Pub Date : 2020-10-08DOI: 10.1093/oxfordhb/9780198831464.013.5
Timothy Larsen
While Christmas was already a popular feast day at the start of the nineteenth century, the holiday was transformed and greatly expanded over the course of the Victorian age. One reason for this was that many Reformed and Dissenting Protestants went from opposing Christmas to celebrating it. Christians in the United States from Episcopalians to the Salvation Army also promoted the rise of Santa Claus as a surreptitious gift bearer. The holiday experienced a significant domestication: for many people Christmas was no longer primarily an open-air event, nor an ecclesial one, but one focused on home and family, especially children. The Christmas tree was a German Protestant tradition that become popular in numerous countries. The British gave the world the Christmas card. Finally, new forms of charity rose side-by-side with new forms of commercialism, as well as new forms of devotion such as the Lessons and Carols service.
{"title":"The Nineteenth Century","authors":"Timothy Larsen","doi":"10.1093/oxfordhb/9780198831464.013.5","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198831464.013.5","url":null,"abstract":"While Christmas was already a popular feast day at the start of the nineteenth century, the holiday was transformed and greatly expanded over the course of the Victorian age. One reason for this was that many Reformed and Dissenting Protestants went from opposing Christmas to celebrating it. Christians in the United States from Episcopalians to the Salvation Army also promoted the rise of Santa Claus as a surreptitious gift bearer. The holiday experienced a significant domestication: for many people Christmas was no longer primarily an open-air event, nor an ecclesial one, but one focused on home and family, especially children. The Christmas tree was a German Protestant tradition that become popular in numerous countries. The British gave the world the Christmas card. Finally, new forms of charity rose side-by-side with new forms of commercialism, as well as new forms of devotion such as the Lessons and Carols service.","PeriodicalId":438330,"journal":{"name":"The Oxford Handbook of Christmas","volume":"17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114207042","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 : 2020-10-08DOI: 10.1093/oxfordhb/9780198831464.013.33
Mark Connelly
The global phenomenon that Christmas has become has been inspired by the twin forces of commercialism and its ubiquitous visual image through film and television, encapsulated by the Hallmark Channel. Although much of the imagery has foregrounded spiritual values over materialist consumerism, cinema and television have done much to promote the season as one of lavish consumption. From its earliest days, cinema picked up on the season as something it could both interpret and use as a tool to draw in audiences, though Santa Claus was a surprisingly late arrival to this media. Hollywood’s adoption of Christmas then created images which have become icons around the globe, and also promoted the celebration of Thanksgiving around the world. Cinema and television have been potent advocates for the alleged father of the modern Christmas, Charles Dickens, with A Christmas Carol having been produced in many versions over the years. In turn, this has helped maintain the image of Christmas as the key family festival, which was then promoted in the overwhelming majority of Christmas film and television productions.
{"title":"Film and Television","authors":"Mark Connelly","doi":"10.1093/oxfordhb/9780198831464.013.33","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198831464.013.33","url":null,"abstract":"The global phenomenon that Christmas has become has been inspired by the twin forces of commercialism and its ubiquitous visual image through film and television, encapsulated by the Hallmark Channel. Although much of the imagery has foregrounded spiritual values over materialist consumerism, cinema and television have done much to promote the season as one of lavish consumption. From its earliest days, cinema picked up on the season as something it could both interpret and use as a tool to draw in audiences, though Santa Claus was a surprisingly late arrival to this media. Hollywood’s adoption of Christmas then created images which have become icons around the globe, and also promoted the celebration of Thanksgiving around the world. Cinema and television have been potent advocates for the alleged father of the modern Christmas, Charles Dickens, with A Christmas Carol having been produced in many versions over the years. In turn, this has helped maintain the image of Christmas as the key family festival, which was then promoted in the overwhelming majority of Christmas film and television productions.","PeriodicalId":438330,"journal":{"name":"The Oxford Handbook of Christmas","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114695144","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 : 2020-10-08DOI: 10.1093/oxfordhb/9780198831464.013.3
K. Ihnat
The High Middle Ages witnessed Christmas emerge as a major Christian feast in western Europe, a time of merriment and miracles. Always intended to celebrate the Incarnation, Christmas became a time to honour the little baby in the manger and his loving mother, as part of a spiritual shift towards remembering the human Jesus. Although Kalends traditions continued on from Antiquity, which engaged the lay population in carnivalesque revelries that included mumming, games, and feasting, clerics developed new practices that infused ecclesiastical celebrations with the same sense of inversion and fun. Feasts of Fools, Boy Bishops, and extravagant liturgical dramas allowed reformers to channel festive energy in ways that showcased developments in the arts, especially in the large churches of north-western Europe, without losing the joyful character that came with honouring the paradox of God made man.
{"title":"The Middle Ages","authors":"K. Ihnat","doi":"10.1093/oxfordhb/9780198831464.013.3","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198831464.013.3","url":null,"abstract":"The High Middle Ages witnessed Christmas emerge as a major Christian feast in western Europe, a time of merriment and miracles. Always intended to celebrate the Incarnation, Christmas became a time to honour the little baby in the manger and his loving mother, as part of a spiritual shift towards remembering the human Jesus. Although Kalends traditions continued on from Antiquity, which engaged the lay population in carnivalesque revelries that included mumming, games, and feasting, clerics developed new practices that infused ecclesiastical celebrations with the same sense of inversion and fun. Feasts of Fools, Boy Bishops, and extravagant liturgical dramas allowed reformers to channel festive energy in ways that showcased developments in the arts, especially in the large churches of north-western Europe, without losing the joyful character that came with honouring the paradox of God made man.","PeriodicalId":438330,"journal":{"name":"The Oxford Handbook of Christmas","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130378644","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 : 2020-10-08DOI: 10.1093/oxfordhb/9780198831464.013.31
E. Mason
This chapter suggests that Christmas poetry offers readers a way to become intimate with a loving, elegiac, mysterious, and communal emotional experience particular to the season. With reference to poems by Maya Angelou, e. e. cummings, Toi Derricotte, T. S. Eliot, Martín Espada, Robert Frost, Gerard Manley Hopkins, Langston Hughes, Elizabeth Jennings, Peter Larkin, W. S. Merwin, Christina Rossetti, Evie Shockley, Sufjan Stevens, and W. B. Yeats, the chapter argues that only poetry can capture the magical, incantatory, and holy spirit of the Annunciation, Advent, Christmas trees, Christmas Eve, Epiphany, and Christmas Day. Poetry’s oblique and indirect expression is ideally suited to a series of feasts and fasts that culminate in an event that replaces our desire for empirical reason and reassurance with the joy, wonder, and love of uncertainty and faith.
{"title":"Poetry","authors":"E. Mason","doi":"10.1093/oxfordhb/9780198831464.013.31","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198831464.013.31","url":null,"abstract":"This chapter suggests that Christmas poetry offers readers a way to become intimate with a loving, elegiac, mysterious, and communal emotional experience particular to the season. With reference to poems by Maya Angelou, e. e. cummings, Toi Derricotte, T. S. Eliot, Martín Espada, Robert Frost, Gerard Manley Hopkins, Langston Hughes, Elizabeth Jennings, Peter Larkin, W. S. Merwin, Christina Rossetti, Evie Shockley, Sufjan Stevens, and W. B. Yeats, the chapter argues that only poetry can capture the magical, incantatory, and holy spirit of the Annunciation, Advent, Christmas trees, Christmas Eve, Epiphany, and Christmas Day. Poetry’s oblique and indirect expression is ideally suited to a series of feasts and fasts that culminate in an event that replaces our desire for empirical reason and reassurance with the joy, wonder, and love of uncertainty and faith.","PeriodicalId":438330,"journal":{"name":"The Oxford Handbook of Christmas","volume":"234 2","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131544210","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 : 2020-10-08DOI: 10.1093/oxfordhb/9780198831464.013.11
M. Cunningham
Christmas in the Eastern Orthodox Churches (limited to, for the purpose of this chapter, those patriarchates and jurisdictions that accept the Council of Chalcedon) is celebrated with liturgical services and feasting. The liturgical offices have changed little since the late Byzantine period: the hymnography for the feast contains prophetic, typological, and historical celebration of the birth of Jesus Christ in Bethlehem. The feast celebrates the Incarnation of Jesus Christ, which is understood to offer renewal to a fallen creation, along with the hope of eternal life. Patristic homilies, which inspired the hymns that are still used in churches today, stress the joy that is felt not only by humans but also by the whole of creation at the liturgical celebration of Christ’s Incarnation. The fasting that precedes the feast causes Orthodox Christians to appreciate the food and celebration on Christmas Day all the more. This chapter examines three main topics: 1) the liturgical services and their theological meaning; 2) the meaning of a standard Orthodox icon of the Nativity; 3) the celebration of Christmas in Orthodox communities, with special focus on Serbia and a mountain village in Greece. Whereas separate Orthodox jurisdictions celebrate the same liturgical services (albeit in different languages), local customs that are carried out in homes and villages throughout the Orthodox world show considerable variation.
{"title":"Eastern Orthodoxy","authors":"M. Cunningham","doi":"10.1093/oxfordhb/9780198831464.013.11","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198831464.013.11","url":null,"abstract":"Christmas in the Eastern Orthodox Churches (limited to, for the purpose of this chapter, those patriarchates and jurisdictions that accept the Council of Chalcedon) is celebrated with liturgical services and feasting. The liturgical offices have changed little since the late Byzantine period: the hymnography for the feast contains prophetic, typological, and historical celebration of the birth of Jesus Christ in Bethlehem. The feast celebrates the Incarnation of Jesus Christ, which is understood to offer renewal to a fallen creation, along with the hope of eternal life. Patristic homilies, which inspired the hymns that are still used in churches today, stress the joy that is felt not only by humans but also by the whole of creation at the liturgical celebration of Christ’s Incarnation. The fasting that precedes the feast causes Orthodox Christians to appreciate the food and celebration on Christmas Day all the more. This chapter examines three main topics: 1) the liturgical services and their theological meaning; 2) the meaning of a standard Orthodox icon of the Nativity; 3) the celebration of Christmas in Orthodox communities, with special focus on Serbia and a mountain village in Greece. Whereas separate Orthodox jurisdictions celebrate the same liturgical services (albeit in different languages), local customs that are carried out in homes and villages throughout the Orthodox world show considerable variation.","PeriodicalId":438330,"journal":{"name":"The Oxford Handbook of Christmas","volume":"16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129405471","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 : 2020-10-08DOI: 10.1093/oxfordhb/9780198831464.013.32
N. Mcknight
The most lasting Christmas fiction tends to use Christmas as a setting not as the main subject and to draw from the warmth and sensory onslaught of the holidays and on friends and families gathering, not on the specific religious origins of the holiday. Yet religious themes persist in Christmas fiction right up to the present day, even when the stories take place in fantasy worlds, such as in J. K. Rowling’s Harry Potter stories and C. S. Lewis’ Narnia. This chapter is not comprehensive in its coverage but instead focuses on those works that seem to have had the greatest cultural impact, including those of Washington Irving, Charles Dickens, E. T. A. Hoffmann, Hans Christian Andersen, and Louisa May Alcott.
{"title":"Fiction","authors":"N. Mcknight","doi":"10.1093/oxfordhb/9780198831464.013.32","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198831464.013.32","url":null,"abstract":"The most lasting Christmas fiction tends to use Christmas as a setting not as the main subject and to draw from the warmth and sensory onslaught of the holidays and on friends and families gathering, not on the specific religious origins of the holiday. Yet religious themes persist in Christmas fiction right up to the present day, even when the stories take place in fantasy worlds, such as in J. K. Rowling’s Harry Potter stories and C. S. Lewis’ Narnia. This chapter is not comprehensive in its coverage but instead focuses on those works that seem to have had the greatest cultural impact, including those of Washington Irving, Charles Dickens, E. T. A. Hoffmann, Hans Christian Andersen, and Louisa May Alcott.","PeriodicalId":438330,"journal":{"name":"The Oxford Handbook of Christmas","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125539590","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 : 2020-10-08DOI: 10.1093/oxfordhb/9780198831464.013.29
Barbara von Barghahn
The historical Christmas story begins with the Incarnation of Christ in Nazareth and concludes with the return of the Holy Family to Galilee. This chapter focuses upon twelve select paintings from the Renaissance to the Baroque period which illustrate the events recorded in Gospel and Apocryphal narrative accounts. Included in the iconographical analysis of art is a consideration of the ‘journey’ theme, which runs as a refrain through Jesus’s life. So many individuals travel home during the Yuletide season to be with family and friends. It is worthwhile during such a joyful time of the year to recollect the itinerary taken centuries ago by the Christ Child, Mary, and Joseph from their homeland and back.
{"title":"Paintings","authors":"Barbara von Barghahn","doi":"10.1093/oxfordhb/9780198831464.013.29","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198831464.013.29","url":null,"abstract":"The historical Christmas story begins with the Incarnation of Christ in Nazareth and concludes with the return of the Holy Family to Galilee. This chapter focuses upon twelve select paintings from the Renaissance to the Baroque period which illustrate the events recorded in Gospel and Apocryphal narrative accounts. Included in the iconographical analysis of art is a consideration of the ‘journey’ theme, which runs as a refrain through Jesus’s life. So many individuals travel home during the Yuletide season to be with family and friends. It is worthwhile during such a joyful time of the year to recollect the itinerary taken centuries ago by the Christ Child, Mary, and Joseph from their homeland and back.","PeriodicalId":438330,"journal":{"name":"The Oxford Handbook of Christmas","volume":"85-86 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131710039","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 : 2020-10-08DOI: 10.1093/oxfordhb/9780198831464.013.26
P. Freedman
Christmas food traditions around the world differ, both as to what foods and drinks are consumed and when the main festive meal takes place (Christmas Day, Christmas Eve, or Epiphany). Charles Dickens can be credited or blamed for many aspects of what are now regarded as age-old Christmas foods and ceremonies. The countries with the greatest international influence have been Germany and Britain, providing models especially for sweet cakes and biscuits. Christmas food tends to evoke a more-or-less medieval precedent, one emphasizing good cheer rather than religious adoration. Spicy and sugary treats such as gingerbread, and food or drink seldom eaten at other times (eggnog, plum pudding) give the occasion a special quality, connected to an imagined past.
{"title":"Food and Drink","authors":"P. Freedman","doi":"10.1093/oxfordhb/9780198831464.013.26","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198831464.013.26","url":null,"abstract":"Christmas food traditions around the world differ, both as to what foods and drinks are consumed and when the main festive meal takes place (Christmas Day, Christmas Eve, or Epiphany). Charles Dickens can be credited or blamed for many aspects of what are now regarded as age-old Christmas foods and ceremonies. The countries with the greatest international influence have been Germany and Britain, providing models especially for sweet cakes and biscuits. Christmas food tends to evoke a more-or-less medieval precedent, one emphasizing good cheer rather than religious adoration. Spicy and sugary treats such as gingerbread, and food or drink seldom eaten at other times (eggnog, plum pudding) give the occasion a special quality, connected to an imagined past.","PeriodicalId":438330,"journal":{"name":"The Oxford Handbook of Christmas","volume":"70 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128376336","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 : 2020-10-08DOI: 10.1093/oxfordhb/9780198831464.013.15
H. T. Coolman
The Holy Family, as such, is all but absent in Christian imagination and devotion for the first thousand years of the Church’s existence. In close connection to the cult of St Joseph, the Holy Family gains new prominence toward the end of the medieval period, and then grows dramatically in importance in the early modern period. Traditions in the New World such as Las Posadas are also discussed in this chapter. Especially important in Catholic thought and practice, the Holy Family has come to have central symbolic importance for all Christians in contemporary Christmas celebrations such as children’s Nativity plays and pageants.
{"title":"The Holy Family","authors":"H. T. Coolman","doi":"10.1093/oxfordhb/9780198831464.013.15","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198831464.013.15","url":null,"abstract":"The Holy Family, as such, is all but absent in Christian imagination and devotion for the first thousand years of the Church’s existence. In close connection to the cult of St Joseph, the Holy Family gains new prominence toward the end of the medieval period, and then grows dramatically in importance in the early modern period. Traditions in the New World such as Las Posadas are also discussed in this chapter. Especially important in Catholic thought and practice, the Holy Family has come to have central symbolic importance for all Christians in contemporary Christmas celebrations such as children’s Nativity plays and pageants.","PeriodicalId":438330,"journal":{"name":"The Oxford Handbook of Christmas","volume":"136 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127398804","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 : 2020-03-26DOI: 10.1080/04597237808460464
D. T. Orique
This chapter presents the process of the Christian theological inculturation of Christmas in Latin America and the Caribbean: the celebration of the birth of Christ—of God Incarnate. To this end, selected Catholic Christmas celebrations are examined, including the liturgy of the Mass and extra-liturgical observances such as dance, that manifest the influence of three distinct cultural traditions: European—principally Spanish and Portuguese—as well as the diverse and complex Indigenous and African expressions. These observances are first contextualized with the earliest instances of the celebration of the Christmas Mass and season in the so-called New World. Discernible components in Christmas festivities are then presented to demonstrate the presence of cultural blending and the pervasiveness of cultural accommodations. This chapter highlights the diversity of the inculturated celebrations of Christmas and the feast’s liturgical manifestations, and contends that these differences are rooted in the fact that enslaved Africans came from different regions of their continent, and that the Indigenous reflected a wide range of pre-contact American hemispheric populations. Indeed, a tremendous religio-cultural-linguistic compression resulted as various groups encountered and appropriated Christianity and its celebrations in distinctive ways. This study concludes by considering the impact of globalization, pluralization, secularization, and commercialization in Latin America and the Caribbean on the celebration of Christmas—an observance of the eternal and unchanging divine message of the Incarnation that continues to capture the imagination of many in this part of the globe, as they participate in traditional expressions of the theological meaning of the birth of Jesus Christ.
{"title":"Latin America and the Caribbean","authors":"D. T. Orique","doi":"10.1080/04597237808460464","DOIUrl":"https://doi.org/10.1080/04597237808460464","url":null,"abstract":"This chapter presents the process of the Christian theological inculturation of Christmas in Latin America and the Caribbean: the celebration of the birth of Christ—of God Incarnate. To this end, selected Catholic Christmas celebrations are examined, including the liturgy of the Mass and extra-liturgical observances such as dance, that manifest the influence of three distinct cultural traditions: European—principally Spanish and Portuguese—as well as the diverse and complex Indigenous and African expressions. These observances are first contextualized with the earliest instances of the celebration of the Christmas Mass and season in the so-called New World. Discernible components in Christmas festivities are then presented to demonstrate the presence of cultural blending and the pervasiveness of cultural accommodations. This chapter highlights the diversity of the inculturated celebrations of Christmas and the feast’s liturgical manifestations, and contends that these differences are rooted in the fact that enslaved Africans came from different regions of their continent, and that the Indigenous reflected a wide range of pre-contact American hemispheric populations. Indeed, a tremendous religio-cultural-linguistic compression resulted as various groups encountered and appropriated Christianity and its celebrations in distinctive ways. This study concludes by considering the impact of globalization, pluralization, secularization, and commercialization in Latin America and the Caribbean on the celebration of Christmas—an observance of the eternal and unchanging divine message of the Incarnation that continues to capture the imagination of many in this part of the globe, as they participate in traditional expressions of the theological meaning of the birth of Jesus Christ.","PeriodicalId":438330,"journal":{"name":"The Oxford Handbook of Christmas","volume":" 26","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-03-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141220744","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：