Louis Weil looks back on his work shaping the liturgical life of the Episcopal Church through his involvement with the development of The 1979 Book of Common Prayer— and looks forward to the future of the church and its liturgical life. Through stories and first-person anecdotes, Weil does “narrative theology” as only he can. Although most points of reference are to the 1979 BCP, the book is aiming at a more fundamental level—not just Episcopal or even Anglican liturgy, but liturgical rites as such: how do they “do what they do”?—or NOT do when they are done badly! “Liturgical Sense” is two dimensional: both the “common sense” of liturgical rites and also their “aesthetic sense.” It is Dr. Weil’s contention that in American culture we have an inherent inability to “think symbolically.” Dr. Weil seeks to encourage a return to “liturgical sense” across the church.

Louis Weil looks back on his work shaping the liturgical life of the Episcopal Church through his involvement with the development of The 1979 Book of Common Prayer— and looks forward to the future of the church and its liturgical life. Through stories and first-person anecdotes, Weil does “narrative theology” as only he can. Although most points of reference are to the 1979 Book of Common Prayer, the book is aiming at a more fundamental level—not just Episcopal or even Anglican liturgy, but liturgical rites as such: how do they “do what they do”?—or NOT do when they are done badly! “Liturgical Sense” is two dimensional: both the “common sense” of liturgical rites and also their “aesthetic sense.” It is Dr. Weil’s contention that in American culture we have an inherent inability to “think symbolically.” Dr. Weil seeks to encourage a return to “liturgical sense” across the church.

While taught by Vatican II, the “sense of the faith” (sensus fidei) has had little official impact in the Catholic Church. What would the church look like if it took this conciliar teaching to heart? To address this neglect, John Burkhard locates the historical roots of the teaching and its emergence at Vatican II. It attempts to better understand the “sense of the faith” in the light of other fundamental teachings of the council and challenges the hierarchical church to invite all the faithful to rightfully participate in the prophetic ministry of the whole church, closely allied with Pope Francis’s call for a more synodal church.

This incomparable volume presents a comprehensive exploration and explanation of medieval liturgical celebrations. The reverent prayers, hymns and rubrics used in the Middle Ages are described in detail and interpreted through the commentary of scholars from the same time period, the era which is also known as the "Age of Faith". Collected here is a wide range of ceremonies, encompassing the seven sacraments, the major feasts of the liturgical year (such as Christmas, Easter, and Corpus Christi), and special liturgical rites (from the coronation of the pope to the blessing of expectant mothers). The sacred celebrations have been drawn from countries across western and central Europe-from Portugal to Poland-but particular attention has been given to liturgical texts of medieval Spain, which until now have received relatively little attention from scholars. Historian James Monti has done exhaustive research on medieval liturgical manuscripts, early printed missals, and the writings of medieval liturgists and theologians so that the treasures they contain can inspire a sense of the sacred in future generations of Catholics.

Evangelicals, Simon Chan argues, are confused about the meaning and purpose of the church in part because they have an inadequate understanding of Christian worship. He calls evangelicals to develop a theology of worship that is grounded in a theology of the church. He guides the reader through worship practices and their significance for theology, spirituality and the renewal of evangelicalism in the postmodern era.

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

How does the mind experience the sacred? What biological mechanisms are involved in mystical states and trances? Is there a neurological basis for patterns in comparative religions? Does religion have an evolutionary function? This pathbreaking work by two leading medical researchers explores the neurophysiology of religious experience. Building on an explanation of the basic structure of the brain, the authors focus on parts most relevant to human experience, emotion, and cognition. On this basis, they plot how the brain is involved in mystical experiences. Successive chapters apply this scheme to mythmaking, ritual and liturgy, meditation, near-death experiences, and theology itself. Anchored in such research, the authors also sketch the implications of their work for philosophy, science, theology, and the future of religion.