DOCSLIB.ORG

Non-Creedal Community

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Non-Creedal Community Chalice Lighting (after larry’s planning minute) Good morning! It’s wonderful to be back among you. Some of you are familiar faces, others are new. Rebecca will light our chalice this morning. We light our chalice this morning with these words from Reverend Jennifer Gracen We come together every week Bound not by a creed, Or a mutual desire to please one God Or many Gods Yet we are drawn together By a belief, that how we are in the world, Who we are together Matters. We light this chalice, together in the knowledge That love, not fear, can change this world Reading (after spirit of life) It Matters What We Believe By Unitarian religious educator, Sophia Lyon Fahs Some beliefs are like walled gardens. They encourage exclusiveness, and the feeling of being especially privileged. Other beliefs are expansive and lead the way into wider and deeper sympathies. Some beliefs are like shadows, clouding children's days and fears of unknown calamities. Other beliefs are like sunshine, blessing children with the warmth of happiness. Some beliefs are divisive, separating saved from unsaved, friends from enemies. Other beliefs are bonds in a world community, where sincere differences beautify the pattern. Some beliefs are like blinders, shutting off the power to choose one's own direction. Other beliefs are like gateways opening wide vistas for exploration. Some beliefs weaken a person's selfhood. They blight the growth of resourcefulness. Other beliefs nurture self-confidence and enrich the feeling of personal worth. Some beliefs are rigid, like the body of death, impotent in a changing world. Other beliefs are pliable, like the young sapling, ever growing with the upward thrust of life. I’d like to introduce a member of my congregation, With us in a pre-recorded fashion, For our special music, one of my longtime favorite songs. Sermon As I said at the chalice lighting, It’s wonderful to be back among a congregation That is so near and dear to my heart, And to my journey and formation as a Unitarian Universalist minister, The last time I preached here, Was just under seven years ago. It got me reflecting, Seven years ago: I had just graduated from CNU, Hadn’t even applied to seminaries, though I was on the path to ministry, And while I was a dedicated Unitarian Universalist young adult -- I didn’t yet have my own personal theology fully articulated. This is not an uncommon situation, I was very involved with my congregation and youth group, and youth conferences growing up, And while we did talk about different religious beliefs and perspectives on the big questions of life, and we had robust discussions and conversations, that didn’t mean we spent so much time articulating our personal beliefs. It really wasn’t until I entered seminary, And was required to write spiritual autobiographies and write from my personal religious perspective regularly that I had to sit down and articulate something that would really stick with me. Which wasn’t completely easy, And it also didn’t feel great to have been raised religiously, To have this strong identification with my home faith tradition, But at the same time to not have a language, a way of talking about the universe, spirituality, my beliefs and practices. Let me be clear, though: What I lament, what I was and frustrated by, Was not that I was not handed a creed, A set of beliefs or practices to adopt and follow automatically. I cherish the non-creedalism that is such an important and unique feature of Unitarian Universalism. In fact, it’s one of the most defining features of our shared faith. I am eternally grateful to have been raised in a tradition that holds a healthy skepticism of received tradition, that asks us to question why we accept or believe certain things, and demands that we articulate what is truest for ourselves, albeit that we do so in relationship and accountability to others and to the wider community. But I think failing to have the proper understanding of what it means to be non-creedal, Leads to many UUs, both adult come-iners and those raised UU, to not have the resources or motivation to articulate their own personal creed. We have to not to throw the baby of articulating our individual beliefs, out with the bathwater of strict creedalism as a whole religion. So let’s step back and look at the basics. To answer what it means to be non-creedal, We need to know what a creed is. A creed is a statement, usually written down and/or memorized and spoken aloud regularly, that articulates the beliefs of a person or group of people. So yes, the 90s pop jam that was our special music is a creed! One of the earliest and most famous examples is the Nicene creed, which dates back to 325 CE, And was articulated to clarify the beliefs about the Trinity, In response to the teachings of the Bishop Arius, who many claim as an early Unitarian, although his actual beliefs lie somewhere between “one God” and “three-in-one” God. But I digress. The point is that this famous creed was created and then enforced for the purpose of clarifying group belief and doctrine, for standardizing belief and organizing who was “in” and who was “out.” It’s helpful to remember that in the early Christian church, there was an ample diversity of beliefs all essentially coexisting, until Constantine converted the Roman Empire to Christianity, and required unity of belief to support and back up the unity of the Empire. Spoiler alert - it didn’t quite work out, as the Roman empire fell a century or two later. During Catholic hegemony in western Europe in the following centuries, Creeds continued to be written and clarified, Usually to resolve disputes and heresies as they cropped up. With the protestant reformation, Creeds became even more important as even subtle differences between the teachings of different reformers would lead to entirely different denominations. Later on, in North America, Congregations in the English colonies and early United States would continue to articulate creeds to establish and enshrine the shared beliefs of each community. But with the onset of the Unitarian and then Transcendentalist movements, Many liberal religious thinkers chafed at the imposition of creedal tests, And sought to express their individual religious beliefs regardless of creeds, and sought to establish communities free from creedal restrictions. Cut to today, and looking at the bylaws of the Unitarian Universalist Association, You’ll find that one of the few requirements our associations bylaws spell out for member congregations, Is that they don’t have creedal tests. In Article II of our bylaws 58 Section C-2.4. Freedom of Belief. 59 Nothing herein shall be deemed to infringe upon the individual 60 freedom of belief which is inherent in the Universalist and Unitarian 61 heritages or to conflict with any statement of purpose, covenant, or 62 bond of union used by any congregation unless such is used as a 63 creedal test. I should note that there is currently an Article II revision commission underway, which will take some time to study, interview, collect data, and ultimately make suggestions for changes to our principles and purposes as a denomination. What that means is that the specific wording and organization of our principles and sources might change in the near future, Though I cannot imagine that there will be any real shift in the language around the ban on creedal tests. But going back to the bylaws as they are today: Let’s make this distinction, between a creed, which is a statement of belief usually for a particular religious group, and a creedal test, which is the practice of a group requiring assent to their creed as a requirement of membership. Being non-creedal means that we do not have creedal tests. You are not required to affirm a shared creed to be a Unitarian Universalist. We do not articulate any shared creed. Instead, our religion is held together by shared covenant, shared promises about how we will be in community with one another and with the world. Our congregations articulate congregational covenants, but never creeds. Allow me to share an excerpt from a reading by Rev. Lisa Ward. The full reading is focused on covenant, but what I’ll quote engages a compare and contrast between creeds and covenants. A creed creates a static truth, something that does not incorporate new insights and realities. A covenant is a dance of co-creation, keeping in step with one another in the flow of our lives. A creed seeks uniformity and a unison voice. A covenant seeks harmony and a shared voice. Sometimes we may arrive at a unison, but it is not required. A creed gives authority to the statement. A covenant gives authority to shared intention. A creed creates an “us” and “them.” A covenant invites relationship. A creed is a prescription that must be relied on. A covenant relies on the treasures of shared truth. Looking at these contrasts, I realize that another important distinction I want to make Is the difference between a Creed, and a Credo. Now, if you’ve studied Latin or a romance language, You may recognize that the “o” ending of the word “Credo” is what makes it a verb in the first person singular. Credo essentially means “I believe…” And indeed in English we derive it historically from the first word of the Latin text of the Nicene creed.
Load more

Recommended publications
  • (1) Western Culture Has Roots in Ancient and ___
    5 16. (50) If a 14th-century composer wrote a mass. what would be the names of the movement? TQ: Why? Chapter 3 Kyrie, Gloria, Credo, Sanctus, Agnus Dei. The text remains Roman Liturgy and Chant the same for each day throughout the year. 1. (47) Define church calendar. 17. (51) What is the collective title of the eight church Cycle of events, saints for the entire year services different than the Mass? Offices [Hours or Canonical Hours or Divine Offices] 2. TQ: What is the beginning of the church year? Advent (four Sundays before Christmas) 18. Name them in order and their approximate time. (See [Lent begins on Ash Wednesday, 46 days before Easter] Figure 3.3) Matins, before sunrise; Lauds, sunrise; Prime, 6 am; Terce, 9 3. Most important in the Roman church is the ______. am; Sext, noon; Nones, 3 pm; Vespers, sunset; Mass Compline, after Vespers 4. TQ: What does Roman church mean? 19. TQ: What do you suppose the function of an antiphon is? Catholic Church To frame the psalm 5. How often is it performed? 20. What is the proper term for a biblical reading? What is a Daily responsory? Lesson; musical response to a Biblical reading 6. (48) Music in Context. When would a Gloria be omitted? Advent, Lent, [Requiem] 21. What is a canticle? Poetic passage from Bible other than the Psalms 7. Latin is the language of the Church. The Kyrie is _____. Greek 22. How long does it take to cycle through the 150 Psalms in the Offices? 8. When would a Tract be performed? Less than a week Lent 23.
    [Show full text]
  • The Credo the Rt
    The Diocese of the Mid-Atlantic States Of the Anglican Catholic Church The credo The Rt. Rev’d D. Francis Lerow, Managing Editor The Rev’d Fr. T.L. Crowder, Content Editor Saint Aidan, Bishop and Confessor 31 August, A.D. 2015 The Crozier The Right Rev’d D. Francis Lerow, Bishop Ordinary Missions and Decisions, Planning and Money For many of our parishes, renewal tends to be an ongoing affair. We think very hard about our home parish. All of us want our church to have impact on the community and our community to have greater access to worship and the Traditional Anglican way. We depend on our vestries to drive the wagon that ensures that proper planning and resources are available to support the annual plan established at the Annual Parish Meetings. The problem with planning is that it quickly can lose the interest of the members of the parish. It is easy to fall back into our old ways, thinking that the Sunday Worship Service is all we need to bring them to Christ and eventually membership in the Church. Or if we have a young electrifying priest that will lead the way all will be well. It would be nice if it was that easy. But, we all know it is not. So what does it take? What kind of investment of time and resources does it take to really make things happen? What will cause the kind of renewal for which we all hope and pray? The business metric used to determine the effort and cost to sell a particular item of merchandise, as a rule of thumb, is to measure how many times their product gets the attention of a potential buyer.
    [Show full text]
  • Four Twentieth-Century Mass Ordinary Settings Surveyed Using the Dictates of the Motu Proprio of 1903 As a Stylistic Guide
    The University of Southern Mississippi The Aquila Digital Community Dissertations Summer 8-2008 Four Twentieth-Century Mass Ordinary Settings Surveyed Using the Dictates of the Motu Proprio of 1903 as a Stylistic Guide Jonathan Candler Kilgore University of Southern Mississippi Follow this and additional works at: https://aquila.usm.edu/dissertations Part of the Catholic Studies Commons, Composition Commons, Liturgy and Worship Commons, and the Other Music Commons Recommended Citation Kilgore, Jonathan Candler, "Four Twentieth-Century Mass Ordinary Settings Surveyed Using the Dictates of the Motu Proprio of 1903 as a Stylistic Guide" (2008). Dissertations. 1129. https://aquila.usm.edu/dissertations/1129 This Dissertation is brought to you for free and open access by The Aquila Digital Community. It has been accepted for inclusion in Dissertations by an authorized administrator of The Aquila Digital Community. For more information, please contact [email protected]. The University of Southern Mississippi FOUR TWENTIETH-CENTURY MASS ORDINARY SETTINGS SURVEYED USING THE DICTATES OF THE MOTU PROPRIO OF 1903 AS A STYLISTIC GUIDE by Jonathan Candler Kilgore A Dissertation Submitted to the Graduate Studies Office of The University of Southern Mississippi in Partial Fulfillment of the Requirements for the Degree of Doctor of Musical Arts August 2008 COPYRIGHT BY JONATHAN CANDLER KILGORE 2008 The University of Southern Mississippi FOUR TWENTIETH-CENTURY MASS ORDINARY SETTINGS SURVEYED USING THE DICTATES OF THE MOTU PROPRIO OF 1903 AS A STYLISTIC
    [Show full text]
  • Understanding the Parts of the Mass
    Understanding the Parts of the Mass EXPLANING EACH PART OF THE MASS BY FR. FRANCIS J. HOFFMAN, JCD I know you’ll learn something new about the Mass and I hope that it helps to deepen your faith. Please feel free to share these lessons with your friends and family, and Be assured of my prayers. 1 HOLY WATER As you enter the Church, look for the Holy Water font near the entrance. It is a pious custom to dip your right hand in the font and bless yourself with the Holy Water as you quietly say, “In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.” This little ritual reminds us of our baptism – that’s why the font is near the door of the Church, because we ‘entered the Church through baptism.’ At the same time, this gesture is also a sacramental and can absolve us of our venial sins. It helps remind us that we have just entered into a sacred place for a sacred time. GENUFLECTION “At the name of Jesus, every knee must bow.” That’s what St. Paul wrote years ago. And so, as the priest and ministers approach the altar they make a genuflection to honor the Real Presence of Jesus in the Eucharist in the tabernacle. If the tabernacle is not in the center of the sanctuary, then the priest bows to the altar and the crucifix as a sign of reverence. When the faithful enter the Church, and before they enter their pew, it is praiseworthy for them to make a genuflection to the tabernacle.
    [Show full text]
  • Credo for Free and Responsible Communication in a Democratic
    Credo for Free and Responsible Communication in a Democratic Society 2017 Review Committee: Mary Stuckey (Chair), Mike Sproule, and Kathie Turner Current Credo (Adopted by the Speech Association of America in 1963; Reaffirmed by the Legislative Assembly passing the report and recommendations of the Taskforce on the Public Policy Platform in 2011) Recognizing the essential place of free and responsible communication in a democratic society, and recognizing the distinction between the freedoms our legal system should respect and the responsibilities our educational system should cultivate, we members of the National Communication Association1 endorse the following statement of principles: WE BELIEVE that freedom of speech and assembly must hold a central position among America’s constitutional principles, and we express our determined support for the right of peaceful expression by any communicative means available. WE SUPPORT the proposition that a free society can absorb with equanimity speech which exceeds the boundaries of generally accepted beliefs and mores; that much good and little harm can ensue if we err on the side of freedom, whereas much harm and little good may follow if we err on the side of suppression. WE CRITICIZE as misguided those who believe that the justice of their cause confers license to interfere physically and coercively with speech of others, and we condemn intimidation, whether by powerful majorities or strident minorities, which attempts to restrict free expression. WE ACCEPT the responsibility of cultivating by precepts and example, in our classrooms and in our communities, enlightened uses of communication; of developing in our students a respect for precision and accuracy in communication, and for reasoning based upon evidence and a judicious discrimination among values.
    [Show full text]
  • Online Charter School Study 2015 Online Charter School Study 2015
    Online Charter School Study 2015 Online Charter School Study 2015 James L. Woodworth, Ph.D. – Lead Analyst Margaret E. Raymond, Ph.D. – Project Director Kurt Chirbas – Graphics and Figures Maribel Gonzalez – Data Collection Yohannes Negassi, M.A. – Research Analyst Will Snow, M.A. – Database Manager Christine Van Donge, Ph.D. – Research Analyst © 2015 CREDO Center for Research on Education Outcomes Stanford University Stanford, CA http://credo.stanford.edu CREDO, the Center for Research on Education Outcomes at Stanford University, was established to improve empirical evidence about education reform and student performance at the primary and secondary levels. CREDO at Stanford University supports education organizations and policymakers in using reliable research and program evaluation to assess the performance of education initiatives. CREDO’s valuable insight helps educators and policymakers strengthen their focus on the results from innovative programs, curricula, policies and accountability practices. Acknowledgements CREDO gratefully acknowledges the support of the State Education Agencies and School Districts who contributed their data to this partnership. Our data access partnerships form the foundation of CREDO's work, without which studies like this would be impossible. We strive daily to justify the confidence you have placed in us. CREDO also acknowledges the support of the Walton Family Foundation for this research. The views expressed herein do not necessarily represent the positions or policies of the organizations noted above. No official endorsement of any product, commodity, service or enterprise mentioned in this publication is intended or should be inferred. The analysis and conclusions contained herein are exclusively those of the authors, are not endorsed by any of CREDO’s supporting organizations, their governing boards, or the state governments, state education departments or school districts that participated in this study.
    [Show full text]
  • Heritage Sunday 2020 Order of Service (BRIEF Form) THEME – the Power of Through
    Heritage Sunday 2020 Order of Service (BRIEF Form) THEME – The Power of Through ENTRANCE Gathering Call to Worship Call to Worship suggestions see Heritage Sunday Worship Resources, pg. 1 http://www.gcah.org/resources/heritage-sunday-2020 Hymn Hymn suggestions see Heritage Sunday Worship Resources, pg. 1 http://www.gcah.org/resources/heritage-sunday-2020 Opening Prayer Collect suggestions see Heritage Sunday Worship Resources, pg. 3 http://www.gcah.org/resources/heritage-sunday-2020 PROCLAMATION AND RESPONSE SCRIPTURE Galatians 5: 22-23 PSALM Psalm 98 GOSPEL Luke 24:13-35 Other scripture suggestions see Heritage Worship Resources, pg.1 http://www.gcah.org/resources/heritage-sunday-2020 SERMON Other preaching resources see Heritage Sunday Sermon, Preaching Notes and Videos http://www.gcah.org/resources/heritage-sunday-2020 RESPONSE(S) TO THE WORD Other Response suggestions see Heritage Sunday Worship Resources, pg. 3, OR Heritage Sunday Order of Worship (Discipleship Ministries) OR Virtual Choir Performance of CREDO http://www.gcah.org/resources/heritage-sunday-2020 CONCERNS AND PRAYERS WITH CONFESSION AND PARDON See Heritage Sunday Worship Resources, pgs. 4-5 http://www.gcah.org/resources/heritage-sunday-2020 THE PEACE OFFERING THANKSGIVING WITH COMMUNION – OPTION 1 (The celebration of Holy Communion is Possible) THE GREAT THANKSGIVING See Heritage Sunday Worship Resources, pgs. 5-7 http://www.gcah.org/resources/heritage-sunday-2020 THE LORD’S PRAYER BREAKING THE BREAD GIVING THE BREAD AND CUP PRAYER AFTER COMMUNION THANKSGIVING WITHOUT COMMUNION – OPTION 2 (The celebration of Holy Communion is NOT Possible) All things come from you, O God, and with gratitude we return to you what is yours.
    [Show full text]
  • The Nicene Creed
    THE NICENE CREED "Our profession of faith begins with God, for God is the First and the Last, the beginning and the end of everything. The Credo begins with God the Father, for the Father is the first divine person of the Most Holy Trinity; our Creed begins with the creation of heaven and earth, for creation is the beginning and the foundation of all God's works." (Catechism of the Catholic Church #198) Catholic belief is succinctly expressed in the profession of faith or credo called the Nicene Creed: THE NICENE CREED I believe in one God, the Father, the almighty, maker of Heaven and Earth, of all that is visible and invisible. I believe in one Lord, Jesus Christ, the Only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through Him all things were made. For us men and for our salvation He came down from heaven; (bow during next two lines) and by the Holy Spirit was incarnate of the Virgin Mary and became man. For our sake, He was crucified under Pontius Pilate; He suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into Heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and His kingdom will have no end. I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son, is adored and glorified, who has spoken through the prophets.
    [Show full text]
  • The Nicene Creed El Credo De Nicea
    The Nicene Creed El Credo de Nicea I believe in one God, the Father almighty, maker "Creo en un solo Dios, Padre todopoderoso, Creador del cielo y de of heaven and earth, of all things visible and invisible. la tierra, de todo lo visible y lo invisible. I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all Creo en un solo Señor, Jesucristo, Hijo único de Dios, nacido del ages. God from God, Light from Light, true God Padre antes de todos los siglos: from true God, begotten, not made, Dios de Dios, Luz de Luz, Dios verdadero de Dios verdadero, consubstantial with the Father; through him all engendrado, no creado, de la misma naturaleza del Padre, things were made. For us men and for our salvation he came down from heaven, and by the por quien todo fue hecho; que por nosotros lo hombres, Holy Spirit was incarnate of the Virgin Mary, and y por nuestra salvación bajó del cielo, y por obra del Espíritu Santo became man. For our sake he was crucified under se encarnó de María, la Virgen, y se hizo hombre; y por nuestra Pontius Pilate, he suffered death and was buried, causa fue crucificado en tiempos de Poncio Pilato; padeció y fue and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is sepultado, y resucitó al tercer día, según las Escrituras, y subió al seated at the right hand of the Father. He will cielo, y está sentado a la derecha del Padre; y de nuevo vendrá con come again in glory to judge the living and the gloria para juzgar a vivos y muertos, y su reino no tendrá fin.
    [Show full text]
  • Chalice & Chimes
    120 Park Street Bangor, ME 04401-5024 Tel. 207-947-7009 [email protected] www.uubangor.org The Chalice and Chimes Newsletter February 2018 Sunday Services at 10:00 a.m. Inside this issue: Worship . 1 February 4 Minister’s Views. 2 "The Foundation of Beloved Community" Rev. Andrew Moeller Coming of Age . 3 Social Justice . 4 Our UU congregations are connected to one another through an organization- al structure based on intentional commitment to one another through mutual Pledge Cmte . .. 5 respect and autonomy. This Sunday, we will look at the basis of that connec- Happenings . 6 tion through the concept of covenant and how that concept plays a role in our internal life here in our beloved community. Calendar . 7 About Us . 8 February 11 "Our Growing Edge: Cultivating Our Spiritual Garden" Rev. Andrew Moeller This Sunday, we kick off our annual Financial Stewardship appeal. We will Unitarian Universalist be exploring our growing edges as a congregation and celebrating our com- Society of Bangor mitment to one another through sharing song, story, and a skit. Minister: Rev. Andrew Moeller [email protected] February 18 Schedule shown at right, “A Focus on Courage During a Frightening Time” or by appointment Rev. Charles Stevens, Guest in the Pulpit Minister Emerita: Rev. Becky Gunn February 25 Rabbi Darah Lerner of the Congregation Beth El, Guest in the Pulpit Acting Choir Directors: Linda Koehler Rissa Moore Minister's Schedule ~ February 2018 Director of Religious Education: Karen Childs Mon - Minister's day off [email protected] Tues
    [Show full text]
  • Tones of the Ite Missa
    Tridentine Community News December 11, 2016 – Third Sunday of Advent Free Traditional Catholic Books & Audio Books An allied question is why this Ite, which is also specified for the infrequently used Mass XVI, does not mirror the melody of the Looking for interesting Catholic content to read on your PC or Kyrie of those Mass settings. The answer is that this is actually the mobile device, or to listen to in your car? A web site has collected Ite of the infrequently heard Mass XV; it mirrors Kyrie XV. two pages of books which are available for free download, some Church authorities evidently decided that a more austere and also in audio book form. Selections include Catholic classics such simple Ite was more appropriate for Advent and Lent. as The Imitation of Christ and True Devotion to Mary. The full list is at: http://www.traditionalcatholic.co/free-catholicbooks/ and Other Conclusions to the Mass http://www.traditionalcatholic.co/free-catholic-books-ii/. Let’s get back to that rarely-heard Benedicámus Dómino. The only Tones of the Ite, Missa Est liturgical procession we typically encounter after Mass is on Corpus Christi (Marian processions do not count, as they do not There are eighteen Gregorian Chant settings of the Mass. Some have official liturgical form). There are a few settings of the are designated for certain days or seasons. For example, Mass I is Benedicámus Dómino, the more elaborate of which are intended used during the Easter season, Mass IX is for Feasts of Our Lady, for more musically-skilled celebrants.
    [Show full text]
  • ASTRA Salvensis, Supplement No. 1, 2020 631 REQUIEM by ALFRED SCHNITTKE: to the QUESTION of EMBODIMENT of OLD MODELS of SPIRITUA
    ASTRA Salvensis, Supplement no. 1, 2020 REQUIEM BY ALFRED SCHNITTKE: TO THE QUESTION OF EMBODIMENT OF OLD MODELS OF SPIRITUAL GENRES IN CONTEMPORARY MUSIC Olena Ye. VERESHCHAHINA-BILIAVSKA1, Tetiana D. HRINCHENKO1, Olesia V. CHERKASHYNA1, Iryna V. MAZUR2, Olha Yu. PLAKYDIUK3 1Department of Musicology, Instrumental Training and Choreography; Vinnytsia State Pedagogical University named after Mykhailo Kotsiubynsky, Vinnitsa, Ukraine 2Department of Theory and Methods of Musical Art; Khmelnytsky Humanities and Pedagogical Academy, Khmelnytskyi, Ukraine 3Department of Vocal and Choral Training, Theory and Methods of Music Education; Vinnytsia State Pedagogical University named after Mykhailo Kotsiubynsky, Vinnitsa, Ukraine Abstract: Based on a comprehensive analysis of Requiem by A. Schnittke from music to drama of Fr. Schiller’s “Don Carlos”, the peculiarities of interpretation by the contemporary composer of catholic funeral mass were revealed. The research methodology is based on a systematic approach that combines methods of complex and comparative analysis and allows to consider a separate piece of music as a subsystem of contemporary composer creativity. The scientific novelty is that in the article for the first time on the basis of complex analysis the features of functioning of the old genre model of the funeral mass were identified and the circle of style associations in A. Requiem by A. Schnittke was revealed. Features of the traditional genre model of the funeral mass in the work of the modern composer function at all levels in their entirety. However, the old genre is also filled with new stylistic and semantic features. The unconventional emotional content of Sanctus, the introduction of the unusual Credo requiem show a tendency to blur the boundaries of the genre, expand its content and style connections.
    [Show full text]