The stage-by-stage development of Tenebrae is described showing the extension of light-loss at Lauds on Good Friday to the three night offices of the Western Triduum. The emergence, development, and use of the hearse at Tenebrae from the eleventh century onwards is explored, together with the integration of that device into the liturgical drama that the service of Tenebrae represented. The varying number of lights used and the extinction-points are shown to be derived from differing liturgical traditions. The presence of other lights at the service is discussed; and the extinguishing of lights is shown to have a rememorative, not a utilitarian origin. The new fire ceremonies of all the Western rites, which were of Galilean origin, were deliberately adopted by the Church as part of her missionary work. An in-depth survey of the ritual surrounding the kindling of the fire and the subsequent procession with the fire into church reveals a heritage of different cultural and liturgical traditions. Not only was the threefold production of fire linked to the triple performance of Tenebrae;the new fire ceremony was integrated into the Paschal vigil liturgy because of the common theme of light; and to the former was extended the Passover motif. Not only are the geographical and liturgical origins of the Easter candle considered; an historical analysis is presented of both the Candle itself and of the ceremonial surrounding the blessing of the Candle. This ceremonial, being largely of Galilean provenance, is ex-aunined in relation to the corresponding Milanese, Mozarabic, and Roman Vigil liturgies, all of which are related to the Lucernariua of Jerusalem. The study shows that the late medieval Paschal ceremony of light was a synthesis of Roman and Galilean elements; and that a two fold tradition existed relating to the provision of light at the Vigil.

This study explores how young adults at Agape Christian Worship Centre in Pretoria understand the notion of work. A research strategy of participant observation, interviews and focus group discussions were used to study this phenomenon at Agape CWC in Pretoria. The study draws on Antonio Gramsci approach to cultural hegemony and Heidi Hartmann‟s Marxist Feminist theory that link reproduction and production. The study shows that work is defined as a calling amongst my participants. Similarly, despite work being understood as a calling, work is at the same time gendered. In a similar way, religious ideas about work affect the incorporation of young adults into the labour market. In addition, at the centre of Agape CWC teachings is the notion of integrity- a character that is enforced on young adults as a recommended Christian conduct in the church and the workplace. In return, members of Agape CWC understand themselves firstly as Christians then secondly as workers, hence producing the identity of a Christian worker. The religious ideas about work and Christian conduct were ultimately transferred from the church into the workplace; hence this shows that the private space (the church) shapes the functioning of the public space (workplace). / Dissertation (MSocSci)--University of Pretoria, 2013. / lmchunu2014 / Sociology / unrestricted

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The worship service of the Yoruba Baptist Churches of the Nigerian Baptist Convention reflects the Western ways of life. The Nigerian Baptist pastors are oriented from the seminary where suits and ties are the official dress for ministration, the teaching of theology is Western oriented, many of the worship services are conducted in English language, most brides and bridegrooms often put on Western clothes during their wedding ceremonies and Western music and musical instruments are used to the detriment of the indigenous ones. Most of the African ways of life are not encouraged. Consequently, the worshippers are alienated, confused, disoriented and dissatisfied. This alienation is the result of what I describe in this research as ‘psychological slavery’.In this research, I argue that the Yoruba Baptist Christian of Nigeria, like other tribes in the world, have their cultural heritage which ought to be used in the place of the foreign elements/materials of worshipping the Lord. Some of the elements/materials I emphasize in this research include akara (local cake) and sobo drink (juice extracted from Hibiscus sabdariffa) in the place of bread and wine for Eucharist, indigenous clothes for the pastors and couples in the place of Western clothes during ministration and the wedding service respectively, indigenous music and musical instruments, oriki Olodumare (God praise-name) and the use of the Yoruba command-language in prayer. The aim of this thesis is to propose a contextual form of worship whereby the Yoruba Baptist Christians have a holistic worship fulfilled within their socio-religio-cultural context.

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Made available in DSpace on 2016-03-15T19:48:31Z (GMT). No. of bitstreams: 1 Agnaldo dos Santos Mota.pdf: 1042378 bytes, checksum: c256240667ce51de61e941bacfd706b2 (MD5) Previous issue date: 2014-08-08 / Instituto Presbiteriano Mackenzie / This dissertation presents a study of the theology of worship proposed by John Calvin, seeking to highlight the aspects that foster the preponderance of the community as opposed to the individuality seen in contemporary worship, and, whenever possible, pointing out the reasons why the Reformer excelled in the emphasis of the collective. The research moves between two fields of knowledge, Religious Studies and Theology. The text, in principle, focuses on the Religious Reformed Movement of the sixteenth century, describing the synthesis in Calvin s thought, especially his understanding of worship. We also make an examination of the evolution, or modification, of Calvin's theology of worship, particularly in England, Scotland and the USA, together with a comparative analysis of the Genevan Calvinist Worship and Puritan Worship, showing that the second, with its individualistic theological nuances, modified the first, and thus significantly gave special contribution to individualism seen in the liturgy of the contemporary Calvinist worship, and influenced in building the social imaginary of the followers of this branch of Calvinism and its heirs. / Essa dissertação apresenta um estudo sobre a teologia do culto proposta por João Calvino, buscando ressaltar os aspectos que salientem a preponderância da coletividade em relação a individualidade vista no culto contemporâneo, e, sempre que possível, pontuando as razões pelas quais o reformador primou por enfase no coletivo. A pesquisa transita entre dois campos do conhecimento, o das ciências da religião e o da teologia. O texto, em princípio, retroage ao movimento de Reforma do século XVI, definindo em Calvino a síntese do pensamento reformado, especialmente seu entendimento de culto. Também é feito um exame sobre a evolução, e modificação, da teologia do culto de Calvino, particularmente na Inglaterra, Escócia e EUA. Faz-se, também, uma analise comparativa dos cultos calvinistas puritano e genebrino, mostrando que o primeiro, com suas nuances teológicas individualistas, modificou o segundo e, assim, contribiu significativamente para o individualismo visto na liturgia do culto calvinista contemporâneo, bem como influenciou na construção do imaginário social dos seguidores desse ramo do calvinismo e dos seus herdeiros.

Made available in DSpace on 2016-03-15T19:48:44Z (GMT). No. of bitstreams: 1 Edson Dias.pdf: 1020283 bytes, checksum: 549bbfcb2a78ee9c8ff5b49f02e82a1d (MD5) Previous issue date: 2006-12-06 / Instituto Presbiteriano Mackenzie / This thesis presents a study of Reformed Theology thought as reflected in the Piratininga Presbytery (Presbitério Piratininga, São Paulo of the Igreja Presbiteriana do Brasil) assessing how this thought is manifested in its worship practices. It begins going back to the 16th Century Reformation Movement, considering Calvin as the synthesis of Reformed thought, especially in his understanding of worship. An examination of how this Reformed thought was developed in North American churches, is also presented, until, further on, it arrived in Brazil, especially in the sphere of influence of the Piratininga Presbytery. This is followed by an analysis of statements about worship services produced by the Piratininga Presbytery and by Rev. Boanerges Ribeiro. Finally, there is an analysis of liturgical practices in churches of this presbytery, from the standpoint of Reformed thought, verifying what has been preserved from a Reformed thought heritage, and what has been lost. Within this context the Brazilian Presbyterian Church is presented as being a confessional church of Reformed identity, which should express its faith through its worship services, being permanently careful about eventually incoming distortions. / Esta dissertação apresenta um estudo do pensamento reformado no Presbitério de Piratininga, fazendo uma leitura desse pensamento por meio de sua expressão de culto. O texto, inicialmente, retroage ao movimento da Reforma do século XVI, definindo em Calvino a síntese do pensamento reformado, particularmente seu entendimento de culto. Também é feito um exame de como o pensamento reformado foi desenvolvido nas Igrejas norte americanas para, posteriormente, chegar ao Brasil, especialmente no âmbito do Presbitério de Piratininga. Segue, apresentando, uma análise dos posicionamentos sobre o culto do Presbitério de Piratininga e do Rev. Boanerges Ribeiro. Finalmente, analisa-se a liturgia praticada nas Igrejas do Presbitério à luz do pensamento reformado, ressaltando o que foi preservado da herança reformada e o que se perdeu. Dentro deste contexto, a Igreja Presbiteriana do Brasil é apresentada como sendo uma Igreja confessional de identidade reformada, que deve expressar a sua fé por meio de seus cultos, renovando a cada dia seus cuidados com possíveis distorções.

Este trabalho procura pôr em diálogo a sociologia de Pierre Bourdieu e sua crítica às instituições, que simbolicamente propiciam e fomentam relações de dominação, e o culto cristão. No primeiro capítulo se procura agrupar diversos conceitos de Pierre Bourdieu em torno daquilo que se denominou gênese das relações de dominação. Após um pequeno esforço por aproximar Bourdieu e teologia, formula-se, a partir de elementos dispersos de sua obra, uma idéia do modo através do qual surgiriam e se reproduziriam relações sociais de dominação. As relações de gênero são apresentadas como exemplo onde se verifica a tese de Bourdieu. Posteriormente se aponta para as instituições que promovem este processo, indicadas no percurso pelo próprio Bourdieu: a família, a igreja, a escola e o Estado. O segundo capítulo traz uma aproximação à história de vida de Pierre Bourdieu. Constata-se que seu caráter parece aproximá-lo à teologia. A parte conclusiva deste capítulo reúne elementos da obra de Bourdieu que permanecem como um saldo crítico a ser contabilizado pela teologia. O terceiro capítulo aproxima aspectos da obra de Pierre Bourdieu ao culto cristão. Neste trajeto, faz-se uso do conceito de performance. Trata-se de uma tentativa de construir uma ponte, que coloque na mesma sintonia a reflexão crítica de Pierre Bourdieu e as discussões sobre o culto e a liturgia. O último capítulo concentra-se em reunir argumentos a favor de um culto que seja essencialmente contestador de uma ordem social baseada em relações de dominação. Busca-se oferecer uma idéia de culto que tome conscientemente seu aspecto sócio-político de construção da sociedade e o utilize com a finalidade de transformá-la em uma outra, livre de relações de dominação. / This work tries to bring into dialogue the sociology of Pierre Bourdieu and his critique about the institutions, which symbolically provide and promote relations of domination, and Christian worship. The first chapter tries to group various concepts of Pierre Bourdieu around that what is called genesis of the relations of domination. After a small effort to approximate Bourdieu and theology, will be offered an idea, from scattered elements of his work, of the way in which social relations of domination arise and are reproduced. The relations of gender are presented as an example where will be verified the view of Bourdieu. After this, it will be pointed to the institutions that promote this process, indicated in his work: the family, church, school and State. The second chapter provides an approach to the life story of Pierre Bourdieu. It seems that his character bring him closer to theology. The concluding part of this chapter brings together elements of the work of Bourdieu that remain as a critical balance to be accounted for by theology. The third chapter brings aspects of the work of Pierre Bourdieu to Christian worship. In this way, the concept of performance is used. This is an attempt to build a bridge, which puts on the same line the critical reflection of Pierre Bourdieu and discussions on worship and liturgy. The final chapter focuses on gathering fundaments for a worship that is essentially refuter of a social order based on relations of domination. Seeks to provide an idea of worship that consciously take its socio-political aspect of building the society and use it in order to transform it into another, free of relations of domination.

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The problem with which this investigation is concerned is that of comparing the medieval musical traditions of two of the world's most influential religions. The similarities are discussed in two major categories: the comparison of liturgical texts and ritual, and the comparison of the music appearing in each ritual. This study has one main purpose. That purpose is to demonstrate how, through musical traditions, each religion has developed through the influence of the other. Samples of the liturgies from the musical portions of the services were obtained from prayer books and references dealing with those religions. Investigations of English translations from the Latin and Hebrew revealed a close identity between the two, not only in scriptural uses, but also in prayers and responses. Musical examples demonstrating similar elements in Hebrew and Christian worship were found in the extensive research of A. Z. Idelsohn and Eric Werner. Due to the dispersal of world Jewry, the best examples of Hebrew medieval music were obtained from the most isolated Jewish communities, such as those of Yemen, Musical similarities included modes, melodic formulas, and hymns and songs. This report concludes that the musical portions of the services of Christianity and Judaism in the Middle Ages were strikingly similar, and their subsequent musical development was strongly influenced by their coexistence.