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.

This thesis explores the absence of the chalice in the Christian ritual of the Eucharisti n the thirteenth century. The absence of the chalice in the ritual indicates the absence of wine. In an interdisciplinary approach, this study integrates the historiographies of viticulture as well as of the Christian liturgy to answer the question: why did wine disappear from the Eucharist in the high Middle Ages? It is specifically focused on the northern regions of France, as this region is understudied in terms of viticulture. An exploration of the historiographies of viticulture and liturgy shows that they are segregated. Liturgical scholarship is largely theological in character. Any explanation for the absence of the chalice offered only refers to sacred trends. The historiography of viticulture is either strictly geographic and economic in character, or strictly cultural. Both strands of historiography are teleological in that they work towards the modern cultural, economic, or geographic importance of wine. By problematizing and integrating these distinct historiographies, is it possible to paint a fuller picture of the change in the Eucharist. Closely tied to the rise of towns and town culture, wine grew in expense and status. Also in this urban setting, wine became an important part of drinking culture, with a close connection to secular life. At the same time, concern for the spiritual purity of the ritual was growing. The belief in the real presence of Christ in the elements of the Eucharist was part of this growing spirituality. Wine was not only closely connected with impious lay practices, but its biblical symbolism was also ambivalent. These factors pushed the laity and the Church away from using wine in the Eucharist. At the same time, the principle of concomitance and the veneration of the host pulled people towards the use of bread in the ritual. By explaining more completely the absence of the chalice in the thirteenth century, this thesis aims to show the broader implications of this narrow doctrinal issue as well as to underscore the value of an approach that brings together separate historiographical traditions. / Arts, Faculty of / History, Department of / Graduate

The repertory of music known as Milanese chant: has only recently attracted the attention of musicologists. In the early part of this century scholars concerned themselves with such aspects of the Milanese rite as its origins, the structure of the liturgy, and paleographic difficulties. The music itself, however, continued to be discussed merely in general terms or in relation to Gregorian melodies. It is only within the last few decades that stylistic analyses of the music have begun to penetrate this relatively unexplored field. This study is principally concerned with the lesser antiphons of the Milanese office. The Introduction summarizes the results of past research into the Milanese rite and presents general information concerning the antiphons. Part I of the thesis presents the Thematic Classification and a discussion of the method employed; the three chapters of Part II deal with the analysis of the melodies. It has been suggested that many of the Milanese antiphons can be grouped together on the basis of common melodic material. Such a classification of the Gregorian antiphons had appeared at the beginning of this century, but no attempt has been made to apply a similar procedure to the Milanese repertory, even though the more stable Milanese tradition would appear to be better suited for such an anlysis than the Gregorian with its numerous and often conflicting sources. The psalter antiphons, the simplest and most numerous of the Milanese office antiphons, have responded readily to a Thematic Classification. The great majority of over seven hundred chants can be reduced to thirty common melodies or "Themes." Many of these Themes can be shown to be related, and the implication is that there were originally only a very few melodies from which other chants were developed. In fact, there would appear to be evidence to show that the antiphons developed, through a process of gradual elaboration from simple reciting-tones. It can be demonstrated that the melodies of the antiphons with longer texts were expanded by the use of a limited number of compositional devices. An examination of the cadences and finals reveals an economy and simplicity which would seem to speak for the antiquity of the Milanese repertory. / Arts, Faculty of / Music, School of / Graduate

To date, there has been no detailed or comparative analysis of the repertory known as the Old-Roman Chant. Although the historical and liturgical problems created by the recent discovery of this repertory may be found in scattered writings, no one has published a detailed study of the music itself. Those that have written on the Old-Roman melodies have confined their attention to isolated examples. This study is concerned with the Introits, Offertories, and Communions of MS Vat. lat. 5319, an Old-Roman Graduale which dates from the late eleventh century. Whenever possible, a comparison has been made with their Gregorian counterparts. The introduction summarizes the basic, historical study of the Old-Roman repertory; the three main chapters treat each antiphon cycle in turn; and the final chapter places the work of this thesis in an overall context. That we are dealing with an early repertory is indicated by such features as the close relationship between the Communion antiphons and their verses and the striking uniformity in cadential patterns. Although the Old-Roman version bear a close musical relationship to the Gregorian, certain evidence indicates that they are earlier. The basic form of all the Old-Roman Mass antiphons is clearly a recurring psalm-tone formula which usually appears in an ornamented form throughout the chant. This feature is not as evident in the Gregorian melodies and may well be a link to an earlier oral tradition. An example is offered for the difference in melodic style between the Old-Roman Introits, Offertories, and Communions. The Offertories and Communions can be seen as elaborations of earlier simpler forms still represented by the Introits. In short, the ornate antiphons of MS Vat. lat. 5319 are shown to be, basically, redactions prior to their Gregorian counterparts. / Arts, Faculty of / Music, School of / Graduate

No description available.

In this study, the Eucharist as a liturgical ritual celebrated in the online space is explored. The study begins with an exploration of the terms worship, liturgy and ritual, settling on the term liturgical ritual. The methodology of practical theological interpretation is then considered, with the first step, the descriptive-empirical task being undertaken. The conceptual framework for the study is located within the postmodern discourse of liminality, using the metaphors of language, play, bricolage, embodiment, time and space to explore the intersection of liturgical ritual, network culture and liminality. A literature survey considers the research completed in the area of online ritual, and highlights two major themes, those of embodiment and community, which challenge the Eucharist online becoming a reality. / Dissertation (MPhil)--University of Pretoria, 2014. / tm2015 / Practical Theology / MPhil / Unrestricted

This research, with its focus on liturgy as a field inside practical theology, investigates the role of encounters during the Sunday sermon as well as the sermon of our daily lives. Three encounters are identified and studied. Firstly, the personal encounter between the individual and God. Secondly, encounters between people (where individuals share in each others stories and realities). Thirdly, encounters with the world and society (the missional encounters with the world in need). This research aims to study the impact of these encounters upon Christian identity and the subsequent way of life. The starting point for this research comes from the conviction that liturgy and life are deeply related to one another and that these encounters will therefore not only help maintain church members, but also shape their lives within a unique South African society which is in a continuous transitional phase. These encounters are not only necessary, but also needed to facilitate possibilities for new life realities, which in turn will help shape individual, congregational and societal lives. The research also includes emperical research where the experiences (with regards to the identified encounters) of church members after a traditional sermon, as well as the impact (or lack thereof) on their lives are observed. The findings serves as a valuable resource in determining the possible impact of encounters during the sermon, with the goal of maximising the life-changing potential of church sermons. / Die navorsing wil vanuit 'n studie van liturgie as veld binne die Praktiese Teologie die rol van ontmoetings binne die erediens en daaglikse kerkwees verken. Die navorsing fokus op drie ontmoetings: Eerstens, die ontmoeting tussen God en mens. Tweedens, ontmoetings met mekaar (waar lidmate deel word van mekaar se stories en lewenswerklikhede). Derdens, ontmoetings met die samelewing (die missionale gerigtheid van ons gemeentewees, waar lidmate in aanraking gebring word met die nood in 'n stukkende wêreld en hulle gestuurdheid daarheen besef). Die navorsing ondersoek die impak van hierdie ontmoetings op Christelike identiteit en gepaardgaande lewenswyse. Daar gaan vanuit die oortuiging te werk dat liturgie en lewe ten nouste verbonde is en die voorgestelde ontmoetings uiteindelik nie alleen lidmate wil behou nie, maar hulle leefstyl in Suid-Afrika wil vorm binne 'n voortgaande oorgangsproses. Dit is vanuit hierdie ontmoetings dat nuwe lewenswerklikhede moontlik word wat 'n impak op die individu, gemeente en samelewing kan maak. Die studie sluit empiriese navorsing, waar die eredienservarings (ten opsigte van die fokus- ontmoetings) van lidmate vanuit 'n gemeente in die noorde van Pretoria, na afloop van die gemeente se primêre erediens en die impak daarvan op hul identiteit en lewe verken word, in. Met hierdie empiriese navorsing as hulpmiddel, verken die navorsing die belangrikheid van hierdie ontmoetings binne die erediens, met die doel om die lewensimpakterende potensiaal van die erediens en ons daaglikse kerkwees tot sy volle reg te laat kom. / Dissertation (MTh)--University of Pretoria, 2016. / Practical Theology / MTh / Unrestricted

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.

This thesis argues that the scope of Richard Hooker’s critique in his Lawes of Ecclesiasticall Politie extends beyond its ostensive target of Elizabethan presbyterianism to what he saw as a more general dissolution of a framework of human self-understanding rooted in Christian metaphysics and sacramental polity. The foundation of Hooker’s revision of the conformist case, I argue, is not a critique of presbyterianism or Calvinism themselves but of their 14th-century nominalist roots. Whereas recent scholarship has focused on the extent of Hooker’s consistency with the magisterial reformers, I aim to situate Hooker within the broader intellectual developments, beyond merely doctrinal-confessional concerns, that would come to characterize modern thought. Such a broadened approach offers valuable insight into the competing tensions in the intellectual climate of nascent modernity and, more importantly, situates Hooker within the context of the epoch-level stakes that, as I argue, he himself envisioned for his project. I develop this line of interpretation with two case studies—the first on Hooker’s critique of newly developing reforms in logic, the second on his sacramentology. In both cases, Hooker adopts a position whose metaphysical-theological foundations are an explicit departure from the Calvinist-derived consensus framework of the Admonition Controversy. / Graduate

Thesis advisor: James F. Keenan / This dissertation offers a constructive contribution to the field of liturgy and ethics by proposing a fundamental eucharistic ethics, articulated in the key of virtue. It envisions a new theological approach to examining the relationship between worship and morality, which proceeds on the basis of Eucharistic theology, eschatology, and theories of virtue. The project begins with a critical reading of modern sacramental theology and the field of liturgy and ethics. It draws attention to the problematic prioritization of universal sacramentality over the ecclesial sacraments themselves, and on this basis, it calls for renewed attention to the Eucharist. In addition, it offers a methodological assessment of the field in terms of two models for linking liturgy and ethics: the correlational and pedagogical models. The dissertation attempts, on that basis, to stress the eschatological setting of the relationship between liturgy and ethics. It argues that virtue ethics provides the appropriate theoretical resources for understanding the connection between liturgy and ethics on an eschatological horizon, and it gives an account of liturgical virtue. The limits of this approach are discussed relative to the partial and fragmentary nature of virtue in light of eternal life and in terms of liturgical vice. The project ends with a study and defense of the virtue of hope as the first virtue of a fundamental eucharistic ethics. / Thesis (PhD) — Boston College, 2021. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.