Ces travaux entendent soumettre à l’épreuve des textes fin-de-siècle d’Arthur Machen (1863-1947) deux hypothèses : celle d’une appartenance au décadentisme et au symbolisme, d’une part, et celle d’un principe de consistance régulant les tensions qui sous-tendent son œuvre mineure, d’autre part, celle-ci mêlant les pratiques issues des corpus sapientiaux de la Bible et des récits intertestamentaires aux rites thérianthropiques du totémisme primitif. Le syncrétisme entre christianisme et paganisme ainsi que l’oscillation entre ascétisme apollonien et esthétisme dionysiaque reflètent aussi bien la résilience que les pathologies de l’artiste, qui façonne à la manière d’un homo faber des Künstlerromane et des autoportraits révélant sa nature protéenne. Inspirés des multiples courants artistiques jalonnant l’époque victorienne, les textes de Machen composés au tournant du siècle font de lui un auteur difficile à classer et trop souvent étiqueté parmi les écrivains gothiques et fantastiques – indétermination générique notamment due à l’anthologisation de son œuvre et nécessitant un travail de fouille dans des domaines variés tels que l’archéologie, l’anthropologie et l’ethnologie. La nouvelle, le roman par épisodes, le conte et le poème en prose en particulier deviennent des formes expérimentales où les diaristes établissent les prémices de l’écriture automatique des surréalistes. Perçu tantôt comme l’emblème de la contagion héréditaire, tantôt comme le héraut d’une civilisation décadente, l’artiste porte plusieurs masques que parasitent les fausses pistes laissées par l’auteur. Ayant exploré l’hypothèse d’un Machen poète, théologien, puis essayiste et théoricien du Beau, il sera possible, dès lors, de comprendre le décalage qui oppose la fiction et la vie de ce fervent anglican de la Haute Église, de cet époux fidèle qui cultive néanmoins, dans ses textes, des fantasmes paraphiliques, des rêves de l’Orient et de la Grèce ou, au contraire, des itinéraires pénitentiels douloureux régis par une tradition galloise médiévale supposant autoflagellation et jeûnes anorexiques. Loin de représenter un « calice vide », la liturgie devient chez Machen un pouvoir sacré, comme l’atteste la corrélation entre l’humiliation du corps et l’élévation de l’esprit dans The Hill of Dreams. En revendiquant également la richesse d’une culture galloise minoritaire, Machen participe au « Celtic Revival » et compose des chroniques du Gallois déraciné, exilé à Londres, tentant de survivre à un environnement urbain hostile en le reterritorialisant, spatialement et temporellement. / The present study sustains an analogy between the fin-de-siècle texts of Arthur Machen and the aesthetics of Decadence and Symbolism, first, and a principle of consistency regulating the tensions that underlie his minor works – id est, the customs originating from the sapiential corpus of the Bible and the intertestamental narratives being blended with the therianthropic rites of primitive totemism. The syncretism between Christian and Pagan rites and the oscillation between Apollonian ascesis and Dionysiac aestheticism mirror the resilience as well as the pathologies of the artist in his Protean Künstlerromane and self-portraits. Inspired by the numerous artistic currents of the Victorian age, Machen’s turn-of-the-century texts are quite complex to classify and account for the too frequent association made between his style and that of Gothic or Fantastic authors. This generic indetermination, notably triggered by the anthologization of Machen’s texts, requires a work of investigation in diverse domains such as archaeology, anthropology and ethnology. Episodic novels, short stories, tales, and prose poems, in particular, become experimental diaries foreshadowing the Surrealists’ automatic writing. Deemed to be either the emblem of hereditary contagion or the herald of a decadent civilization, the artist wears several masks which are further distorted by the author’s misleading autobiographical hints. After showing that Machen is not only a poet but also a theologian and an essayist and a theorician on aesthetics, it will be possible to understand the discrepancy between the fiction and the life of a fervent High-Branch Anglican, a faithful husband who nevertheless cultivated, in his texts, paraphilic fantasies, dreams of a new Orient and an Ancient Greece, or quite the contrary, extreme penitential itineraries grounded in a Medieval Welsh tradition requiring self-flagellation and anorexic fasting. Far from representing a “chalice empty of wine”, liturgy becomes a sacred power as the correlation between physical losses and spiritual gains in The Hill of Dreams shows. By championing the beauty of a minor Welsh culture, Machen partook in the “Celtic Revival” and wrote the chronicles of uprooted Welsh subjects exiled in the hostile environment of fin-de-siècle London and striving to reterritorialize its spatial and temporal constitution.

The thesis investigates the Doukhobor meeting which has been treated in the literature as the religious-economic-social-political institution. Previous writers have assumed that Doukhobors do not differentiate their activities. A failure to recognize that there are several distinct kinds of meetings can lead to a definition of the community meeting as a "multipurpose" meeting, a definition which, the thesis maintains, is not consistent with the Doukhobor definition. In the literature the Doukhobor meeting has been referred to as the "community meeting," "prayer service," "business meeting" or sobranie. In determining the characteristics and the precise nature of the meeting, ambiguities arise. In the thesis one approach used to explain the variations in the descriptions of a sobranie is the reconstruction of a meeting as it took place in the nineteenth century. Discrepancies between the accounts can, in part, be understood in terms of deviations from the historical prototype. Some variations peculiar to three Doukhobor factions can be explained by historical developments within each of the separate groups. However, a comparison with the historical accounts does not completely explain the differences that are apparent among meetings presently held. It is therefore necessary to consider other ways of explaining the variations among these meetings. This thesis argues that the "community meeting" does not encompass such a diverse range of activities as is suggested in the literature. Further, it is demonstrated that Doukhobors distinguish several types of meetings which are held on separate occasions and that unique terms are designated to each of these meetings. By constructing a folk taxonomy of gatherings it is shown that Doukhobors distinguish several types of special purpose meetings. On the basis of this, it is argued that there are two levels of contrast to the term sobranie and that Doukhobors differentiate the Sobranie or "Community Meeting" from the molenie or "prayer meeting." The various Doukhobor meetings are subsequently classified according to the participants categorization of activities. This has important implications with regard to the manner in which meetings and activities are classified by the various Doukhobor factions. There is a presumed historical relationship between the Doukhobors and the Russian Orthodox Church, implying that there are, or were, connections between the two. Given that Doukhobors dissented from the Russian Orthodox Church, differences are assumed by definition, while similarities may either persist or not. When a relationship can be shown to exist between some activities and others, this not only demonstrates the connection between the Russian Orthodox Church and the Doukhobors but also suggests hypotheses which explain the behavior of the latter in terms of the former. Because Doukhobors and Russian Orthodox members are both Russian speakers, a comparison of their taxonomies is made to ascertain whether or not they order their meetings and activities in a similar manner and whether they are making similar classifications with either the same or different terms. Briefly, the concern of the thesis lies with the activities which occur at a Doukhobor Sunday meeting. The thesis also examines the terms used to describe the activities and the meetings. Comparisons are made among the meetings held by the various Doukhobor factions and these in turn are compared with the Sunday meeting of the Russian Orthodox Church. The distinction between sobranie and Sobranie is an analytical one and is discussed at length in the thesis. / Arts, Faculty of / Anthropology, Department of / Graduate

The creative process of Tchaikovsky is usually considered to be wellstudied

This thesis Czech Religious Song in the Liturgy after the Second Vatican Council focuses on the repertoire of songs contained in hymnbooks "Kancionál" (Hymnal), "Mešní zpěvy" (Czech gradual), "Hymny" (Hymns) and "Hymny a básnické modlitby" (Hymns and poetic prayers). Includes theological principles of songs, history of Czech spiritual hymns, analysis of the editorial approaches for songbooks and analysis of the hymns in relation to the requirements of the liturgical renewal documents. The thesis focuses primarily on "Kancionál" (Hymnal), "mešní píseň" (mass song) and singing a song of thanksgiving after Communion. The thesis evaluates compositional approaches for lyrics and music of mass songs.

he diploma thesis "Christian Church Funeral Ceremonies" deals with Roman Catholic Church funeral ceremonies, both preceding and following the Second Vatican Council reforms, Greek Catholic Church funeral ceremonies and those of Eastern Orthodox Church, Czechoslovak Hussite Church and Evangelical Church of Czech Brethren. It describes various ceremonies and their historical development. By means of comparing the structures of these ceremonies it attempts to find what they have in common as well as what makes them distinctively different in terms of liturgy and theological teaching. It examines the theme of death, after-life conceptions, and funeral ceremonies in life of ancient people and European pagans, Jewish tradition and culture of Middle ages. It also covers the area of the last things of a man and resurrection matter as far as it is mentioned in liturgical books. Finally it questions the suitability of available liturgical texts concerning special cases and new forms of funeral ceremonies. Keywords Ceremonies, Church, funeral, liturgical books, liturgy Number of characters (including spaces): 146 709 T

The Liturgical Life and Related Carmelite Sisters' Practice after 1989 This thesis analyzes liturgical praxis and related habitual practice of two existing communities of Carmelite Nuns in Czech Republic. The purpose of this study is to. It is divided in five chapters. First two chapters concern the history of Carmelite Order and the attitude of Carmelites towards liturgy. In the third chapter the author summarizes the life of Carmelites nuns in the years 1950 − 1989 (during the communist era) and its impact on the communities nowadays. The fourth chapter offers a brief overview on various liturgical traditions which might have influenced the development of Carmelite liturgy. In the light of the those preliminary survey, the last chapter analyzes the typical daily liturgical schedule of a Carmelite nun and attempts to discern the origin of its components.

The thesis in its first part describes the evolution of rituals in general from the anthropological point of view. The focal topic of the thesis is an attempt to explain the reasons for arising of other non-Christian rituals in the course of history, with special emphasis on rituals of the 2nd half of the 20th century in Czechoslovakia, mainly of the period of the totalitarian regime. The thesis aims to ask about legitimacy of substituting Christian rituals, whether they have been just mere substitution or whether we can regard them as complementary or paralel rituals. Last but not least the thesis inquires into specificity and irreplaceability of Christian rituals. Keywords Secular Rituals, Religious Rituals, Liturgy, Christianity, Comunism.

Thesis advisor: John F. Baldovin / The Liturgical Movement of the twentieth century had a great impact on the liturgical life of much of Western Christianity, particularly Roman Catholicism and mainline Protestantism. Many of the early pioneers of this movement drew inspiration for their efforts from the liturgical forms and theology of the Christian East, primarily from late antiquity (i.e. third to eighth centuries). The question is, “Were the Eastern Christian Churches that trace much of their liturgical expression to this period themselves affected by this movement?” At first glance, the answer might appear to be negative. However, this dissertation aims to show that the Liturgical Movement did have an influence in some quarters of the Eastern Christian Church. In particular, it analyzes one community’s attempt to adapt the scholarship and principles of the movement to Eastern Christian worship, specifically focusing on the liturgical reform efforts of New Skete Monastery, a community of Eastern Orthodox monastics located in upstate New York. The dissertation begins with a discussion of the meaning of reform and an historical overview of the scholarship and principles of the Liturgical Movement in both the Christian West and East, focusing primarily on those aspects that will become relevant to the future liturgical reform efforts of New Skete. It then introduces the communities of New Skete, including a brief history of the communities, how they understand liturgy and the place it has in their lives, how they understand liturgical reform, why they think such reform is necessary, their principles of reform, and how they understand the authority for their reform. The bulk of the dissertation chronicles the liturgical reform efforts of the community over their fifty-year history for the communal services of the monastery and analyzes them in detail. Since the study of liturgy is not just textual, this dissertation also includes a presentation and cursory analysis of the architecture of the worship space and its iconic program, the calendar of saints, the music of the service, and other performative aspects of the celebration. The work concludes with a summary of the reception of their efforts gathered from an interview project that explored their liturgical life. / Thesis (PhD) — Boston College, 2017. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

[pt] As igrejas batistas possuem características singulares, como o princípio da autonomia da igreja local. Cada congregação é uma unidade autônoma, ligada às demais pelo vínculo denominacional, através da Convenção Batista Brasileira, Convenções estaduais e Associações regionais. A autonomia da igreja local favorece a diversidade cúltica, pois cada igreja é livre para adotar o seu estilo. Embora seja um belo e essencial princípio batista, a autonomia favorece a pluralidade litúrgica, muitas vezes com a daninha influência de elementos que comprometem a centralidade cristológica no culto, como a liturgia neopentecostal, as literaturas de mercado e a ausência de reflexão teológica. O conhecimento da Teologia do Culto Cristão, mesmo em tradições diferentes, que até mesmo antecederam à tradição batista, é um caminho necessário para o resgate da centralidade cristológica no culto. Esse resgate das riquezas da tradição cúltica em diálogo com as igrejas batistas permitirá uma leitura justa e coerente da denominação batista, oferecendo respostas para os possíveis problemas de esvaziamento da centralidade cristológica no culto. Uma vez que o universo batista brasileiro, ou até mesmo fluminense, é muito amplo, para fins de análise da realidade litúrgica das igrejas batistas, com dados advindos de momento empírico na pesquisa, fez-se um corte geográfico na região litorânea fluminense, focando a pesquisa exclusivamente com as igrejas vinculadas à Associação Batista Litorânea Fluminense. A pesquisa, que alcançou membros de aproximadamente 90 por cento das referidas igrejas, além de pastores e seminaristas (estudantes de Teologia), revelou realidades que confirmam a necessidade da proposta de resgate da centralidade cristológica no culto, sendo fonte de pesquisa e reflexão para as igrejas batistas. Embora as igrejas batistas não adotem nenhum calendário ou manual litúrgico, mesmo diante do princípio de autonomia de cada congregação local, há uma fé batista , há uma tradição que perdura gerações. Seria um prejuízo às igrejas batistas e seus cultos virarem as costas ao assunto. O objetivo não é uniformizar o culto batista, até mesmo porque isso feriria frontalmente o jeito batista de ser . Pelo contrário, o objetivo é oferecer respostas, é dar subsídio para uma reflexão teológica consistente, capaz de fomentar valores imprescindíveis para o culto verdadeiramente cristológico e expurgar influências negativas. / [en] Baptist churches hold unique characteristics, like the autonomy principle of local churches. Every single congregation is an autonomous unit, bound to the other ones by the denominational tie, through Brazilian Baptist Convention, state Conventions and regional Associations. The local church autonomy benefits the service diversity since each church is free to adopt its own style. Although it may be a beautiful and essencial Baptist principle, the autonomy favors liturgical plurality, often with harmful influence elements that puts into risk the christological centricity at services, like the neopentecostal liturgy, the gospel literatures available on the market and the lack of theological reflection. The knowledge of the Christian service theology, even in different traditions, including those ones that preceded the Baptist tradition, is a necessary way to rescue the christological centricity at services. This rescue of the service tradition wealth together with the Baptist churches will allow a fair and coherent reading of the Baptist denomination, offering aswers to the possibles problems of the emptying in the service christological centricity. Once the Brazilian Baptist universe, or even the Rio de Janeiro one, is very wide, with the purpose of analysing the liturgical reality of Baptist churches, with data resulted from an empirical moment in the research, it was made a geographical cut in the coastal region of Rio de Janeiro, focusing exclusively on the churches linked to the Baptist Association of Rio de Janeiro coastal cities. The research, that reached members of nearly 90 percent of those churches, besides pastors and seminarists (Theology students), revealed realities that confirm the necessity of the proposed rescue of the service christological centricity, becoming source of research and reflection to Baptist churches. Although Baptist churches do not adopt any calendar or liturgical manual, even in the face of the autonomy principle of each local congregation, there is a Baptist faith , there is a tradition that lasts generations. It would be a loss to Baptist churches and their services to ignore the matter. The objective is not to uniform the Baptist service, even because this would completely harm the way of being Baptist. On the contrary, the objective is to offer answers, to give support to a solid theological reflection, capable of fomenting essencial values to a true christological service and expurgate negative influences.

This diploma thesis, entitled "Eucharistic prayer and its reintroduction in contemporary Reformed churches," deals with the historical development and present form of Eucharistic prayer, as well as the possibilities of its application in liturgical orders to the Lord's Supper in the Reformed churches. The aim of the work is to explore the essence of the liturgical and theological contribution of the Eucharistic prayer for the eucharistic liturgy of the Reformed churches. The work consists of six chapters. At first, deals with the Eucharistic prayer as one of the possible elements of the liturgical renewal of the Lord's Supper in Protestant churches, whose liturgical orders do not include the Eucharistic prayer owing to historical development. It also discusses the historical development of the Eucharistic prayer from its Jewish roots, through the emergence of the Roman canon to its removal by the reformers from the liturgy of the Lord's Supper. The work also focuses on the comparison of two particular Reformed churches, the Reformed Church in America and the Reformed Christian Church in Slovakia, on their approach to the use of Eucharistic prayer and on the reflection of the contribution of Eucharistic prayer to the liturgical orders of the Reformed churches in general.