Penetration—Permeation—Fermentation: Ponderings on the Being of Liturgy and Its Memorial Modes

2020 ◽  
Vol 50 (1) ◽  
pp. 6-21
Author(s):  
Joris Geldhof
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Human Beings ◽  
Liturgical Theology ◽  
Present Contribution ◽  
Liturgical Movement ◽  
Liturgical Studies ◽  
Mode Of Being ◽  
Selection Of

The present contribution seeks to address the following fundamental questions at the crossroads of liturgical theology and metaphysics: How is liturgy in the world? What is the fundamental mode of being of the phenomena, events, actions, and experiences commonly referred to as Christian liturgy? How can people be in the liturgy and the liturgy in them? Or is liturgy only something that is performed and not something human beings can become (part of)? How must the liturgy’s apparent ontological capacity for inclusion be understood? How is it that liturgies can include us and, reversely, that we can embody, disseminate and radiate liturgy? The proposal is to use the three interrelated concepts of penetration, permeation, and fermentation to disentangle the complexities involved in these questions and to do that by primarily relying on both a liturgical and a non-liturgical source. Hence the discussion is concretely centered around the intriguing work Qu’est-ce que la liturgie (1914) of Dom Maurice Festugière, an outstanding thinker and representative of the early Liturgical Movement, and a selection of material taken from the Ordo Missae (2008) which is currently in use in the Roman Catholic Church. On the basis of a careful conceptual analysis of these works, a case is made for embracing metaphysics in liturgical studies and theology instead of considering its import as something of the past.

Justification, religious

2018 ◽  
Author(s):  
Diogenes Allen
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Eastern Orthodox ◽  
Roman Catholic Church ◽  
Protestant Reformation ◽  
Central Feature ◽  
Human Beings ◽  
The Individual

Justification is about the restoration of human beings after Adam’s Fall, by the life, death and resurrection of Jesus, and the beginning of a new life that anticipates the glory of heaven. According to the Roman Catholic Church, justification has two aspects: forgiveness of sin and the infusion of grace that makes Christians just (innocent). It is the beginning of a new life of grace, in which the gifts of faith, hope and charity enable one to perform meritorious works. However, the restoration is never complete in this life and concupiscence remains; a fall from the state of grace is thus possible, but this is reversible through penance. A central feature of the Protestant Reformation was a dispute with the Roman Catholic Church over how justification should be understood. According to Luther, one does not become renewed (innocent) in justification. Rather, one is forgiven because the righteousness or justice of Christ is imputed to those who have faith in God’s promise of redemption; however, one remains a sinner. More recent thought, however, has pointed to the fact that in both Lutheran and Catholic conceptions of justification, there is a sense of incompleteness, that it is just part of the process of redemption. There has also been interest in the idea of justification involving an indwelling of God rather than a gift from God to the individual; this has interesting affinities with Eastern Orthodox beliefs.

Seven Propositions on Sacramental Youth Catechesis in the Roman-Catholic Church

2002 ◽  
Vol 1 (2) ◽  
pp. 47-63
Author(s):  
Erlinde De Lange ◽  
Bert Roebben
Keyword(s):  
Young People ◽  
Catholic Church ◽  
Western Europe ◽  
Research Question ◽  
Roman Catholic ◽  
Young Person ◽  
Roman Catholic Church ◽  
Present Contribution ◽  
Catholic Theology ◽  
Starting Point

The present contribution intends to formulate seven propositions on sacramental youth catechesis that can be considered viable for the future of religious congregations. Its starting point is the humanisation of the young person in a Christian perspective in confrontation with the dynamics of Roman-Catholic sacraments. The research question is this: How can these sacraments still function and inspire young people in a modernized society? The propositions are rooted in modern Roman-Catholic theology and constitute a platform for discussion designed to explore the limits and possibilities of catechesis in Flanders and the Netherlands (Western-Europe). The ultimate challenge is to cope with the dialectic between the religious homelessness of young people on the one hand and the narrative and sacramental richness of the Christian tradition on the other. These propositions were generated in the confrontation between well-considered praxis (De Lange) and practical-theological research (Roebben).

Objectives and Achievements of The Liturgical Movement in The Roman Catholic Church Since World War II

1951 ◽  
Vol 20 (2) ◽  
pp. 14-27 ◽  
Author(s):  
Ernest B. Koenker
Keyword(s):  
World War Ii ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
World War ◽  
Liturgical Movement

When one mentions the “liturgy” or “Liturgical Movement” a variety of strange or confusing pictures is likely to be raised in a person's mind: the hearer may have passed through some unfortunate experience and thereby acquired what he calls “anti-liturgical inclinations;” he may have visions of vestments, gestures, or ceremonies which he finds difficult to follow; he may even be ready to dismiss everything liturgical as exhibiting “Catholicizing tendencies.”

scholarly journals Givenness, Saturation, and the Self: A Phenomenology of Christian Initiation

Religions ◽  
2021 ◽  
Vol 12 (8) ◽  
pp. 642
Author(s):  
William C. Woody
Keyword(s):  
Identity Formation ◽  
Catholic Church ◽  
Phenomenological Approach ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Great Promise ◽  
Liturgical Theology ◽  
Ritual Studies ◽  
Christian Initiation ◽  
Theological Turn

Phenomenology holds great promise yet underdeveloped potential for ritual studies and liturgical theology. As phenomenology has indeed taken a “theological turn” and the contentiousness of such an approach abates, questions remain as to what insights, concepts, and language phenomenology can offer to deepen our understanding of Christian ritual practices. Specifically with respect to rituals of initiation, does phenomenology open new avenues of appreciation for the sacrament of baptism, to enrich and to deepen the faithful’s experience of these rituals? This article considers insights afforded by a phenomenological approach to the sacrament, in particular with regard to adult baptism and the catechumenate in the Rite of Christian Initiation for Adults (RCIA), the rite of reception and sacramental initiation into the Roman Catholic Church. Considered through such lenses, a phenomenology of baptism promises to open new avenues of ritual understanding, theological appreciation, and depth of prayer. Drawing primarily from the work of Jean-Luc Marion, this article also considers prominent critiques of his work to articulate a phenomenology of baptism as an experience of givenness and reception, of identity formation within and through an ecclesial community, and of prayerful preparation for Christian neophytes.

Popes, Saints, Beato Bones and other Images at War

2011 ◽  
Vol 5 (3) ◽  
pp. 337-364
Author(s):  
Kristin Norget
Keyword(s):  
San Francisco ◽  
Catholic Church ◽  
Roman Catholic ◽  
Moral Authority ◽  
Roman Catholic Church ◽  
Critical Examination ◽  
Peripheral Populations ◽  
New Strategy ◽  
Catholic History ◽  
Local Cultures

This article explores new political practices of the Roman Catholic Church by means of a close critical examination of the beatification of the Martyrs of Cajonos, two indigenous men from the Mexican village of San Francisco Cajonos, Oaxaca, in 2002. The Church’s new strategy to promote an upsurge in canonizations and beatifications forms part of a “war of images,” in Serge Gruzinski’s terms, deployed to maintain apparently peripheral populations within the Church’s central paternalistic fold of social and moral authority and influence, while at the same time as it must be seen to remain open to local cultures and realities. In Oaxaca and elsewhere, this ecclesiastical technique of “emplacement” may be understood as an attempt to engage indigenous-popular religious sensibilities and devotion to sacred images while at the same time implicitly trying to contain them, weaving their distinct local historical threads seamlessly into the fabric of a global Catholic history.

DIALOG Z HUMANIZMEM RENESANSOWYM W DZIEŁACH PIOTRA SKARGI / PIOTR SKARGA’S DIALOGUE WITH RENAISSANCE HUMANISM

2013 ◽  
Vol 54 (4-5) ◽  
pp. 405-424
Author(s):  
Alina Nowicka -Jeżowa
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Ignatian Spirituality ◽  
Clear Cut ◽  
Renaissance Humanism ◽  
Cultural Conditions ◽  
Political Views ◽  
The City ◽  
The Church

Summary The article tries to outline the position of Piotr Skarga in the Jesuit debates about the legacy of humanist Renaissance. The author argues that Skarga was fully committed to the adaptation of humanist and even medieval ideas into the revitalized post-Tridentine Catholicism. Skarga’s aim was to reformulate the humanist worldview, its idea of man, system of values and political views so that they would fit the doctrine of the Roman Catholic church. In effect, though, it meant supplanting the pluralist and open humanist culture by a construct as solidly Catholic as possible. He sifted through, verified, and re-interpreted the humanist material: as a result the humanist myth of the City of the Sun was eclipsed by reminders of the transience of all earthly goods and pursuits; elements of the Greek and Roman tradition were reconnected with the authoritative Biblical account of world history; and man was reinscribed into the theocentric perspective. Skarga brought back the dogmas of the original sin and sanctifying grace, reiterated the importance of asceticism and self-discipline, redefined the ideas of human dignity and freedom, and, in consequence, came up with a clear-cut, integrist view of the meaning and goal of the good life as well as the proper mission of the citizen and the nation. The polemical edge of Piotr Skarga’s cultural project was aimed both at Protestantism and the Erasmian tendency within the Catholic church. While strongly coloured by the Ignatian spirituality with its insistence on rigorous discipline, a sense of responsibility for the lives of other people and the culture of the community, and a commitment to the heroic ideal of a miles Christi, taking headon the challenges of the flesh, the world, Satan, and the enemies of the patria and the Church, it also went a long way to adapt the Jesuit model to Poland’s socio-cultural conditions and the mentality of its inhabitants.

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