By Martin D. Stringer
The 2000 yr heritage of Christian worship is seen from a sociological viewpoint as Martin Stringer develops the assumption of discourse as a fashion of figuring out worship's position inside of many assorted social contexts. Stringer offers a large survey of alterations over 2000 years of the Christian church, including a sequence of case reviews that spotlight specific components of the worship, or particular theoretical purposes. providing a contribution to the continued debate that breaks clear of a merely textual or theological learn, this booklet presents a better realizing of where of worship in its social and cultural context.
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Extra resources for A Sociological History of Christian Worship
We have no evidence that the practice of the Christian community in each of these different locations (or times) is going to be consistent. How can we know that the way in which Christians in Corinth in the middle of the first century thought about their worshipping life was the same as those in Alexandria towards the end of the third century? We cannot begin with such assumptions and the evidence itself is not entirely clear. What we can say, however, is that there is a clear relationship between the texts.
Theology also, however complex it has become in association with various philosophical traditions, has always been brought back to basics when brought into juxtaposition with the texts. The potential for reform, with its essentially backward gaze, is, I would suggest, built into the fundamental structure of all Christian discourses and will always be present to a greater or lesser extent, even in the history of Christian worship. These four elements, therefore, are, I would argue, that which sets Christian discourses apart from those of paganism, humanism or other religious discourses.
This has been particularly true in the area of worship. 2 Both groups have tended to reinterpret what little evidence there is in a way that supports their own particular understandings. One reason why this has been possible, I would suggest, is that many of the earliest 1 2 See pp. 10–14 above for a wider discussion of Foucault. Kurt Niederwimmer makes this point explicit in his commentary on The Didache. Minneapolis: Fortress Press, 1998. 26 Early Christian worship, texts and contexts 27 Christian writings use words and phrases that, over the centuries, have developed very technical or highly contested meanings.
A Sociological History of Christian Worship by Martin D. Stringer