A Ritual For Laypersons

"One of the unique features of the revised liturgical books published after the Second Vatican Council is the provision of certain rites at which a layperson is able to preside in the absence of a priest or deacon. This book gathers in one place such rites excerpted from: Holy Communion and worship of the eucharist outside Mass, Pastoral care of the sick: Rites of anointing and viaticum, and Order of Christian funerals"--Introduction.

In An Inculturation Model of the Catholic Marriage Ritual, David William Antonio presents a model of how the Catholic Ritual of Marriage may be adapted to the language, culture and traditions of a particular people, specifically, the ilocanos of Northern Luzon in the Philippines. Vatican II called for the revision and adaptation of the rite of marriage, exhorting local churches to develop their own rites suited to their people's particular customs and traditions. The work of preparing a rite of marriage for a particular region cannot be limited to merely translating the typical edition. There has to be a thorough examination of both the editio typica and the people's religious and cultural traditions, the socio-economic and political realities that confront them, attending to the positive values expressed therein. Only a dialogical process such as this will guarantee a liturgy that is faithful to the Christian tradition and meaningful to a given people. An Inculturation Model of the Catholic Marriage Ritual will serve as a model for people of other cultures who have to do similar liturgical preparation and will be important especially to churches whose membership includes people who experienced colonization but never lost the riches of their own cultures in the blending of cultures and beliefs that followed.

The death of the Italian Jesuit Matteo Ricci in China in 1610 was the occasion for demonstrations of European rituals appropriate for a Catholic priest and also of Chinese rituals appropriate to the country hosting the Jesuit community. Rather than burying Ricci immediately in a plain coffin near the church, according to their European practice, the Jesuits followed Chinese custom and kept Ricci's body for nearly a year in an air-tight Chinese-style coffin and asked the emperor for burial ground outside the city walls. Moreover, at Ricci's funeral itself, on their own initiative the Chinese performed their funerary rituals, thus starting a long and complex cultural dialogue in which they took the lead during the next century. The Interweaving of Rituals explores the role of ritual - specifically rites related to death and funerals - in cross-cultural exchange, demonstrating a gradual interweaving of Chinese and European ritual practices at all levels of interaction in seventeenth-century China. This includes the interplay of traditional and new rituals by a Christian community of commoners, the grafting of Christian funerals onto established Chinese practices, and the sponsorship of funeral processions for Jesuit officials by the emperor. Through careful observation of the details of funerary practice, Nicolas Standaert illustrates the mechanics of two-way cultural interaction. His thoughtful analysis of the ritual exchange between two very different cultural traditions is especially relevant in today's world of global ethnic and religious tension. His insights will be of interest to a broad range of scholars, from historians to anthropologists to theologians.

In this timely collection, the authors examine Indigenous peoples’ negotiations with different cosmologies in a globalized world. Dussart and Poirier outline a sophisticated theory of change that accounts for the complexity of Indigenous peoples’ engagement with Christianity and other cosmologies, their own colonial experiences, as well as their ongoing relationships to place and kin. The contributors offer fine-grained ethnographic studies that highlight the complex and pragmatic ways in which Indigenous peoples enact their cosmologies and articulate their identity as forms of affirmation. This collection is a major contribution to the anthropology of religion, religious studies, and Indigenous studies worldwide. Contributors: Anne-Marie Colpron, Robert R. Crépeau, Françoise Dussart, Ingrid Hall, Laurent Jérôme, Frédéric Laugrand, C. James MacKenzie, Caroline Nepton Hotte, Ksenia Pimenova, Sylvie Poirier, Kathryn Rountree, Antonella Tassinari, Petronella Vaarzon-Morel

Introduction: Sōjiji, the Forest for a Thousand Years -- Chapter 1. The History of Sōjiji -- Chapter 2. The Training of a Sōtō Zen Novice -- Chapter 3. Bearing the Mantle of Priesthood -- Chapter 4. Struggling for Enlightenment (While Keeping Your Day Job) -- Chapter 5. Performing Compassion Through Goeika Music -- Chapter 6. Making Ancestors Through Memorial Rituals -- Conclusion: For a Thousand Years -- Epilogue: In Perpetuity -- Afterward: Writing Sōjiji -- Glossary -- Bibliography -- Notes -- Index.

The book describes the three major phases of the marriage ritual (matchmaking, betrothal, the wedding), and presents thematic issues, such as the youth sub-culture, gift exchanges, the honor ethos. It is based on a wealth of primary documents, mainly manuscripts, in various literary genres.

This book might be considered a companion to Sunday celebrations in the absence of a priest and A ritual for lady persons. It addresses the questions: Who is the lay person who leads the community in prayer? What is their relationship to the community? What skills and/or training should be required? -- What sort of spiritual formation is desirable? How can the parish community or diocese help to promote their ministerial identity? Because lay ministry is not a stop-gap solution to a temporary need but a gift to the Church for the long term, these questions need careful consideration. --Book cover.