Search

This paper explores the political use of Lament Psalms during the Crusades, focusing on their application in conflicts with Muslims and Jews. The Crusaders, driven by their desire to reclaim the Holy Land, employed these psalms as tools of religious rhetoric and political manipulation. The introduction highlights the historical context of biblical passages being used by the church for political purposes, emphasizing the power dynamics that influenced their interpretation. The subsequent sections examine the Crusaders' conflicts with Muslims and Jews, illustrating how the Lament Psalms were utilized to legitimize violence against perceived enemies. The paper also delves into the function of these psalms for the Crusaders, including the license for cursing and killing that they provided, and the political accusations of unbelief directed towards non-believers and those of different faiths. The analysis sheds light on the multifaceted role of Lament Psalms as instruments for political propaganda during the Crusades. [ABSTRACT FROM AUTHOR]

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper aims to explore how liturgical celebration can serve as a transformative response to the contemporary ecological crisis and its consequences. This is inextricably bound to the importance of addressing the pastoral needs of individuals who are hurting due to their interactions or lack thereof with the cosmos and the erosion of their relationship with nature in a technocratic consumerist society. Ritual, as a vehicle for personal and communal transformation, takes on heightened significance in a world wounded by ecological devastation. Rituals, often deeply embedded in cultural, religious, or personal practices, indeed have the capacity to facilitate personal transformation. They provide a framework for individuals to navigate life transitions, foster a sense of belonging, and connect with the overarching narrative. However, in an ecologically wounded world, where environmental degradation, climate change, and biodiversity loss are pressing concerns, the ramifications of ritual take on added significance and complexity. This paper seeks to address the urgency of the need to respond to this multifaceted crisis by paying attention to the pastoral needs of the individual and the community at large by redressing the real meaning of worship and reflecting on how, within a Christian tradition, this reconfiguration of worship can be provocative enough to instil change. However, this endeavour is not without inherent challenges and enduring questions. The pervasive influence of a technocratic worldview poses a significant threat not only to our relationship with the earth but also to the very essence of ritual itself. Can the liturgical experience, reaching its climax in the Eucharistic celebration, be truly a catalyst in asserting a proper relationship of humanity on various levels, which are concentric and, thus, dependant on each other, with humanity itself, with the cosmos, and with God? [ABSTRACT FROM AUTHOR]

In this article, I discuss Edvard Munch's iconic artwork, The Scream, as a contemplation on the voicelessness of intense suffering and the power of lament. I first recall a clinical case in the hospital setting where a patient was lamenting but lacked compassionate witnesses to understand her lament. I then discuss Munch's iterative process for creating The Scream and explore questions that this masterpiece evokes. Painted in 1893, the work resonates with its viewers, powerfully representing human anguish, anxiety, and existential dread. I review Munch's biography and upbringing, suggesting that Munch's painting is his own attempt at having the viewer witness his own lament—a witness he did not have in his childhood. After reflecting on The Scream and Munch's upbringing, I discuss theologian John Swinton's work on lament. He asserts that lament is a faithful response to suffering and can restore the sufferer's faith and relationship with God. I assert that a similar framework, such as asking patients to speak their own illness narrative, should be further explored as an important part of modern holistic medical care. [ABSTRACT FROM AUTHOR]

The relationship between popular vernacular Catholicism and the more official liturgical variety has varied over centuries. Following the subjugation of Ireland by the late 17th century, and the institution of anti-Catholic proscriptions, the number of priests available became more restricted. Religious observation subsequently centered on holy days and local sacred sites including healing wells, many of them dedicated to saints. Always central figures in death rituals, women who mourned the dead—"keening women"—were so called because they lamented the dead through a combination of voice and song. We will show how the songs relate to a deep liminal spirituality that existed semi-independently of official Church norms, and how the voice served to establish their position. In the Catholic revival of the late nineteenth century, such forms were ousted by European modes of worship, but persisted at the margins, allowing us insight into their previous vigor. [ABSTRACT FROM AUTHOR]

The Latin Marian lament "Quis dabit" (literally "Who will give") began circulating in thirteenth-century Castile and León at a time when devotion to the Virgin Mary was principally associated with miracles and conquest. A central theme of this popular text was Mary's physical pain rather than her disembodied mental distress at the foot of the cross. I argue that the reception of "Quis dabit" in Castile and León was twofold. In his Duelo de la virgen, Gonzalo de Berceo (c. 1196 – c. 1260) incorporated medieval mourning traditions to emphasize Mary's rage (rabia) over the loss of her son, highlighting her military might as queen during an age of conquest. While the illustrators of the Cantigas de Santa María were directly informed by passages from the "Quis dabit" in two unusual representations of Mary grasping Jesus's crucified feet and gazing up at him, these images echoed only her painful, active sorrow in the "Quis dabit," rather than her rage. The contrasting treatment of the "Quis dabit" in thirteenth-century Castile and León sheds light on how spiritual practices concentrating on Mary's pain could be incorporated into devotion to a powerful, conquering queen of heaven. [ABSTRACT FROM AUTHOR]

This article explores the transformation from presenting Judah as an object, to be undervalued and held at a distance, to actively 're-humanizing' and populating Daughter Zion with the suffering that the people experienced and which continues to define them as a result of God's unabated judgment on Judah. A key literary tag propelling this transformation from object to subject is the call to be 'seen' by God. The generation who lament here, unlucky enough to be the last generation, carries the weight not only of their own sins, but those of others long gone. The God who has brought about their destruction poured out the wrath of centuries, stored up since the people's first grumblings in the wilderness. In the end, the people bet everything on the conviction that God is worthy of praise and leave open the question of whether He will look and see. Lamentations concludes with the future uncertain and God's answer yet to be heard. [ABSTRACT FROM AUTHOR]

The Psalmic is less tidy and linear than popular interpretation, and author Edwidge Danticat explores the non-linear tensions between lament and joy. Her writing is cyclical rather than linear. As Danticat explores the individual and communal juxtaposition of tragedy and celebration, her writing echoes the varied tenor and emotions of the Psalms. Haunting tales of national and personal life and death, separation and reunion are structurally played across her works. The heartrending sequence of life and death is eloquently explored through personal stories set against larger tales of Haitian immigration. Just as the Psalmist employs the vav adversative , or turning movements of joy and lament, Danticat likewise expresses her fluid engagement with the range of human experience (Card 75, 70). Danticat's Psalmic aesthetic and her "fully awake and alive" wrestling with grief and celebration helps readers reconsider personal and national tragedy and triumph. [ABSTRACT FROM AUTHOR]

This article returns to the long-standing problem of the so-called 'sudden shift of mood' in the lament psalms, revisiting this shift from petition to praise from the perspective of contemporary psychoanalytic depth psychology, especially via insights offered by object relations psychology. In this light, the movement from lament to praise may be seen as a psychodynamic phenomenon related to, and witnessed in, the therapeutic processes of illumination, subtraction, and addition. This understanding of how the lament psalms work underscores how crucial the expression of mourning is to psychological health. To borrow terms from Walter Brueggemann, the psychological interpretation offered here demonstrates once again 'the costly loss of lament', but the high price in question extends beyond that identified by Brueggemann insofar as the subtractive therapeutic action at work in the grieving process is precisely what facilitates the restoration of psychological well-being. [ABSTRACT FROM AUTHOR]

The centrality of individual petition in ritual practice in the Hebrew Bible is rarely recognized. This article draws connections between legislation for the well-being sacrifice (זבח שלמים‎; Lev. 3; 7.11–36) and individual petitions as presented in biblical narratives and psalms. Hannah's successful petition for a son (1 Sam. 1.1–2.10) illustrates the petition process and the stakes. Solomon's dedication of the Temple (1 Kgs. 8) further details the process and authorizes seven types of petitions with equal provision for individuals vs. the nation and for sin-based vs. inexplicable crises. Of these, inexplicable crises faced by individuals are literally the most central. Hannah's crisis is of this type. The types authorized for individuals are reflected in numerous first-person psalms, which also make frequent use of the terminology of well-being offerings. Individual petition provides for an ongoing oral interaction with a God who is perceived as open to persuasion in a public space where an individual's social status may also be negotiated. [ABSTRACT FROM AUTHOR]

This article explores the role of liturgy, ritual, and pastoral care in responding to collective trauma in diverse communities. It acknowledges the wounds experienced by black, brown, Asian, LGBTQ+, indigenous, and religious groups, as well as victims of wars and natural disasters. The author emphasizes the importance of ongoing discussion, resources, and leadership in addressing collective trauma and healing wounded communities. The article discusses tensions such as natural versus human-caused disasters, accountability versus forgiveness, and cohesive versus dynamic communities. It highlights the need for spaces of lament, protest, and grief, and the importance of adapting liturgical practices to match the specific needs and phases of recovery. The text also raises questions about the relationship between faith and politics, the self-care of religious leaders, and the ongoing work of responding to wounded communities. It concludes by emphasizing the need for curiosity, collaboration, and compassion in addressing the wounds of various communities and exploring new ritual practices. [Extracted from the article]

The myth of the African American's ability to separate ourselves from our pain was born amidst the unprecedented violence and innumerable deaths of the Transatlantic Slave trade. It continued throughout the three centuries of enslavement of people of African descent in America. In America, there is still a societal, as well as medical, expectation, that African Americans avoid deep acknowledgment of trauma, grief, and mourning. In an ecology of massive and ongoing health disparities (resulting in death) and sustained violence against African Americans, some African American preachers, and the churches they pastor, abide treatment of grief as a matter that should be given limited attention and moved beyond quickly. A combination of historical research and qualitative ethnography was used to identify past and present-day practices. A series of in-person interviews provided revelations as well as affirmation of the impact of these preaching and pastoral practices. Among African Americans interviewed and studied who experience preaching and the type of pastoral care that supports "a theology of expedient mourning," many shared that their church did not provide the space and support needed to adequately grieve their losses. My research revealed how the notion of truncated bereavement has influenced harsher realities beyond the walls of the church, even to the hallways of corporate America. A modified proclamation about the importance of adequate support during individual as well as communal grief and mourning is needed for survivors to (re)consider the African American church a place of refuge and healing. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Turkish Literature, Culture, Education is the property of International Journal of Turkish, Literature, Culture, Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay argues that "The lamentacion of a Gentilwoman vpon the death of her late deceased frend William Gruffith Gent." in The Gorgeous Gallery of Gallant Inventions (1578), attributed to Isabella Whitney, is a witty reimagining of one of the most popular Renaissance literary genres: the epitaph. The poet's grief revolves around the personal consequences of her secret lover's death, handling stock phrases and situational irony to strangely moving effect. While the poem's first-person speaker invokes the epitaph only to repudiate it, the three quatrains framing the text (written in the third person and therefore generally attributed to the volume's editor Thomas Proctor), pins down the mourning presence with the epitaphic "here." This paper suggests single authorship of the doubled text by showing how the poem posits personal lament as the site of interment located by the spatial demonstrative "here," to fashion a poetics of closure in which the voice of the languishing female poet becomes, through linguistic and textual splitting, a living epitaph for the dead beloved. [ABSTRACT FROM AUTHOR]

In this reflection, I respond to Anthony Reddie's reflections and assertions about the sacramentality of black flesh in a world shaped by white supremacy. I locate myself as Korean American and refer to my experience of ministering to university students during the rise of Black Lives Matter in the US. Instead of offering cognate claims for the sacramentality of Asian flesh, I ask what theological repentance should look like in light of the historical profaning of the black body. Using the work of two black American artists, jazz musician Robert Glasper and painter Titus Kaphar, I offer beginning reflections on how our liturgies and practices need to change as part of theological repentance—including lament. [ABSTRACT FROM AUTHOR]

The article discusses the concept of collective trauma and the role of liturgy in responding to and healing wounded communities. It highlights various forms of trauma, such as terrorism, war, shootings, and natural disasters, and emphasizes the importance of trauma-informed theology and practices in ministry. The article also explores how trauma research has informed our understanding of the effects of trauma on individuals and communities. It includes contributions from practitioners, scholars, and religious leaders who share their experiences and insights on responding to collective trauma through liturgical practices. The article aims to inform and inspire leaders in communities and promote ongoing collaboration in addressing the pain caused by trauma. [Extracted from the article]

Copyright of Studies on Turkish Language & Literature in the Balkans is the property of Studies on Turkish Language & Literature in the Balkans and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper explores the lamenting for a street tree to better understand reactions to ecological loss. It responds to calls for social studies research into how ecological loss is felt and expressed, particularly when that loss and its emotional impact is unrecognised. Drawing on a unique dataset of emails to trees in Melbourne, we consider the most emailed tree, a tree felled despite collective action. Lamenting for this tree is explored as an individual and collective process that includes but extends beyond grief. A lament, we argue, involves shaping and expressing an account of loss that holds others to account. Understood as an embodied and emplaced process, we develop the case for the concept of lament through detailing the feeling, narrating, sharing and placing of loss. We argue that examining lament in this way reveals new insights into lived experiences and expressions related to facing the damage and destruction of nonhuman life and landscapes. [ABSTRACT FROM AUTHOR]

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

I argue here that the ways we experience, think about, and treat pain are bound up with sociocultural and technological phenomena that shape our desires and expectations. I propose a way of imagining caring for and offering healing to those who suffer pain informed by the Christian theological tradition. This way does not aspire to replace the care and healing made possible by modern medicine, but rather to place it within the common life of a community of mutual love, hospitality, and reciprocal care. [ABSTRACT FROM AUTHOR]

Postcolonial feminist hermeneutics presents many challenges to the traditional interpretation of Bible passages. Recognizing the ethical issues in Old Testament metaphors about unclean and unfaithful women, readers now contemplate how to understand and accept in modern times these texts that reveal disenfranchised and excluded voices. This study deals with the violence inflicted on women under the guise of reasonable punishment and its unavoidable results as these are narrated in cultural contexts. This study uses a postcolonial feminist perspective to examine how the book of Lamentations and the novel Comfort Woman reveal the violence, oppression, and forced silence imposed on women. In addition, through finding the value in both the witness to and resistance to suffering, as well as through exploring participation in suffering, this study probes how to dismantle the structure of colonialism that reduces women to victims and offers an alternative reading of the biblical script that in the past has justified violence against women. [ABSTRACT FROM AUTHOR]

This article explores how religious education can access and embrace children with refugee/internally displaced people (IDP) backgrounds to address the issues associated with feelings of loss safely and to contribute to a socially just framework. This article makes practical recommendations for religious educators to respond better to the suffering of children who experience violence, oppression, and control, and it invites the formation of communities of mutual respect that honor children’s identities and subjective experiences. Through the discourses and practice of lament and hospitality and with the ethics of inter-embracement, this article rethinks the meaning of a sense of social belonging, safety, and restoration. [ABSTRACT FROM AUTHOR]

The article offers a reexamination of Ovid's story of Philomela and Procne, with an emphasis on revenge and lament as two responses to acts of wrongdoing and loss. My analysis begins by exploring philosophical and psychoanalytic perspectives, mainly from Nietzsche and Freud, which are usually thought of as complete opposites: revenge is considered active and violent, whereas lament is passive and paralyzed. However, upon revising Ovid's tale of unimaginable suffering answered by both lament and revenge, I show that in Ovid's story, they appear as interconnected and dependent on each other. Initially, Philomela appears as the passive, lamenting sister, while Procne appears as the angry, vengeful one. Nevertheless, as the narrative unfolds, the roles of the sisters change. Through the characters of Philomela and Procne, Ovid presents a compelling account in which these two responses can be seen as mirror images of the same phenomenon, rather than diametrically opposed binaries. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Turkish Literature, Culture, Education is the property of International Journal of Turkish, Literature, Culture, Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The psalmist describes betrayal by a close companion in Psalms 41 and 55. His response aligns with Betrayal Trauma Theory, but his strong relationship with God prevents a negative impact on his "self." The structure of these Hebrew lament-poems reveals how the psalmist coped with emotional distress. Laments offer a way for burdened individuals to express pain, frustration, anger, fear, and disillusionment to God, seeking eventual relief. In Pss 41 and 55, this approach brings solace. However, in Pss 44 and 88, where YHWH appears as the "betrayer," the psalmist's hope remains unfulfilled, yet he relies on the covenant for eventual resolution. [ABSTRACT FROM AUTHOR]

This article explores the evolving nature of affectivity in the long Reformation, focusing especially on the place of lament in the 'emotion script' of early modern Lutheranism. It examines this script by introducing readers to an extremely rich and previously unknown ego-document or 'Selbstzeugnis' from early seventeenth-century Nürnberg: Johann Christoph Oelhafen's 'Pious Meditations on the, Alas, Most Sorrowful Bereavement'. The article argues that the 'Pious Meditations' was shaped by the liturgical life of the early modern Lutheran house-church, even as it contributed a new and important 'setting' to this liturgy that allowed greater room for biblical lament in times of overwhelming grief. This new 'setting', in turn, constituted a revision of the early modern Lutheran 'emotion script'. [ABSTRACT FROM AUTHOR]

As a response to communities of faith that are trying to make sense of the COVID-19 pandemic, this essay explores biblical traditions about "chaos" represented by primordial waters and monsters that disturb the created order. The essay begins with a summary of three biblical portrayals of chaos: chaos as integral to the created world, chaos as mystery, and chaos intensified by human rebellion. The discussion then weighs divine sovereignty and human responsibility and accepts that chaos is a part of life that challenges humans to work to make this world a better place. Among many possible responses to the chaos presented by the pandemic, this article will focus on lament, fear and trust, and repentance. [ABSTRACT FROM AUTHOR]

Copyright of Motif Academy Journal of Folklore is the property of Motif Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Folklor / Edebiyat is the property of Cyprus International University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Ottoman Literature Studies / Divan Edebiyatı Araştırmaları Dergisi is the property of Journal of Ottoman Literature Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of International Journal of Specialized Islamic Studies (SIS) is the property of Refaad for Studies, Research & Development and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay unpacks the relationship between an intercultural approach to worship and the vision of decolonization. It argues that for justice and liberation to be front and center in intercultural practices, there is a need to analyze the power dynamics that are present in the midst of a diverse worshipping community. Equally important is that the vision of decolonization needs the intercultural approach because of its ability to build bridges between people who are different, so that the faith community can overcome fragmentation by experiencing truth telling, healing, and transformation. The essay goes on to suggest that the book of Psalms offers rich resources for envisioning an intercultural worship that seeks to embody alternatives to oppressive, exclusionary, and alienating politics of assimilation and segregation. The book of Psalms, which was, for the most part, composed or redacted in the shadow of different empires, proclaimed God's reign as a faith posture in the face of oppressive empires. This central motif of God's reign, which appears in psalms of lament and psalms of praise, restores the agency of the oppressed by giving them a voice and holds those who abuse their power accountable. Practices such as lament and praise allow a diverse worshipping community to pay attention to how people experience power differently, and it calls them to be authentic and truthful so that these diverse people may work together towards transformation, justice, and healing. [ABSTRACT FROM AUTHOR]

The article includes the editio princeps, an English translation and a commentary of an unpublished Byzantine lament in elegiac distichs. The poem is preserved in a philosophical manuscript that belonged to the cardinal Bessarion (cod. Marc. gr. Z 197) and is dedicated to a learned man called Trikanas Kantzas, who is not known from other sources. It is distinguished by its secular style, its adaptation of Homeric language and its emotional expression of feelings of grief. [ABSTRACT FROM AUTHOR]

Copyright of Motif Academy Journal of Folklore is the property of Motif Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Conclusion The main contributions of the Liturgical Renewal Movement over the last fifty years which I have named Laity, Lectionary, and Laughter have helped to identify further concerns for the future renewal of worship. Rather, that power must be taken up by the congregation.[6] The lectionary enables laity to access the Bible.[7] While we should not idolize the lectionary as if that were the only option to use in worship, it has enhanced the quality of worship when all worshiping members read scripture together intergenerationally and internationally. Keywords: Laity; lament; land; laugher; lectionary; leadership; liturgical renewal movement; liturgical language EN Laity lament land laugher lectionary leadership liturgical renewal movement liturgical language 33 39 7 02/07/23 20230101 NES 230101 Introduction My liturgical homeland includes Korean Roman Catholicism and Presbyterianism as well as Canadian Methodist and Reformed traditions.[1] 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. Contributions of the Liturgical Renewal Movement The Second Vatican Council awakened worshiping assemblies with the three adjectives "full, conscious, and active participation."[2] These adjectives clearly point to the lack of participation in worship. [Extracted from the article]

The objective of this paper is to examine how Chinese learners of EFL frame their complaints on English language learning (ELL) to understand their sense of entitlement to complain. Two basic complaint-frames are identified—complaint proper (Cp), which communicates entitlement in blaming and asking for correction of what is intrinsically correctable, and lament (Lt), which conveys the lack thereof by simply 'lamenting' something that cannot be solved. Though Cp and Lt appear, therefore, tied to specific concern-kinds, the inherently addressable and unaddressable, respectively, their actual use depends on the perception of the complaint-concern and the relative power of the complainant. When Cp is selected, subordinate status may require diminished expression of entitlement. This is not achieved by mitigating face-threat. Rather, it is necessary to modify the complaint-framing by selecting more, rather than less, Lt-defining features. Applied to complaints on ELL, in the Chinese context, it is found that this inherently Cp-appropriate, patently addressable problem is only, and always, used with mitigation and/or 'Lt-ization' to convey deference and/or disentitlement. In the vast majority, students address limitations in program implementation—in authentic language use, and the opportunity for individual thought, creativity and self-determination—in complaints that suggest disaffection and disenfranchisement. [ABSTRACT FROM AUTHOR]

The CCLI charts may not reflect it, yet one thing many Christian churches discovered as the pandemic raged across the world (and violence at home and abroad) was the need for songs of sacred lament. Unfortunately, many churchgoers, especially those who identify as practitioners of contemporary Christian worship, have cultivated a gap between the biblical give and take of praise and lament revealed most poignantly in the book of Psalms. This chasm between praise and lament is a problem, as a liturgical discourse about disastrous events is weakened. Churches sing congregational songs of praise in the church, the chorus of 'what ought to be'. Meanwhile, outside the church, artists in genres as diverse as folk and rap sing the chorus of what frankly 'is'. For the church to be transformative, it must be grounded in what is (lament) and aiming toward what ought to be (praise). This is the value of the cycle of praise and lament in the church's liturgy. This article explores the impact of CCM (contemporary Christian music) and praise and worship culture as it laments the loss of lament in Christian worship. The essay articulates the missing sense of 'Truth' in contemporary congregational music, as defined by Don Saliers' Worship Come to Its Senses. The article closes by amplifying emerging Christian songwriters reintroducing lament to contemporary worship. [ABSTRACT FROM AUTHOR]

This article discusses antigone. a requiem (2019) by the Austrian playwright Thomas Köck as one of the latest contributions to a growing body of work that has engaged with Sophocles' Antigone in light of current migration debates. Avoiding psychological realism in favour of postdramatic techniques, antigone. a requiem differs aesthetically from other recent revisions in that this tragedy-as-requiem does not primarily aim for the audience's affective response. Inspired by Judith Butler's theory of the spectral return of socially neglected, ungrievable lives, the play replaces Antigone's unburied brother with corpses washed ashore on European beaches to question European migration policies through a critical assessment of Europe's necropolitics. Formally recomposing Sophocles' tragedy as a requiem with a distinct linguistic musicality, Köck's play skilfully repurposes the funeral song shared by Sophocles' Antigone and chorus and relocates Antigone's anagnorisis to the chorus of contemporary Europeans who eventually recognize themselves in the dead. Köck's requiem also decomposes its model, as it stages the undead as revenants who return to remind Europe of its history of colonization and exploitation, in which Sophocles' Antigone was employed as a carrier of European values. In this respect, Köck's recomposition also sings a requiem for Antigone itself. [ABSTRACT FROM AUTHOR]

This paper will argue that Whiteness must be addressed within White contexts as a challenge to the prevalent colour-blindness, which distorts our imaginative horizons and presents a warped gospel aesthetic. In other words, Whites like myself need to use our agency to reckon with and repent of Whiteness at the behest of our Black sisters and brothers. Otherwise, attempts to appropriate lament into corporate worship will be reduced to voyeurism, individualism and consumerism. I will mainly interact with James Cone and Anthony Reddie, both of whom critique the way Black suffering can become overlooked or usurped. Within the paper, some tentative suggestions will be made on how to proceed with appropriating lament into corporate worship, lest our theology and practices unwittingly (or intentionally) bury those who suffer beneath the veneer of false peace and colour-blindness. [ABSTRACT FROM AUTHOR]

Acknowledging that the climate crisis is the defining issue of our time, this paper argues that theological education needs to be attentive to the following in order to provide resources for the anxiety and grief that the community is coping with: 1) the biblical tradition of lament; 2) biblical texts that grapple with climate catastrophe; 3) the legacy of colonialism; 4) the possibility of resurrection hope. In addition, this paper suggests that traditional theological education is deeply implicated in our current climate crisis and briefly outlines how the curriculum would need to be refocused in order to realistically equip clergy to vigorously engage the challenges their communities are struggling with. [ABSTRACT FROM AUTHOR]

This paper questions the conventional interpretation of the doe-comparison in Ps 42:1 based on linguistic indications and a biological phenomenon. When the verb ערג is considered as a form of crying out and not of longing, it can be recognised that the næpæš is not only trying to reach God but is also constructively influencing the praying person towards this goal. This leads to a new perspective on the self-perception of the praying person and the role of the næpæš throughout the prayer. After initially rejecting the needs of the næpæš , in the last stanza, the praying person is finally transforming the performative screaming into formulated prayer: lament, petition, and praise. By turning to lament they are taking up the doe's call and vindicating the næpæš 's intentions as essential and justified expressions of the self. [ABSTRACT FROM AUTHOR]

Biblical Hebrew lexicons unanimously present the basic meaning of the verb שׁאף as "pant, snuff." Absent etymological evidence, however, the lexical value of the verb hangs on the contextual interpretation of three attestations where the verb has not undergone semantic expansion: Isa 42:14; Jer 2:24; 14:6. Fresh analysis of the philological evidence garners support for an alternate interpretation of שׁאף רוח in Jer 2:24; 14:6 as "bray, cry out" and suggests that ואשׁאף in Isa 42:14 constitutes an elliptical form of the phrase with the same meaning. This new semantic understanding in turn allows for a reanalysis of derived meanings, furnishing a revised understanding of the verb שׁאף. [ABSTRACT FROM AUTHOR]

Communication theory reminds us that listening is always interrogative, relational, and never without politics. The articles in this collection are the first attempt to witness as listeners to what young people have shared in this research, amplifying a "youth ecclesiology" (Benjamin Conner), the prophetic ministry of young people (Justin Forbes), the importance of aesthetics in confronting dehumanization (Katherine Douglass), the disruptive call of listening itself (Michael Mather), the persistent gaps in theologizing racial reconciliation (Kermit Moss), and the provocative love of Jesus (Megan DeWald). To this witness, I further probe how it is that marginal agitation can be found deeply faithful, draw out its theological contributions, and attempt to behold, yet not coopt, that radical openness that both Peter and Paul reveal to us as so slippery, subversive, and decentering. In other words, it is critical that theologians and congregations at the center not so much "let" the margins push back, because that fetishizes them, all the while subtly maintaining the center, but adopt the confessional mode that Conner, DeWald, Douglass, Forbes, Mather, and Moss lay out, while also witnessing to a Jesus, a God, and a Spirit that prod and agitate and transgress, because this God is at the margins, too. [ABSTRACT FROM AUTHOR]

Esther, Mordecai and the Jewish People's survival in ancient Persia alert readers that anti-Semitism can exist even in professedly peaceful and progressive settings. Esther's scroll is not only designed to be read, but it too reads contemporary circumstances of trauma and oppression. This Hebrew Bible narrative offers a critique and a challenge to present interpreters, especially those belonging to professed progressive and peaceful societies. Esther's scroll exposes how the propaganda of peace and progress, foundational to various imperial and institutional contexts, can veneer structures and events of violence and trauma. Informed by the death-dealing realities of anti-Black racism, a reading of Esther's key scenes and themes provides insight into the destructive and deadly ways that injustices such as anti-Black racism are supported and sustained by institutional policies and practices. Inherent within this Jewish survival account is an indictment of complicit and culpable individuals and institutions that enable, fund and sanction violence against marginalized members. Although there are numerous sites of oppression and violence throughout society, this essay highlights the institution of academia, which is often upheld as a paragon of progress and peace but which is frequently a prime site of racism and its attendant inequities. As a piece of trauma and survival literature, Esther's scroll makes a valuable contribution to the repertoire of resilience and resistance curated by many Black individuals and communities to counter anti-Black racism. [ABSTRACT FROM AUTHOR]

Americans continue to be seduced by guns and victimized by gun violence. Following racial tensions across the land, especially since 2020, Americans also face increasing suspicion and hostility towards police. This essay intends to navigate the complex intersection of a culture of grief surrounding gun violence. There is careful consideration for police who find themselves too often overwhelmed in a violent society, and the discussion also considers the responsibility for people of faith to work towards a safer and more peaceful future. [ABSTRACT FROM AUTHOR]

Schleiermacher's sermon provides a loose template for writing a sermon, but sermons are not the only symbols that preach during a liturgy. For Schleiermacher, everything is distinguished from the divine and cannot enjoy the authority and joy appropriate only to God, and yet everything is also drawn into connection to the divine.[12] This final point, that everything is being drawn into connection with God, is at the heart of Schleiermacher's conclusion to his sermon. Schleiermacher's "Sermon at Nathanael's Grave" In October of 1829, Schleiermacher's youngest child, Nathanael, suddenly died from scarlet fever at the age of nine.[2] Courageously, Schleiermacher elected to deliver a sermon to his congregation during the burial rites for his son. Keywords: Schleiermacher; hope; lament; funeral; death; liturgy EN Schleiermacher hope lament funeral death liturgy 7 13 7 07/05/22 20220401 NES 220401 In the I First Epistle of Peter i , the author exhorts Christians to "always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you ..." (1 Pet 3:15) Giving an account of one's hope is a challenging task in the best of times. [Extracted from the article]

Iraqi Turkmens are a society that enjoys national values, rituals, and ceremonies. Horyat poetry, one of Turkmen Folk Literature products, emerges as a tradition that has continued for centuries in Iraq, Azerbaijan and Turkey with its name change. The horyat, which expresses emotions and thoughts as concise expressions, is the name of folk poetry and music with a character of 7 syllables, 4-line mania. The stops are usually (4 + 3), (3 + 4), (5 + 2), (2 + 5). Horyat is an art. To succeed in this art requires having superior ability. It is necessary for a quartet to be considered a good horyat, besides being moderate and rhyming, to be beautiful, to be said at the appropriate time and place, to blend folkloric elements with national sentiment, to listen carefully and to express or to write their thoughts. Condolence between the Turkmen until 30-40 years ago in the Ottoman period or even today started with the day of the burial process of the deceased person and lasted 7 days. Nowadays, this condolence is done in 5 days and 3 days. According to this period and the persistence of the pain, the age of the deceased person, and the sex within the family due to the status of the family, especially among women, is said to be horyat style. In this study, especially the places where children and young girls did not participate in places such as Erbil center, Kirkuk center and Tisin region connected to Kirkuk center (now Kirkuk became a neighborhood), Altunköprü, Dakuk (Tavuk), Tuzhurmatu, Karatepe, Imam Zeynelabidin village We tried to convey the original mourning and mourning poetry performers of horyat calligraphers with their execution style and environment. [ABSTRACT FROM AUTHOR]

This study explores two adult women's self-authored and self-composed songs and life history in a north-eastern province of Afghanistan. The women did not sing to entertain the researcher or their visitors. Instead, they sang in the form of lament to express their grief. The author argues that by singing, women create a space in which they lament, communicate with their lost loved ones and criticize political ongoings that resulted in despair. The study also explores how the women cope with their inner feelings and sufferings that are the outcome of more than four decades of civil unrest in the country. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Al-Frahids Arts is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines Not I through the paradigm of keening (caoineadh), the Irish practice of mourning the dead, traditionally carried out by paid female performers. Keening, as a third-person lament and a socially-connotated form of female labour, offers a different vantage point on Beckett's text, and interrogates Beckett's engagement with gender, labour, and mourning more generally. Following an exploration of traditional keening practices and their repression by the Catholic Church, the article examines how this practice of "singing the dead" may inflect our understanding both of Mouth's role in Not I , with its 'posthumous feel', and of the labour required from the performer to bring Mouth's song to life. Résumé: Dans cet article, nous étudions Pas moi au prisme du paradigme du « keening » (caoineadh), la pratique traditionnelle irlandaise qui consiste à pleurer les morts, historiquement le domaine des pleureuses professionnelles. À la fois lamentation à la troisième personne et forme de travail connotée comme féminine, cette pratique nous offre une autre perspective sur le texte de Beckett, et interroge le genre, le travail et le deuil dans son œuvre de façon plus large. Une analyse de la pratique traditionnelle du « keening » et de sa répression par l' église Catholique sert de base pour une lecture de Pas moi qui questionne le rôle de Bouche dans cette pièce à l'« atmosphère posthume », ainsi que la valorisation du travail de l' actrice qui porte le chant funèbre de Bouche. [ABSTRACT FROM AUTHOR]