In a moment in our history beset with grave doubts, Erik H. Erickson inquires into the nature and structure of the shared visions which invigorate some eras and seemed so fatefully lacking in others. He illustrates the human propensity for play and vision, from the toy world of childhood to the dream life of adults, and from the artist's imagination to the scientist's reason. Finally, he enlarges on the origins and structure of one shared vision of universal significance, namely, the American Dream. Such a worldview, he concludes, consists of both vision and counter vision (political and religious, economic and technological, artistic and scientific) which vie with each other to give a coherent meaning to shared realities and to liberate individual and communal energy. Erickson postulates that a space-time orientation provided by a viable worldview is, complimentary to the inner work of the individual psyche and is attuned to its multiple functions. In a central chapter, the author links the phylogeny and the ontogeny of worldviews by describing stages in the ritualization of everyday life—that is, the interplay of customs (including the use of language) with from birth to death convey and confirm the "logic" of the visions predominant or contending in a society. He emphasizes the playful and yet compelling power of viable ritualization to connect individual growth with the maintenance of a vital institutions; but he also illustrates the fateful tendency of human interplay to turn into self-deception and collusion, of ritualization to become deadly ritualism—and of visions to end in nightmares of alienation and distraction. Erickson advocates the pooling of interdisciplinary insights in order to clarify the conscious and unconscious motivation which works for or against the more universal and more insightful worldview essential in a technological age.

Worship and Christian Identity argues that sacramental and liturgical practices are the central means by which a church shapes the faith, character, and consciousness of its members. Consequently, for any church to set aside such practices as outdated or irrelevant is to set aside the means by which the church nurtures and sustains its theological identity. From this perspective, Anderson explores the following questions: What is the relationship between worship and belief? What is the relationship between corporate worship and the formation of Christian persons and communities? What is the relationship between worship and our knowledge of ourselves, our world, and God? How might our attention to the reform and renewal of worship and sacramental practice provide a framework for theological, evangelical, and sacramental renewal? Questions of sacramental practice, inclusive or transformative language, and the renewal of congregational hymnody have been largely displaced by marketing questions and conflicts between "traditional" and "contemporary" worship. The hour of worship is subdivided now into increasingly specialized "target audiences" of singles, seekers, boomers, and "X-ers" with worship carefully packaged as "traditional" or "contemporary." What at various points has been understood as a "means of grace" is now seen primarily as a "means of numerical growth." Missing in the conflict between "traditional" and "contemporary" worship is significant discussion of what is at stake for the identity of Christian persons and communities in the shape and practice of worship. Perhaps more surprising, discussion of the theological shape and practice of worship also has been absent in discussions concerning theological standards. These absences suggest that for many in the church today, worship is a means for expressing a community's belief but has little to do with the shape and character of that belief. The assumption that worship is only or primarily a pragmatic means for expressing a community's belief stands in sharp contrast to the Christian tradition. This assumption also contrasts with the insights provided by recent work in ritual studies, psychology, and faith development. Worship and Christian Identity is an important book for faculty and students in seminary and graduate programs in liturgical studies and religious education, particularly those interested in the relationships between liturgical studies and practical theology, ritual studies and liturgical theology, as well as the role of worship in Christian formation. Chapters are "Making Claims About Worship," "Worship as Ritual Knowledge," "Worship as Ritual Practice," "Trinitarian Grammar and the Christian Self," "Trinitarian Grammar and Liturgical Practice," and "A Vision of Christian Life."

Shaping our journey into the Divine This moving and enlightening book presents us with a compelling vision of what can happen when we take the opportunity to connect stories and rituals--a vision of individuals and communities transformed through a deeper sense of connection to our loved ones, our communities, and God. Herbert Anderson and Edward Foley reveal how when stories and rituals work together, they have the potential to be both mighty and dangerous--mighty in their ability to lift us up and help us make these connections beyond ourselves and dangerous in challenging us to learn to live with complexity and contradiction. They show how much more meaningful a baptism, wedding, or funeral can be when liturgy is made to include and recognize the personal stories of those involved. Suddenly, these familiar life-cycle rituals are infused with new life as participants become connected in a narrative web linking past and present, human and divine. Newly created rituals can also help us connect our stories to the divine story, giving meaning to what we experience and bringing us closer to God. Ministers, worship leaders, and pastoral caregivers can use this approach to storytelling and ritual to find ways to bring together worship and pastoral care.

Drawing upon the long history of care in the sacramental mission of the clergy, especially since the reforms of Vatican II, Father Duffy offers a new model that can stimulate both Catholic and Protestant pastoral care to fresh thinking and imaginative reconstruction. The model derives from the catechumenate, that lengthy process of study and service which, down through the ages, has preceded baptism and guided Christian formation. Reflecting a judicious use of interdisciplinary insights and praxis theology, Father Duffy's vision represents an ecumenical contribution to sharpened focus and strengthened identity for pastoral care and practice.

Jane Kroger presents an updated and expanded critique of five of the most important theorists addressing adolescent identity: Erickson, Blos, Kohlberg, Loevinger and Kegan.