This thesis examines ecotheology in liturgy. In light of an increasing awareness of the seriousness of the climate crisis and the consequences for all living beings on earth, it investigated whether and how communion prayers in handbooks of Church of Sweden from 1986 and 2017 have changed towards becoming more ecotheological. The focus of this study has been how God is described in the use of God's names and metaphors, God's relationship to the world, and God's mission to people. These were analyzed using a qualitative content analysis. Two metaphorical models, a monarchical model and a God-body model, taken from ecofeminist theologian Sallie McFague were used as the study's ecotheological approach. Through the analysis, it has been shown that the communion prayers have become more ecotheological. The prayers have more often features the metaphor of "creator" for God and descriptions of an actively creating, loving, and present God. God's relationship with the world now also includes the entire universe that God carries and fulfills. God meets people more often through the risen Christ and God's incarnation and salvation can also be interpreted as concerning of all creation. God's mission to human beings is more directed outward to the world, but there are still no explicit missions towards other living beings or all of creation.

In this thesis one can see footwashing from different perspectives even though the focus is from a liturgical and patristic perspective. Using the liturgical dialectical method, I put the liturgical text in a dialectical relationship with the wider patristic context. Footwashing in this thesis is approached from four angles. Chapter Two: An historical overview and a background regarding. Chapter Three: The Syriac Orthodox Footwashing rite. Chapter Four:The Commentary of Bar Salibi on Foot Washing. Chapter Five: A comparison between the Syriac Orthodox ordo and the commentary. In the second chapter one explores the development of footwashing, both in the west and the east in patristic and canonical sources.The ongoing discussion in the west seems to be whether the footwashing is considered as a sacrament or not, while the fathers in the east interprets footwashing as explicitly revealing the cross for his disciple. In this chapter one gets to know the views of the fathers such as Augustine, Ambrose, John Chrysostom etc. The Syrian fathers make the same connection as the eastern fathers but connects it however to baptismal theology which is found in Rom 6:4.The fathers of the Syrian Orthodox tradition presents also an allegorical and symbolic interpretations of the footwashing, especially during the early Middle Ages and later Middle Ages. The canonical sources presents two views 1. Canonical. 2. Monastic. The canonical sources are Elvira 305-6. And Toledo 694, Elvira does not encourage the practice of the footwashing due to it being practiced after the baptism. In Toledo footwashing is encouraged and it seems that this praxis was discouraged according to the canon itself, the monastic was seen all through the subchapter. It was the custom for the brothers to greet a guest by washing their feet. The third chapter is about the footwashing rite and its theological contrasts and the contemplation which makes it a rite itself. Chapter Four is divided in three commentaries. The three different gospel narratives exist in 1. Jn 12:1-11. 2. Lk 7:36-50. 3. Jn13:1-20. The different use of this commentary reveals for the reader how Bar Salibi conducted biblical theology and how these different biblical stories reveal his view on the footwashing in contrast with John 13. The Fifth chapter concern the differences and similarities between the footwashing rite and the patristic by comparing the structures and the main focus of the texts, differences and similarities between the theologies of the two texts become clearer. The two main questions in this thesis is 1. Is the first-hand source (footwashing rite) compatible theologically with the second-hand source (Dionysius Bar Salibi`s biblical commentaries The second question is how much Greek influence has influenced the footwashing rite in contrast to the biblical commentaries?

Co-Mission is a framework designed to promote synodality and collaboration between pastors and artists in commissioning sacred liturgical art, bridging the gap between the Church and the Arts. In response to changes in religious expression and the challenges posed by secularization, Co-Mission merges the leadership and creativity of pastors and artists through continuous, community-centered dialogue: the See-Judge-Act method provides a systematic pastoral approach, while Design Thinking introduces an innovative process that encompasses empathy, definition, ideation, prototyping, and testing. Co-Mission fosters spiritual growth, enhances worship experiences, and adjusts to the evolving needs of the faithful. This thesis includes a case study on the commissioning of La Asunción Indígena, assessment tools to guide the Co-Mission process and evaluate liturgical art, and Via Lucis Brevior for prayer and reflection. It contributes to Church-Arts partnerships by offering a practical framework, establishing it as a catalyst for transformational leadership and church renewal. / 2025-01-26T00:00:00Z

Thesis advisor: Carlos Mendoza-Álvarez / A lo largo de NuestrAmérica, comunidades eclesiales —algunas dentro y otras al margen de la iglesia católica romana— están creando nuevos rituales para sus celebraciones litúrgicas, ejerciendo una creatividad que se basa en y sobrepasa la interpretación normativa de la teología litúrgica que se ha desarrollado a raíz del Concilio Vaticano II. El presente trabajo explora, por un lado, cómo la recepción de tal teología conciliar por parte del magisterio episcopal latinoamericano y caribeño no ha madurado lo suficiente para atender las necesidades celebrativas de estas comunidades eclesiales y, por otro lado, cómo las comunidades mismas han retomado su propio protagonismo y creatividad litúrgica para celebrar de una manera que motive y alimente su praxis cristiana. A través de un proceso de investigación cualitativa sobre las celebraciones extra-ordinarias de las Comunidades Eclesiales de Base (CEBs) de El Salvador, como ejemplo y referente para la región, concluimos que la teología litúrgica expresada puede considerarse como fiel al Concilio y como desafío para la teología litúrgica normativa. En la primera parte de la tesis, abordamos la reflexión teológica y la enseñanza magisterial episcopal. El primer capítulo compara diferentes líneas teológicas que han influido en la recepción de la teología litúrgica del Concilio Vaticano II en NuestrAmérica, identificando un conjunto de reflexiones de(s)coloniales pendientes de incorporarse más plenamente a la tradición. El segundo capítulo traza la recepción de la teología litúrgica conciliar a lo largo de las cuatro Conferencias Generales posconciliares del Consejo Episcopal Latinoamericano y Caribeño (CELAM), concluyendo que la teología litúrgica resultante carecía de la profundidad y la madurez necesarias para que la liturgia cristiana fuera «cumbre y fuente» de la vida cristiana para muchas comunidades del subcontinente. El tercer capítulo analiza de cerca la recepción magisterial episcopal del Concilio en El Salvador, mostrando cómo una «eclesiología dual» propia del periodo posconciliar inmediato ha dado paso hoy en día a diferencias más extensas entre las CEBs y la institución eclesiástica. Tales diferencias han dado lugar a que las CEBs retomen su protagonismo y creatividad litúrgica para buscar celebrar su fe de manera coherente con su vida y praxis cristiana. En la segunda parte de la tesis, trabajamos las experiencias vitales y litúrgicas de las CEBs de El Salvador. El cuarto capítulo justifica el uso de métodos cualitativos de investigación para la teología, reconociéndolos como herramienta importante para las actuales teologías de la liberación y de las culturas. Identificamos aquí el papel y la actividad de un «sujeto teológico descolonial», como una «telaraña» de subjetividades que resiste y re-existe a pesar de la persistente colonialidad de la religión sacrificial. Es a un nudo de esta telaraña que giramos en el capítulo 5 para concentrar la mirada y el análisis en la práctica litúrgica de las CEBs de El Salvador con la teología que las anima, reconociendo específicamente en sus altares y en los momentos eucarísticos de sus celebraciones el espíritu de la teología litúrgica conciliar. Al final, las celebraciones litúrgicas y reflexiones teológicas de las CEBs representan una expresión de la tradición viva de la fe que sigue abriendo nuevos desafíos para la vida cristiana. / Thesis (PhD) — Boston College, 2024. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

This doctoral thesis is on the subject of Islamic and Shia liturgy or prayer. it covers its history, philosophy and doctrinal content / This dissertation explores the historical, doctrinal, and philosophical aspects pertaining to Twelver Shīʿī liturgy. In doing so, it brings to light the broad historical contours which established its textual development and proliferation from the period of the Imāms until that of Shaykh ʿAbbās al-Qummī. This historical development entailed the production of the liturgical genre as a textual tradition that developed from the 2nd/8th century. It is believed that portions of this early textual tradition went on to form the basis of later liturgical collections such as al-Kulaynī’s Kitāb al-duʿāʾ, Ibn Qūlawayh’s Kāmil al-ziyārāt and al-Ṭūsī’s Miṣbāḥ al-mutahajjid. This is also indicative of a profound interest in liturgical material by both the scholars who compiled this material and the faithful who performed it, which is evidenced by the repeated copying and transmission of such texts in various parts of the Muslim world. These liturgical texts (duʿāʾ and ziyāra) are also replete with philosophical and theological motifs which underly their function as a means of developing Shīʿī piety and a religious identity that focuses upon complete submission to the Imāms of the People of the House (ahl al-bayt). Considering the above, the texts, when recited and enacted, may be described as a form of performative theology in the Twelver Shīʿī tradition. It is this performative theology which aided in the development and fortification of Twelver Shīʿī identity, especially in light of their minority and often beleaguered social-political position at various times in history. Through an in-depth investigation into the culture and practice of the rigorous and systematic transmission of liturgical texts, this dissertation provides, for the first time, clear evidence of a method for preserving the liturgical compositions that were attributed to the Imāms. With a selection of words and phrases drawn from these texts, a sensitive analysis is made of their theological and cosmological underpinnings. It is hoped that such an analysis will pave the way for further consideration of this, until now, somewhat neglected field of Islamic Studies. / Dissertation / Doctor of Philosophy (PhD) / This dissertation explores the historical, doctrinal, and philosophical aspects pertaining to Twelver Shīʿī liturgy. In doing so, it brings to light the broad historical contours which established its textual development and proliferation from the period of the Imāms until that of Shaykh ʿAbbās al-Qummī. This historical development entailed the production of the liturgical genre as a textual tradition that developed from the 2nd/8th century. It is believed that portions of this early textual tradition went on to form the basis of later liturgical collections such as al-Kulaynī’s Kitāb al-duʿāʾ, Ibn Qūlawayh’s Kāmil al-ziyārāt and al-Ṭūsī’s Miṣbāḥ al-mutahajjid. This is also indicative of a profound interest in liturgical material by both the scholars who compiled this material and the faithful who performed it, which is evidenced by the repeated copying and transmission of such texts in various parts of the Muslim world. These liturgical texts (duʿāʾ and ziyāra) are also replete with philosophical and theological motifs which underly their function as a means of developing Shīʿī piety and a religious identity that focuses upon complete submission to the Imāms of the People of the House (ahl al-bayt). Considering the above, the texts, when recited and enacted, may be described as a form of performative theology in the Twelver Shīʿī tradition. It is this performative theology which aided in the development and fortification of Twelver Shīʿī identity, especially in light of their minority and often beleaguered social-political position at various times in history. Through an in-depth investigation into the culture and practice of the rigorous and systematic transmission of liturgical texts, this dissertation provides, for the first time, clear evidence of a method for preserving the liturgical compositions that were attributed to the Imāms. With a selection of words and phrases drawn from these texts, a sensitive analysis is made of their theological and cosmological underpinnings. It is hoped that such an analysis will pave the way for further consideration of this, until now, somewhat neglected field of Islamic Studies.

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