterdam and my colleagues there; in the second place, that of colleagues from other institutions, especially of the Institute of Ritual and Liturgical Studies − until recently based at Tilburg University, now in Amsterdam − and in South Africa, with whom I have extensively cooperated and co-published.1 We have moved past the time that research was the work of one – eh, yes, usually: − man. Research in my opinion is teamwork of intensively cooperating women and men in creative, inspiring and increasingly international teams.
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