Phenomenology and the Eucharistic Mass
Phenomenology and the Catholic Eucharistic Mass
G. Wilson
In the study of communications, reaching a common consensus on how to apply a shared and common understanding of communications seems to be a near impossible task. After being introduced to the seven traditions of communications by Craig in his essay “Communication Theory as a Field”, I choose to explore the tradition he categorizes as Phenomenology. My initial understanding on the study of communications were quite limited to the transmission view, dominated by a sender and receiver framework. Interestingly, the transmission model in it’s origin was culturally rooted in religion, and used as a tool for the dissemination of Euro centric religious values and practices globally. With advancement in technology, especially in the 1920’s, the North American perspective on communication shifted the transmission model from religion to science to reflect a multidisciplinary approach in to the study of communications. As a practitioner of what was once the transmission view, the Catholic Church had experienced tremendous religious propagation of its message through forcible transmission all over the world. Based on Craig’s essay, the Catholic Church of today then embodies traits of a ritual view of communication, and is aligned with religious communication, and expression such as fellowship, participation, community, communion, and common faith. The phenomenological model of communication shares characteristics with the ritual view that I will be exploring through the Roman Catholic Eucharistic liturgy.
The phenomenological tradition described by Craig, “...conceptualizes communication as dialogue or the experience of otherness” (p. 217). Communication in this tradition is not rooted in verbal transmission but instead a shared experience on plains that extend beyond tradition verbal or textual communication. For the purpose of this paper phenomenological tradition can be seen as a form of
G. Wilson
In the study of communications, reaching a common consensus on how to apply a shared and common understanding of communications seems to be a near impossible task. After being introduced to the seven traditions of communications by Craig in his essay “Communication Theory as a Field”, I choose to explore the tradition he categorizes as Phenomenology. My initial understanding on the study of communications were quite limited to the transmission view, dominated by a sender and receiver framework. Interestingly, the transmission model in it’s origin was culturally rooted in religion, and used as a tool for the dissemination of Euro centric religious values and practices globally. With advancement in technology, especially in the 1920’s, the North American perspective on communication shifted the transmission model from religion to science to reflect a multidisciplinary approach in to the study of communications. As a practitioner of what was once the transmission view, the Catholic Church had experienced tremendous religious propagation of its message through forcible transmission all over the world. Based on Craig’s essay, the Catholic Church of today then embodies traits of a ritual view of communication, and is aligned with religious communication, and expression such as fellowship, participation, community, communion, and common faith. The phenomenological model of communication shares characteristics with the ritual view that I will be exploring through the Roman Catholic Eucharistic liturgy.
The phenomenological tradition described by Craig, “...conceptualizes communication as dialogue or the experience of otherness” (p. 217). Communication in this tradition is not rooted in verbal transmission but instead a shared experience on plains that extend beyond tradition verbal or textual communication. For the purpose of this paper phenomenological tradition can be seen as a form of
Cited: Craig, Robert T., and Heidi L. Muller. Theorizing Communication: Readings across Traditions. Los Angeles: Sage Publications, 2007. Print.