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Bad worship produces bad theology, and bad theology produces an unhealthy church. In Liturgical Theology, Simon Chan issues a call to evangelicals to develop a mature theology of the church--an ecclesiology that is grounded in the church's identity as a worshiping community. Evangelicals, he argues, are confused about the meaning and purpose of the church in part because they have an inadequate understanding of Christian worship. As a remedy for this ailment, Chan presents a coherent theology of the church that pays particular attention to the liturgical practices that have constituted Christian worship throughout the centuries. With a seasoned eye and steady hand, he guides the reader through these practices and unpacks their significance for theology, spirituality and the renewal of evangelicalism in the postmodern era. Chan's proposal advances the conversation among evangelicals regarding the relationship between theology and worship. In contrast to some theologians who have tended to emphasize a sociological analysis, Chan argues that we need to consider what is essential to the church's theological identity. Drawing on the larger Christian tradition, Chan argues that we discover that identity primarily in the structure and significance of Christian worship.
What is the relationship of liturgy to theology? The author describes the economic nature of liturgy in order to reimagine cosmology, sacrifice, the figural reading of Scripture, and metaphysical realism where liturgy itself enacts an apocalypse of transcendent realities.
"Liturgical Theology" is often a convenient label for any theology that has loosely to do with worship or Eucharist. In this innovative book, David Fagerberg distinguishes liturgical theology from a general theology of worship. He proposes two defining attributes of liturgical theology: (1) "lex orandi": It is manifested in the Church's historical rites. (2) "theologia prima": It is theology done by the liturgical community. Theologia Prima is a thorough revision of Dr. Fagerberg's groundbreaking, What Is Liturgical Theology? A Study in Methodology (1992). It contains three new chapters as well as well as more anecdotal material derived from Dr. Fagerberg's extensive experience as a teacher and theologian.
Nearly everything that theologians write on liturgy, Father Kavanagh notes, is often called liturgical theology, although on closer examination such works appear to be either dogmatic theologies about the liturgy or systematic theologies making use of liturgical data. None truly reflects how liturgy shapes theology or is theology or even relates to theology. This work is Father Kavanagh's effort to substantiate the existence of a truly liturgical theology. It will raise almost as many questions as it answers, but it will also further insight into theology and liturgy as it assays their relationship.
Worship is at the heart of the Christian faith. This applies equally to all denominations. For that reason it is all the more important that the ordering of worship and its place in the life of the church is regularly rewritten and reinterpreted. This volume--based on the third, completely revised German edition from 2013 by two of the foremost liturgical scholars in Germany--offers a contemporary, comprehensive introduction to the foundations for the study of liturgy today, one from which scholars and students in the English-speaking world can also profit. Beyond appealing to students of liturgy and theology, this book reaches out to everyone who wants to know more about the liturgical essence and dimensions of the church.
The author has tried to define liturgical theology, noting especially its progress beyond liturgics, the study and comparison of texts, and showing how the dynamic realism of the Eucharistic liturgy has been often obscured in popular liturgical piety. These themes are developed in reference to the Ordo or shape of worship as it evolved in the Orthodox Church, from the very earliest years down to the 'crystallization' of worship in Byzantine Orthodoxy in the ninth-twelfth centuries.
Everyday worship practices—from praying the rosary to moments of recognizing the beauty of God's creation, from being moved by the power of music to praying Vespers on an iPad—not only take place at different locations and during different days of the week but also dynamically interact with one another. The Liturgy of Life examines the interrelationship between the practice of Sunday Eucharist and the many nonofficial worship practices that mark the everyday lives of Christians who continually negotiate the boundaries of official teaching on liturgy. Drawing on the writings of theologians and sociologists of lived religion and data from an ethnographic research project, this timely work stretches the contextual horizon of liturgical scholarship and presents a provocative and dynamic paradigm of Christian worship for the twenty-first century.
In The God We Worship Nicholas Wolterstorff takes a ground-up approach to liturgical theology, examining the oft-hidden implications of traditional elements of liturgy. Given that no liturgy has ever been composed from scratch, Wolterstorff argues that the assumptions taken into worship are key to perceiving the real depths of historical Christianity s understanding of God. Across the liturgies of the Orthodox, Catholic, Episcopal, Lutheran, and Reformed churches, Wolterstorff highlights theologically neglected elements of God, such as an implicit liturgical understanding of God as listener. A dissection of liturgy is not only interesting, Wolterstorff argues, but crucial for reconciling differences between the God studied by theologians and the God worshiped by churchgoers on Sunday.
Some think that liturgy is formal, public, and for ordinary people, while mysticism is uncontrollable, private, and for extraordinary saints. Is there a connection between the two? In this volume, David Fagerberg proposes that mysticism is the normal crowning of the Christian life, and the Christian life is liturgical. We intuitively sense that liturgy and theology and mysticism have an affinity. Liturgical theology should reveal liturgy’s mystical heart. Liturgical theology asks “What happens in liturgy?” and liturgical mysticism asks “What happens to us in liturgy?”, and perfects our interior liturgy. In Liturgical Mysticism, Fagerberg directs the reader to look fixedly at Christ, who is the Mystery present in liturgy, and who bestows his resurrection power upon his adopted children. “In a time where both too wild and too mild spiritualities abound, it is audacious to put forward a book on liturgical mysticism. [This book] continues to enrich liturgical theology by amplifying its horizon and solidifying the foundation on which it rests.” Joris Geldhof Katholieke Universiteit Leuven
This essay is centered around five questions: (i) What is the proper place of liturgical theology? (ii) Which evolutions have there been in the past and which current tendencies are there in the field of liturgical theology? (iii) Which contents must liturgical theologians focus on? (iv) How can liturgical theologians engage in research? And (v): How can liturgical theology appropriately respond to what happens in Church and society? Each question corresponds with one part. The rationale behind ordering the content of this essay in this way is the following: starting from a reflection about the non-evident place of liturgical theology, an attempt is made to give it a fitting profile again on the basis of its genealogy in the Liturgical Movement. Correspondingly, liturgical theology can be considered a full-fledged research program, which does not simply deal with Christian rituals, festivals and sacraments, but with the core of Christian faith.