Studia Liturgica

This practical theological study considers what the participation of young adults in the Antiochian Orthodox liturgy in Lebanon means for their formation. We distinguish four formational categories: (1) formation through liturgical rituals, (2) formation through education and coaching, (3) formation through the energies of God in the dimensions of beauty, peace, and protection, and (4) formation into liturgical lives. The first two categories demonstrate the mutuality of participation and formation. In the third category, the mystical tradition yields an affect, expressed by words such as beauty, peace, and protection. This affect points to the energies of God in which the young people long to participate. This received love of God in liturgy is shared (in a diaconal way) in daily life. However, this liturgical experience remains incomprehensible for those not properly initiated through the channels of youth movements or clubs.

The ecumenical community of Taizé and the weekly television program, Le Jour du Seigneur, illustrate the tendency to move away from interdenominational ecumenism towards interreligious dialogue. This trend is evident in the yearly interreligious discussions of Le Jour du Seigneur, and the content of its weekly programs centered on major cultural issues. This Sunday television production was conceived as a dialogue with the secular and de-Christianized public in France. Does this mean the end of ecumenism as practiced since Vatican II? The method of synodality promoted by Pope Francis suggests that all churches must listen to the needs of their members in relation to their environment; hence ecumenism will be practiced differently throughout the universal church.

Liturgy invites participants to partake in spiritual goods that are also economic commodities. This article explores the liturgical significance of these commodities through the lens of Veblenian thought. Thorstein Veblen argues that consumption of positional or inherently limited goods signifies predatory status, and that liturgy similarly uses such resources to depict God as a predator. Addressing Veblen's analysis of liturgy, Paul's explanation of the eucharist in 1 Corinthians 11 suggests that the goods of liturgy are the antitheses of positional goods, insofar as they attain their highest goodness when shared equitably. Such “sacramental goods” provide a means for viewing divine participation not only in the liturgy, but also in the broader economy. Selected implications follow, including a need to orient the aesthetics of the liturgy toward shared rather than limited goodness, and cautious employment of consumerist emblems in liturgical settings.

According to statistics, there are more than 35,000 Presbyterian churches in Korea. Due to this high number, people can surmise that there are various types of church architecture. However, surprisingly, it is easy to find commonalities. The majority of the churches were built for practical purposes and are more like educational spaces or performance venues than religious venues. The Korean Presbyterian Church architecture emphasizes both the practical aspect and public aspect rather than the aesthetic and theological aspect. The worship space filled with pews in the shape of a rectangle has an impact on this style of worship which centers around sitting, listening and appreciating rather than diversifying worship ceremonies. These influences led to the false notion that worship was successfully achieved by listening to a sermon similar to lectures in an educational institution. Under these circumstances, members were unable to experience holistic faith formation through various worship ceremonies, and experienced a worship pattern of listening, taking notes, and studying every week. This repeated passivity was engraved in the body and mind of the saints, leading to the failure of the church to actively participate in its role in society. In this article, I will insist that the spatial arrangement and the creation of the worship environment from an aesthetic point of view can enrich worship and eventually add integrity to the Christian faith formation.

Drawing from theoretical and practical notions of negativity, the concept of a “work of the negative” bridges between various approaches to the “negative” within philosophy and theology—from apophatic theology to queer studies. This article analyzes how the concept of negative work, i.e., continued wrestling with the limits of language and understanding, builds a fruitful lens for studying liturgical texts. It presents the concept of “work of the negative,” its origins and connections to adjacent fields; applies insights and questions raised by this dynamic to liturgical examples from the recently published community-centered liturgical resource “A Liturgy for All Bodies”; and finally explores the potential of such an approach for the ecclesiological implications of liturgy (lex orandi, lex credendi).

Risk denotes uncertainty; something that cannot be controlled or planned for. Such uncertainties can be opportunities or threats that positively or negatively affect an intended outcome. Therefore, there is the question: what are the risks involved when identifying difference, and marking it as “diversity” for the purpose of promoting “unity”—ecumenically and in worship? This article intends to explore the risks of identifying difference(s) and/or acknowledging diversity when promoting unity (as well as inclusivity and equality) in liturgy, worship, and liturgical renewal. Furthermore, this article explores the terminology unity and diversity from the fields of liturgical studies and systematic theological ecclesiology with the aim of developing a deeper understanding of what is meant by “unity in diversity,” which includes understanding the concept of the visible and invisible church in relation to ecumenism and unity from a liturgical perspective, as well as the marks of the church.