Pub Date : 2016-09-01DOI: 10.1177/00393207160461-204
G. Routhier
T contextual character of our discussion is clear, especially for those who are listening. In spite of this evidence, it is perhaps useful to say it again, first for our own benefit, but also for those who listen to us. It is all the more important since we find ourselves in an ecumenical context and in the presence of a group of people whose members are very diverse. My own background, as you might guess, is within the Catholic tradition and I hail from the New World. Rather than give up one or other of these characteristics, trying to repress and hide them, in order to arrive at a seemingly universal discourse, I decided to reflect on the question that you have given to me admitting up front this dual membership, rooting my reflection there. I should also mention my university affiliation, which is not negligible, when one addresses the issue of formation. Finally, I must admit that liturgy is not my area of expertise, which does not make it easy for me when I have to speak to specialists in the field. I am aware of taking a very big risk, which has the advantage, however, of cultivating my modesty.
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Pub Date : 2016-09-01DOI: 10.1177/00393207160461-202
Lizette Larson-Miller
M theologians have pointed to the importance of narrative in Christian tradition – storytelling – as catechesis, as theology, as liturgy, particularly biblical narrative juxtaposed with a ritualizing gathering of people. “Ancient texts are made, in assembly, to say a new thing,”1 as our former president Gordon Lathrop has so eloquently said to us many times. So, I would like to begin this evening with a story of an interview I had three years ago.
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Pub Date : 2016-09-01DOI: 10.1177/00393207160461-205
Abbot Patrick Regan
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Pub Date : 2016-09-01DOI: 10.1177/00393207160461-209
Alexander Deeg
The question of authority interrupts self-evident relationships of liturgical praxis and liturgical formation. It makes visible what otherwise would usually remain hidden. Both implicit actors and hidden power structures become identifiable. The Reformation was, among other things, a movement that became powerful by questioning previously dominant power structures. Liturgically it meant a normative centering of liturgical worship on just two active subjects: God and the community. In any case that is how we can describe the liturgical dream of the reformers to which Luther gave special expression in his 1544 Torgau church-dedication sermon. To be sure, this dream was never a reality at any time. For it was above all the pastor who gained control of the worship service; and from the outset, Evangelical worship was threatened by a horizontalizing of liturgical communication that tented to push, along with the community, even ‘God’ into becoming secondary subjects of the liturgy. Hence it is necessary to paint a more realistic picture of those who play a part in the liturgy. This results in a liturgical pyramid at the horizontal base of which we find pastors, the community, and the ‘Agende’ (ritual/tradition/Church), and whose verticals are constituted by the God-relation. Liturgical praxis takes place in the interplay of these poles, whereby in Evangelical Christianity it is usually the pastor who turns out to be the strong liturgical subject (even today in the context of the “Evangelisches Gottesdienstbuch”, 1999). Hence the question: How can we bring about a strengthening of the authority of the community in the God-community word-exchange of the liturgy? This requires liturgical instruction on at least three levels:
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Pub Date : 2016-09-01DOI: 10.1177/00393207160461-207
S. Winter
T speak about liturgical or worship-related spirituality is already not very simple, since the spectrum of meanings for “spirituality” in actual use is extremely wide. A minimum criterion for articulating some kind of spiritual attitude might require only a view of reality that reaches beyond the material.1 One of the major causes for this confusion when it comes to spirituality is also that in modern societies there continues to be a relatively strong need for practices
{"title":"“Singing like the Angels”?!: Models of the Ritual/Liturgical Formation of Christian Spirituality in the past and the Present","authors":"S. Winter","doi":"10.1177/00393207160461-207","DOIUrl":"https://doi.org/10.1177/00393207160461-207","url":null,"abstract":"T speak about liturgical or worship-related spirituality is already not very simple, since the spectrum of meanings for “spirituality” in actual use is extremely wide. A minimum criterion for articulating some kind of spiritual attitude might require only a view of reality that reaches beyond the material.1 One of the major causes for this confusion when it comes to spirituality is also that in modern societies there continues to be a relatively strong need for practices","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":"117 1","pages":"110 - 85"},"PeriodicalIF":0.0,"publicationDate":"2016-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79385395","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 : 2016-09-01DOI: 10.1177/00393207160461-203
Patrick Prétot Osb
A I begin, I would like to extend my warmest thanks to the council and those who organized the Québec Congress for having invited me to speak today. I was particularly touched by this invitation because, as you know, I had to stand aside, much to my regret, from the organization of this Congress. So I would like to express before you all my grateful affection towards Lizette Larson-Miller, for this gesture of fellowship, and above all for having accepted to take over from me as president. Our president elect Martin Stuflesser and all the members of the council are of course included in this heartfelt thank-you. To be perfectly truthful, I should mention that I hesitated before accepting this invitation to speak here in Québec, because the underlying reasons for my well-founded decision not to come to Würzburg remain. At the same time, I had to re-orient my future academic obligations. And so it is with modesty and gratitude that I stand here before you this morning. I am as aware of the extent of the honour that you bestow on me as of my limits as to the task at hand.
{"title":"Benchmarks for a History of Liturgical Formation","authors":"Patrick Prétot Osb","doi":"10.1177/00393207160461-203","DOIUrl":"https://doi.org/10.1177/00393207160461-203","url":null,"abstract":"A I begin, I would like to extend my warmest thanks to the council and those who organized the Québec Congress for having invited me to speak today. I was particularly touched by this invitation because, as you know, I had to stand aside, much to my regret, from the organization of this Congress. So I would like to express before you all my grateful affection towards Lizette Larson-Miller, for this gesture of fellowship, and above all for having accepted to take over from me as president. Our president elect Martin Stuflesser and all the members of the council are of course included in this heartfelt thank-you. To be perfectly truthful, I should mention that I hesitated before accepting this invitation to speak here in Québec, because the underlying reasons for my well-founded decision not to come to Würzburg remain. At the same time, I had to re-orient my future academic obligations. And so it is with modesty and gratitude that I stand here before you this morning. I am as aware of the extent of the honour that you bestow on me as of my limits as to the task at hand.","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":"47 1","pages":"14 - 38"},"PeriodicalIF":0.0,"publicationDate":"2016-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91038502","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 : 2016-09-01DOI: 10.1177/00393207160461-210
R. Ferrone
T topic I’ve been given to address is perhaps the least well-mapped area our Congress intends to explore. I thought it might be helpful, therefore, to identify five different perspectives on the subject of reciprocity. Within these perspectives I will draw upon the ideas of thinkers in the fields of religious education and catechesis with whom we might dialogue to come to our own insights concerning reciprocity in liturgical formation.1
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