Liturgy最新文献_第3页

Introduction: Market Dynamics and Worship Technology 导言：市场动态和崇拜技术

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Liturgy Pub Date : 2023-10-02 DOI: 10.1080/0458063x.2023.2258055

Nicholas Zork

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The Uses of Technology in Twenty-First Century Congregational Worship: A Report from the National Congregations Study 技术在 21 世纪公理会崇拜中的应用》：全国教会研究报告

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Liturgy Pub Date : 2023-10-02 DOI: 10.1080/0458063X.2023.2260706

Joseph Roso

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Unmute Yourself: Attentive to God’s Presence: Reflections on the Asbury Outpouring 让自己静下来关注上帝的临在对阿斯伯里倾诉的思考

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Liturgy Pub Date : 2023-10-02 DOI: 10.1080/0458063x.2023.2259769

Jonathan A. Powers

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“Church is the New Radio”: Worship and the WOW Series (1996–2019) "教会是新电台敬拜与哇噢！系列（1996-2019）

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Liturgy Pub Date : 2023-10-02 DOI: 10.1080/0458063X.2023.2259764

J. K. Busman, Deborah Ann Wong

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A Vision-Based Approach to Purchasing Church A/V Systems 基于愿景的教堂音视频系统采购方法

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Liturgy Pub Date : 2023-10-02 DOI: 10.1080/0458063X.2023.2260710

Chris Reed

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The Evolution of Information About Worship-related Technology: Insights from a Long-time Insider 与崇拜有关的技术信息的演变：长期业内人士的见解

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Liturgy Pub Date : 2023-10-02 DOI: 10.1080/0458063X.2023.2260703

Brian Blackmore

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Creative Methodologies and New Media Ecologies 创意方法论与新媒体生态

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Liturgy Pub Date : 2023-10-02 DOI: 10.1080/0458063X.2023.2259763

Uday Mark Balasundaram

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What to Consider before Upgrading Your Congregations’ Worship Technology 升级会众崇拜技术前应考虑的事项

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Liturgy Pub Date : 2023-10-02 DOI: 10.1080/0458063x.2023.2260701

Todd Stout

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UnMute Yourself: Surfing the Synthesis of the Academic and Pastoral 解开沉默：学术与田园的综合冲浪

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Liturgy Pub Date : 2023-07-03 DOI: 10.1080/0458063x.2023.2224159

Michelle K. Baker-Wright

{"title":"UnMute Yourself: Surfing the Synthesis of the Academic and Pastoral","authors":"Michelle K. Baker-Wright","doi":"10.1080/0458063x.2023.2224159","DOIUrl":"https://doi.org/10.1080/0458063x.2023.2224159","url":null,"abstract":"One of the things that drew me to the discipline of liturgical studies was the way in which scholars in the field modeled a deep commitment to pastoral practice and to understanding how rite and ritual plays out in everyday life. I was inspired by the way they formulated intelligent reflection and analysis with a mindfulness toward the spiritual welfare of actual people and communities of faith. Perhaps for these reasons, I have cringed to find that, in many denominational contexts, a tension still exists between the “academic” and the “pastoral,” with these terms often being pitted against each other in discussions surrounding job searches, pastoral practices, and styles of leadership. Sometimes the implication is conveyed that to be “academic” is somehow to be less concerned with pastoral facets of ministry and that those inclined toward the “pastoral” are more generous and attuned to the nuances of human experience. Or, in a reversal of hierarchies, the “pastoral” is conflated with a certain intellectual sloppiness, as if compassionate practice requires a suspension of critical analysis. Of course, I am oversimplifying a bit to make a point. But not as much as I wish I was. I have been thinking about this false dichotomy often as I have navigated a number of poignant, sometimes joyful and sometimes heartbreaking pastoral situations and rites. I’ve found that having theoretical grounding in the dynamics of how people engage ritual and symbol gives me a more patient and inquiring spirit. I am less inclined to see liturgical conflicts in congregational settings as contested sites of control and more as particularly saturated hermeneutical hot spots. Or, to speak more colloquially, the places where people fight for control over liturgical issues are places that matter for some reason. And discovering what is at stake for people is a pastoral map into their souls and spirits, provided we are willing to listen and observe. At its best, training in liturgy, sacrament, and worship informs and deepens pastoral care rather than being a boutique pursuit or an ephemeral exercise. I have found that phrases that once seemed intriguing but esoteric have offered robust theoretical frames to carry the unthinkable. One such phrase that comes to mind is Nathan Mitchell’s description of the “inexhaustible ‘excess’ that is always ‘pointed to’ or ‘hinted at’ by the symbol but never fully or finally disclosed.” I once sat with this for hours and analyzed it. It made much more sense to me recently when I officiated at a funeral for a young person whose life ended much too soon, when no words were adequate, and yet it was my job to find some. Every symbol seemed tasked with carrying the impossible weight of the grief of a community. This idea that symbols of hope and resurrection—a paschal candle, a pall, the flowers carefully and lovingly arranged by those who were bereft—could never fully disclose hope and love, but could indeed point to these in part, proved invalu","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45132716","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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“What Is Not Assumed Is Not Redeemed”: Worship Lifestyle Branding at Bethel Church “不被假定就不被救赎”:伯特利教会的敬拜生活方式品牌化

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Liturgy Pub Date : 2023-07-03 DOI: 10.1080/0458063X.2023.2224157

Emily Snider Andrews

{"title":"“What Is Not Assumed Is Not Redeemed”: Worship Lifestyle Branding at Bethel Church","authors":"Emily Snider Andrews","doi":"10.1080/0458063X.2023.2224157","DOIUrl":"https://doi.org/10.1080/0458063X.2023.2224157","url":null,"abstract":"It’s no secret: some outside its sphere find evangelicalism’s megachurch, contemporary worship problematic. Accounts vary, but at their center many criticisms dismiss it as a public expression of cop-out Christianity, the kind neglecting Scripture’s call to not be “conformed to the patterns of this world” (Rom. 12:2, CEB). In this view, contemporary worship and its corresponding faith-world embodies, at best, a superficial, feeling-based spirituality swayed by the latest, commercially-driven trends and, at worst, the corrupt excesses of our culture’s consumerism, individualism, and even narcissism—those aspects that Christians, it is assumed, should rally against. As this narrative is told, the cultural ethos of consumption would be unquestionably incongruent with the gospel’s message. There is no shortage of energy spent portraying evangelicals as those who have commodified their worship, guided by the desires of individual consumers rather than the Christian tradition, the common good, and much less Godself. Even so, those evangelical ecclesial contexts have emerged alongside the rise of consumerism as a dominant cultural ethos that have become known for their vibrancy in the twenty-first century. The evangelical megachurch, chiefly recognized by its contemporary worship, has emerged as a novel, yet enduring phenomenon thoroughly debunking notions of contemporary culture’s assumed disenchanted, secularized condition. As described in this essay, evangelical faith is tailored specifically to the same consumption culture that has been lambasted as antithetical to faithful Christianity, and yet is shown as generating a comprehensive way of being-in-the-world in which adherents understand their faith-world to be congruent with their “real life” world. By attending to consumer culture’s practices of marketing and branding, particularly through worship practices of the megachurch, evangelical identity is formed for both the individual devotee and the particular community. For adherents, this gives way to a lifestyle that makes sense of the cultural resources and experiences available to them, resulting in a faith that is accepted as relevant and vibrant. The worship-rooted lifestyle corresponds to a supernatural reality that is just as real and true as the natural one. To focus on how the evangelical megachurch’s adoption of consumer culture’s branding and marketing practices enables a vital faith in the twenty-first century, I will attend to the case of internationally known and market-oriented Bethel Church of Redding, California. At Bethel, worshipers engage liturgical practice as a lifestyle brand, one that shapes all aspects of life both inside and outside the Church, offering [re]enchantment to an allegedly disenchanted world. Understood in this light, liturgical formation at Bethel Church nourishes the whole life of the worshiper, who is revealed to be much more than a shopper-consumer. Furthermore, I explain","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44912704","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0