Pub Date : 2016-09-01DOI: 10.1177/00393207160461-206
A. de Kock, P. Sonnenberg
This article aims at more clarity on the interrelationship between worship and learning, and more insight into the ‘how’ of the formative power of worship practices. By a theoretical discussion, and by an empirical investigation into the practice of the Lord's Supper, this article serves current practical theological research on the edge of liturgical studies and religious education. The leading research question is: How do worship practices of the Lord's Supper contribute to the religious learning of young participants? The authors conclude that religious learning can be interpreted as a communal quality of participation in the Lord's Supper, which is anchored in social, cognitive and action processes before, in and after participation in the liturgical – ritual aspect of the practice of worship. The conclusion is that the liturgical ritual basically serves the relationship between worship and learning in faith communities.
{"title":"Ritual Links Worship and Learning: An Empirical and Theoretical Contribution from the Perspective of Young People Participating in the Lord's Supper","authors":"A. de Kock, P. Sonnenberg","doi":"10.1177/00393207160461-206","DOIUrl":"https://doi.org/10.1177/00393207160461-206","url":null,"abstract":"This article aims at more clarity on the interrelationship between worship and learning, and more insight into the ‘how’ of the formative power of worship practices. By a theoretical discussion, and by an empirical investigation into the practice of the Lord's Supper, this article serves current practical theological research on the edge of liturgical studies and religious education. The leading research question is: How do worship practices of the Lord's Supper contribute to the religious learning of young participants? The authors conclude that religious learning can be interpreted as a communal quality of participation in the Lord's Supper, which is anchored in social, cognitive and action processes before, in and after participation in the liturgical – ritual aspect of the practice of worship. The conclusion is that the liturgical ritual basically serves the relationship between worship and learning in faith communities.","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2016-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82552922","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: 10.1177/00393207160461-215
H. Rijken, M. Hoondert, M. Barnard
Since the 1980s, increasingly more choral evensongs are organized in the Netherlands, outside of the context of the Anglican Church. The evensongs attract a lot of people. Sometimes these performances are ‘staged’ as a (mostly reformed) worship, sometimes as a concert, or as a worship and a concert at the same time. Most evensongs are performed in monumental churches, which due to the 16th Century Reformation have been ‘dispositioned’. The changed disposition of the inside of these churches has considerable consequences for the spatial practice of the evensongs. Research questions in this article are: What are the consequences of the spatial practices in the Anglican choral evensong in the Netherlands regarding (religious) meaning making? Four sub questions will be answered: (1) In which church buildings are evensongs performed? (2) What is the disposition in these churches? (3) How is space used in the evensongs? (4) How to interpret this? We will interpret the Dutch spatial practices taking into account the secular-sacred tensions which are so characteristic for the Netherlands as a secularized, or rather: post-Christian country.
{"title":"Turning East. Turning Exit? Turning to the Music!: Spatial Practice in Choral Evensongs in the Netherlands","authors":"H. Rijken, M. Hoondert, M. Barnard","doi":"10.1177/00393207160461-215","DOIUrl":"https://doi.org/10.1177/00393207160461-215","url":null,"abstract":"Since the 1980s, increasingly more choral evensongs are organized in the Netherlands, outside of the context of the Anglican Church. The evensongs attract a lot of people. Sometimes these performances are ‘staged’ as a (mostly reformed) worship, sometimes as a concert, or as a worship and a concert at the same time. Most evensongs are performed in monumental churches, which due to the 16th Century Reformation have been ‘dispositioned’. The changed disposition of the inside of these churches has considerable consequences for the spatial practice of the evensongs. Research questions in this article are: What are the consequences of the spatial practices in the Anglican choral evensong in the Netherlands regarding (religious) meaning making? Four sub questions will be answered: (1) In which church buildings are evensongs performed? (2) What is the disposition in these churches? (3) How is space used in the evensongs? (4) How to interpret this? We will interpret the Dutch spatial practices taking into account the secular-sacred tensions which are so characteristic for the Netherlands as a secularized, or rather: post-Christian country.","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2016-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78797953","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: 10.1177/00393207160461-208
J. B. Ryan
{"title":"The Sensus Fidelium, the Magisterium, and the Liturgy: A Hot Topic Becomes Hotter 1","authors":"J. B. Ryan","doi":"10.1177/00393207160461-208","DOIUrl":"https://doi.org/10.1177/00393207160461-208","url":null,"abstract":"","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2016-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83055475","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 : 2016-08-05DOI: 10.1177/00393207160461-211
B. D. de Klerk, F. Kruger
Continuous formation of liturgy through social cognition In this article the authors intend to do research on two focal points, namely liturgical formation and also the influence that social cognition has on formation. Within a South African context it is evident that Western cultural liturgical traditions and African traditions are meeting each other. This meeting is challenging because of the questions that come to the foreground in addressing this matter. The process of enculturalisation is prominent in recent research. This research is although referring to the process of social cognition as a manner in which people are observing each other and also ‘n manner in which people are trying to make sense of other cultures and people of that cultures. People's cognition can be wrong and therefore distortions can also emanate. The main research question for this investigation is: How does social cognition influence the process of liturgical formation? In this research, first of all, the authors offer a descriptive-empirical vantage point in order to investigate this matter. Two local congregations were visited. The authors give reflection of their own cognition but also provide the cognition of the leaders which are interviewed. Normative perspectives from Acts 17:16–35 is provided to highlight the role of cognition of liturgical formation. The hermeneutic interaction between the various elements of this research and also hermeneutic guidelines are provided.
{"title":"Continuous Formation of Liturgy through Social Cognition","authors":"B. D. de Klerk, F. Kruger","doi":"10.1177/00393207160461-211","DOIUrl":"https://doi.org/10.1177/00393207160461-211","url":null,"abstract":"Continuous formation of liturgy through social cognition In this article the authors intend to do research on two focal points, namely liturgical formation and also the influence that social cognition has on formation. Within a South African context it is evident that Western cultural liturgical traditions and African traditions are meeting each other. This meeting is challenging because of the questions that come to the foreground in addressing this matter. The process of enculturalisation is prominent in recent research. This research is although referring to the process of social cognition as a manner in which people are observing each other and also ‘n manner in which people are trying to make sense of other cultures and people of that cultures. People's cognition can be wrong and therefore distortions can also emanate. The main research question for this investigation is: How does social cognition influence the process of liturgical formation? In this research, first of all, the authors offer a descriptive-empirical vantage point in order to investigate this matter. Two local congregations were visited. The authors give reflection of their own cognition but also provide the cognition of the leaders which are interviewed. Normative perspectives from Acts 17:16–35 is provided to highlight the role of cognition of liturgical formation. The hermeneutic interaction between the various elements of this research and also hermeneutic guidelines are provided.","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2016-08-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91393774","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 : 2015-09-01DOI: 10.1177/003932071504500205
J. Hadley
T freedom of the arts in liturgy is not an uncontested proposition. Yet both the history of worship and of art confirm that in every liturgical epoch the plastic arts have struggled to maintain a groping search for their own proper character even when pressed into service of the liturgy. Historical examples abound; one thinks of late-classical art when rigid frontalism replaces naturalistic GrecoHellenistic form – a new expression taken up by the burgeoning Christian cult.1 In pre-Carthusian Benedictine worship, as at Suger’s Saint-Denis, one finds symbolderived art exhausted to the point of visual Gnosticism where only the instructed may enter into its complex liturgical and theological meanings. A Gothic art, born in Rheims and achieved at Amiens proposes a new clarity in scale, proportion, movement and, above all, the human form.2 At the same moment in Italy, Giotto abandons medieval and Byzantine tendencies for the solid and classicizing sculpture of Arnolfo di Cambio. Painted figures have faces and gestures that are based on close observation. Art now evidences a new self-awareness. At stake is no longer the idea above the senses, iconic-symbolic attributions, but the desire to portray visual perspective and idealized optical reality. Then arrive the massive Baroque cycles breaking the bounds of liturgical space [Figure 1]. The swirling images are more concerned with the classicizing allegorical themes of Cesare Rippa and the artistic manipulation of perspective meant to induce a surreal ecstasy of
{"title":"Ars Gratia Artis: The Freedom of the Arts in the Twentieth-Century Liturgical Reform and Today","authors":"J. Hadley","doi":"10.1177/003932071504500205","DOIUrl":"https://doi.org/10.1177/003932071504500205","url":null,"abstract":"T freedom of the arts in liturgy is not an uncontested proposition. Yet both the history of worship and of art confirm that in every liturgical epoch the plastic arts have struggled to maintain a groping search for their own proper character even when pressed into service of the liturgy. Historical examples abound; one thinks of late-classical art when rigid frontalism replaces naturalistic GrecoHellenistic form – a new expression taken up by the burgeoning Christian cult.1 In pre-Carthusian Benedictine worship, as at Suger’s Saint-Denis, one finds symbolderived art exhausted to the point of visual Gnosticism where only the instructed may enter into its complex liturgical and theological meanings. A Gothic art, born in Rheims and achieved at Amiens proposes a new clarity in scale, proportion, movement and, above all, the human form.2 At the same moment in Italy, Giotto abandons medieval and Byzantine tendencies for the solid and classicizing sculpture of Arnolfo di Cambio. Painted figures have faces and gestures that are based on close observation. Art now evidences a new self-awareness. At stake is no longer the idea above the senses, iconic-symbolic attributions, but the desire to portray visual perspective and idealized optical reality. Then arrive the massive Baroque cycles breaking the bounds of liturgical space [Figure 1]. The swirling images are more concerned with the classicizing allegorical themes of Cesare Rippa and the artistic manipulation of perspective meant to induce a surreal ecstasy of","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2015-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85646706","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 : 2015-09-01DOI: 10.1177/003932071504500208
{"title":"Index for Volume 45, by Author","authors":"","doi":"10.1177/003932071504500208","DOIUrl":"https://doi.org/10.1177/003932071504500208","url":null,"abstract":"","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2015-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84736972","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 : 2015-09-01DOI: 10.1177/003932071504500204
Maryann Madhavathu
{"title":"Reform Hermeneutics of the Liturgy of the Hours in the Syro-Malabar Church","authors":"Maryann Madhavathu","doi":"10.1177/003932071504500204","DOIUrl":"https://doi.org/10.1177/003932071504500204","url":null,"abstract":"","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2015-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86988031","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 : 2015-09-01DOI: 10.1177/003932071504500207
Léon van Ommen
W people gather for worship on a Sunday morning, they bring with them all kinds of experiences, including joy and sorrow, laughter and pain, blessing and suffering. My research on the relationship between Anglican liturgy and suffering people reveals that such people feel acknowledged in liturgy only if they experience their church community positively. The experiences of suffering and of community pose a challenge to liturgical renewal and liturgical formation, two much-discussed issues these days.1 The present article focuses on the experience of liturgy in relation to the experience of community.2
{"title":"Anglican Liturgy and Community: The Influence of the Experience of Community on the Experience of Liturgy as a Challenge for Liturgical Renewal and Formation","authors":"Léon van Ommen","doi":"10.1177/003932071504500207","DOIUrl":"https://doi.org/10.1177/003932071504500207","url":null,"abstract":"W people gather for worship on a Sunday morning, they bring with them all kinds of experiences, including joy and sorrow, laughter and pain, blessing and suffering. My research on the relationship between Anglican liturgy and suffering people reveals that such people feel acknowledged in liturgy only if they experience their church community positively. The experiences of suffering and of community pose a challenge to liturgical renewal and liturgical formation, two much-discussed issues these days.1 The present article focuses on the experience of liturgy in relation to the experience of community.2","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2015-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91011456","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 : 2015-09-01DOI: 10.1177/003932071504500206
James G. Sabak
These powerful and dynamic images capture a sense of profound seriousness inherent in a liturgical celebration. A sense, however, which Dillard notes may not be taken as seriously as it ought. It is symptomatic of a situation in many liturgical assemblies in the United States and across the world where the faithful gather together to share in events with tremendous impact on defining who Christians are, what their mission is, and what they represent within the world, but which unfortunately may not be perceived or received as such. As a parishioner, when asked of the experience of liturgy in her community, commented, “It seems as though all people want to do is get in to Mass and get it over with!”2 In such instances, it may appear that many Christians find liturgical engagement to be little more than a social or cultural obligation, the full force of which encounter fails to bear upon the them. Louis-Marie Chauvet expresses the same sentiment
{"title":"Liturgy as Becoming: Appreciating the Crucial Role of Liminality in Liturgical Engagement","authors":"James G. Sabak","doi":"10.1177/003932071504500206","DOIUrl":"https://doi.org/10.1177/003932071504500206","url":null,"abstract":"These powerful and dynamic images capture a sense of profound seriousness inherent in a liturgical celebration. A sense, however, which Dillard notes may not be taken as seriously as it ought. It is symptomatic of a situation in many liturgical assemblies in the United States and across the world where the faithful gather together to share in events with tremendous impact on defining who Christians are, what their mission is, and what they represent within the world, but which unfortunately may not be perceived or received as such. As a parishioner, when asked of the experience of liturgy in her community, commented, “It seems as though all people want to do is get in to Mass and get it over with!”2 In such instances, it may appear that many Christians find liturgical engagement to be little more than a social or cultural obligation, the full force of which encounter fails to bear upon the them. Louis-Marie Chauvet expresses the same sentiment","PeriodicalId":39597,"journal":{"name":"Studia Liturgica","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2015-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91270068","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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