By the end of the 19th century,the missionaries had successfully planted Christianity in Ibadan,Nigeria with its distinguishable architecture.The history of church architecture in Ibadan is synonymous with the beginni...By the end of the 19th century,the missionaries had successfully planted Christianity in Ibadan,Nigeria with its distinguishable architecture.The history of church architecture in Ibadan is synonymous with the beginning of Christianity in Yoruba Country.Based on historical data obtained from the archives and field investigations,the paper traces the development of the church buildings of the missionary churches in Ibadan from the late 19th century to early 21st century.With shifts in the thinking about ideological and liturgical issues in church architecture globally,three distinct phases of development of church buildings in Ibadan are suggested beginning with the mission stations and ending with the modernist church buildings.The paper concludes that attempts to introduce modern architectural expressions in church buildings in Ibadan were increasingly common and strong but traditionalist and historicist approaches to architectural planning of church buildings remained predominant into the 21st century.展开更多
Sacred spaces have usually been presented dichotomously in pilgrimage studies:small or big,near or far,at the“center of the world”or at the margins.This article discusses a unique combined pilgrimage during the Sege...Sacred spaces have usually been presented dichotomously in pilgrimage studies:small or big,near or far,at the“center of the world”or at the margins.This article discusses a unique combined pilgrimage during the Seged holiday of the Jews of Ethiopia,which is still celebrated today.Based on testimonies,I conclude that they made a physical and symbolic journey from the“small place”to the“big place”.The“big place”,similarly to the sacredness itself,was also divided into two memory places.The liturgy of the Seged mediated between the“small place”and the“big place”.It also created a connection between the“small time”which includes the small everyday actions,and the“big time”which includes large leaps toward a mythological past.展开更多
The judicious and timely use of silence within worship is becoming increasingly recognised as a crucially important aspect of its performance. This article suggests that Samuel Beckett＇s Waiting for Godot has much to...The judicious and timely use of silence within worship is becoming increasingly recognised as a crucially important aspect of its performance. This article suggests that Samuel Beckett＇s Waiting for Godot has much to offer liturgists about silence＇s dramatic potential and its ability to alert others to a contemplative mode of being. I refute the predominant way of seeing the play as an absurdist text and indicate that a more persuasive reading would situate it within a contemplative hermeneutics which gives due weight to silence as an ontological phenomenon. One key to appreciating this interpretation is to see the play against the backdrop of the Christian contemplative tradition. Thus, the article, besides encouraging liturgists to pay attention to dramatists also suggests that dramatists might draw from religion＇s insights and history.展开更多
The second great paradigm shift in the history of the Catholic Church arrived after Vatican II, which ended the lengthy sway of the Greco-Roman Church and led, as Karl Rahner has written, to “the Church actualizing i...The second great paradigm shift in the history of the Catholic Church arrived after Vatican II, which ended the lengthy sway of the Greco-Roman Church and led, as Karl Rahner has written, to “the Church actualizing itself precisely as a world Church.” This statement has enormous consequences for the Catholic Church in the Philippines where Vatican II initiated a major paradigm shift. Vatican II decolonized the Latin Spanish church imposed upon the Philippines in the seventeenth century and transformed it into the Catholic Church of the Philippines, that is to say, transformed it into a church deeply rooted in the Filipino soil, language, and culture. Twenty-nine Filipinos chosen by snowball method of selection were interviewed who reported on how they received the teachings of Vatican II on inculturation and equality and were thus decolonized the Catholic Church.展开更多
文摘By the end of the 19th century,the missionaries had successfully planted Christianity in Ibadan,Nigeria with its distinguishable architecture.The history of church architecture in Ibadan is synonymous with the beginning of Christianity in Yoruba Country.Based on historical data obtained from the archives and field investigations,the paper traces the development of the church buildings of the missionary churches in Ibadan from the late 19th century to early 21st century.With shifts in the thinking about ideological and liturgical issues in church architecture globally,three distinct phases of development of church buildings in Ibadan are suggested beginning with the mission stations and ending with the modernist church buildings.The paper concludes that attempts to introduce modern architectural expressions in church buildings in Ibadan were increasingly common and strong but traditionalist and historicist approaches to architectural planning of church buildings remained predominant into the 21st century.
基金I thank the African Studies Centre(ASCL),Leiden University,The Netherlands,for inviting me as a guest researcher which enabled me to work on this manuscript.I would also like to thank Dr.Amos Ron,head of the Department of Tourism,Ashkelon Academic College,for his enlightening comments,which greatly contributed to the article.
文摘Sacred spaces have usually been presented dichotomously in pilgrimage studies:small or big,near or far,at the“center of the world”or at the margins.This article discusses a unique combined pilgrimage during the Seged holiday of the Jews of Ethiopia,which is still celebrated today.Based on testimonies,I conclude that they made a physical and symbolic journey from the“small place”to the“big place”.The“big place”,similarly to the sacredness itself,was also divided into two memory places.The liturgy of the Seged mediated between the“small place”and the“big place”.It also created a connection between the“small time”which includes the small everyday actions,and the“big time”which includes large leaps toward a mythological past.
文摘The judicious and timely use of silence within worship is becoming increasingly recognised as a crucially important aspect of its performance. This article suggests that Samuel Beckett＇s Waiting for Godot has much to offer liturgists about silence＇s dramatic potential and its ability to alert others to a contemplative mode of being. I refute the predominant way of seeing the play as an absurdist text and indicate that a more persuasive reading would situate it within a contemplative hermeneutics which gives due weight to silence as an ontological phenomenon. One key to appreciating this interpretation is to see the play against the backdrop of the Christian contemplative tradition. Thus, the article, besides encouraging liturgists to pay attention to dramatists also suggests that dramatists might draw from religion＇s insights and history.
文摘The second great paradigm shift in the history of the Catholic Church arrived after Vatican II, which ended the lengthy sway of the Greco-Roman Church and led, as Karl Rahner has written, to “the Church actualizing itself precisely as a world Church.” This statement has enormous consequences for the Catholic Church in the Philippines where Vatican II initiated a major paradigm shift. Vatican II decolonized the Latin Spanish church imposed upon the Philippines in the seventeenth century and transformed it into the Catholic Church of the Philippines, that is to say, transformed it into a church deeply rooted in the Filipino soil, language, and culture. Twenty-nine Filipinos chosen by snowball method of selection were interviewed who reported on how they received the teachings of Vatican II on inculturation and equality and were thus decolonized the Catholic Church.
