Unsettling Worship

Settler churches across North America have committed to the work of conciliation and reconciliation with Indigenous Peoples. Worship is a space in which these commitments are expressed and nurtured. As we are embraced by God’s reconciling love in worship, we are equipped to carry that reconciling love into our relationships beyond the worship space. Worship equips us for the work of conciliation, but the liturgy itself needs to be decolonized if it is to truly honor Christian commitments to God and neighbor. This book explores the reformed liturgy in its pattern of Gathering, Word, Table, and Sending, searching it both for colonial vestiges, and spaces of new possibility. Unsettling Worship invites the reader into a conversation about reformed worship in a setting of ongoing colonization. Worship should both unsettle us, and equip us for the essential work of making things right with Indigenous neighbors.

Settler churches across North America have committed to the work of conciliation and reconciliation with Indigenous Peoples. Worship is a space in which these commitments are expressed and nurtured. As we are embraced by God’s reconciling love in worship, we are equipped to carry that reconciling love into our relationships beyond the worship space. Worship equips us for the work of conciliation, but the liturgy itself needs to be decolonized if it is to truly honor Christian commitments to God and neighbor. This book explores the reformed liturgy in its pattern of Gathering, Word, Table, and Sending, searching it both for colonial vestiges, and spaces of new possibility. Unsettling Worship invites the reader into a conversation about reformed worship in a setting of ongoing colonization. Worship should both unsettle us, and equip us for the essential work of making things right with Indigenous neighbors.

Focusing on educational ministries, Hastings offers a postcritical, synthetic approach to worshiping, witnessing, and wondering, grounded in scriptural ways of knowing God in Jesus Christ and in the power of the Holy Spirit. Here, lives marked by worship, witness, and wonder are understood not only to be harmonious with the evolutionary endowments of perception, action, and cognition, nor as well-attested practices of corporate and personal religious life, but also as a tripartite gestalt contingent on divine agency and mediated through participation in Jesus Christ in the power of the Holy Spirit. Hastings describes worship, witness, and wonder as ways Christians participate with a sense of common cause in the mission of the God of love and life, who comes to us in Jesus Christ "clothed in his gospel" and in the power of the Holy Spirit, who has been "poured out upon all flesh."

Based upon addresses given to Anglican audiences in North America and Australia, Bill Countryman directly confronts the challenges that face Anglicans and other Western Christians at a time of internal division and increasing indifference to religion on the part of educated elites. He regards these challenges as a work of the Holy Spirit, who is clearing the ground for a new era of building, and help readers start thinking about what kind of future the Spirit is leading us toward. The book begins by presenting the Spirit as a demolition expert, endeavoring to shake us out of our complacency. It then focuses on three central elements of Christian faith and life: the image of Jesus, the sacraments, and the scriptures, and notes some different ways in which we have seen and utilized them over the ages. It holds out the communion of saints as the key to understanding the ongoing value of the church today. It calls faithful people of all stripes to reject our tendency to turn God’s gifts into idols and to rediscover a humility that will be open to the rebuilding that must now be done with the leadership of the Spirit.

Exploring theater practices in communist and post-communist Hungary, Romania and Bulgaria, this book analyzes intertextuality or ?inter-theatricality? as a political strategy, designed to criticize contemporary political conditions while at the same time trying to circumvent censorship. In the Soviet bloc the theater of the absurd, experimentation, irony, and intertextual distancing (estrangement) were much more than mere aesthetic language games, but were planned political strategies that used indirection to say what could not be said directly. Plays by Romanian, Hungarianÿand Bulgarian dramatists are examined, who are ?retrofitting? the past by adapting the political crimes and horrifying tactics of totalitarianism to the classical theatre (with Shakespeare a favorite) to reveal the region?s traumatic history. By the sustained analysis of the aesthetic devices used as political tools, Orlich makes a very strong case for the continued relevance of the theater as one of the subtlest media in the public sphere. She embeds her close readings in a thorough historical analysis and displays a profound knowledge of the political role of theater history. ÿ

Safwat Marzouk offers a biblical vision for what it means to be an intercultural church, one that fosters just diversity, integrates different cultural articulations of faith and worship, and embodies an alternative to the politics of assimilation and segregation. A church that fosters intercultural identity learns how to embrace and celebrate difference, which in turn enriches its worship and ministry. While the church in North America might see migration as an opportunity to serve God's kingdom by showing hospitality to the migrant and the alien, migration offers the church an opportunity to renew itself by rediscovering the biblical vision of the church as a diverse community. This biblical vision views cultural, linguistic, racial, and ethnic differences as gifts from God that can enrich the church's worship, deepen the sense of fellowship in the church, and broaden the church's witness to God's reconciling mission in the world. Today's church faces the challenge of what it means to be church in the light of the ever-growing diversity of the population. This may entail advocacy work on behalf of the undocumented, asylum seekers, and refugees, but the church also faces the question of how to welcome the stranger, the migrant, and the refugee into the heart of the worshipping community. This may mean changing worship, leadership, or ministry styles to embrace diverse communities in the church's neighborhood. Marzouk surveys numerous biblical texts from the early ancestor stories of Israel to the Prophets, to the Gospels and Acts, the letters of Paul, and Revelation. The stories introduce themes of welcoming strangers, living as aliens, playing host to outsiders, discovering true worship, and seeking common language for expressing faith. Discussion questions are provided to encourage conversation on this complex and important topic.

Convinced that real satisfaction can be found only in a relationship with Jesus Christ, the author aims to encourage, inspire and equip all who struggle with same-sex temptations to resist, but ‘make him their greatest treasure and live life to the full’. He invites us to dig deep and discover great truths about our awesome God and his plans and purposes for our lives, for only then can we live bravely, boldly and counter-culturally. He writes candidly, humbly and sensitively, with fellow strugglers in mind, but also their friends, families and the church leaders who support them, interweaving deeply personal stories from real life. God is good. He can be trusted even in the most painful situation. The surprising paradox is that it is the narrow road that leads to the abundant life promised by Jesus.

This commentary treats Luke-Acts as an apologetic history. It takes with equal seriousness Luke's literary artistry and his historical interests, fitting his methods comfortably within the ancient standards of historiography.