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These volumes provide creative and provocative analysis of each of the Church's seven sacraments.
Worship and Christian Identity argues that sacramental and liturgical practices are the central means by which a church shapes the faith, character, and consciousness of its members. Consequently, for any church to set aside such practices as outdated or irrelevant is to set aside the means by which the church nurtures and sustains its theological identity. From this perspective, Anderson explores the following questions: What is the relationship between worship and belief? What is the relationship between corporate worship and the formation of Christian persons and communities? What is the relationship between worship and our knowledge of ourselves, our world, and God? How might our attention to the reform and renewal of worship and sacramental practice provide a framework for theological, evangelical, and sacramental renewal? Questions of sacramental practice, inclusive or transformative language, and the renewal of congregational hymnody have been largely displaced by marketing questions and conflicts between "traditional" and "contemporary" worship. The hour of worship is subdivided now into increasingly specialized "target audiences" of singles, seekers, boomers, and "X-ers" with worship carefully packaged as "traditional" or "contemporary." What at various points has been understood as a "means of grace" is now seen primarily as a "means of numerical growth." Missing in the conflict between "traditional" and "contemporary" worship is significant discussion of what is at stake for the identity of Christian persons and communities in the shape and practice of worship. Perhaps more surprising, discussion of the theological shape and practice of worship also has been absent in discussions concerning theological standards. These absences suggest that for many in the church today, worship is a means for expressing a community's belief but has little to do with the shape and character of that belief. The assumption that worship is only or primarily a pragmatic means for expressing a community's belief stands in sharp contrast to the Christian tradition. This assumption also contrasts with the insights provided by recent work in ritual studies, psychology, and faith development. Worship and Christian Identity is an important book for faculty and students in seminary and graduate programs in liturgical studies and religious education, particularly those interested in the relationships between liturgical studies and practical theology, ritual studies and liturgical theology, as well as the role of worship in Christian formation. Chapters are "Making Claims About Worship," "Worship as Ritual Knowledge," "Worship as Ritual Practice," "Trinitarian Grammar and the Christian Self," "Trinitarian Grammar and Liturgical Practice," and "A Vision of Christian Life."
Theology is inherently theatrical, rooted in God's performance on the world stage and oriented toward faith seeking performative understanding in the theatre of everyday life. Following Hans Urs von Balthasar's magisterial, five-volume Theo-Drama, a growing number of theologians and pastors have been engaging more widely with theatre and drama, producing what has been recognized as a "theatrical turn" in theology. This volume includes thirteen essays from theologians and pastors who have contributed in distinct ways to this theatrical turn and who desire to deepen interdisciplinary dialogue between theology and theatre. The result is an unprecedented collection of essays that embodies and advances theatrical theology for the purpose of enriching theological reflection and edifying the church.
This introductory book for students and general readers sheds fresh light on the study of liturgy and worship, reflecting important new directions in contemporary research. The contributors, who are at the forefront of teaching and research in the United Kingdom, United States, and Ireland and who represent a variety of denominations, offer multiple insights into a range of topics neglected by traditional approaches. The book is divided into themed sections, influenced by developments in scholarly methodologies in the social sciences, anthropology, philosophy, and linguistics, building on previous textual and historical foundations. Significantly, The Study of Liturgy and Worship has also taken inspiration from the growth of ecumenical dialogue and exchange in recent years. Academics have praised the book for “its accessibility and clarity”; “the personal tone and examples given by the authors”; “its easy adaptability to both an advanced undergraduate and master’s level usage”; “’inspired’ organization”; and how “it addresses the themes [of] my introductory course . . . [and my] advanced seminars with PhD students.”
In this seminal treatise, Peter J. Leithart argues that the coming of the New Creation in Jesus Christ has profound and revolutionary implications for social order, implications symbolized and effected in the ritual of baptism. In Christ and Christian baptism, the ancient distinctions between priest and non-priest, between patrician and plebian, are dissolved, giving rise to a new humanity in which there is no Jew nor Greek, slave nor free, male nor female. Yet, beginning in the medieval period, the church has blunted the revolutionary force of baptism, and reintroduced antique distinctions whose destruction was announced by the gospel. Leithart calls the church to renew her commitment to the gospel that offers "priesthood to the plebs."
For decades, Gail Ramshaw has lent her liturgical and theological creativity to the church's life in worship. Her past-presidency of the North American Academy of Liturgy is a signal of her gravitas in the academy, not to mention the more than two dozen books she has produced. For the churches--and not only her own Evangelical Lutheran Church in America--she has, internationally and ecumenically, and in part through active involvement in the World Council of Churches (WCC), had her work included in the ritual books of many traditions around the world. Here, in a fitting recognition of a life of scholarship and reflection, is an esteemed collection of writing by liturgical and homiletical scholars honoring and engaging with Gail Ramshaw's work and extending it further to new questions, contexts, and concerns. The volume is organized around the key themes of Ramshaw's work: lectionary patterns, prayer forms, and theological horizons.
Skepticism about Christianity abounds. Building on the work of Charles Taylor, Ian S. Markham argues that contemporary skepticism is more a mood than an intellectual repudiation of Christian theology. In its attempt to accommodate science, the church too often opts for deistic responses that take the spiritual out of the material. Against this response, Markham argues for a rich, imaginative account of the world that is grounded in Christian revelation, and affirms spiritual causation, angels, and the reality of the saints. It is a clarion call for the Western church to learn from the church in the Global South and create a rich theology that lives up to its professed values as a genuinely inclusive church.
A companion volume essays to the Rites of Christian Initiation above.
In the course of a teaching and writing career cut too short, Mark Searle (1941-1992) provided a worthy contribution to the study of liturgy. The breadth of his liturgical interests and his desire to integrate a wide range of academic areas with the study of liturgy mark this scholar as a gifted thinker and author, arguably a pioneer. In Rehearsing God's Just Kingdom, Stephen S. Wilbricht explores Searle's basic conviction that liturgy represents, rehearses, and forms in its participants the essential commitments of the Christian community. Searle called for the church's liturgy to be embraced as a rehearsal that is performed over and over, again and again, until it is practiced perfectly in the kingdom of heaven. In an age when so much depends on instant gratification and in which institutional commitment is often held in contempt, Searle's thinking provides an avenue for liturgical renewal that hinges upon a respect for and trust in ritual forms and behavior.