A Sociological History of Christian Worship

Abstract

In this book the 2000 year history of Christian worship is viewed from a sociological perspective. Martin Stringer develops the idea of discourse as a way of understanding the place of Christian worship within its many and diverse social contexts. Beginning with the Biblical material the author provides a broad survey of changes over 2000 years of the Christian church, together with a series of case studies that highlight particular elements of the worship, or specific theoretical applications. Stringer does not simply examine the mainstream traditions of Christian worship in Europe and Byzantium, but also gives space to lesser-known traditions in Armenia, India, Ethiopia and elsewhere. Offering a contribution to the ongoing debate that breaks away from a purely textual or theological study of Christian worship, this book provides a greater understanding of the place of worship in its social and cultural context.

Liturgie as ontmoetingsruimte waar Christelike identiteit en lewenswyse gevorm word

“…Drie primêre vrae, wat handel oor 'n persoonlike ontmoeting met die Here tydens 'n erediens, 'n ontmoeting met 'n mede-lidmaat tydens die erediens, en die missionale impak van die erediens, is aan die lidmate gestel. Die persoonlike onderhoude was daarop gerig om die wyse waarop dié medenavorsers die erediensgebeure toeëien, te verreken in die ondersoek, as aanvulling van die literatuurstudie (Stringer 2005;Wepener 2009:22).…”

Liturgical inculturation or liberation? A qualitative exploration of major themes in liturgical reform in South Africa

“…In her book on the healing ministry of Archbishop Milingo and with reference to the arrival of Christianity in the history of Zambia, Gerrie Ter Haar (1992) makes important observations regarding women, ritual and power. Here it could be meaningful to refer to Stringer's (2005) work A sociological history of Christian worship in which he, following Foucault, identified a so-called demotic discourse in Christian worship during the Late Medieval times when the people themselves started to perform liturgical rituals apart from the authorities of the day. In an attempt to regain some of the lost power, they found solace in the liturgical ritual of spirit possession (Ter Haar 1992:126).…”

Die erediens as fees of die fees as erediens?: �n Andrew Murray pryswenner �n kwarteeu later herlees

“…Natuurlik hang dit af hoe jy fees definieer, maar hier werk ons eers met die populêre gebruik van die woord as opwindend, jolig, genotvol, vermaaklik en uitbundige viering. Ons is van mening dat hierdie verstaan van die konsep 'fees' in ons eie dag so dominant geword het dat ons saam met Martin Stringer (2005) stem dat hier al sprake is van 'n dominante diskoers van globalisering en verbruikerisme. 2 Die versugting na fees het ook die wyse waarop die erediens ingerig word en insgelyks die smaak van baie erediensgangers in ons eie dag fundamenteel beïnvloed.…”