Die 1983 Afrikaanse Bybelvertaling in die lig van huidige tendense en behoeftes by A. H. Snyman

“…It has also become apparent, however, that the 1983 translation is not suitable for liturgical use in all Afrikaans-speaking churches. In line with the  experience of the new Dutch translation project, there is a specific need for a translation that reflects the literary forms and structures of the source texts and retains as much as possible imagery and metaphor, if functional, in contemporary Afrikaans. …”
Get full text

HISTORICAL DEVELOPMENT OF THE ORANYAN CULTURAL FESTIVAL IN NEW OYO: A STRATEGIC MEASURE TO PRESERVE YORÙBÁ ANTIQUITIES IN THE 21ST CENTURY by OYEDOKUN MOJEED OYETUNJI, AKANBI SHOLA AHMED, ADEYEMI KAMIL HAMZAH

“…The event, since its commencement, has uniquely portrayed Yorùbá cultural values, mainly to present Yorùbá cultural values from a historical perspective against Eurocentric views, and characterised by handmade attire, sculptures, liturgical objects and other traditional instruments. …”
Get full text

The Gǝʿǝz Manuscripts Collection from the Monastery of Däbrä Ṣǝyon (Abunä Abrǝham, Tǝgray, Ethiopia) by Hagos Abrha Abay

“…Seventy-two Gǝʿǝz manuscripts, most of which of hagiographical and liturgical genre, are kept in the church. All were digitized, foliated, with quire number and structure sorted out in 2018, via a project carried out by the St Yared Center for Ethiopian Philology and Manuscript Studies (SYCEPMS) of Mekelle University. …”
Get full text

Making Maoshan Great Again: Religious Rhetoric and Popular Mobilisation from Late Qing to Republican China (1864–1937) by Qijun Zheng

“…Through a detailed analysis of primary sources, including editions of the <i>Maoshan Gazetteer</i>, liturgical manuals such as the scripture (<i>jing</i> 經), litany (<i>chan</i> 懺), and performative texts such as the precious scroll (<i>baojuan</i> 寶卷) of the Three Mao Lords, this study identifies six key rhetoric strategies employed by Maoshan Daoists, using the acronym IMPACT: (1) Incorporation: Appending miracle tales (<i>lingyan ji</i> 靈驗記) and divine medicine (<i>xianfang</i> 仙方) to address immediate and practical needs of contemporary society; (2) Memory: Preserving doctrinal continuity while invoking cultural nostalgia to reinforce connections to traditional values and heritage; (3) Performance: Collaborating with professional storytellers to disseminate vernacularized texts through oral performances, thereby reaching broader audiences including the illiterate. (4) Abridgment: Condensing lengthy texts into concise and accessible formats; (5) Canonization: Elevating the divine status of deities through spirit-writing, thereby enhancing their religious authority; (6) Translation: Rendering classical texts into vernacular language for broader accessibility. …”
Get full text

Notation publications in the context of musical life in Lithuania in the XVI-XVII centuries by Jūratė Trilupaitienė

“…That a Gregorian chant hymnal was not published until the very middle of the 17th century was largely due to the fact that the Lithuanian Catholic Church was answerable to higher authorities in Poland, which supplied them with most of the liturgical printed material they needed. In the first half of the 17th century, when the Counter-Reformation in Lithuania ended, the Jesuit Academy of Vilnius (founded 1579) began to concern itself with the teaching of Gregorian chant. …”
Get full text

Les vestiges fauniques de la rue Lecointre à Reims/Durocortorum : une carrière utilisée comme dépotoir by Frédéric Poupon

“…The close link, whether topographical or liturgical, between these two buildings precludes neither. …”
Get full text

Toward Inculturated Preaching by Michael E. Connors

Get full text