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Lay Preaching

State of the Question

Patricia A. Parachini, SNJM

Lay preaching—preaching rendered by a baptized Christian who has not been ordained a deacon, priest, or bishop—has been a growing issue of concern since the mid-1980s. Along with this concern, a new emphasis on the important role of the laity in spreading the Gospel has emerged. This emphasis has seen lay preaching develop into a common practice in many parts of the country. But if the needs of God's people to hear the Word are to be met, a systematic approach must be taken to this timely and urgent issue. In Lay Preaching Patricia Parachini provides that approach. Preaching is a broad category (or genus) which includes different types (or species) of preaching including pre-evangelistic preaching, evangelization, catechetical preaching or catechesis, preaching in church, and liturgical preaching. Although Parachini briefly discusses lay preaching in general, her primary focus in Lay Preaching is the most frequently debated type of preaching and the only type from which laity are regularly excluded: liturgical preaching. In the past ten years there has been a growing interest in the ministry of liturgical preaching among Roman Catholic men and women that are not ordained but minister in the Church. In Lay Preaching Parachini pays attention to that growing interest, while maintaining that people need to hear the Word preached to them well and effectively. She begins by highlighting significant moments in the history of lay preaching and addressing some of the major theological and liturgical concerns that are key to a discussion of preaching. Then, Parachini explains the pertinent canons on preaching from the 1983 revised Code of Canon Law. Finally, she describes current practices throughout the U.S. regarding lay preaching and raises fundamental questions that provide direction for the future. Chapters are "A Historical Survey," "Mapping the Theological Terrain," "Perspectives of the 1983 Code of Canon Law," and "Present Realities, Future Possibilities." Patricia A. Parachini, SNJM, DMin, has been involved in the preaching ministry for 18 years as a Professor of Homiletics; a workshop facilitator; and a resource person for liturgical preaching at St. Mary's Seminary and University, the Catholic University of America, Aquinas Summer Preaching Institute, and St. Paul's College.

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The Byzantine Rite

A Short History

Robert Taft, SJ

Much has been written regarding the western liturgy; the same cannot be said of the Byzantine liturgy. Father Taft contributes to a remedy of that shortfall through this work. In it he traces the origins of the Byzantine Rite during its period of formation: from its earliest recorded beginnings until the end of Byzantium (1453 c.e.). While the rite has undergone some change in the period since then, its outlines remain essentially the same.

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Liturgical Art For A Media Culture

Eileen D. Crowley

Ours is a culture steeped in media and technology, a fact that fascinates some and frightens others. Because media permeates every aspect of our lives, church leaders would do well to discern when and how it might be appropriately used in liturgical settings. In Liturgical Art for a Media Culture Eileen Crowley provides a powerful aid in that discernment process. By first addressing such basics as the vocabulary and historical context of media in Christian worship, Crowley helps to ease readers’ fears. By looking honestly at the perils and possibilities of media in worship—and by giving readers both a framework for evaluating and a model for implementing media in worship—Crowley guides the reader’s fascination with media into channels appropriate for worship. This is a timely source for those who wish to use media and technology as a way to vitalize, yet not obstruct, worship and liturgy. Eileen D. Crowley, PhD, is assistant professor of Word and Worship at Catholic Theological Union in Chicago.

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Liturgy and Hermeneutics

Joyce Ann Zimmerman, CPPS

By its very nature, hermeneutics—the art or science of interpreting—is interdisciplinary. It is equally important for scholars of literature, philosophy, biblical texts, and theology. In spite of the fact that interpretation has long been an important concern for Scripture exegetes and that in recent years liturgists have paid increasing attention to methods, there is no major work that specifically addresses the issues of hermeneutics for liturgy. Liturgy and Hermeneutics fills that void. In Liturgy and Hermeneutics Joyce Ann Zimmerman explains that all communication requires some interpretation, even everyday conversations in which we are hardly aware of it. But a great deal of communication is far more complex. Anytime we try to describe such things as an idea, a concept, or an experience, we are well beyond ordinary language use and into the realm of language as a symbol system. Since symbols have both a literal meaning and another level of meaning available only through interpretation, much of our communication is hermeneutical. Liturgy is no exception; it too is hermeneutical. In the past everything about liturgy seemed clear and understandable, and the rituals were denotative. However, Zimmerman argues, that lack of interpretation may have deprived worshipers of the richness proper to liturgy. A non-interpretive approach to liturgy tends to reduce it to rubrics or received grace. We must likewise be wary of an interpretation of liturgy that is too subjective. Only authentic interpretation examines liturgy's richness while remaining faithful to its tradition, doctrinal content, and ritual expressions. In Liturgy and Hermeneutics Zimmerman specifically addresses hermeneutics and its use in liturgy and liturgical studies. Her purpose is twofold: (1) to introduce readers to a complex body of literature so they can become literate in a technical field; and (2) to guide readers through the complex issues and strategies involved in interpreting liturgy (as text, as ritual, as life). Zimmerman does not promote a single hermeneutic approach, but instead points out the advantages and disadvantages of various approaches. Chapters are "What’s at Stake?" “Overview of Hermeneutical Theory and Issues,” “Critical Methods,” “Post-critical Methods,” “Hermeneutics and Liturgical Studies Today,” and an epilogue that raises questions yet to be comprehensively addressed by liturgists. Joyce Ann Zimmerman, CPPS, PhD, STD, is the founding director of the Institute for Liturgical Ministry in Dayton, Ohio and is the founding editor and columnist for Liturgical Ministry. She is an Adjunct Professor of Liturgy; a liturgical consultant; and frequent facilitator of workshops and days of recollection on liturgy, spirituality, and other related topics. She is the author of numerous books and articles on liturgy and spirituality.

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The Eastern Catholic Churches

An Introduction to Their Worship and Spirituality

Joan L. Roccasalvo, CSJ

In recent years a new interest in the Eastern Churches has emerged in the Western Churches both Catholic and Protestant. The reader of this work will find answers to such fundamental questions as "Who are Eastern Catholics?" "How did the Eastern Catholic Churches originate?" "Who are Orthodox Christians?" "How do Orthodox Christians differ from Eastern Catholics?" "Why do so many diverse Eastern Churches exist?" While it cannot answer all these questions thoroughly, this concise booklet can help interested laity, theological students, and ministers come to understand and respect Eastern Catholicism for its many contributions to the universal Catholic Church.

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Liturgical Language

Keeping It Metaphoric, Making It Inclusive

Gail Ramshaw

"Liturgical language" denotes those words used by Christians in their communal praise and prayer. Liturgical language is often metaphoric, as metaphors help us explain the unexplainable they help the human mind contemplate the divine. Problems with liturgical language occur when these metaphors exclude some Christians when their aim should instead be to bring all Christians into communion with God. Recognizing that both metaphoric and inclusive language are necessary in Christian worship, Ramshaw clarifies how these need not be contradictory criteria for forming liturgical language. Through a review of the history of language, Ramshaw illustrates the difficulties of forming texts from words that have undergone numerous translations and whose primary meanings have also changed throughout the centuries. An examination of trends in generic American English, the vernacular on which liturgical texts are to be built, reveals two tasks for liturgists: the arduous work of retranslating liturgical texts and the creative work of crafting intercessions, hymns, and homilies that are inclusive in language. Her discussion of symbolic imagery and theological language illustrates how essential it is that words be evaluated and chosen with understanding and care. Ramshaw writes for those who find beauty and truth in metaphor and for those who strive to invite everyone to the Eucharistic banquet. She encourages all who formulate liturgical language to contemplate with seriousness and vision the ultimate objective of this language so that it can speak with meaning and beauty to all.

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A Lyrical Vision

The Music Documents of the US Bishops

Edward Foley, Capuchin

The publication of the US Bishops' document on music in the liturgy, Sing to the Lord (2007), has prompted Edward Foley to review the overall contribution of the Bishops to liturgical music since Vatican Council II. He explores the history and content of the US Bishops’ three previous statements on music in worship: The Place of Music in Eucharistic Celebrations Music in Catholic Worship Liturgical Music Today In tracing this history, Foley illuminates the stages that led to Sing to the Lord and compares this most fully developed document with its predecessors. This concise history and analysis—illustrated with sets of comparative tables—will be a valuable resource for those who study, prepare, and lead music in Catholic worship in the United States. Edward Foley, Capuchin, PhD, is Professor of Liturgy and Music, and founding Director of the Ecumenical Doctor of Ministry Program at Catholic Theological Union. He is author of From Age to Age: How Christians Have Celebrated the Eucharist (revised and expanded edition, Liturgical Press, 2008) and is coeditor of and contributor to A Commentary on the General Instruction of the Roman Missal (Liturgical Press, 2008).

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The Aramaic Bible Volume 2: Targum Neofiti 1: Exodus and Targum Pseudo-Jonathan: Exodus

Translated by Martin McNamara, MSC, with notes by Robert Hayward; Michael Maher, MSC

The Book of Exodus speaks of central events in Jewish self-understanding: the Exodus from Egypt, the covenant with Moses, and the giving of the Law. It is part narrative, part religious law. This translation of the Palestinian Targums of Exodus will assist in understanding this biblical book which is, in itself, an elaborate redaction of the Jewish faith.

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The Aramaic Bible Volume 4: Targum Neofiti 1: Numbers and Targum Pseudo-Jonathan: Numbers

Translated by Martin McNamara, MSC, and Ernest G. Clarke

It is generally recognized that the Book of Numbers is one of the least unified books of the Bible. It is a collection of censuses, laws, and traditions concerning the sojourn of the people of Israel in the wilderness and of the first conquests of the territories promised to Israel. Yet it also carries narrative of notable events and lessons. Both aspects of Numbers benefit from their development in these targums.

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The Aramaic Bible Volume 18: The Two Targums of Esther

Translated by Bernard Grossfeld

What is called the Magillat Esther ("Scroll of Esther") is part of the biblical group of books in the Hagiographa known as the "Five Megillot," designating Esther, the Scrolls of Canticles, Ruth, Lamentations, and Ecclesiastes. These five scrolls play an integral part in Jewish liturgy next to the Pentateuch; and yet Esther (as well as others of these five) had difficulty being included in the Hebrew canon as sacred Scripture. Professor Grossfeld provides a straightforward, idiomatic translation of the original Aramaic for the Targum Rishon and the Targum Sheni, with comments on the so-called "Third Esther Targum."

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The Aramaic Bible Volume 1B: Targum Pseudo-Jonathan: Genesis

Translated by Michael Maher, MSC

Incorrectly attributed to Jonathan ben Uzziel, this Targum, part of the Palestinian Targums, has been call Pseudo-Jonathan to rectify this mistaken identification. Pseudo-Jonathan provides us with a translation of almost every verse of the Pentateuch. Unique from other Targums of the Pentateuch in many ways, this Targum is also very much a composite work, but one composed with skill and initiative.

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The Aramaic Bible Volume 19: The Targums of Ruth and Chronicles

Translated by J. Stanley McIvor and Derek R. G. Beattie

One approach to Chronicles would suggest that it was not considered an altogether vital component in the canon, but later it came to play a specific interpretative role. Others suggest that it came to be regarded as the authorized version of the history of Israel. In the Jewish liturgical tradition the Book of Ruth is read at the festival of Shavuot, or Pentecost, and it may be conjectured that the Targum originated in conjunction with this practice. The Targum of Ruth exists in a large number of manuscripts; the eight used in the present work are of European provenance.

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The Aramaic Bible Volume 5B: Targum Pseudo-Jonathan: Deuteronomy

Translated by Ernest G. Clarke

This volume on Deuteronomy represents the last volume of the Pentateuch in the Pseudo-Jonathan series. It includes the translation and notes of Pseudo-Jonathan of Deuteronomy as well a complete index. Many of the methods of translation unique to Pseudo-Jonathan noted in the Genesis, Exodus, Leviticus, and Numbers volumes are also found in Deuteronomy. The editors of Targum Pseudo-Jonathan: Deuteronomy used a creative literary style that resulted in a text with a character independent of the other volumes. The question of when, where, and by whom the targum was composed is unanswerable. The present text of Pseudo-Jonathan is the result of much editing, reediting, copying, and recopying of the "original" manuscript. The only certain fact is the 16th-century date of the present manuscript. Those interested in the Aramaic tradition of biblical interpretation, and students of Jewish studies will find Targum Pseudo-Jonathan: Deuteronomy an invaluable resource.

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The Aramaic Bible Volume 17B: The Targum of Lamentations

Volume 17B

Translated, with an Introduction, by Philip S. Alexander

This work provides a definitive translation into English of the Targum of Lamentations, based on a critical reading of all the extant versions, with textual annotations and extensive notes. An appendix offers, in addition, a translation and annotation of the Yemenite version.

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The Aramaic Bible Volume 15: The Targums Job, Proverbs, and Qohelet

Translated by Céline Mangan, OP, John Healey, and Peter S. Knobel

The Targum of Job is regarded as one of the most enigmatic of targums. The translation used is based on the Cambridge University MS Ee. 5.9, widely regarded as the most important of known manuscripts. This manuscript is followed as closely as possible, including the marginal readings and the Variant Targum[s] incorporated in the text. The primary aim of the Proverbs Targum is to provide an English translation, none having yet been published. A secondary aim is to give an account of the relationship of this targum to the Hebrew text and the other ancient versions, especially the Syriac. Targum Qohelet is a blend of literal translation and midrashic paraphrase. The purpose is didactic, seeking to convey the meaning which is implicit in the text. Thus Qohelet becomes a vehicle to emphasize the importance of Torah study, repentance, prayer, and charity.

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