Liturgical Inculturation: The Future That Awaits Us

(from Introduction) Among Lutherans liturgical inculturation is not a novelty. When Martin Luther translated the Latin liturgy into German and adopted popular songs for church services, he embarked on liturgical inculturation. The vernacular, unlike Latin, is a living language and is thus a sure vehicle of culture. It expresses the people’s thought and behavioral patterns and is an established bearer of their values and institutions. In short, the use of the vernacular in the liturgy is in itself a sign that inculturation has taken place. On the other hand, the type of the vernacular defines the quality of inculturation. There are many types of vernacular language. Some are suited to church worship, others to theological discourse in classroom; some are formal, solemn, and dignified; others are familiar, informal, and banal. The use of the vernacular is a first and important step, but its suitability is second and qualitative step of inculturation

Inculturation of Worship: Forty Years of Progress and Tradition

(from Introduction) For four years last century I had the rare privilege of taking part in a series of liturgical consultations organized by the Lutheran World Federation. I say rare , because it is not often that a Roman Catholic becomes member of an international study group of Lutherans and, to my gratification, declared by the group an honorary Lutheran! By coincidence or perhaps providence Martin Luther and I were born on the same day. During those memorable years I made lasting friendship with Lutheran scholars like Gordon Lathrop and Anita S. Stauffer. Friendship meant dialogue, and dialogue with them richly endowed me with liturgical knowledge. Thanks to my Lutheran connection, the World Council of Churches paired Lathrop and me in a number of conferences on Christian worship

The Liturgical Reform of Vatican II: The Philippine Experience

The current reform of the liturgy undertaken by a movement known asthe “reform of the reform” carries an agenda that can have an impact onthe liturgical gains of the Second Vatican Council in the Philippines. Theagenda attempts to retrieve discarded liturgical practices and paraphernalia,but this sometimes results in the loss of active participation. Proponents ofthis counter-reform movement refer to it as a “hermeneutic of continuity”with the Church’s tradition of worship. The paper argues that these counterreformingattempts actually overlook the fact that the Church has beenacknowledging and responding to changes in social and religious culture

Penyesuaian Liturgi dalam Budaya

Yogyakarta108 p.; 21 c