A Sociological History of Christian Worship - Martin Stringer

I have come to appreciate Stringer and his approach to historical Christian worship because of his unique perspective. Using the language of his field of study, sociology and anthropology, the author successfully addresses the history of worship in three specific ways that are unique. First, he is very intent on making sure popular discourses are addressed in different time periods. Focusing mostly on space and time, popular discourses sometimes involve Christianization (a slow infiltration of Christianity within a culture as it coverts its patterns of life and liturgy), a hegemony (situations where popular “winning” discourses exclude other discourses), or a de-Christianization of culture (deconstruction is applied to once popular discourses). Second, the author looked for major changes throughout history that bring about liturgical difference from period to period for the common life of the classes. Third, the author brings in case studies to clarify his major points. Finally, recapitulation is applied to reiterate the main points of his arguments.

This approach to Christian worship was very enlightening, teaching me, the reader, to look for different clues to liturgical life instead of simply looking at the monumental events and texted liturgy of the services themselves. It taught the reader to look outside the box. Further, it reminded me that major change takes time and, in an often-unorganized way, takes the cooperation of many people. Though there may be a handful of those who initiated the change (Apostle Paul, Luther, Charlemagne, etc.) power and approval must be behind the new ideology or liturgical practices. This approach to history breaks down the perspective that is often given in textbooks where the world changer is seen as a radical who voices his opinion and suddenly, at the snap of a finger, all is changed. Discourse in community allows for Christianization, hegemony, or de-Christianization to take place, whether a community is for new ideologies or against them.

In conclusion, as Stringer walks the reader throughout the history of Christian worship through the eyes of a sociologist, he opens the reader’s eyes to the popular discourses, changes and main case studies to support his claims. I found his approach surprisingly entertaining and applicable for my teaching context simply because society was emphasized instead of individuals. The discourses of society are what bring about change.

Stringer, Martin D. A Sociological History of Christian Worship.Cambridge; Cambridge University Press, 2005.

Dyrness - A Primer on Christian Worship

Dyrness, William A. A Primer on Christian Worship: Where we’ve been, where we are, where we can go. Grand Rapids, William B. Eerdmans Publishing Company, 2009.

With great craft, Dyrness successfully braids historical worship, modern culture and theological discussion in his book A Primer on Christian Worship. His goal; to inform the reader that modern and historical worship differences, “style,” are more cultural, and subsequently the root of them all may very well be the beauty of the diverse members of Christ’s body, the Church, which will actually be reunited in the eschaton.

From the perspective of a Protestant Reformed tradition, Dyrness flies through the historical Medieval and Reformation church to modern worship styles, exploring the benefits of these streams of church history. This brings him to his definition of worship, “Christians believe that worship is (1) a set of culturally embedded and corporate practices (2) through which God forms them into the likeness of Christ, (3) in and through the story of Jesus Christ, (4) by the power of the Holy Spirit, in order that (5) they might live their lives to the glory of God”(45). Though lengthy, it is important since he frames the rest of his work around this definition.

Practical aspects follow for my teaching situation in three specific areas: First, the celebration of diversity in other cultural demographics. Since Dyrness suggests that the four fold patterns of worship should be at the heart of communal worship, any other cultural adaptations of worship actually enhance the larger community of saints. It is here we can start to taste the flavors, celebrating diversity, and further, worship knowing that we are celebrating the hospitality of God when we engage and worship together (125). Second, the praxis of Trinitarian worship individually and as a community is, “… a central means by which God forms us according to the story of Jesus Christ, by the power of the Holy Spirit” (73). Dyrness reminds the reader that worshiping is just as essential to our development as eating and sleeping. (114). Further, Trinitarian worship recognizes the “emanation” of God, his self giving desire manifested in various ways including Christ, the mediator of our faith, and through the Holy Spirit, the renewing person who allows the perichoresis (love) of God to be instilled in us. Finally, God will direct the theodramitic life in His great narrative. This breaks down the individualistic mindset of many Americans and shapes us as we dance, harmonizing our individual melodies with the melodies of God (107).

First Blog

Thanks for stopping by! It is my hope to use this blog to address questions, talk about new music, and consider the Relational Church. It will be fun to explore the worship spectrum. Blessings! Jacob