Liturgy最新文献

{"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":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":"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}

{"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":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":"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}

{"title":"The Impact I Have Seen Resulting from NAAL’s Work","authors":"Gordon W. Lathrop","doi":"10.1080/0458063x.2022.2121099","DOIUrl":"https://doi.org/10.1080/0458063x.2022.2121099","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":"43899736","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":"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":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":"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}

{"title":"Liturgical Renewal 1966–2020—A Mainline Protestant Perspective","authors":"E. Anderson","doi":"10.1080/0458063X.2022.2121090","DOIUrl":"https://doi.org/10.1080/0458063X.2022.2121090","url":null,"abstract":"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.”","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":"44528775","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":"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":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":"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}

{"title":"A Practice of Weaving: The Life and On-Going Legacy of Womanist Liturgical Praxis","authors":"Chelsea Brooke Yarborough","doi":"10.1080/0458063x.2022.2121101","DOIUrl":"https://doi.org/10.1080/0458063x.2022.2121101","url":null,"abstract":"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.","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":"42008044","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":"Decolonial Challenges and Opportunities","authors":"Michael N. Jagessar","doi":"10.1080/0458063X.2022.2121096","DOIUrl":"https://doi.org/10.1080/0458063X.2022.2121096","url":null,"abstract":"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.","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":"43787502","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":"Free Church Worship: Renewed from Within and Beyond","authors":"S. K. Johnson","doi":"10.1080/0458063X.2022.2121097","DOIUrl":"https://doi.org/10.1080/0458063X.2022.2121097","url":null,"abstract":"Unpredictable. When I was invited to choose one word that describes Anabaptist worship to contribute to a video several years ago, the word that I chose was “unpredictable.” Unpredictable not only describes worship in my own Anabaptist Mennonite tradition, but in Free Church traditions broadly. The eclectic collection of Christian traditions and communities that may be considered Free Church, and the decentralized structures of these Christian communities, result in Free Church worship practices that are difficult to predict. Even within specific Free Church denominations, congregational polity leads to significant local variation. In a single congregation, there may be dramatic shifts in practice week-by-week that reflect changes in leadership or circumstance. Yet, while Free Church worship is unpredictable, it is also patterned. Congregations often rely on strong local traditions, denominations and parachurch organizations create shared resources, and larger trends and movements shape worship over time. Paying attention to the study and practice of Free Church worship is essential in the twentyfirst century as Free Church traditions continue to wield significant social and political power in the United States, and as Christianity flourishes in the Global South, with independent and Pentecostal traditions as a locus of church growth worldwide. In this brief reflection, I first outline what constitutes Free Church worship. I then explore two movements that have shaped worship in Free Church traditions in recent decades, and consider four scholarly approaches to Free Church worship.","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":"46306268","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":"Who’s Minding the Music?: The Impact of Charismatic Renewal on Southern Baptist Training of Worship Leaders","authors":"E. Andrews","doi":"10.1080/0458063X.2022.2085967","DOIUrl":"https://doi.org/10.1080/0458063X.2022.2085967","url":null,"abstract":"As the largest evangelical Protestant group in the United States, no single depiction will do justice to a faithful description of the liturgical life currently present in the Southern Baptist Convention (SBC). There exists much diversity, and Southern Baptists themselves do not agree on the proper liturgical heritage of their historical predecessors. Still, as others have demonstrated, the conservative Southern Baptists leading the Convention since the early 1980s have increasingly rallied around a liturgical tradition rooted in in the confluence of liturgical historian James White’s “Frontier worship” and what Lester Ruth and Lim Swee Hong describe as the “rivers” of “Praise & Worship” and “Contemporary Worship,” the style, ethos, and practices that, for many in the U.S., have come to be identified as “the new liturgical normal.” Like many evangelicals in the U.S., today’s SBC leaders have largely settled into contemporary worship and many of its Charismatic-influenced practices as the assumed and unquestioned model. It is presumed, as SBC pastor and educator Matt Boswell puts it, that “worship leaders ought to come to lead...with a guitar in one hand...” While this has no doubt affected a number of practices and systems related to the worship ministry of SBC congregations, it has particularly influenced the avenues for training those called to lead worship in the local church. This paper traces the development of worship leadership practices in the SBC by focusing on the leader’s education for the task and the ways in which Charismatic-influenced contemporary worship music (CWM) practices have influenced the denomination’s training paths for its worship leaders. SBC congregations have a relatively long history of valuing musical education for the ministers called to lead public worship. Given the SBC’s adoption of many Charismaticinfluenced musical practices in recent decades, the nature of and pathways for this education have evolved significantly. Concluding observations describe these developments as further solidifying the future of the SBC in the liturgical life and ethos of charismatically renewed contemporary worship while maintaining connections to its own historical precedents.","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44963884","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}