Project (D. Min.)--Iliff School of Theology, 2006. / Includes abstract. Includes bibliographical references (leaves 97-99).

Thesis (S.T.L.)--Catholic University of America, 2006. / Includes bibliographical references (leaves 138-149).

Thesis (Th. M.)--St. Vladimir's Orthodox Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 113-115).

Philosophy, Practical and Systematic Theology / (M.Th Practical Theology))

The Christian Church has always found the origin of the Eucharist to be the Last Supper of our Lord Jesus Christ with His disciples. So firmly rooted has this idea of the origin of the Eucharist become that it is commonly referred to as "The Lord's Supper"- a title with obvious reference to the Last Supper. J.H. Srawley says, "The fact that Jesus suffered at the Paschal season, that He had the Passover in mind at the Supper (Luke 22 : 15) and that He had come to be thought of as 'our Passover' (I Cor. 5 : 7) would naturally lead to the conception of the solemn memorial of His death as a Christian Passover, and this influence may have affected the Synoptists' account of the actual setting of the Supper". This tradition has persisted until the present, so that it is now generally accepted that the origin of the Eucharist is the Jewish Passover. If this is true, then the Eucharist is associated chiefly with the sacrifice and death of Jesus Christ, and there are only tenuous and indirect connections with the Resurrection of the Lord. In that case, the subject of this study would need to be abandoned. If, however, there is proof that the Eucharist is closely related to the Resurrection of Jesus Christ in origin, then it is natural to look for the influence of the Resurrection on eucharistic liturgy. Cahp. 1, p. 1.

The first section of this chapter sets out the rise of civil government in Geneva and how the stage was set for the take-over of ecclesiastical authority by the civil powers. The second section outlines the growing discontent of the Genevans with episcopal authority since their bishop had become dangerously favourable to the house of Savoy. Farel's forceful preaching drew many sympathisers and these, added to those who sought political freedom, soon found themselves in a position to proclaim the Reformation of Geneva. Chapter II: In this chapter, we examine the structure of the Church in the later middle ages. The examination of a sixteenth century Missal sets the norm by which Reformation liturgies may be judged. Chapter III: Will attempt to date Farel's Maniero et Fasson is made in the light of his reforming activities. The origin of his thought is traced to Lefèvre d'Etaples. This thought is brought out in the liturgy which must be considered as the first Genevan reformed liturgy. Chapter IV The origins of Calvin's liturgy are to be found in Strasburg. Diebold Schwartz was the first to translate the Mass into German, reforming its contents, and is found to have been the first to celebrate this German Mass in Strasburg. This Mass is examined for the tendencies which it represents of a break away from many of the more blatant distortions of late Medieval worship. Bucer's ascendency at Strasburg is outlined because of the changes which he brought about in the liturgy. Chapter V: Calvin' s Strasburg liturgy is examined in relation to Bucer's and its distinguishing tendencies are brought to light. The rise of the first French Psalter, and the origin of its tunes is taken into account. Calvin's return to Geneva resulted in the publication of another liturgy derived from that of Strasburg, but this liturgy did not fulfil Calvin's aspirations for it was limited by the prevailing religious opinion which Calvin was forced to take into account. As against this, Calvin's ideal of worship is exanined, as well as the place given by Geneva to the adherence to the Christian Year. Chapter VI: The eighteenth century in Geneva witnessed the rise of rationalism and the rejection of the oversystemtised Calvinisn which followed the Reformer's death. But at the same time, the prevalent ecumenical concern brought about a new consciousness of the traditional forms of worship. The effect of these two currents of thought is traced in the 1724 Genevan liturgy. Chapter VII: In the nineteenth century we are faced with a more thoroughgoing rationalism, with revivalist pietism and with a new spirit of liberalism which has sprung out of the changing political outlook. These elements are expressed in the liturgies of the time. When the 1875 liturgy was drawn up, liberal opinion had gained such a strong hold that a dual liturgy was deemed necessary, in which alternative forms were prescribed for those who disagreed with the orthodox doctrines. The separation of Church and State government resulted in a revision of the liturgy. But the only exanple of this thought is contained in the forms for the morning service published in 1921. Chapter VIII: The liturgy of the twentieth century is a witness to the vitality of the movement towards liturgical renewal. But it appears to lack solid doctrinal foundation in the multitude of texts provided to cater for all ranges of opinion. Nevertheless, it contains many traditional elements as well as a number of reformation forms, though the latter are usually presented as they appeared in the seventeenth century revision. This liturgy, therefore, is a sign that a new consciousness of worship has entered the Genrvan Church and bears, within it, the promise of possible further developments. C0NCLUSION: In conclusion, we take note of the movements which have influenced the liturgy throughout this study, finding that with the exception of Calvin, there has never been a proper theological approach to thi liturgy. It is just such a theological approach that is necessary if the Genevan liturgy is to reap the benefits of the present air of liturgical renewal. Summary, p. ii-iii.

Silence in contemporary Roman Catholic liturgy. The thesis studies the phenomenon of silence in contemporary Catholic liturgy of the Roman rite. The first part looks for the semantic field of the term "silence" from the perspective of several disciplines. The second part consists of an analysis of currently used liturgical books of the Roman rite, while the attention is paid to introductory instructions, to rubrics and to liturgical texts as such. Third, synthetic, part follows up with a typology of various types of silence in liturgy. A list of all identified incidences of silence within liturgical books is added and these passages are classified according to the above-mentioned key.

The Master thesis "Sermons on a day of John Hus" researchs sermons, which were preached on 6th July on a day of John Hus. It is dividend into six chapters. The introduction presents the charakter of the study. The second charter concerns with history of the day of John Hus. The third charter look into casual sermons and casual services. A service on a day of John Hus is a kind of casual services. The fourth charter deals with particular sermons. In the fifth charter there is composed an image of John Hus on the base of these sermons. In the final charter there is a comparison of sermons with casualistic's requirement which were established in the third chapter.

Katecheze jako uvedení do mše : Očima jednoho evangelíka Summary Catechesis as an introduction to the Mass: A Protestant's view In my diploma thesis I address the relationship between catechesis and the Mass, namely how the believers of the Catholic Church are acquainted with what is (or is meant to be) the centerpiece of their religious life. In the first - theoretical - part of the paper I first explain what the Mass is and how it has evolved historically, which gradually leads me to the analysis of its present form and content. I then turn my attention to catechesis, whose historical development I outline as well, and to its place among the various services of the Church. I also mention the close connection between catechesis and liturgy, which both contain a dimension of the other.Another common feature of catechesis and the Mass is that they are both Christocentric, yet at the same time anthropological in their focus on man. In the second part of my thesis I deal with the practical form of introduction to the Mass, which takes place with the help of catechetical aids (catechisms, books or coloring books). I analyze these aids and then conclude with the mention of the liturgical basis of the catechesis of converts and of those who are preparing for their First Holy Communion. Keywords catechesis, Mass,...

Thesis (D. Min.)--Boston University, 2001. / Abstract. Includes bibliographical references (leaves 191-203).