E. Byron Anderson – författare

In 1979 liturgical theologian Don Saliers published an essay challenging both the Church's and the theological academy's understanding of the relationship between liturgy and ethics. Liturgy and the Moral Self seeks to honor Saliers by responding to his prophetic and prescriptive invitation to theological work that is framed in terms of the double–focus of Liturgy - the glorification of God and the sanctification of [humanity]."Thematically grouped, this symposium engages a variety of theological disciplines in the effort to understand and enVision how liturgy, spirituality, and aesthetics entail practices that enable people to develop into active Christians worthy of the Gospel. Saliers' essay and its argument guide the symposium in exploring several of its aspects from a diversity of perspectives (theological disciplines, denominations, genders, generations).Intended for pastoral ministers, as well as faculty and students of seminary and graduate programs, Liturgy and the Moral Self features Saliers' provocative essay, an introductory chapter, and sections on liturgical theology, the formation of character, and word and music - each with a single-page introduction to the chapters that follow. Chapters are "Liturgy and Ethics: Some New Beginnings," by Don Saliers; "Christianity and Cultus," by Gordon Lathrop; "Recovering Traditions: Liturgy in Society," by Bruce Morrill, S.J.; "Practical Insights in the Wesleyan Theology of Sanctification," by Henry Knight, III, and Steven Land; "Tradition and Change in Protestant Worship," by James White; "Gestures of the Self," by E. Byron Anderson; "Life as Prayer: Contemplation and Action," by Peter Fink, S.J.; "Truthfulness and Vulnerability: Spirituality as Radically Honest Autobiography," by Roberta Bondi; "The Whole of the Saints' Life as Prayer," by Mary Stamps; "Worship and Character in Late-Modern Society," by Staley Hauer was;"Liturgical Music: The Aesthetic and Prophetic Embrace," by Paul Westermeyer; "The Character of Liturgical Language," by Gal Ramshaw; and "To Sing, To Believe, and To Practice," by Brian Wren.E. Byron Anderson, holds a PhD from Emory University. He is an assistant professor of worship at Christian Theological Seminary, Indianapolis, Indiana, and the author of several publications, including the teacher's guide to Belief and Belonging: Living and Celebrating the Faith, published by The Liturgical Press.Bruce T. Morrill, SJ, holds the Edward A. Maloy Chair of Catholic Studies in the divinity school at Vanderbilt University where he is also Professor of Theological Studies. In addition to numerous journal articles, book chapters, and reviews, he has published several books, most recently Encountering Christ in the Eucharist: The Paschal Mystery in People, Word, and Sacrament (Paulist Press, 2012). His most recent book with liturgical Press is Divine Worship and Human Healing: Liturgical Theology at the Margins of Life and Death Pueblo/Liturgical Press, 2009)."

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."