Mainstream philosophy of religion has primarily focused on the truth and justification of religious beliefs even though belief is only one small facet of religious life. This collection remedies this by taking practice and embodied action seriously as fundamental elements of any philosophy of religion. Emerging and established voices across different philosophical traditions come together to consider religious actions, including public worship, from perspectives such as trauma and social ontology, sound and silence, and knowledge and hope. Embodied religious practice is viewed through the lens of liturgy, intrinsically connecting religious rituals to human existence to show clearly that, no matter where one finds oneself in terms of the so-called 'analytic-continental' divide, philosophy of religion must be concerned with more than just beliefs if it is to adequately deal with the subject matter of 'religion.' The purpose of these studies is not to reject what has gone before but to expand the focus of philosophy of religion. This approach lays the groundwork for investigations into how beliefs are situated in our theological, moral, and social frameworks. For any philosophy of religion student or scholar interested in how thinking and living well are intimately related, this is a go-to resource. It takes seriously the importance of historical religious traditions and communities, opening the space for cross-cultural and interdisciplinary debates.

Mainstream philosophy of religion has primarily focused on the truth and justification of religious beliefs even though belief is only one small facet of religious life. This collection remedies this by taking practice and embodied action seriously as fundamental elements of any philosophy of religion. Emerging and established voices across different philosophical traditions come together to consider religious actions, including public worship, from perspectives such as trauma and social ontology, sound and silence, and knowledge and hope. Embodied religious practice is viewed through the lens of liturgy, intrinsically connecting religious rituals to human existence to show clearly that, no matter where one finds oneself in terms of the so-called 'analytic-continental' divide, philosophy of religion must be concerned with more than just beliefs if it is to adequately deal with the subject matter of 'religion.' The purpose of these studies is not to reject what has gone before but to expand the focus of philosophy of religion. This approach lays the groundwork for investigations into how beliefs are situated in our theological, moral, and social frameworks. For any philosophy of religion student or scholar interested in how thinking and living well are intimately related, this is a go-to resource. It takes seriously the importance of historical religious traditions and communities, opening the space for cross-cultural and interdisciplinary debates.

A distinguished philosopher examines the nature of liturgy and explores God's call to Christians to improvise as living works of art.

This study provides a philosophical analysis of different types of religious experience, focusing on the lived experience of religion.

Christian worship is always undergoing change as it adapts to particular contexts and concerns. This collection of essays explores ways: 1) that liturgical change happened to address particular historical and theological concerns; 2) that worship and preaching are currently undergoing transition; and 3) that aspects of worship are in need of transformation in order to address primary issues of our time with a focus on environmental and ecological concerns. Spacial attention is paid to the role of the Sacraments and to preaching with an emphasis on the need to connect worship with daily life. These essays show readers ways that liturgical renewal worked in the past as well as offer a persuasive case for continual renewal that responds to key issues in our contemporary lives.

This essay is centered around five questions: (i) What is the proper place of liturgical theology? (ii) Which evolutions have there been in the past and which current tendencies are there in the field of liturgical theology? (iii) Which contents must liturgical theologians focus on? (iv) How can liturgical theologians engage in research? And (v): How can liturgical theology appropriately respond to what happens in Church and society? Each question corresponds with one part. The rationale behind ordering the content of this essay in this way is the following: starting from a reflection about the non-evident place of liturgical theology, an attempt is made to give it a fitting profile again on the basis of its genealogy in the Liturgical Movement. Correspondingly, liturgical theology can be considered a full-fledged research program, which does not simply deal with Christian rituals, festivals and sacraments, but with the core of Christian faith.

How do space and architecture shape liturgical celebrations within a parish? In Theology and Form: Contemporary Orthodox Architecture in America, Nicholas Denysenko profiles seven contemporary Eastern Orthodox communities in the United States and analyzes how their ecclesiastical identities are affected by their physical space and architecture. He begins with an overview of the Orthodox architectural heritage and its relation to liturgy and ecclesiology, including topics such as stational liturgy, mobility of the assembly, the symbiosis between celebrants and assembly, placement of musicians, and festal processions representative of the Orthodox liturgy. Chapters 2–7 present comparative case studies of seven Orthodox parishes. Some of these have purchased their property and built new edifices; Denysenko analyzes how contemporary architecture makes use of sacred space and engages visitors. Others are mission parishes that purchased existing properties and buildings, posing challenges for and limitations of their liturgical practices. The book concludes with a reflection on how these parish examples might contribute to the future trajectory of Orthodox architecture in America and its dialogical relationship with liturgy and ecclesial identity.