WHAT IS ANGLICANISM? August 21, 2019
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The Slow Integration of Instruments Into Christian Worship
Musical Offerings Volume 8 Number 1 Spring 2017 Article 2 3-28-2017 From Silence to Golden: The Slow Integration of Instruments into Christian Worship Jonathan M. Lyons Cedarville University, [email protected] Follow this and additional works at: https://digitalcommons.cedarville.edu/musicalofferings Part of the Christianity Commons, Fine Arts Commons, Liturgy and Worship Commons, Musicology Commons, and the Music Performance Commons DigitalCommons@Cedarville provides a publication platform for fully open access journals, which means that all articles are available on the Internet to all users immediately upon publication. However, the opinions and sentiments expressed by the authors of articles published in our journals do not necessarily indicate the endorsement or reflect the views of DigitalCommons@Cedarville, the Centennial Library, or Cedarville University and its employees. The authors are solely responsible for the content of their work. Please address questions to [email protected]. Recommended Citation Lyons, Jonathan M. (2017) "From Silence to Golden: The Slow Integration of Instruments into Christian Worship," Musical Offerings: Vol. 8 : No. 1 , Article 2. DOI: 10.15385/jmo.2017.8.1.2 Available at: https://digitalcommons.cedarville.edu/musicalofferings/vol8/iss1/2 From Silence to Golden: The Slow Integration of Instruments into Christian Worship Document Type Article Abstract The Christian church’s stance on the use of instruments in sacred music shifted through influences of church leaders, composers, and secular culture. Synthesizing the writings of early church leaders and church historians reveals a clear progression. The early musical practices of the church were connected to the Jewish synagogues. As recorded in the Old Testament, Jewish worship included instruments as assigned by one’s priestly tribe. -
Kynomartyrion)
DOG SACRIFICE IN ANCIENT AND MODERN GREECE: FROM THE SACRIFICE RITUAL TO DOG TORTURE (KYNOMARTYRION) Manolis G. Sergis Abstract: The article presents and discusses the custom of kynomartyrion (dog torture) which took place in the Greek lands until the 1980s. In many areas it stopped in the 1930s because of its cruelty. The author begins his discussion with the presentation of some elements that are related to the dog. More spe- cifically, the dog is an animal that entered the humanized environment long ago and belongs to the creatures whose nature is twofold because it is part of the human and the non-human worlds and it has been treated as twofold by at least the Indo-Europeans. It is also maintained that the liminal Hellenistic period was decisive for the formation of folk worship because of the religious syncre- tism and the invasion of demons that dominated in the Eastern Mediterranean. The author points out its remarkable similarities to ancient Greek and Roman (and Indo-European) fertile, cathartic and other sacrificial practices. Due to industrialization of agriculture and rationalization of the magical way of thought of the “traditional” peasant, performance of the custom was transformed into a folkloric, spectacular one with intensely violent and sadistic behaviour on the part of humans in the places where it still took place after 1960. The writer argues that violence was always an inherent characteristic of the custom. None- theless, the archaic, and later folk thinking ritualized the performance and attributed to it a different facet, devoid of any sacred elements, during the 20th century where its inherent violence was manifested in its raw essence. -
Religion and Realpolitik: Reflections on Sacrifice
University of Pennsylvania ScholarlyCommons Departmental Papers (ASC) Annenberg School for Communication 11-2014 Religion and Realpolitik: Reflections on Sacrifice Carolyn Marvin University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/asc_papers Part of the Communication Commons, Other Religion Commons, Political Science Commons, and the Sociology Commons Recommended Citation Marvin, C. (2014). Religion and Realpolitik: Reflections on Sacrifice. Political Theology, 15 (6), 522-535. https://doi.org/10.1179/1462317X14Z.00000000097 Preprint version. This paper is posted at ScholarlyCommons. https://repository.upenn.edu/asc_papers/375 For more information, please contact [email protected]. Religion and Realpolitik: Reflections on Sacrifice Abstract Enduring groups that seek to preserve themselves, as sacred communities do, face a structural contradiction between the interests of individual group members and the survival interests of the group. In addressing existential threats, sacred communities rely on a spectrum of coercive and violent actions that resolve this contradiction in favor of solidarity. Despite different histories, this article argues, nationalism and religiosity are most powerfully organized as sacred communities in which sacred violence is extracted as sacrifice from community members. The exception is enduring groups that are able to rely on the protection of other violence practicing groups. The argument rejects functionalist claims that sacrifice guarantees solidarity or survival, since sacrificing groups regularly fail. In a rereading of Durkheim’s totem taboo, it is argued that sacred communities cannot survive a permanent loss of sacrificial assent on the part of members. Producing this assent is the work of ritual socialization. The deployment of sacrificial violence on behalf of group survival, though deeply sobering, is best constrained by recognizing how violence holds sacred communities in thrall rather than by denying the links between them. -
Suicide Or Sacrifice?
Suicide or Sacrifice? Dorothy Day The Catholic Worker, November 1965, 1, 7. Summary: Reflects on the self-immolation of Roger LaPorte as a protest against the Vietnam war. Discusses suicide doctrinally, psychologically, and in literature. Tries to understand his intentions and the need for protest in the midst of war and building for war. Speaks of the notion of the victim soul and why she prays for those who kill themselves. (DDLW #834). A Carmelite priest was called to the Emergency Ward of Bellevue Hospital last month where Roger LaPorte lay dying of his self-inflicted-burns which covered ninety-five per-cent of his body. According to the testimony of the priest, Roger having made his confession, made an act of contrition in a loud clear voice. Unless we wish to doubt the integrity of a dying man, we must believe that he knew and realized with the clarity of one who lay dying, that he was wrong in taking his own life, trying to immolate himself, to give his life for the cause of peace. He had said he wanted to “end the war in Vietnam.” He wanted to lay down his life for his brothers, to take his own life instead of taking theirs, to follow the example of the Buddhist monks, and the two other Americans, who had done the same. It has always been the teaching of the Catholic Church that suicide is sin, but that mercy and loving-kindness dictated another judgement: that anyone who took his life was temporarily unbalanced, not in full possession of his faculties, even to be judged temporarily insane, and so absolved of guilt. -
Principles of Worship and Liturgy
Perspective Digest Volume 16 Issue 1 Winter Article 3 2011 Principles of Worship and Liturgy Fernando Canale Follow this and additional works at: https://digitalcommons.andrews.edu/pd Part of the Liturgy and Worship Commons Recommended Citation Canale, Fernando (2011) "Principles of Worship and Liturgy," Perspective Digest: Vol. 16 : Iss. 1 , Article 3. Available at: https://digitalcommons.andrews.edu/pd/vol16/iss1/3 This Article is brought to you for free and open access by the Adventist Theological Society at Digital Commons @ Andrews University. It has been accepted for inclusion in Perspective Digest by an authorized editor of Digital Commons @ Andrews University. For more information, please contact [email protected]. Canale: Principles of Worship and Liturgy Worship and liturgy should reflect something far more than culture or personal preference. By Fernando Canale Many church members are bewildered by the multiplicity of Christian styles of worship. Usually, when believers are talking about these feelings, the conversation ends when someone asserts that the reasons for disliking a form of worship are cultural. Culture shapes taste. Thus, the reasoning follows, if the new style is accepted, with time it will become liked. Are worship styles1 a matter of taste or a matter of principle? Is corporate taste a reliable principle to shape our corporate worship style? Are there principles that can be used to help shape worship and to choose what to include in it? Page 1 of 26 Published by Digital Commons @ Andrews University, 2011 1 Perspective Digest, Vol. 16 [2011], Iss. 1, Art. 3 Many believers have worshiped God since their early youth. -
Principles for Worship
Principles for Worship Evangelical Lutheran Church in America Published by Augsburg Fortress RENEWING WORSHIP 2 Principles for Worship This resource has been prepared by the Evangelical Lutheran Church in America for provisional use. Copyright © 2002 Evangelical Lutheran Church in America. Published by Augsburg Fortress, Publishers. All rights reserved. Except for brief quotations in critical articles or reviews and for uses described in the following paragraph, no part of this book may be reproduced in any manner without prior written permission from the publisher. Contact: Permissions, Augs- burg Fortress, Box 1209, Minneapolis MN 55440-1209, (800) 421-0239. Permission is granted to reproduce the material on pages i- 154 for study and response, provided that no part of the re- production is for sale, copies are for onetime local use, and the following copyright notice appears: From Principles for Worship, copyright © 2002, administered by Augsburg Fortress. May be reproduced by permission for use only be- tween June 1, 2002 and December 31, 2005. Scripture quotations, unless otherwise noted, are from the New Revised Standard Version Bible © 1989 Division of Christ- ian Education of the National Council of Churches of Christ in the United States of America. Used by permission. Prayers and liturgical texts acknowledged as LBW are copyright © 1978 Lutheran Book of Worship and those acknowledged as With One Voice are copyright © 1995 Augsburg Fortress. The Use of the Means of Grace: A Statement on the Practice of Word and Sacrament, included as the appendix in this volume, was adopted for guidance and practice by the Fifth Biennial Churchwide Assembly of the Evangelical Lutheran Church in America, August 19, 1997. -
Global Christian Worship the Sign of the Cross
Global Christian Worship The Sign of the Cross http://globalworship.tumblr.com/post/150428542015/21-things-we-do-when-we-make-the- sign-of-the-cross 21 Things We Do When We Make the Sign of the Cross - for All Christians! Making ‘the sign of the cross’ goes back to the Early Church and belongs to all Christians. It’s a very theologically rich symbolic action! And did you know that Bonhoffer, practically a saint to Protestant Christians, often made the sign of the cross? (See below.) I grew up “thoroughly Protestant” and did not really become aware of “making the sign of the cross” in a thoughtful way until a few years ago, when I joined an Anglican church. Now it’s become a helpful act of devotion for me …. especially after I found this article by Stephen 1 Beale a few years ago (published online in November 2013) at http://catholicexchange.com/21-things-cross There is rich theology embedded in this simple sign, and as a non-Roman Catholic I appreciate all of the symbolism, and it does indeed deepen my spirituality and devotion. The history of making the symbolic motion goes back to the Early Church, more than a millennia before Protestants broke away in the Reformation. So when a Christian act has that long of a history, I believe that I can claim it for myself as a contemporary Christian no matter what denominations use it or don’t use it now. “Around the year 200 in Carthage (modern Tunisia, Africa),Tertullian wrote: ‘We Christians wear out our foreheads with the sign of the cross’ … By the 4th century, the sign of the cross involved other parts of the body beyond the forehead.” https://en.wikipedia.org/wiki/Sign_of_the_cross So, here is a reposting of Stephen’s list, with additional resources at the end. -
Christian Worship and Cultural Diversity: a Missiological Perspec
Bauer: Christian Worship and Cultural Diversity: A Missiological Perspec Christian Worship and Cultural Diversity: A Missiological Perspective I will begin with a couple of def- initions. First, worship is defined By Bruce L. Bauer as reverence or devotion for a deity, religious homage or venera- tion (Webster’s New World Diction- This article will look at two ary 1984, s.v. “worship”). The vast topics that engender a lot of de- majority of the words for worship bate and disagreement—worship in English Bibles are translated and culture. There are several from the Hebrew word shachah important questions that need to and the Greek word proskuneo. be addressed. How can worship Both words mean to bow down remain biblical and still be cultur- or prostrate oneself before a su- ally relevant? What are some of perior or before God (Seventh-day the biblical principles that should Adventist Bible Dictionary 1979, guide people in all cultures in s.v. “worship”). When I lived in their expression of worship? How Japan people bowed to show re- has American culture dominated spect and the deeper the bow the Adventist worship forms? Why is more respect that was intended. it important to worship God in Bowing in worship is an external culturally relevant ways rather form revealing an inner attitude than having a one size fits all of a desire to show honor. approach to worship? In other Second, culture is defined words, can Adventist worship be as “the more or less integrated expressed in a diversity of ways systems of ideas, feelings, and and still be biblical? values” (Hiebert 1985:30). -
Julian's Pagan Revival and the Decline of Blood Sacrifice Author(S): Scott Bradbury Source: Phoenix, Vol
Julian's Pagan Revival and the Decline of Blood Sacrifice Author(s): Scott Bradbury Source: Phoenix, Vol. 49, No. 4 (Winter, 1995), pp. 331-356 Published by: Classical Association of Canada Stable URL: http://www.jstor.org/stable/1088885 . Accessed: 01/11/2013 14:32 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Classical Association of Canada is collaborating with JSTOR to digitize, preserve and extend access to Phoenix. http://www.jstor.org This content downloaded from 146.245.216.150 on Fri, 1 Nov 2013 14:32:15 PM All use subject to JSTOR Terms and Conditions JULIAN'SPAGAN REVIVAL AND THE DECLINE OF BLOOD SACRIFICE SCOTT BRADBURY "This is the chieffruit of piety:to honorthe divinein the traditional ways."7 PorphyryAd Marcellam 18 IT HAS ALWAYS BEEN A PARADOX that in a predominantly pagan empire the EmperorJulian (A.D. 360-363) did not meet with immediatesuccess in his effortsto revivepaganism. Contemporarypagans feltuneasy with Julian'sattempt to make the gods live again in the public consciousness throughthe rebuildingof temples,the revival of pagan priesthoods,the restorationof ancient ceremonies, and most importantly,the revival of blood sacrifices. Historianshave long pointed out that Christianemperors had permittedother elementsof pagan festivalsto continuewhile forbidding blood on the altars, since blood sacrificewas the element of pagan cult most repugnantto Christians.Thus, blood sacrifice,although linked to the fate of pagan cults in general,poses special problemsprecisely because it was regardedas the most loathsomeaspect of cult and aroused the greatest amountof Christianhostility. -
Liturgy and Anglican Identity, Prague, 2005
Liturgy and Anglican Identity A Statement and Study Guide by the International Anglican Liturgical Consultation Prague 2005 Contents: • Overview • Anglican Ethos, Elements, what we value in worship • Some Anglican emphases, trends and aspirations . Bernard Mizeki Anglican Church - South Africa . St Mary’s Anglican Church - England . St Mark’s Anglican Church - Australia . St John’s Anglican Church -Japan • Suggestions for Study Overview We believe that Anglican identity is expressed and formed through our liturgical tradition of corporate worship and private prayer, holding in balance both word and sacramental celebration. Specifically, our tradition is located within the broad and largely western stream of Christian liturgical development but has been influenced by eastern liturgical forms as well. The importance of the eucharist and the pattern of daily prayer were re-focused through the lens of the Reformation, making both accessible to the people of God through simplification of structure and text and the use of vernacular language. Through the exchanges and relationships between the Provinces of the Anglican Communion the legacy of these historic principles continues to inform the on-going revision of our rites and their enactment in the offering to God of our worship. Each Province of the Anglican Communion has its own story to tell, and although within the Communion we are bound together by a common history, what really unites us, as with all Christians, is our one-ness in Christ through baptism and the eucharist. Our unity in baptism and at the table of the Lord is both a gift and a task. We celebrate our unity in Christ and seek to realize that unity through the diversity of backgrounds and cultures within the compass of the world-wide Anglican Communion. -
Symbolism in the Holy Sacrifice of the Mass a Man Once Had a Dream
Symbolism in the Holy Sacrifice of the Mass Page 1 of 3 A man once had a dream (David). In this dream God came to the man whose name was David, and told him that his son would build a temple for God. When David awoke, he diligently wrote down all that God commanded him to do in that temple. He concluded with the words, “All these things came to me written by the hand of the Lord.” In the Holy Sacrifice of the Mass, we have so much rich symbolism but also mysterious symbolism. And in a certain but very real way, what we do in the Holy Mass came by the hand of the Lord. Today we are going to take a look at some of the symbolism that someone coming to the Latin Mass will see, to hopefully look into the mystery and see the reason behind it, to understand a little better why we do the things we do in the Latin Mass. Much of what we talk about today was explained by Fr. James Meagher, Teaching the Truth by Signs and Ceremonies. First – why do we even do things in the Mass that really give spiritual blessings through actions that have symbolic meaning? First, as human beings we have to understand that we are partly spiritual and partly corporal – that is, we are made of a combination of part spirit and part body. We are spiritual in our souls, and corporal in our bodies. Our souls are contained, you might say, in our bodies. Now the truths of religion are spiritual, yet our ceremonies are corporal – we do the ceremonies through physical actions. -
An Order for the Christian Worship of God for the Inperson Service April
An Order for the Christian Worship of God For the Inperson Service 4th Lesson: John 18:19-24 April 2, 2021 Good Friday Liturgical Color: Purple 5th Lesson: John 18:25-27 6th Lesson: John 18:28-32 A Service of Tenebrea During this powerful service recalling the arrest, trial, and 7th Lesson: John 18:33-38a crucifixion of Jesus Christ, fifteen candles will be lit on the Communion Table. An extended meditation on the Passion of 8th Lesson: John 18:38b-40 Christ will be read. One candle will be extinguished at the conclusion of each reading, until the service concludes in 9th Lesson: John 19:1-11 darkness. Praise Interlude “O Sacred Head Now Wounded” WE GATHER Welcome and Announcements Rev. Alex Stevenson 10th Lesson: John 19:12-16 Prelude “O Sacred Head Now Wounded” Nannette Carnes 11th Lesson: John 19:17-22 The Prayer 12th Lesson: John 19:23-24 Almighty God, your Son Jesus Christ was lifted high upon the cross so that he might draw the whole world to himself. 13th Lesson: John 19:25-27 Grant that we, who glory in this death for our salvation may also glory in his call to take up our cross and follow him; 14th Lesson: John 19:28-30 through Jesus Christ our Lord. Amen Anthem “When Jesus Wept” Opening Praise “O Love Divine, What Hast Thou Done” Elizabeth Payton, Cheri King, David King, John Austin King WE HEAR GOD’S WORD AND RESPOND 15th Lesson: John 19:31-37 The Passion of Jesus Christ Tenebrea Service 16th Lesson: John 19:38-42 The service of tenebrae or “darkness” is an ancient Christian form of worship which uses light and darkness to symbolize the death Sealing of the Tomb: of Jesus.