A Working Theology of the New

Abstract

Click to increase image sizeClick to decrease image size Notes Such as pedagogy; see for example, P. Garrigan et al., “Change in Two Academic Cultures,” in The Management of Independent Learning, eds. J. Taut and P. Knight (London: Cogan Page, 1996). This example is very close to our “Sung Morning Prayer: Songs and Hymns from the Americas” version, arranged by Patrick Evans. Many synopses of this basic pattern exist; this particular one is taken from The Book of Common Worship (PCUSA) (Louisville: Westminster John Knox Press, 1993). Such is the basic message of eco-feminist theologies; for a recent and thoroughgoing presentation of the sort of doctrine of creation I am relying upon, see J. Morales, El ministerial de la creation (Pamplona: Ediciones Universidad de Navarra, 1994). See, for example, John L. Bell, The Singing Thing: A Case for Congregational Song (Glasgow: Wild Goose Publications, 2000). See, for example, Acts 5:20 or Romans 6:4. See, for example, Don Saliers, Worship as Theology: Foretaste of Glory Divine (Nashville: Abingdon Press, 1994); L. A. Hoffman, The Art of Public Prayer: Not for Clergy Only (Washington, D.C.: Pastoral Press, 1988); The Constitution on the Sacred Liturgy (Sacrosanctum concilium) of the Second Vatican Council (promulgated December 4, 1963), re: participation, from Protestant, Jewish, and R.C. points of view respectively. I developed these ideas in “Worship as the Life of God—and Why Participation Matters,” the keynote address for Andover Newton's 2006 Institute of Worship and the Arts (June 2006. Newton Centre, Massachusetts: Andover Newton Theological School). For more on intersubjectivity see Siobhán Garrigan, Beyond Ritual: Sacramental Theology after Habermas (Abingdon: Ashgate Press, 2004). For a recent and broad-ranging discussion of language-formation and worship, see Graham Hughes, Worship as Meaning: A Liturgical Theology for Late Modernity (Cambridge, UK; New York: Cambridge University Press, 2003). See, for example, Leanne McCall Tigert and Maren C. Tirabasi, Transgendering Faith: Identity, Sexuality and Spirituality (Cleveland: The Pilgrim Press, 2004). One study that proposes such fluidity as the new norm for some is Susan Ross's description of Roman Catholic women and their various ritual outlets. Susan Ross, Extravagant Affections: A Feminist Sacramental Theology (New York: Continuum, 1998). See, for example, Ronald L. Grimes, Reading, Writing, and Ritualizing: Ritual in Fictive, Liturgical and Public Places (Washington, D.C.: The Pastoral Press, 1993), throughout, but especially p. 53. See for example, Brian McLaren, A Generous Orthodoxy (London: Zondervan, 2006), 214: “I believe that we must always be reforming, not because we've got it wrong and we're closer and closer to finally getting it right, but because our mission is ongoing and our context is dynamic.”