Search

Psalms 93-100 function within Book 4 of the Psalter to advance the narrative of YHWH’s kingship over the cosmos. Whatever the origins of the constituent psalms, their current sequencing within Book 4 softens the despair that appears in psalms like Psalm 89, the ending of Book 3. As a kind of narrative used in liturgy, these psalms develop characters and plotlines that concentrate upon YHWH’s kingship and proper ordering of the world, which, in turn, benefits Israel and through them, the world. [ABSTRACT FROM AUTHOR]

This essay offers a general overview of some of the main artistic, liturgical and musical works inspired by the Capitulation of Granada in favor of the Catholic Monarchs and related to the patronage of Cardinal Pedro González de Mendoza, Cardinal Bernardino López de Carvajal, Archbishop Fray Hernando de Talavera and his circle. Particular attention is paid to the composition of the well-known Oficios de la Toma de Granada (Offices of the Capitulation of Granada). Granada is conceived therein as a New Jerusalem, the center of a mono-religious but multicultural providentialist discourse identified with the Crown of Castile. Such convergent discourses in music, liturgy and the arts, both at the peninsular and European levels, helped turn the nominatissima urbs Granate after the fall of the Nasrid Kingdom in 1492 into an enduring symbol of Hispanic culture. [ABSTRACT FROM AUTHOR]

The celebration of the Eucharistic Liturgy shows through discursive, gestural and proxemic means that the Christian Church is a hierarchized organism in which the various liturgical roles are performed by Eucharistic ministers occupying various hierarchical positions. The present article proposes a discursive analysis of a few utterances pronounced, during the celebration of the Orthodox Liturgy, by the bishop, the priests and the deacons, who render manifest this ecclesiastical hierarchy in its ritualized form of visibility. The discursive analysis shall be accompanied by a semiological analysis of the gestural and proxemic data, founded in its turn on a theological reflection synthetized in a few fundamental studies of liturgic theology. Our major reference is the French text of the Eucharistic Liturgy, along with the ritual reality we could observe and register both in Romania and in France (in numerous parish and monastery churches), thanks to the method of participant observation (Maisonneuve 1988, 12). [ABSTRACT FROM AUTHOR]

The article discusses the development of the rite of priestly obedience during priestly ordination. In the first part, I focused on the influence of the Roman stipulatio and the Medieval immixtio manuum on the development of this ceremony. In the second part, I described the ceremony of Promissio electi in current and earlier Pontificals and evaluated its theological significance. I proposed a modification of this ceremony that would contribute to greater cooperation in the Church. [ABSTRACT FROM AUTHOR]

One could argue that a mass dedicated to the Virgin of Loreto is an unusual choice for Erasmus. His Liturgy of the Virgin Mother Venerated at Loreto (Virginis Matris apud Lauretum cultae liturgia , 1523, 1525, 1529) would prove such an argument wrong, as this overlooked text reveals much of Erasmus' theory of accommodatio , his approach to liturgy and the cult of Mary, and his vision of the church and his spiritual exegesis, even in the midst of the Reformation's turmoil. This article proposes a close reading of the 1525 edition, which will contextualize Erasmus' portrait of Mary in her moral values and in the de-eroticization and purification of the medieval, Catholic model, which he re-affirms in the same years in which his controversy with Luther unfolded. Moreover, the sermon presents a rarefied and intellectual variant of the feminine imagery of the bride, which I will analyze as being systematically integrated into Erasmus' theology of progress and ecclesiology. [ABSTRACT FROM AUTHOR]

Copyright of Church in the World / Crkva u Svijetu is the property of University of Split, Catholic Faculty of Theology 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 administrative meshes constitutes an architecture put in place by a State to exercise its powers on the national territory, If the administrative mesh is characterized by limits and an extent, its geographical study requires to be interested as much in the container as in the content, The administrative network is a simple mesh placed on a space, the administrative network can become a geographical object in itself, when it is recognized and appropriated by the population, The engineering of divisions is a first approach to understanding the formation of administrative meshes, the size and design of the stitches are one aspect of this, This study attempts to shed light on the principles of administrative division of Algeria in general and the municipal network in the province of M'sila in particular, and to characterize the main consecutive imbalances, The degree of spatial efficiency is assessed using the measurement and analysis of the shapes of the municipalities by the application of three indexes, the shape index, the polygons of Thiessen and Reilly's Law of retail gravitation, In the last We suggest some orientations for an administrative reorganization in order to achieve a better balance. [ABSTRACT FROM AUTHOR]

The connection with all that exists can and should be a liturgical and thankful connection, imprinted by God's love for us. The liturgical aspect can be observed not only in the concrete ecclesial context, but also in the social one, in the ratio of the need for the life of the Church and the desire to receive it in the world at different levels. The liturgical ministry itself, which gives us through the One whom we serve the liturgical power, sends us to a continuous ministry, showing that I am capable of tirelessly realizing myself as a man who understands service from all its angles. [ABSTRACT FROM AUTHOR]

Dignified liturgies (weiyi 威儀), one of the fundamental concepts in the Taoist scriptures, shows the overall image of Taoism displayed at the altar of the retreat (zhai 齋) and offering (jiao 醮) rituals. By examining the weiyi and Weiyi Masters in Taoist history, the dignified image of Taoist priests, the dignified duties of ritual masters, and the weiyi at the altar of the zhai and jiao rituals, we argue that the weiyi, which embodies the sacred dignity of the zhai and jiao altar, is key to understanding the meaning and function of Taoist zhai and jiao rituals. An overview of the weiyi is a new perspective in Taoist ritual studies, as in Taoist history its image as a state religion was displayed through dignified liturgies. [ABSTRACT FROM AUTHOR]

Baptism is the sacramental celebration of Christian initiation. Paul's letter to the Romans, which is central to the understanding of baptism, characterizes this sacramental event as a dying with Christ and the beginning of a new existence. This new mode of existence gains an aesthetic-performative form in the liturgical rites. The design of the liturgical spaces can then be understood as "petrified rites". The imperial church basilicas and baptisteries of the Byzantine period in Ravenna bear particular witness to such petrified manifestations of liturgy. What took place in the liturgical rites found an aesthetic counterpart in the interior design and in the rich mosaic art of the ancient buildings. The Ravennese color-intensive wall and ceiling motifs substantiate in a sensuous way the eschatological aesthetic, which is opened to believers through baptism. Biblical texts, architecture, rite, and pictorial program thus form an aesthetic ensemble whose elements mutually illuminate each other and only gain their full depth of meaning in the context of this performative dynamic. This contribution analyzes the interplay of these different registers, based on some selected examples of Ravenna's sacred buildings, and explores how the baptismal event is conveyed in them as an aesthetic access to the world. [ABSTRACT FROM AUTHOR]

This article explores the limitations of theological reasoning that have attempted to reconcile the claim of faith that the church is holy with the experience of a broken and sinful church. A recent case study from an Easter Vigil celebration shows how attention to liturgical practice can challenge assumptions that scholars have made about the church's liturgies and reframe the fundamental theological question at stake in this conversation in such a way that the declaration that the church is sinful does not necessarily negate or preclude the declaration that the church is also holy. [ABSTRACT FROM AUTHOR]

This interdisciplinary paper discusses the situation in the Czech lands in the early modern period with regard to Catholic theology, liturgics and the development of these disciplines. Given the large number of religious texts that emerged in this period, it focuses on the beginnings of Czech liturgical education and formation aimed at the laity within the Roman Catholic Church in the 17th century, i.e. liturgical manuals written in Czech.

As the custodians of a particularly diverse cult of saints, the monks of Ely faced a commemorative dilemma in the in late eleventh century. The abbey's cult centred around the virgin queen St Æthelthryth, whose incorruptible body exemplified the integrity of the monastic community. Ely's reverence for Æthelthryth extended to her female kindred, as the monks also venerated her sisters Wihtburh and Seaxburh, alongside her niece Eormenhild. Unlike Æthelthryth, Seaxburh and Eormenhild had historical traditions of motherhood and bodily corruptibility, impelling the monks to balance their saints' conflicting virtues in commemorative literature. This article explores the shifting merits of the Ely mothers as represented in eleventh-century liturgy and hagiography. The study begins by examining the mothers' pre-Conquest liturgical commemoration, with a focus on their appearance in litanies and proper mass sets. It then analyses the Ely hagiography of Goscelin of Saint-Bertin, arguing that he worked to reconcile the kindreds' virtues. [ABSTRACT FROM AUTHOR]

While the story of Thomas Aquinas and Bonaventure of Bagnoregio engaging in a friendly contest, at the behest of Pope Urban IV, to compose the Mass and Office of Corpus Christi is likely a pious fiction, one can still ponder the fascinating hypothetical scenario: had such a contest taken place, who might have won? To consider that question, this paper embarks on a close reading of Bonaventure's hymns in his Office of the Passion, comparing his poetic approaches to those of Aquinas in the hymns for Corpus Christi. After an introductory historical examination into the supposed involvement of both friars in the composition of the Corpus Christi liturgy, this article proceeds in three sections. First, a look into select excerpts from Bonaventure's Office of the Passion will establish his general poetic technique. In the transitional second section, a direct comparison between Bonaventure and Aquinas on the composition of the final doxological verses of their respective hymns will place their different poetic styles into greater relief. Third, a broader reading of Aquinas's Eucharistic hymns will highlight the unique qualities of his versified praises. Finally, in light of the foregoing analyses, a prospective winner of the hypothetical contest will be suggested. [ABSTRACT FROM AUTHOR]

The eightieth General Convention passed Resolution 2022-A059, the first reading of a complete revision to Article X of the Constitution, the section which establishes the Book of Common Prayer. The impetus for this proposed revision springs from the realization of the Standing Committee on Liturgy and Music that the church had been "working without a canonical net" with respect to certain widely used liturgical texts. In the first half of this article, I give a detailed history of the authorization of liturgical texts in the Episcopal Church, which discloses the many ways the General Convention has acted beyond the parameters of the Constitution and Canons. In the second half, I explain the revision to Article X at the 2022 Convention, the wholesale revision of Article X that also was proposed in 2022, and the deep flaws in both. I conclude with an alternative proposal to revise Article X. [ABSTRACT FROM AUTHOR]

The Eucharist, a gospel sacrament and central feature of life in the Christian church, also bears considerable relevance for growing concerns about the "green" complexion of contemporary faith. Yet traditional forms of eucharistic liturgy may not seem initially to address these concerns satisfactorily. What, then, to do? One approach involves pursuing new, experimental alternatives to existing liturgical forms. Such innovations are unlikely, however, to inspire those not yet disposed to welcome them. This paper aims instead to highlight those less-noticed features of classic eucharistic liturgy, both within and beyond the Episcopal Church, that already embody a vital, sacramental vision of engagement with the fullness of God's creation. In this light, the eucharistic feast enacts not only the believer's communion with God in Christ, but also the inherently ecological principle of interchange among human worshippers and with every other member of God's created order. [ABSTRACT FROM AUTHOR]

In recent years, musicologists have dropped the murder charges against Carlo Gesualdo because criminal law in Renaissance Italy permitted cuckolds to execute their unfaithful wives. As Annibale Cogliano has expounded, Gesualdo had the right to perform an 'honour killing'. Still, the known facts of this case are few, and the extent to which Gesualdo premeditated his attack has remained a mystery. Through a new investigation of the surviving sources, this study proposes that Gesualdo coordinated his honour killing with the church liturgy: fearful of breaking the fifth commandment, Gesualdo attacked on a day when the Bible lesson sanctioned vendetta killing. [ABSTRACT FROM AUTHOR]

In the context of the historic Mukachevo Eparchy, there was a tradition of translation of the biblical text, which was read during Sunday and feast day liturgies. This is evidenced by the numerous manuscript books, known as didactical Gospels, which were produced and used in the Eastern Rite Church environment in the studied area. In this paper we are comparing the translations of the Gospel pericopes with the Church Slavonic text. [ABSTRACT FROM AUTHOR]

The article traces the history of the "Instructions to the newly appointed priest" from the 13th to the 20th century. This text was created in Rus' and has a compilation character. It exists in two editions - the Full one (from the 13th century) and the Short one, which is known from the manuscript copies from the beginning of the 15th century and possibly associated with Metropolitan Cyprian. The "Instruction" was given to the priest during the liturgy; and this has determined the distribution of the text. The language of the "Instruction" was regularly updated; in the Kyiv Metropolis, it included the vocabulary of "prosta mova". The "Instruction" was repeatedly published in print both in the Moscow Patriarchate and in the Kyiv Metropolis, supplied with comments on incomprehensible words. The last analyzed edition originated in 1930 in Warsaw. The history of the "Instruction" testifies to the remarkable stability of the text, despite its archaic nature. [ABSTRACT FROM AUTHOR]

The birth of liturgical research in Russia is a phenomenon that deserves careful study. The development of liturgical studies took place mainly in the Theological (Spiritual) Academies of St. Petersburg, Moscow, Kyiv and Kazan. The publication of liturgical source materials was the first step towards the establishment of an independent scientific school of liturgical studies in Russia. Thanks to Nikolai Krasnoseltsev, Ivan Mansvetov, Alexei Dmitrievskij, Ivan Karabinov and other prominent liturgists, we have a number of outstanding treatises on the liturgy of the East and West, the Typicon, both of Greek and Russian liturgical traditions, the Sacramental rites and other orders grown out of use. At present, the considerable range of matters addressed in these studies is poorly recognized, although the hypotheses of Russian scholars and their gains in methodology anticipated some of the achievements of the liturgists in the second half of the 20th century. [ABSTRACT FROM AUTHOR]

The Romanian Orthodox Patriarchate's liturgical renewal movement has a spontaneous character, but without a well-defined agenda. This paper examines some of the reflections from renowned Romanian theologians about the liturgical renewal in the Orthodox Church and explores how they define the notion of liturgical reform, how they perceive the idea of change in worship, and what a liturgical renewal might look like. Moreover, it examines some concrete reforms that have already been put into practice, but without specific authorization from the Romanian Church hierarchy. The purpose of this approach is to find a starting point for an official synodal and academic debate on the possibility to implement a systematic liturgical reform at an institutional level.** [ABSTRACT FROM AUTHOR]

The interview with Dr. Andreas Redtenbacher, a liturgical scholar from Austria and Germany, discusses his engagement with the work of Pius Parsch and the similarities between them. Redtenbacher does not see Parsch as his predecessor, but rather as an inspiring figure. The most important similarity between them lies in their understanding of liturgy. Redtenbacher also talks about the significance of liturgy and liturgical education in today's time and emphasizes that worship and missionary work should go hand in hand. He also discusses his various roles as an Augustinian canon, pastoral caregiver, and professor of liturgical studies. He emphasizes that these roles are interconnected and complement each other. He also talks about the decreasing number of people regularly attending worship services and emphasizes that the sacramental life of the church must continue to exist, possibly in a new form. [Extracted from the article]

The article "Prophetic Praise" deals with the Magnificat, Mary's prophetic praise. The text emphasizes the connection between the remembrance of past deeds of God, the joy over his present attention, and the expectation of salvation. The praise is embedded in the first chapters of the Gospel of Luke and is recited daily in the liturgy of the hours. The article examines the prophetic character of the praise and presents the context and significance of the Magnificat. The text describes the hymn of the Magnificat, which is divided into two parts. In it, Mary praises God's saving intervention and uses Old Testament quotes and allusions. She refers to herself as a "servant" and thus stands in line with other Old Testament "servants" of God. The hymn praises God's mercy and his actions for the protection and salvation of his people. It remains open whether Mary sings about past help from God or hopes for still pending help. The text describes the Magnificat, a hymn by Mary that contains prophetic elements. Mary praises God for his deeds in the past and his future deeds. The text emphasizes the reversal of circumstances, in which the mighty are brought down and the lowly are exalted. The Magnificat is considered a prophetic praise and shows an expansion of the biblical understanding of prophecy. In addition to Mary, other individuals in the birth narratives in Luke are also portrayed as prophets. The text deals with the Magnificat, Mary's song of praise, and its significance in the Gospel of Luke. In it, Mary sings of God's saving intervention and the reversal of existing power relations. The song of praise shows the universal relevance of Mary's pregnancy and sets the program for the further narrative. The Magnificat is considered a prophetic text that unites praise and resistant hope. [Extracted from the article]

The article "The Rosary of Our Lady" deals with the significance and history of the Rosary prayer in the Dominican Order. The author, a Dominican and liturgist, defends the prayer against criticism and emphasizes its quality and effectiveness. Although the Rosary prayer does not formally belong to the liturgy of the Church, it has been promoted and recommended since Pope Pius V. It is a communal form of prayer that has been translated into many vernacular languages worldwide. The Rosary is a democratic form of prayer in which everyone actively participates. The article describes the Rosary as a typical Catholic prayer practice and examines its biblical references and spiritual depth. The Rosary consists of the Hail Mary prayer and the Christological mysteries of salvation, which are suggested for meditative reflection. The prayer is recited from the heart without a text basis and allows for identification with Mary and the salvific events of Jesus. Praying the Rosary together enables individual prayer in unity with others, and the prayer beads serve as a tactile aid in the dialogue of prayer. [Extracted from the article]

The article "Maria in the Chants of the Liturgy" deals with the liturgical chants dedicated to Mary. The repertoire of Marian chants is rich and mainly includes the liturgy of the hours and the Mass. The reception of the Song of Songs in Gregorian chant plays an important role. Various antiphons and sequences based on texts from the Song of Songs are presented. The use of these texts dates back to the Middle Ages and has a broad history of reception and impact to this day. The text also deals with the Marian chant "Sub tuum praesidium" in various Christian traditions. The chant dates back to the 3rd or 4th century and is still sung in Orthodox, Coptic, Armenian, and Catholic churches. [Extracted from the article]

The article "Marialis cultus" deals with the Marian feasts in the liturgical year and their euchology. Pope Paul VI reflected on the mariological aspects of the renewed liturgy fifty years ago and painted a differentiated panorama of the related liturgical theology. Mary holds a special place in the liturgy, as Mariology has been revered since ancient times and has influenced even the highest dogmatic decisions. There is a separate group of Marian feasts in the liturgical year, which is unique both in terms of their number and their heortological embedding. The text discusses the origin and history of the Marian feasts in the liturgical year. The feast was moved to May 31st, while in the German-speaking area, the old date, the octave day of the solemnity of the Birth of St. John the Baptist (June 24th), was retained. The feast regularly collides with Whit Monday, so it is usually displaced by the Whit Monday formulary. The feast of Mary, Queen, was introduced in 1954 as the conclusion of the Marian Year and was assigned to August 15th by the liturgical reform. In the second millennium, the Marian feasts underwent several waves of elevation and reduction. There are specific prayer formulas for the Marian feasts provided in the Missal. The text deals with Mariology in liturgical texts and Missals. Various aspects of Mariology are addressed, such as the election as Mother of God, titles and participation in Christ's work, as well as the ecclesiological role as the first redeemed among the saints. It also addresses the collection of Marian Masses intended for Marian pilgrimage sites and communities with Marian spirituality. The discussion about this collection was controversial, as it was considered as its own Marian liturgical book. It is emphasized that the Mariology in accordance with the Council is not exceeded, although there are attempts to explore Mary's role as a mediator. It is pointed out that the use of the many titles of Mary requires pastoral responsibility and liturgical education. The text describes various liturgical celebrations and prayers related to Mary. Various aspects of Mariology are addressed, such as Mary's reception of the Holy Spirit, her role as a model for believers, and her significance as the Mother of the Church. The texts also emphasize the connection between Mary and Christ, as well as her role as a sign of hope. It is noted that the liturgical texts aim to build Mariology on its Christological foundation. The text deals with the liturgical euchology concerning Mary and emphasizes that statements about Mary are related to the Paschal mystery. It is pointed out that the veneration of Mary illuminates various aspects of her relationship with her Son without the content of Marian feasts becoming independent. It is also noted that the liturgical euchology concerning Mary attempts to reconcile two unrelated contexts by integrating feasts, titles, and statements about Mary, but also by adopting dogmatic formulas of the Marian dogmas. It is noted that the liturgy with regard to Mary is often considered a "celebrated dogma" and that it would be desirable to integrate further aspects of Mary more strongly into prayer. [Extracted from the article]

The Marienoffizium is a liturgical form of the Liturgy of the Hours in honor of the Virgin Mary. It developed between the 10th and 12th centuries from pre-existing forms, consisting of scripture readings and responsories. The exact origin and development of the Marienoffizium is largely unknown until the 16th century. It was adopted by religious communities and introduced as a private prayer or communal prayer outside of the choir. For priests, the Marienoffizium was initially made mandatory during the revision of the Breviary, but was later abolished. There are still many research gaps regarding the history and theological significance of the Marienoffizium. [Extracted from the article]

The author was invited to offer counter-points to Doyle’s essay, “The Traditional Latin Mass Movement and the Unity of the Church.” After opening remarks of appreciation for Doyle’s ecclesial spirit and for elements of his essay, the author makes three points. (1) Within the TLM, besides a divisive element deserving critique, others only seek to worship in a way consistent with conciliar teaching but often difficult to find in parish life. (2) Take care not to misunderstand that way of worship, which unites priests and people in offering “the holy sacrifice of the Mass” in thankful adoration of God’s holiness, glory, and majesty. (3) It is not only TLM extremists but also advocates of the reformed liturgy who recognize that celebrations of that liturgy can slip into, perhaps in some places be characterized by, an excessive horizontalism (e.g., Chauvet’s reference to “smug self-celebration”). Finally, what would happen if we listened to the faithful (non-divisive) Catholics drawn to a TLM-style of worship? In this era of synodality, would they be heard, and what would they say? [ABSTRACT FROM AUTHOR]

This article addresses the topic of Christ the Priest, based on an analysis of the Letter to the Hebrews, which focuses on psalm 109 the messianic psalm par excellence-, providing the basis for Christ's priestly mediation. Christ's priesthood is unique and original, different from that of the Jews and other religions; He alone is both Priest and Victim immolated for our salvation. As members of the Church - the body of Christ the Priest - all the baptized share in His priesthood, offering God a spiritual sacrifice. The Liturgy is the action of Christ the Priest in the Church; through it, He not only remains with us, but He gives Himself to us in the Eucharist, the gift par excellence. [ABSTRACT FROM AUTHOR]

The present study aims to show that participation in the Eucharistic Liturgy is a real entrance to the Supper in the Kingdom of Heaven and that the faithful can still participate in this Mystical Banquet of God's love in a mystical way by means of the seen ritual, icons and prayer. Through icons, through prayers, through the reading of the inspired word of the Gospel the faithful are initiated into the mysteries of the future life. They have a mystagogical finality as ways of sharing Christ which together reveal the dynamic presence of the Lord's sacrificial love in the Church. [ABSTRACT FROM AUTHOR]

This survey discusses a series of achievements in comparative Indo-Iranian studies, on the occasion of the appearance of a new representative volume. The presentation of these achievements aims to trace existing and new directions of scholarly co-operation between Vedists, Avestologists, specialists in Achaemenid and Sassanian studies, as well as, more generally, between Indo-Europeanists, philologists and scholars of history of culture and religions with the aim to continue the reconstruction of Indo-Iranian sacred texts and religious practices. [ABSTRACT FROM AUTHOR]

A synodal church makes assumptions about our basic ecclesial experience which takes place when we assemble liturgically, especially when we act eucharistically. The basic assumption is that we are a genuine human community knowing and relating to one another as brothers and sisters in baptism. Only real communities can authentically image the church's nature. This is a 'bottom – up' activity. If we wish this, then we must rediscover our liturgy and celebrate it in a new way as flowing out from a community and helping it to discover its own nature. This, in turn, makes demands on our understanding of ministry and its structures. While many Catholics endorse synodality, their willingness to change the shape of the presbyterate is uncertain. [ABSTRACT FROM AUTHOR]

This essay uses semioethics and applies philosopher Victoria Welby's significs to liturgical signs to develop a method for doing liturgical theology. Topics discussed include traditional methodology in liturgical theology, reception by members of the congregation to the Communion Rite as an example of the signific approach to liturgical theology, and implications of the Welbian liturgical theology for the Welbian Congregation, Welbian presider and Welbian ecclesiology.

Copyright of Logos: A Journal, of Religion, Philosophy Comparative Cultural Studies & Art (08687692) is the property of Logos 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 Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco 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 discusses whether the liturgical language of 'the Jews' is fit for purpose in the twenty-first-century church, and in doing so reflects on a tension found at the heart of the Christian faith. Questions of meaning, both textual and ecclesiological, are considered, and the question is asked as to whether liturgical changes in language are needed if the Christian church is to engage with its evangelizing and contextual role appropriately. [ABSTRACT FROM AUTHOR]

It became a single church with its own General Synod in 1962, still then called "The Church of England in Australia", becoming "The Anglican Church of Australia" (ACA) in 1981. Thus, when General Synod in 1962 appointed the first Commission on Prayer Book revision, Sydney was strongly represented, with Donald Robinson combining deep evangelical conviction with liturgical learning, and also relating warmly with those from whom he differed. [Extracted from the article]

This narrative aspect is missing in M's analyses, and I believe that it would I actually i strengthen the conclusion had he taken the plots of the I kontakia i into consideration and not just the instances where the word compunction is used. The chapter on Andrew of Crete's Great Kanon, a hymn consisting of no fewer than 250 stanzas, necessarily has to choose which stanzas to present in the analysis, but the excerpts are surprisingly few. To my mind, the analyses of the I kontakia i of Romanos would have benefited from a close reading of a few kontakia I in toto i , including such devices as plot and dialogue, and making occasional references to other I kontakia i as appropriate. [Extracted from the article]