基督教礼拜仪式:灵修离题的礼物

Gerald C. Liu
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引用次数: 1

摘要

这篇文章回应了大卫·布朗在2021年7月巴黎圣母院在线举办的2021年礼仪协会大会上的主题演讲。布朗的演讲探讨了礼仪诗歌、传统和艺术方面的限制和自由,特别关注了彩色玻璃。回应主张对礼仪的意义和历史有更细致和全景式的看法,特别是考虑到既定礼仪实践的曲折,比如托马斯·克兰麦的《谦卑的祈祷》和布朗提到的《上帝祷文》。它还认为,为了礼仪的开放性、好客性和灵活性,应该更多地关注困扰世界各地许多教会的当代衰落趋势。回应着眼于根据礼仪日历的共同纪元时间的发明,leitourgia的基督教化,以及十字军暴力的悠久历史,以支持其在礼仪实践和期望中的前景,以及健康的礼仪奥秘和慈善意识。回应也参考了Arthur Jafa和Titus Kaphar的艺术作品,作为礼仪学家考虑的模型,以便想象新的礼仪与艺术的接触,不仅在神圣的类型中工作,如彩色玻璃,而且敢于考虑那些不易被识别为传达上帝知识的作品的神学深度。回应的目的是扩大礼仪的欢迎,并通过提出英语作为国际礼仪大会的集中语言的问题来结束。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Christian Liturgy: The Gift of Devotional Digressions
The article responds to a keynote address by David Brown from the 2021 Congress of Societas Liturgica hosted online from Notre Dame in July 2021. Brown's address explores liturgical constraints and freedom with regard to liturgical poesis, tradition, and art, with special attention to stained glass. The response argues for a more nuanced and panoramic view of liturgical meaning and history, especially given the twists and turns that established liturgical practices took as they came to be, such as Thomas Cranmer's Prayer of Humble Access and the Agnus Dei as mentioned by Brown. It also argues for more attention to be given to the contemporary trend of decline plaguing many congregations around the world for the sake of liturgical openness, hospitality, and suppleness. The response looks to the invention of the Common Era Time according to the liturgical calendar, the Christianization of leitourgia, and the long history of Crusade violence in order to support its recommendations for foregrounding in liturgical practice and expectations and a healthy sense of liturgical mystery and charity. The response also references the artwork of Arthur Jafa and Titus Kaphar as models for liturgists to consider in order to imagine new kinds of liturgical engagement with art that not only work within sacred genres such as stained glass, but also dare to consider the theological profundity of pieces not readily identifiable as conveying knowledge of God. The response aims to widen liturgical welcome and concludes by raising the question of English as a centralizing language for an international liturgical congress.
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