All liturgical methods have something to offer. What works best in one situation may not work as well in another, which is why multiple methods are meaningful. Hughes outlines several different approaches to liturgy, including the historical method, the comparative method, the philological methods, juridical method, dogmatic method, and the liturgical-theological methods. I am roughly familiar with all of these methods but would like to spend a little more time getting to know the philological method. The philological method does not receive as much attention as it should in churches, mainly because it seems scholastic in tone. However, many members of the congregation would benefit and respond from hearing the types of lexical analyses that the philological method offers. Congregation members may also tire of the same methods used to explain the sacraments, whereas the philological method offers the opportunity for enhanced understanding of the meaning and spiritual function of specific sacraments or other elements of Christian liturgy.
Philological methods are linguistic. They focus on liturgical language, and as such have inspired poets and mystics, (Hughes, p. 4). An examination of religious scholars and mystics, as well as Christian poets, helps to illuminate the nuances of language used to describe spiritual experiences. Because spiritual experiences are often directly felt…perceived and psychologically processed by Christians. Likewise, the philological method helps deepen knowledge of the role of pastor or priest in delivering the sacraments. When illuminating the function of the sacraments to a contemporary audience, it does become crucial to focus on the language one uses. The philological method is by its definition a method that picks apart the language used to explain the sacraments, both in scripture and in post-scripture Christian literature. The same idea can be expressed in almost infinite ways, and yet still retain the same kernel of inner truththat kernel is what makes the sacraments come alive and remain meaningful throughout the…
Christianity and Hinduism are among the major religions in the world. Christianity being one of the world tremendous religions has the largest number of followers. This is as a result of forces that accompanied the civilization of the western world, which has contributed a lot in terms of social and material hence, out doing other religions. Many people have attained highest levels of spiritual realization, faith and beatitude through the
2, 4:16). Flesh and spirit, accordingly, work together to help the man serve God, and are both are good. In this way, it is not just soul that deserves to return at the end of days but body too and this is what Meursault along with many others are unaware of. That Christianity is not just about hankering of immortality of the soul and does not separate itself to
Christianity and Buddhism From the time the man first walked on the globe, they have divided and segregated themselves into different and diverse categories of cultures, religions, race and ethnicity. Therefore, it can be well sated that the humans belong to diverse and different civilizations and cultures that give them a unique social and cultural identification and distinguish them from others in terms of background, ways of thinking, norms, rituals, values
Subsequently, other Daoist sages who were influential include Yu, Shun, and Yao. The principle early Daoist text was written by unknown individuals in the 3rd century BC and based on the earlier teachings of Lao Zi. Unlike most other religions Daoism does not emphasize any specific doctrines or beliefs, instead focusing mainly on the mechanisms for teaching and sharing communal values. The most popular deity accepted by Daoists is
The two documents agree with each other in preserving monasteries from episcopal interference, and thus are in sympathy with the Benedictine spirit (Bettenson, 1972). Chapter III of the Council is sweeping in its prohibition: 'That no bishop shall in any way interfere with any monasteries dedicated to God nor take away forcibly any part of their property'. Canons of the penitential grant to the monastic community the right of
They used concepts with which pagans had long been familiar to construct a world in which individuals could no longer roam alone, without the benefit of priests, and be safe. Medieval theologians complicated what had once been simple, if at time frightening. One can infer from this that the medieval mind viewed the world as dangerous; magic had been one way to control it. However, it appeared that magic