Modern Christian Liturgy

2015 ◽  
Author(s):  
Bryan D. Spinks
Keyword(s):  
20Th Century ◽  
Vatican Ii ◽  
Roman Catholic ◽  
Modern Technology ◽  
Main Line ◽  
Late Medieval ◽  
Liturgical Movement ◽  
John Xxiii ◽  
Common Prayer ◽  
The Church

What exactly is meant by the term “Modern Christian Liturgy”? At one level it could mean any recent worship service in any church, for example, the Divine Liturgy of the Ethiopian-Eritrean Orthodox churches celebrated last week. Although a modern celebration, with adaptations made to the rite amongst the diaspora, the rite itself was formulated in the late medieval era and has much older roots in Egypt. Sometimes the term applies to the most recent official liturgical services of a particular main line denomination growing out of the Liturgical Movement, such as the post-Vatican II Roman Catholic rites compared to the so-called “Tridentine” rite represented by the missal of John XXIII, or the Church of England’s Common Worship 2000 rites compared to those of the 1662 Book of Common Prayer. Here, the term is reserved for those newer forms of service that have appeared officially or unofficially in contemporary Euro-Atlantic protestant, evangelical, and charismatic churches in the 20th century, frequently adopting the current fashions of popular music for worship songs, and incorporating modern technology.

The History of the Modern Liturgical Movement

2015 ◽  
Author(s):  
Keith F. Pecklers
Keyword(s):  
20Th Century ◽  
Church Of England ◽  
Roman Catholic ◽  
Church Reform ◽  
Second Vatican Council ◽  
Liturgical Movement ◽  
Christian Mission ◽  
Vatican Council ◽  
History Of ◽  
The Church

The 20th-century liturgical movement grew in tandem with the biblical, ecumenical, ecclesiological, and patristic movements, all part of a wider movement of resourcement—a return to biblical and patristic sources. Indeed, the success of the liturgical movement in the 20th century, ultimately ratified in the liturgical reforms of the Second Vatican Council (1962–1965), can be seen precisely in its collaboration with those other ecclesial movements for church reform. Especially important was the ecumenical liturgical cooperation that grew across denominational lines as the movement took shape in different churches. Belgian Benedictine Lambert Beauduin (d. 1960) of Mont César is considered the founder of the Roman Catholic liturgical movement; during a national Catholic labor conference, held in Malines in September 1909, he delivered a conference on the liturgy as the “true prayer of the Church.” Taking his cue from Pope Pius X’s 1903 motu proprio “Tra le sollecitudini,” in which he spoke of the liturgy as “the true and indispensible source” for the Christian life, Beauduin argued that liturgy was foundational for Christian mission and social outreach. This message was consistent with the parish communion movement within the Church of England at the dawn of the 20th century and, indeed, in what the founder of the liturgical movement within the Church of England, A. Gabriel Hebert, S. S. M., wrote in his classic 1935 text Liturgy and Society. In Germany, the movement centered on the Benedictine monastery of Maria Laach and was more scientific in scope. Soon the movement took hold in Austria, France, and the rest of Europe, as well as in the Americas, in Anglican, Lutheran, and Roman Catholic churches in particular. It is precisely because of this common return to the sources that the 20th-century liturgical movement can only be understood in its wider ecumenical context.

The Aggiornamento Phenomenon and the Second Vatican Council

2020 ◽  
pp. 98-105
Author(s):  
Hiermonk Ioann ( Bulyko) ◽  
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Second Vatican Council ◽  
Church Fathers ◽  
John Xxiii ◽  
The People ◽  
Vatican Council ◽  
Pope John Xxiii ◽  
The Church

The Second Vatican Council was a unique event in the history of the Roman Catholic Church. Initiated by Pope John XXIII, it was intended to make the Roman Catholic Church more open to the contemporary society and bring it closer to the people. The principal aim of the council was the so called aggiornamento (updating). The phenomenon of updating the ecclesiastical life consisted in the following: on the one hand, modernization of the life of the Church and closer relations with the secular world; on the other hand, preserving all the traditions upon which the ecclesiastical life was founded. Hence in the Council’s documents we find another, French word ressourcement meaning ‘return to the origins’ based on the Holy Scripture and the works of the Church Fathers. The aggiornamento phenomenon emerged during the Second Vatican Council due to the movement within the Catholic Church called nouvelle theologie (French for “new theology”). Its representatives advanced the ideas that became fundamental in the Council’s decisions. The nouvelle theologie was often associated with modernism as some of the ideas of its representatives seemed to be very similar to those of modernism. However, what made the greatest difference between the two movements was their attitude towards the tradition. For the nouvelle theologie it was very important to revive Christianity in its initial version, hence their striving for returning to the sources, for the oecumenical movement, for better relations with non-Catholics and for liturgical renewal. All these ideas can be traced in the documents of the Second Vatican Council, and all this is characterized by the word aggiornamento.

scholarly journals The Metamorphosis of Written Devotion in the Age of Vatican II (c. 1948–c. 1998) in Hungary—Guestbooks in Hungarian Marian Shrines

Religions ◽  
2021 ◽  
Vol 12 (4) ◽  
pp. 235
Author(s):  
Krisztina Frauhammer
Keyword(s):  
20Th Century ◽  
Vatican Ii ◽  
Virgin Mary ◽  
Combined Effect ◽  
Public Realm ◽  
The Public ◽  
Written Form ◽  
Personal Prayer ◽  
The Church

This article presents the Hungarian manifestations of a written devotional practice that emerged in the second half of the 20th century worldwide: the rite of writing prayers in guestbooks or visitors’ books and spontaneously leaving prayer slips in shrines. Guestbooks or visitors’ books, a practice well known in museums and exhibitions, have appeared in Hungarian shrines for pilgrims to record requests, prayers, and declarations of gratitude. This is an unusual use of guestbooks, as, unlike regular guestbook entries, they contain personal prayers, which are surprisingly honest and self-reflective. Another curiosity of the books and slips is that anybody can see and read them, because they are on display in the shrines, mostly close to the statue of Virgin Mary. They allow the researcher to observe a special communication situation, the written representation of an informal, non-formalised, personal prayer. Of course, this is not unknown in the practice of prayer; what is new here is that it takes place in the public realm of a shrine, in written form. This paper seeks answers to the question of what genre antecedents, what patterns of behaviour, and which religious practices have led to the development of this recent practice of devotion in the examined period in Hungarian Catholic shrines. In connection with this issue, this paper would like to draw attention to the combined effect of the following three factors: the continuity of traditions, the emergence of innovative elements and the role of the church as an institution. Their parallel interactions help us to understand the guestbooks of the shrines.

scholarly journals Liturgical renovation of modern churches in Rome (Italy)

2019 ◽  
Vol 2 (3) ◽  
pp. 39
Author(s):  
Daniela Concas
Keyword(s):  
Twentieth Century ◽  
Roman Catholic ◽  
Point Of View ◽  
Second Vatican Council ◽  
Direct Reading ◽  
Liturgical Movement ◽  
Vatican Council ◽  
Architectural Language ◽  
Historical Moment ◽  
The Church

At the beginning of the first half of the twentieth century the bond between ars-venustas and cultus-pietas has produced many churches of Roman Catholic cult.It’s between the 20s and 60s of the twentieth century that the experiments of the Liturgical Movement in Germany lead to the evolution of the liturgical space, which, even today, we see engraving in modern churches in Rome (Italy).The Council of Trent (1545-1563) constitutes the precedent historical moment, in which the Church recognised the need for major liturgical renovation of its churches. In comparison with this, the Second Vatican Council (1959-65) introduced some radical changes within the church architectural spaces.The observations come from the direct reading of the present architectural space and the interventions already realised in modern churches in Rome. The most significant churches from an historical-artistic point of view were selected (1924-1965). Significantly, although every single architecture is unique for dimensions, architectural language and used materials, a comparison, in order to gather the discovered characteristics and to compare the restrictions regarding the different operations, would extremely effective, as demonstrated below.Since the matter is considerably vast, in this work, only some brief notes regarding the liturgical renovation of the Presbytery area will be outlined.

Interchurch Families

2017 ◽  
Author(s):  
Ruth Reardon
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Positive Attitude ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
International Network ◽  
Christian Unity ◽  
The Relationship ◽  
The Church

In interchurch families, both partners are practising members of their respective churches but wish also to participate in their spouse’s church as far as possible. Can such families really be ecumenical instruments, when they are so different from the organs of dialogue generally established by the churches? Interchurch couples themselves, united in an international network of groups and associations, believe that they can contribute to the growing unity between their churches. The Roman Catholic Church in particular has developed a more positive attitude towards the ecumenical potential of such families since Vatican II. Interchurch families contribute to Christian unity by their very existence as ‘domestic churches’, embodying and signifying the growing unity of the Church. The chapter concludes by suggesting how, with greater pastoral understanding and a deeper appreciation of the relationship between marital spirituality and spiritual ecumenism, they can become more effective ecumenical instruments by their characteristic ‘double belonging’.

scholarly journals Roman Catholic Ecclesiology from the Council of Trent to Vatican II and Beyond

2018 ◽  
pp. 262-292
Author(s):  
Ormond Rush
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Second Vatican Council ◽  
Council Of Trent ◽  
People Of God ◽  
The People ◽  
Vatican Council ◽  
The Church

For 400 years after the Council of Trent, a juridical model of the church dominated Roman Catholicism. Shifts towards a broader ecclesiology began to emerge in the nineteenth century. Despite the attempts to repress any deviations from the official theology after the crisis of Roman Catholic Modernism in the early twentieth century, various renewal movements, known as ressourcement, in the decades between the world wars brought forth a period of rich ecclesiological research, with emphasis given to notions such as the Mystical Body, the People of God, the church as mystery, as sacrament, and as communio. The Second Vatican Council incorporated many of these developments into its vision for renewal and reform of the Roman Catholic Church. Over half a century after Vatican II, a new phase in its reception is emerging with the pontificate of Pope Francis.

scholarly journals INTRODUCTION

2013 ◽  
Vol 43 ◽  
pp. 1-19
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Modern World ◽  
Second Vatican Council ◽  
John Xxiii ◽  
Charles De Gaulle ◽  
Vatican Council ◽  
Pope John Xxiii ◽  
The Church

Charles de Gaulle famously called the Second Vatican Council the most important event in modern history. Many commentators at the time saw the Council as nothing short of revolutionary, and the later judgements of historians have upheld this view. The astonishing enterprise of a man who became, quite unexpectedly, Pope John XXIII in 1958, this purposeful aggiornamento of the Roman Catholic Church was almost at once a leviathan of papers, committees, commissions, and meetings. Scholars have been left to confront no less than twelve volumes of ‘ante-preparatory’ papers, seven volumes of preparatory papers, and thirty-two volumes of documents generated by the Council itself. A lasting impression of the impressiveness of the affair is often conveyed by photographs of the 2,200-odd bishops of the Church, drawn from around the world, sitting in the basilica of St Peter, a vast, orchestrated theatre of ecclesiastical intent. For this was the council to bring the Church into a new relationship with the modern world, one that was more creative and less defiant; a council to reconsider much – if not quite all – of the theological, liturgical, and ethical infrastructure in which Catholicism lived and breathed and had its being.

Covenants and Anglicans

2008 ◽  
Vol 6 (2) ◽  
pp. 139-152
Author(s):  
Frederick Quinn
Keyword(s):  
Sixteenth Century ◽  
Catholic Church ◽  
Church Of England ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Jeremy Taylor ◽  
Common Prayer ◽  
Church Governance ◽  
The Church

ABSTRACTAlthough there is a strong movement within Anglicanism to produce a Covenant, this article argues against such an approach. Postponing dealing with today's problems by leaving them for a vaguely worded future document, instead of trying to clarify and resolve them now, and live in peace with one another, is evasive action that solves nothing. Also, some covenant proposals represent a veiled attempt to limit the role of women and homosexuals in the church.The article's core argument is that covenants were specifically rejected by Anglicans at a time when they swept the Continent in the sixteenth century. The Church of England had specifically rejected the powerful hierarchy of the Roman Catholic Church and the legalism of the Puritans in favor of what was later to become the Anglican via media, with its emphasis on an informal, prayerful unity of diverse participants at home and abroad. It further argues the Church contains sufficient doctrinal statements in the Creeds, Chicago-Lambeth Quadrilateral of 1886, 1888, and the Baptismal Covenant in the American Church's 1979 Book of Common Prayer.Covenant proponents argue their proposed document follows in the tradition of classic Anglicanism, but Quinn demonstrates this is not the case. He presents Richard Hooker and Jeremy Taylor as major voices articulating a distinctly Anglican perspective on church governance, noting Hooker ‘tried to stake out parameters between positions without digging a ditch others could not cross. Hooker placed prudence ahead of doctrinal argument.’ Taylor cited the triadic scripture, tradition and reason so central to Anglicanism and added how religious reasoning differs from mathematical and philosophical reasoning. The author notes that the cherished Reformation gift of religious reasoning is totally unmentioned in the flurry of documents calling for a new Anglican Covenant.

scholarly journals Notes from the Road More Traveled: Doing Theology in a US Cultural Context

2016 ◽  
Vol 28 (2) ◽  
pp. 18
Author(s):  
John J. Markey, OP
Keyword(s):  
Vatican Ii ◽  
Cultural Context ◽  
Roman Catholic ◽  
Social Structures ◽  
Cultural Narratives ◽  
Christian Mission ◽  
The Road ◽  
Theology Of Mission ◽  
The Church ◽  
American Academic

One of the most significant consequences of Vatican II has been the worldwide effort at inculturation and contextualization of the Christian tradition, particularly at the level of foundational theology and method.This process implies drawing on the unique patterns of thought, social structures, cultural narratives, and rituals to develop new theological and pastoral sensibilities.This process, termed “prophetic dialogue” by Steve Bevans and Roger Schroeder,[1] seems to be dramatically underway practically everywhere in the Roman Catholic world except, most notably, in the United States.While Hispanics/Latin@s, African Americans, Asian Americans, feminists, etc., have continuously served with an awareness of the need for contextualization, Euro-American academic and ecclesial theology has largely failed to analyze, articulate, and critique its own US cultural context and to engage it in a serious evangelical and theological dialogue. In this article, I propose to offer what I believe are four significant insights about to the task of inculturation/contextualization as it relates particularly to Euro-American theology in the church and academy in the coming decade.[1] Stephen B. Bevans And Roger P. Schroeder, Constant in Context: A Theology of Mission for Today, Maryknoll, NY: Orbis Books, 2004, 385-95.See also Bevans and Schroeder, Prophetic Dialogue: Reflections on Christian Mission Today, Maryknoll, NY: Orbis Books, 2011.

scholarly journals BERPIJAK DI BUMI – BERPIHAK KEPADA MANUSIA (Mandat dari Gaudium et Spes)

2017 ◽  
Vol 12 (1) ◽  
pp. 71
Author(s):  
Paul Budi Kleden
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Modern World ◽  
Gaudium Et Spes ◽  
John Xxiii ◽  
The Future ◽  
The Church ◽  
The Catholic Church

Gaudium et Spes is a revolutionary document of Vatican II which can still inspire the Church now and in the future. This document is revolutionary in the sense that it deals with problems, issues and ideas that had never before become the agenda of any Council in the Catholic Church. Gaudium et Spes concretizes what John XXIII named aggiornamento, a process of contextualising the Christian heritage, through which the Church opens itself up to the modern world. This document is also revolutionary because it is entirely a product of the conciliar process of the Council itself. This article presents the process of drafting the document and discusses some issues that are relevant for the Church today and in the future. <b>Kata-kata kunci:</b> proses, Gereja, dunia modern, solidaritas, keadilan ekonomi, martabat manusia, perdamaian.

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