Pub Date : 2022-10-02DOI: 10.1080/0458063x.2022.2121527
Joseph A. Donnella
The experience of Africans with Christianity predates the trans-Atlantic slave trade, yet many neglect this. Africans have been Christian since the earliest days of Christians. The reality that African American Christians continue to feel both the effects and traumatic reverberations of America’s problem with race cannot be doubted. This article has two foci: liturgy and race. I was asked if I would share a reflection highlighting aspects of what was referred to as the symbiotic nature of the relationship between liturgical scholarship and practice with particular attention to race in light of Sacrosanctum Concilium, the Second Vatican Council’s Constitution on the Liturgy. In giving this more thought, the realization soon came that implementing such writing is akin to tiptoeing through a minefield. Generally speaking, what exists in the minds of many about the development of historical worship practices are the result of gross oversimplifications. Amending simplifications by complexifying comprehension about what is popularly believed is beyond the limitations of this article. Yet, at the very least I hope to recast a few obscurities. We bring the world we live in and the culture(s) we live into the places and communities in which we worship. We worship, we say, so that—in the words of Rabbi Abraham Joshua Heschel—we may be released from the “tyranny of the world, from the tyranny of time,” and so enter into the realm of God, the realm of the divine. In that light, here are some questions I will address: Is racism coded within us? Are the neural pathways of those who claim “whiteness” predetermined so that those who make this claim believe that they naturally are entitled to receive and always be given the best and first of the world’s goods? Can we claim the existential ontological underpinnings of our faith traditions wherein we confess that the immersive waters of baptism and the Holy Spirit really wash away sin, death, and evil? Does baptism enable us to receive God’s gift of healing grace and blessing, a blessing bestowed to us through God’s created order, a blessing that permits us to go on living without yielding to the sin(s) of the cultural worlds from whence we come? Worship, in the popular imagination is seen often as a form of escapism—a flying away from the world—rather than that which grounds us, allowing us to exist more freely with God and within God’s realm, God’s kin-dom. Does the diversity of our understandings of Christianity forever lock us into separateness? The baggage of the world we bring can stop us from acknowledging that we all are children of God, that the parentage we ascribe to God, is meant to include everyone. What happens when the genius of Black culture(s), of African American culture(s), of nonwhite cultures are disinherited? What illnesses, what evil, what perilous death-dealing behaviors go unrecognized? How did the world we share, the worlds which we bring to our worshiping
{"title":"Let the Blessings Flow: Liturgy and Race in the Last Fifty Years","authors":"Joseph A. Donnella","doi":"10.1080/0458063x.2022.2121527","DOIUrl":"https://doi.org/10.1080/0458063x.2022.2121527","url":null,"abstract":"The experience of Africans with Christianity predates the trans-Atlantic slave trade, yet many neglect this. Africans have been Christian since the earliest days of Christians. The reality that African American Christians continue to feel both the effects and traumatic reverberations of America’s problem with race cannot be doubted. This article has two foci: liturgy and race. I was asked if I would share a reflection highlighting aspects of what was referred to as the symbiotic nature of the relationship between liturgical scholarship and practice with particular attention to race in light of Sacrosanctum Concilium, the Second Vatican Council’s Constitution on the Liturgy. In giving this more thought, the realization soon came that implementing such writing is akin to tiptoeing through a minefield. Generally speaking, what exists in the minds of many about the development of historical worship practices are the result of gross oversimplifications. Amending simplifications by complexifying comprehension about what is popularly believed is beyond the limitations of this article. Yet, at the very least I hope to recast a few obscurities. We bring the world we live in and the culture(s) we live into the places and communities in which we worship. We worship, we say, so that—in the words of Rabbi Abraham Joshua Heschel—we may be released from the “tyranny of the world, from the tyranny of time,” and so enter into the realm of God, the realm of the divine. In that light, here are some questions I will address: Is racism coded within us? Are the neural pathways of those who claim “whiteness” predetermined so that those who make this claim believe that they naturally are entitled to receive and always be given the best and first of the world’s goods? Can we claim the existential ontological underpinnings of our faith traditions wherein we confess that the immersive waters of baptism and the Holy Spirit really wash away sin, death, and evil? Does baptism enable us to receive God’s gift of healing grace and blessing, a blessing bestowed to us through God’s created order, a blessing that permits us to go on living without yielding to the sin(s) of the cultural worlds from whence we come? Worship, in the popular imagination is seen often as a form of escapism—a flying away from the world—rather than that which grounds us, allowing us to exist more freely with God and within God’s realm, God’s kin-dom. Does the diversity of our understandings of Christianity forever lock us into separateness? The baggage of the world we bring can stop us from acknowledging that we all are children of God, that the parentage we ascribe to God, is meant to include everyone. What happens when the genius of Black culture(s), of African American culture(s), of nonwhite cultures are disinherited? What illnesses, what evil, what perilous death-dealing behaviors go unrecognized? How did the world we share, the worlds which we bring to our worshiping","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":"37 1","pages":"22 - 27"},"PeriodicalIF":0.2,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49017779","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 : 2022-10-02DOI: 10.1080/0458063x.2022.2121530
Melinda A. Quivik, Andrew Wymer
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Pub Date : 2022-10-02DOI: 10.1080/0458063x.2022.2121100
J. Walton
{"title":"What Is True for Us: Feminist Contributions to Liturgical Experiences","authors":"J. Walton","doi":"10.1080/0458063x.2022.2121100","DOIUrl":"https://doi.org/10.1080/0458063x.2022.2121100","url":null,"abstract":"","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":"37 1","pages":"52 - 56"},"PeriodicalIF":0.2,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44345781","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 : 2022-10-02DOI: 10.1080/0458063X.2022.2121095
Brian A. Butcher
All Eastern Christians should know and be certain that they may and should always preserve their own lawful liturgical rites and way of life, and that changes should be made only by reason of their proper and organic development. 1
{"title":"(In)Organic Development? Assessing Liturgical Reform in the Eastern Churches in the Wake of Vatican II","authors":"Brian A. Butcher","doi":"10.1080/0458063X.2022.2121095","DOIUrl":"https://doi.org/10.1080/0458063X.2022.2121095","url":null,"abstract":"All Eastern Christians should know and be certain that they may and should always preserve their own lawful liturgical rites and way of life, and that changes should be made only by reason of their proper and organic development. 1","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":"37 1","pages":"16 - 21"},"PeriodicalIF":0.2,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48413583","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 : 2022-10-02DOI: 10.1080/0458063X.2022.2121098
R. Langer
In my childhood, Rodef Shalom Congregation in Pittsburgh, our classical Reform “temple,” was a place of formal decorum. Children dressed up, even for religious school. Music in four-part harmonies emerged mysteriously from the organ loft above the stage-like pulpit below. There, facing the congregation, male rabbis presided in dark business suits and no ritual garb, their space rarely breached by congregants. The 1940s prayer book was compact, easily held in one hand, its mellifluous pseudo-Elizabethan English reinforcing the sense of awe. Torah was read, never chanted, with rabbis translating for the congregants. Children learned four key liturgical responses and one easy hymn in Hebrew, but all else was English. Fifty years ago, influenced by the vast social changes reshaping America and the Jewish world, this began to change. More children celebrated becoming bar or bat mitzvah and learned more Hebrew. Formality decreased. In the 1980s, women took a place on this pulpit, both as operatically trained cantorial soloists and myself as rabbinic intern. I dared to chant Torah. Gradually, revised (and ever larger) prayer books were accepted, each adding more contemporary and gender-neutral language, and alternative readings. Hebrew prayers became dominant, today mostly sung with congregational participation actively encouraged. The original reading desk now sits on a lowered welcoming pulpit extension, only slightly above the pews. Musical accompaniment comes from the grand piano now occupying the original higher pulpit as well as from the soloist’s guitar. In February 2022, the rabbi and soloist, both women, were wearing kippah and tallit, the ritual skullcap and prayer shawl. They turned to face the ark for many prayers, symbolically joining the congregation. Many congregants, seated in the original fixed pews, dressed casually. In other words, my ancestors who built and still led this synagogue fifty years ago would hardly recognize it. The degree of liturgical transformation in other parts of the Jewish world over the past half-century varies. Some more traditional settings are largely unchanged, while others fall on a multidimensional spectrum that ranges to various extremes. Outside of liberal Judaisms, the Hebrew prayers and lections were and are essentially unchanging verbally, but elements of their performance have shifted. Much of the Jewish world now uses prayer books and pew Bibles characterized increasingly by user-friendly production values like: layout that interprets the Hebrew text; instructions; commentaries, both historical and inspirational; and comprehensible translations according to today’s esthetics and theology. Fifty years ago, few Orthodox or Conservative prayer books met more than one of these considerations; today, they are common.
{"title":"Continuity and Change: The Past Half-Century of Jewish Liturgical Life","authors":"R. Langer","doi":"10.1080/0458063X.2022.2121098","DOIUrl":"https://doi.org/10.1080/0458063X.2022.2121098","url":null,"abstract":"In my childhood, Rodef Shalom Congregation in Pittsburgh, our classical Reform “temple,” was a place of formal decorum. Children dressed up, even for religious school. Music in four-part harmonies emerged mysteriously from the organ loft above the stage-like pulpit below. There, facing the congregation, male rabbis presided in dark business suits and no ritual garb, their space rarely breached by congregants. The 1940s prayer book was compact, easily held in one hand, its mellifluous pseudo-Elizabethan English reinforcing the sense of awe. Torah was read, never chanted, with rabbis translating for the congregants. Children learned four key liturgical responses and one easy hymn in Hebrew, but all else was English. Fifty years ago, influenced by the vast social changes reshaping America and the Jewish world, this began to change. More children celebrated becoming bar or bat mitzvah and learned more Hebrew. Formality decreased. In the 1980s, women took a place on this pulpit, both as operatically trained cantorial soloists and myself as rabbinic intern. I dared to chant Torah. Gradually, revised (and ever larger) prayer books were accepted, each adding more contemporary and gender-neutral language, and alternative readings. Hebrew prayers became dominant, today mostly sung with congregational participation actively encouraged. The original reading desk now sits on a lowered welcoming pulpit extension, only slightly above the pews. Musical accompaniment comes from the grand piano now occupying the original higher pulpit as well as from the soloist’s guitar. In February 2022, the rabbi and soloist, both women, were wearing kippah and tallit, the ritual skullcap and prayer shawl. They turned to face the ark for many prayers, symbolically joining the congregation. Many congregants, seated in the original fixed pews, dressed casually. In other words, my ancestors who built and still led this synagogue fifty years ago would hardly recognize it. The degree of liturgical transformation in other parts of the Jewish world over the past half-century varies. Some more traditional settings are largely unchanged, while others fall on a multidimensional spectrum that ranges to various extremes. Outside of liberal Judaisms, the Hebrew prayers and lections were and are essentially unchanging verbally, but elements of their performance have shifted. Much of the Jewish world now uses prayer books and pew Bibles characterized increasingly by user-friendly production values like: layout that interprets the Hebrew text; instructions; commentaries, both historical and inspirational; and comprehensible translations according to today’s esthetics and theology. Fifty years ago, few Orthodox or Conservative prayer books met more than one of these considerations; today, they are common.","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":"37 1","pages":"47 - 51"},"PeriodicalIF":0.2,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45601659","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 : 2022-10-02DOI: 10.1080/0458063X.2022.2121090
E. Anderson
I have been invited to offer a mainline Protestant perspective on liturgical renewal and liturgical scholarship over the past fifty years. It is important to note that this is only one perspective, and that of a now late-middle-aged white male. While I have lived with and experienced the liturgical reforms and changing modes of studying liturgy as a church musician, pastor, and theological educator primarily in the context of The United Methodist Church, my own liturgical formation and scholarship has been shaped ecumenically by the liturgical and sacramental theology of Baptism, Eucharist and Ministry, the publication of which coincided with my entry into seminary at Yale. It was there that I first encountered the historical and pastoral study of liturgy through Jeffrey Rowthorn’s curricular sequence on the roots, reforms, and renewal of liturgy, and the theological study of liturgy through Aidan Kavanagh’s defining work in liturgical theology and explorations in ritual anthropology. Forty years after that initiation into the study of liturgy and liturgical theology, I identify several threads shaping the work of liturgical reform and of liturgical theologians: ecumenical roots, tensions in and challenges to those ecumenical roots, and emerging methodologies. While these threads are loosely tied to Gordon Lathrop’s piece elsewhere in this issue, they are also spun from Thomas Schattauer’s 2007 reflections on the teaching of liturgical studies. There Schattauer rightly describes liturgical studies “as a field of multiple disciplines and perspectives” that make use of a variety of perspectives. He then traces the ways in which the study of Christian and Jewish worship have developed from a primary emphasis on the comparative “historical study of liturgical texts and other textual witness to liturgical practice” to a broader focus on the “material evidence of worshiping communities (architecture, visual art, furnishings, vessels, etc.),” to more anthropological and sociocultural attention to liturgical practices in their cultural contexts and to liturgy “as a ritual and symbolic event” and as a communicative practice. Such study of liturgy, Schattauer argues, is shaped “by an ecumenical spirit of inquiry into a common inheritance” and by a concern for how worship is itself a theological event, intending to say “something authentic and reliable about God.”
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Pub Date : 2022-10-02DOI: 10.1080/0458063x.2022.2121099
Gordon W. Lathrop
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Pub Date : 2022-10-02DOI: 10.1080/0458063X.2022.2121094
J. Baldovin
A remarkable corpus of Roman Catholic liturgical scholarship has been produced over the past fifty years. Therefore, an essay of this scope can only hope to be selective and somewhat schematic. Anyone familiar with the liturgical movement in the Catholic Church will realize that those women and men who have been writing in these past fifty years stand on the shoulders of many pioneers in both liturgical theology and historical studies. Their work paved the way for the liturgical reforms inspired by the Second Vatican Council (1962 – 1965), which inspired even further reflection that built on the council ’ s work.
{"title":"Fifty Years of Worship Scholarship amidst the Changing Worlds of Worship (1972–2022)","authors":"J. Baldovin","doi":"10.1080/0458063X.2022.2121094","DOIUrl":"https://doi.org/10.1080/0458063X.2022.2121094","url":null,"abstract":"A remarkable corpus of Roman Catholic liturgical scholarship has been produced over the past fifty years. Therefore, an essay of this scope can only hope to be selective and somewhat schematic. Anyone familiar with the liturgical movement in the Catholic Church will realize that those women and men who have been writing in these past fifty years stand on the shoulders of many pioneers in both liturgical theology and historical studies. Their work paved the way for the liturgical reforms inspired by the Second Vatican Council (1962 – 1965), which inspired even further reflection that built on the council ’ s work.","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":"37 1","pages":"10 - 15"},"PeriodicalIF":0.2,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42878377","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 : 2022-10-02DOI: 10.1080/0458063x.2022.2121101
Chelsea Brooke Yarborough
To look back on the journey of womanist scholarship within liturgical scholarship is to be radically honest about the lack thereof, abundantly grateful for the work that has been done, and actively hopeful for what is to come. As a Black feminist and womanist practical theologian who prioritizes the practices of proclamation, ritual, and worship, I found myself searching for a lineage when entering into the scholarly guilds. When I began to understand more fully that much of what I had been taught as “foundational” had been rooted in white supremacy, scholarship that put Black women at the center ignited my own scholarly curiosities and offered me an intellectual home. Many theories and terms that have been considered classic and critical have often left out the voices of all women and Black people. Although the experiences of Black women have been given the least amount of consideration as central to liturgical theology, some scholars have laid a foundation that is steadily being built upon by present womanist liturgical scholars. This is where my hope for liturgical scholarship stems. Scholarship that prioritizes the experiences and practices of Black women is not an optional epistemological and theoretical perspective for liturgical scholarship. Black feminist and Womanist scholarship that begins with Black women not only contributes particular wisdom to the guild, but methodologically offers critical insight in how liturgical scholarship might be engaged at large. In this essay I assert three ways that womanist thought contributes to liturgical scholarship and what it asks of the study. Womanist liturgical scholarship challenges normative views of liturgy by prioritizing resistance, embodiment, and esthetic disruption as critical markers of womanist liturgical scholarship. This is not an exhaustive list, but it does allow for an opening to the conversation of the contribution and critical impact.
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Pub Date : 2022-10-02DOI: 10.1080/0458063X.2022.2121096
Michael N. Jagessar
This essay is oriented around three questions. How has the emergence of post/decolonial discourse been reflected in academic theological-liturgical scholarship and liturgical practices? Are there resulting liturgical shifts which may be named as “renewal”? What are the implications for the ways in which we reframe, identify, and interpret liturgical renewal? What follows will map post/decolonial liturgical moves, their impact on worship scholarship, and offer pointers on necessary ongoing work. As a pastor-minister from a Lutheran tradition in Guyana with Hindu and Muslim antecedents, I have moved across multiple ecclesial communities, ending up in the United Reformed Church in England, Wales, and Scotland. Across these traditions my work has included leadership roles, ministerial formation, Christian education, and intercultural and antiracism work. I have written prayers, liturgies, songs, essays, and blogs across theological disciplines. While located in Britain, it is not the space/place from where I write, think, and engage. I write, think, and engage from Guyana-Caribbean, in a place where I dwell, configured by the European colonial matrix of power and multiple ongoing legacies. The point of this brief note is to locate myself as an outsider to liturgical scholarship and an insider to liturgical practice.
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