Liturgy最新文献

{"title":"Contributions of the Liturgical Renewal Movement and Concerns for the Future Renewal of Liturgy","authors":"HyeRan Kim-Cragg","doi":"10.1080/0458063x.2022.2154515","DOIUrl":"https://doi.org/10.1080/0458063x.2022.2154515","url":null,"abstract":"My liturgical homeland includes Korean Roman Catholicism and Presbyterianism as well as Canadian Methodist and Reformed traditions. I teach at a Canadian theological school that was founded by the ancestors of the United Church of Canada, who had a vision for church unity between Methodist, Presbyterian, and Congregationalist congregations in 1925. My offering in this article projecting the next fifty years of liturgical scholarship and worship practice emerges out of these limited experiences, rooted in ecumenism, honoring different theological traditions and liturgical practices, while seeking to be whole. My vision of worship is that it is always reforming as it calls a healthy and vibrant body of Christ to witness God’s work in the world. I begin by highlighting the contributions of the Liturgical Renewal Movement (LRM), initiated by the Second Vatican Council which inspired many Protestant worshiping assemblies. It is fruitful to ground our discussion in a review of the past contributions before we venture a word about a future liturgical renewal. I name three contributions here, which inform concerns for liturgical studies. Raising these concerns will serve as an attempt to chart trajectories into the future of liturgical studies and worship practices. In conclusion, I will identify one major obstacle to overcome.","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45956621","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}

{"title":"Metamorphosis Moment: Ritual Artistry and the Work of the People","authors":"Marcia McFee","doi":"10.1080/0458063X.2022.2154517","DOIUrl":"https://doi.org/10.1080/0458063X.2022.2154517","url":null,"abstract":"For many reasons, places and ways of worship change throughout time. The artifacts communities leave behind—stone henges, burial passage tombs, baptistry ruins, roofless and glassless medieval church edifices, abandoned chapels retrofitted for B&B’s, and, more recently, church property broken and shared as a sacrament of affordable housing—testify to the impermanence of what we try desperately to believe is timeless. The human need to find meaning and mark sacred place and time, however, is indelible. And we will keep doing this as long as we are humans, for this is as much who we became as the development of our upright posture.","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44484653","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}

{"title":"A Postcard from Narrm","authors":"S. Burns","doi":"10.1080/0458063X.2022.2154512","DOIUrl":"https://doi.org/10.1080/0458063X.2022.2154512","url":null,"abstract":"I write from Narrm, as the land is known by local First Peoples—the Wurundjeri of the Kulin nation. It was “settled” as Melbourne, often designated “the most liveable city in the world,” though the Wurundjeri may be among those who dispute that designation, given that Aboriginal and Torres Strait Islander [ASTI] people are “proportionally... the most incarcerated people on the planet” and remain “the poorest, sickest, and in every way most disadvantaged members of contemporary Australian society.” In 1803, the convict ship Calcutta sailed nearby, and some of its crew were the first known Europeans to have set shore, on October 16. They were fifteen years later than others who had landed far away in Sydney Cove, among whom was the chaplain with the First Fleet, Richard Johnson, who presided at the first Christian service in the Great South Land on February 3, 1788. We know that Johnson had the 1662 Book of Common Prayer (BCP) with him and that the pages with the order for holy communion were “torn from turning.” The Bible most likely arrived on land inscribed on the bodies of various convicts, many of whom sported tattoos—for example, “Fools mock at sin” (Proverbs 14:9) and “Prepare to meet thy God” (Amos 4:2). For his part, Johnson had an illustrated King James Version (KJV), and among the goods carried on the ships were 100 KJVs, 400 New Testaments, 200 copies of the Sermon on the Mount, and 500 Psalters. While some early convicts used at least some of these scriptures to make cards for gambling and for rolling cigarettes, Johnson found a psalm for the first sermon on land: Psalm 116:12, about “the Lord’s bounty.” The chaplain onboard Calcutta, Richard Knopwood, chose another psalm for his sermon, which was part of the first Christian worship near Narrm. He opted for Psalm 107, and focused on the last part, on “understanding the loving mercy” of the Eternal. Knopwood’s choice may have been influenced by a vignette in the long story psalm about “they that go down to the sea in ships” (v. 23). We know something about the early days of settlement around Melbourne because of the extant writing of the second-in-command on Calcutta, James Tuckey. This includes his notes on encounter with and opinions about the naked (barring face-paint), unarmed (at least at first), yet “hostile” and “savage” local people. They were, Tuckey wrote, not just “stupidly devoid of curiosity” but lacking in a sense of right and wrong and altogether “disagreeable neighbours.” Some, he added, were so “abominably beastly, that it required the strongest stomach to look upon them without nausea.” Worse still, Tuckey’s writing also records killings. His diary provides some evidence about the first wave of deaths in what within decades decimated the local population. When First Peoples were not in the firing line, they were felled by diseases brought by the colonizers—","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42900298","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}

{"title":"Is it a Tenebrae Moment Again?: On Crisis in Liturgical Theology as an Opportunity for Renewal","authors":"Kristine Suna-Koro","doi":"10.1080/0458063X.2022.2154519","DOIUrl":"https://doi.org/10.1080/0458063X.2022.2154519","url":null,"abstract":"The language of crisis in liturgical theology and practice in the Western context is not a mere figure of speech. In the second decade of the twenty-first century enormous contradictions and fissures permeate all terrains of life. The late postmodern fragmentation of reality, veracity, and common experience is reaching hyperbolized dimensions—a hypermodernity of fragmentation and inequality. At the same time, a broad range of postcolonial and decolonial currents insistently unveil the metastasizing persistence of the coloniality of being, power, knowledge, and feeling. For liturgical theology and practices of worship in the West, this global entanglement of crosscurrents plays out not only during the present-day geriatric phase of Christendom (as a distinct religio-political regime) but also during a gradually solidifying moment of “after” Christianity (as a self-evident religio-cultural regime). In this context, we can ask whether liturgical theology is experiencing (yet another) Tenebrae moment, another moment of anxious twilight–a crisis? If so, as Nicholas Denysenko has recently argued, then we still need to ask: Whose crisis it is really? In the North American—and more broadly, Western—context, what currents are churning up trouble in the pews and for the practice of liturgical theology? Most importantly, what avenues might liturgical theologians discern as vital for thinking through this crisis? I believe that every crisis can be an apocalyptic, revelatory, and potentially transformative gateway toward more vibrant worship and more life-giving theological endeavors.","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47232079","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}

{"title":"Mystagogy of the Unauthorized","authors":"D. Turnbloom","doi":"10.1080/0458063X.2022.2154513","DOIUrl":"https://doi.org/10.1080/0458063X.2022.2154513","url":null,"abstract":"Liturgical studies are not easily defined. It is a field that avails itself of many disciplines (e.g., theology, history, ritual studies, sociology, etc.) and many methodologies (e.g., ethnography, archaeology, critical theories, etc.). As such, the future of liturgical studies will unfold on many frontiers. The goal of this essay is to focus on one frontier that could benefit from renewed attention: teaching liturgical studies to undergraduate students. If the field of liturgical studies is going to continue to grow and evolve the way it has over the last fifty years, then I believe the undergraduate classroom must preoccupy us as much as the seminary classroom or the doctoral seminar. As seminaries close and humanities departments are steadily reduced to groups of instructors whose primary role is teaching introductory courses in a core curriculum, it will be beneficial to see this moment of crisis as an opportunity for exploring different ways of teaching. Too often, undergraduate education relies on what Paolo Freire called “the ‘banking’ concept of education.” Students are presented with curated information which they are expected to understand and memorize. The good students are the ones who are quick to comprehend the information, but the best students are the ones who also show fascination and appreciation for what the instructor has offered them. To borrow the terminology of post-colonial theorist Gayatri Chakravorty Spivak, the best students are the ones who most readily transform into the type of reader that is implied by the texts that have been chosen by the instructor. “In the [literature classroom] the goal is at least to shape the mind of the student so that it can resemble the mind of the so-called implied reader of the literary text, even when that is a historically distanced cultural fiction.” In the liturgical studies classroom, this curated information often consists of liturgical rituals and rubrics, the history of their development, and commentary on the meaning of those liturgies provided by authoritative (often clerical) voices. According to Spivak, this form of pedagogy serves as a technology of colonization. The students’ success depends on their ability to become like their instructors, learning to love the authorized content of the course. In Freire’s words:","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46014891","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}

{"title":"A Vision of What Is Possible: Orthodox Liturgy in the Future","authors":"N. Denysenko","doi":"10.1080/0458063x.2022.2154509","DOIUrl":"https://doi.org/10.1080/0458063x.2022.2154509","url":null,"abstract":"What is special about Orthodox Liturgy? The mainstream perception of Orthodox Liturgy is that its antiquity is its main feature. Orthodox Liturgy displays colorful images and attractive sounds. The combination of vast spaces, beautiful yet austere iconography, resplendent chants, incense, and graceful ritual movement feels old and resistant to modernization. Converts to the Orthodox church describe the liturgy as apostolic, an anchor, or a safe haven from the troubles of the world. The Liturgy is quite quotable—the Cherubikon invites faithful to “lay aside all earthly cares,” a verse that confirms the otherworldly quality of Orthodox Liturgy. Liturgical historians might take a different approach and point to a handful of figures or historical periods that profoundly shape Orthodox Liturgy. Liturgical scholars tend to cherish hymnography because it is the repository of the Greek patristic tradition of homiletics. Others refer to the anaphoras of John Chrysostom and Basil of Caesarea as the finest expressions of Christology and Trinitarian theology in the Liturgy. A lifetime of participation in Orthodox liturgy as a child, altar server, choir director, and deacon has shaped my perspective. I am convinced that the greatest gift of Orthodox Liturgy is inexplicable. It evades the finest homilists and eludes theologians. This gift can be sensed, experienced, and, most of all, received, but all explanations fall short. The gift is the infinite presence of God reaching out to us, touching us, and piercing our hearts. It is a taste of the life for which we were truly created, and not merely the finite experience of time, space, and place, but the vision of partaking of the day without end promised to us. Many experts and ordinary laity have attempted to describe this experience, and they grasp for meaning. It is often called a journey, one taken together in the company of others, to the final destination. Certainly, such experiences are not detached from the human rituals that communicate love. The presentation of the bread and wine is the offering of a gift. The antiphons and hymns are songs of love and longing. The penitential rituals and gestures of reverence are appeals to clemency and mercy. These ordinary human acts express a relationship with a God who pours out love and mercy. Two particular qualities of Orthodox liturgy that stand out and can be “felt” are the absolute otherness of God and love for humankind. Orthodox liturgy excels at expressing wonder and marveling at God—not only in the lectio selecta of responsorial psalmody but also in non-textual, non-verbal ways. God is almighty, but not only that; God is beyond our imagination, yet approachable. This last apophatic expression is also a useful paradox—the uncontainable one whose light the disciples could not behold on Mount Tabor becomes a vulnerable infant, born in poverty to a teenage mother in a cave. The one who created humankind in the divine image and likeness approaches mortal flesh","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48570985","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}

{"title":"Renovating the Building versus Restoring the Foundations: The Need for Pentecostal Liturgical History","authors":"J. Ottaway","doi":"10.1080/0458063X.2022.2154518","DOIUrl":"https://doi.org/10.1080/0458063X.2022.2154518","url":null,"abstract":"An analogy will help to describe how the current Pentecostal scholars have engaged their tradition’s worship. In the eighteenth century, numerous artists lived in Rome whose vocation (and source of income) lay in making visual recreations of the ancient city and in restoring its newly uncovered artifacts. Despite Rome’s importance as the seat of papal authority, it had survived since the fifth century as a vast and sprawling ruin occupied by a population 3 percent of its previous size at the pinnacle of the Roman Empire. In the eighteenth century, the transformation of history and archaeology as disciplines, as well as ongoing scholarly debates about the authority of antiquity, generated a new and lively interest in how ancient Rome had looked. The artists who served this need had to be proficient archaeologists. They needed to ensure that their historical recreations were faithful depictions of what had been. Archaeology helped artists to understand the layout of the ruins, the way in which these buildings would have functioned, and the techniques and decorative motifs that would have informed their construction. However, archaeology by itself was not enough. Artists also needed to be architects. Architecture enabled artists to create functional three-dimensional depictions of the buildings that accomplished the creative conjectural leaps necessary for converting the existing ruins into functional blueprints. One of these artists was an architect called Giovanni Batista Piranesi (1720–1778), a prolific producer of historical recreations throughout his career. It was not for his historical images that Piranesi is best remembered though. Instead, Piranesi’s most enduring legacy came through his 1745 creation of a collection of fourteen images that depicted an imaginary prison. This collection was called Carceri d’invenzione (commonly referred to as The Prisons). The prisons that Piranesi envisioned were colossal in scale. From the vantagepoint of the viewer, the prisons’ innumerous staircases, archways, vaults, walkways, beams, and pillars stretch out endlessly. The purpose or function of these prisons are, however, unclear. “The staircases lead nowhere, the vaults support nothing but their own weight and enclose vast spaces that are never truly rooms... Below them, on the floor, stand great machines incapable of doing anything in particular, and from the arches overhead hang ropes that carry nothing.” It is the grandiosity of scale juxtaposed against its oppressive purposelessness that gives The Prisons the power to haunt and intrigue. Piranesi’s Prisons were a unique artistic vision for this period. While architectural fantasists had previously existed, none had explored a single symbol at such depth nor had used architectural scale to generate drama to the extent accomplished by The Prisons. However, while The","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48292059","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}

{"title":"“To Serve This Present Age”: The Future of Worship in the Baptist Church","authors":"Lisa M. Weaver","doi":"10.1080/0458063X.2022.2154521","DOIUrl":"https://doi.org/10.1080/0458063X.2022.2154521","url":null,"abstract":"In the early 2000s, I had a conversation with the late Rev. Dr. Granville Allen Seward, who was at that time pastor emeritus of Mount Zion Baptist Church in Newark, New Jersey. It was during one of his annual visits to Trinity Baptist Church in The Bronx (my home church) as the Ash Wednesday preacher. The conversation with him took its usual post-preaching, post-service format: always brief, always theological. Good Baptist that he was, there was often a Scripture or a line from a hymn that were quickly recalled in service to his responses. I don’t recall what I said or asked him, but I will never forget his response: “Oh, I’m just trying to serve this present age, my calling to fulfill.” I have sung “A Charge to Keep I Have” countless times. Yet, this time the words “to serve this present age” were halting. The words had a visceral effect. It was as if I heard the profundity of those words, that phrase, “to serve this present age,” with an exhortatory-like invitation to do the same. That day was a pivotal marker in my life as a minister and a scholar because ever since then I have lived, worked, served, taught, researched, and written with the question that that phrase provokes: how does what I am doing, saying, and writing serve “this present age?” At every age and stage, the church has had to wrestle with the challenge of its present age. It has had to live in the tension of reverence and relevance: reverence for its past, its traditions, its theology, and its ecclesiology while being relevant to the people in its charge and care at the time. This has not always been done well, but this has always been a challenge present on the church’s doorstep. The question of how to “serve this present age” would be relevant today even if there had not been a global pandemic. Periodically, institutions and communities give reflection to where they have been and where they are going in order to plan for their future. The Second Vatican Council of the Roman Catholic Church is one example of this. The Coronavirus pandemic has made this question even weightier and more urgent. The pandemic has quickly, with next to no transition time, changed the way people around the world live, learn, work, and worship. Changes in how people accomplish ordinary tasks include changes in the ways that churches have had to conduct their ministries. One of the most familiar challenges that churches have historically faced has been people’s resistance to change, exemplified in the common response: “we’ve always done it this way.” The pandemic wrenched open the hands of traditionalism, wrested away the idol “we have always done it this way,” and smashed it. Clergy and congregations did not have the luxury of holding on to their practices and preferences because people","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42055102","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}

{"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":null,"pages":null},"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}

{"title":"Renewals in Retrospect: Fifty Years of Worship Scholarship amidst the Changing Worlds of Worship","authors":"Melinda A. Quivik, Andrew Wymer","doi":"10.1080/0458063x.2022.2121530","DOIUrl":"https://doi.org/10.1080/0458063x.2022.2121530","url":null,"abstract":"","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44655664","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}