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.

"Liturgical Theology" is often a convenient label for any theology that has loosely to do with worship or Eucharist. In this innovative book, David Fagerberg distinguishes liturgical theology from a general theology of worship. He proposes two defining attributes of liturgical theology: (1) "lex orandi": It is manifested in the Church's historical rites. (2) "theologia prima": It is theology done by the liturgical community. Theologia Prima is a thorough revision of Dr. Fagerberg's groundbreaking, What Is Liturgical Theology? A Study in Methodology (1992). It contains three new chapters as well as well as more anecdotal material derived from Dr. Fagerberg's extensive experience as a teacher and theologian.

The author has tried to define liturgical theology, noting especially its progress beyond liturgics, the study and comparison of texts, and showing how the dynamic realism of the Eucharistic liturgy has been often obscured in popular liturgical piety. These themes are developed in reference to the Ordo or shape of worship as it evolved in the Orthodox Church, from the very earliest years down to the 'crystallization' of worship in Byzantine Orthodoxy in the ninth-twelfth centuries.

Here, in a single volume, is selection of representative writings from seminal thinkers in the Euro-North American context who shape our understanding of liturgy. Included are excerpts from books, journal articles, and previously unpublished translations and essays. Each selection is introduced by a liturgical theologian.

Nearly everything that theologians write on liturgy, Father Kavanagh notes, is often called liturgical theology, although on closer examination such works appear to be either dogmatic theologies about the liturgy or systematic theologies making use of liturgical data. None truly reflects how liturgy shapes theology or is theology or even relates to theology. This work is Father Kavanagh's effort to substantiate the existence of a truly liturgical theology. It will raise almost as many questions as it answers, but it will also further insight into theology and liturgy as it assays their relationship.

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.

Anamnesis as Dangerous Memory explores the political theology of Johann Baptist Metz to discover how Christian memory is prophetic both in its revelation of extraordinary circumstances of injustice and the challenge and hope it poses to those who join in solidarity with the oppressed. Liturgical theologian Alexander Schmemann then elaborates how the liturgy reveals the kingdom of God and empowers believers to witness to it. The meeting of these theologies results in a rich eschatology, a life shaped y the vision of a future that fulfills the promises of the past.