Half a century after the Second Vatican Council called for the active participation of the laity in the liturgy, a comprehensive theology of what liturgical participation actually means remains elusive. While most sacramental studies have highlighted the role and action of Christ, the conciliar reform and the theology that emanated from it call for a deeper trinitarian understanding of the liturgy and sacraments. In this fascinating new work, Gabriel Pivarnik identifies the major theological developments in the concept of active participation of the last century, most notably in Mediator Dei and the Vatican II documents. He also considers the reception of those developments. Drawing especially on the work of Cipriano Vagaggini and Edward Kilmartin, Pivarnik offers a lucid demonstration of how liturgical participation can be viewed in metaphysical, soteriological, and ecclesiological terms through the lens of a trinitarian narrative.

Half a century after the Second Vatican Council called for the active participation of the laity in the liturgy, a comprehensive theology of what liturgical participation actually means remains elusive. While most sacramental studies have highlighted the role and action of Christ, the conciliar reform and the theology that emanated from it call for a deeper trinitarian understanding of the liturgy and sacraments. In this fascinating new work, Gabriel Pivarnik identifies the major theological developments in the concept of active participation of the last century, most notably in Mediator Dei and the Vatican II documents. He also considers the reception of those developments. Drawing especially on the work of Cipriano Vagaggini and Edward Kilmartin, Pivarnik offers a lucid demonstration of how liturgical participation can be viewed in metaphysical, soteriological, and ecclesiological terms through the lens of a trinitarian narrative. R. Gabriel Pivarnik, OP, teaches theology at Providence College, where he also serves as director of the Center for Catholic and Dominican Studies.

Tracing developments in sacramental theology over the past twenty-five years, this study explores a growing ecumenical dynamism in both the academic study of sacramentality and its centrality in pastoral applications. But how does ecumenical excitement in a renewed discovery of sacramental theology fit with different theologies of church and different pastoral beliefs and practices? How does the universality of academic accessibility in the form of an expansive ecumenical sharing of perspectives meet the particularities of pastoral reality and ecclesial polity? Arguing in favor of fruitful ecumenical conversation, this book also focuses on the crucial interaction of ecclesiology, liturgical practice, and sacramentality, which raises the need for a creative tension between the particularities of a given ecclesial system and the catholicity of Christian sacramentality. Using Anglican sacramental theologies and Anglicanism as vehicles of exploration, this study contributes to an overview of the state of the field of sacramental theology in the twenty-first century while challenging the assumption that one size fits all. In sacramental theology, as in other important areas of Christian life, unity in diversity may be the basis for authentic lived sacramentality.

Sacrosanctum Concilium (SC) was the first document promulgated by the Second Vatican Council. The impact of this document was broad and ecumenical—the liturgical reforms approved by the Council reverberated throughout Christendom, impacting the order and experience of worship in Reformed and Orthodox Churches. Unrecognized in most studies, the Orthodox Churches were also active participants in the liturgical movement that gained momentum through the Catholic and Protestant Churches in the twentieth century. This study examines Orthodox liturgical reform after Vatican II through the lens of Catholic-Orthodox ecumenical dialogue. After establishing the retrieval of the priesthood of the laity and active liturgical participation as the rationales for liturgical reform, the study presents the history of liturgical reform through four models: the liturgical reforms of Alexander Schmemann; the alternative liturgical center in the Russian Orthodox Church Outside of Russia (ROCOR); the symposia on liturgical rebirth authorized by the Church of Greece; and the renewed liturgy of New Skete Monastery. Following a discussion of the main features of liturgical reform, catechesis, ars celebrandi, and the role of the clergy, Denysenko concludes with suggestions for implementing liturgical reform in the challenges of postmodernity and in fidelity to the contributions of Catholic-Orthodox ecumenical dialogue.

DEIFIED VISION: TOWARDS AN ANAGOGICAL CATHOLICISM is an attempt at activating an "anagogical imagination." It requires of us that we pray for a share in God's own contemplation of the world; that we allow our imaginations to get "lifted up" into His own; that we desire to receive, through the illumination of His Holy Spirit, a participation in His own love and desire for all He has created. One author has called this process 'acquiring an "epistemic participation" in the Mind of Christ.'

Many people nowadays are confused about the topic of heaven, skeptical about it, or think it beyond description. This book argues that, without venturing into the esoteric or fanciful, we can know more about heaven than we think. Did you know, for instance, that heavenly rest will be exciting and dynamic? That we will be overwhelmed and transformed by the beauty of God? That we will dance with the Trinity, sing with the angels, and enjoy the delightful company of the saints (including the saints we have known and loved on earth)? The book will deal with what we will be doing in the Holy City and in the magnificence of the new creation, and what it means to say that we will feast at the heavenly banquet. If you want answers to these questions, at once inspired by Christian tradition and modern insight, and presented in a fresh and compelling manner, this book is for you. It is written not only for theologians and specialists but also for inquiring Catholics and other Christians seeking to deepen their understanding of life after death. It will serve theology students, seminarians, clergy, religious educators, and parish study groups. Readers willing to invest time and energy in the book will find their view of heaven deepened and expanded.

Since its institution, the Eucharist has been celebrated in all churches regardless of denominational differences. Yet its importance should not be just confined to the Christian communities; it can have transformational power in the cultural milieu. In this book, Yik-Pui Au argues that the Eucharist can be a countercultural liturgy that upholds the identity and values of Christianity by countering cultural currents that are contrary to the Christian faith. Au takes an interdisciplinary approach comprised of church history, ritual theory, and theology of culture to examine systematically the countercultural functions of the Eucharist interpreted by three modern theologians, Henri de Lubac, John Zizioulas, and Miroslav Volf, representing the Catholic, Orthodox, and Protestant traditions respectively. The comparative evaluation of this cross-tradition analysis supports Au's argument that even though culture is complex and changing, the countercultural function of the Eucharist remains valid. Despite its complexity, culture can be transformed by the Eucharist and it can also challenge and renew our understanding of the Eucharist. She suggests that due to its richness, the countercultural function of the Eucharist cannot be exhausted by one tradition. It is the task of theologians to help the church continually venture to explore and vivify this function ecumenically.

Religion Online provides new insights about religiosity in a contemporary context, offering a comprehensive look at the intersection of digital media, faith communities, and practices of all sorts. Recent research on Apple users, video games, virtual worlds, artificial intelligence, digital music, and sports as religion supports the idea that media and religion, once considered separate entities, are in many cases the same thing. New media and religious practice can no longer be detached; this two-volume set discusses how religionists are embracing the Internet amidst cultural shifts of secularization, autonomous religious worship, millennials' affinity for new media, and the rise of fundamentalism in the global south. While other works describe case studies, this book explains how new media are interwoven into the very fabric of religious belief, behavior, and community. Chapters break down the past, present, and projected future of the use of digital media in relation to faith traditions of many varieties, extending from mainline Christianity to new religious movements. The book also examines the impacts of digital media on beliefs and practices around the world. In exploring these subjects, it calls on the study of culture, namely anthropology, to conceptualize a technological period as significant as the industrial revolution.

Works of liturgical theology tend to be produced by experts who draw from the sources and explain the meaning of the liturgy to the lay people. When such explanations are firmly grounded in the sources, the academy accepts and celebrates them as genuine works of liturgical theology. Liturgical theology requires an examination from a different perspective: the lay people's. How do the lay people explain their understanding of the liturgy in their own words? Drawing from the results of parish focus groups and a clergy survey, The People’s Faith presents the liturgical theology of the lay people in the Orthodox Churches of America. The People’s Faith presents original findings on how ordinary laity experience the Divine Liturgy, Holy Communion, Lent and Easter, liturgical change, and gender roles in the Liturgy. The author brings the laity’s views into dialog with the prevailing liturgical theology in the Orthodox Church and identifies several topics worthy of theological reflection. The people’s veneration for tradition tops a list of liturgical issues worthy of further research, including ecumenical aspects of the Eucharist, the relationship between liturgy and theological anthropology, and a desire to receive divine compassion during ritual celebration.

Theology is inherently theatrical, rooted in God's performance on the world stage and oriented toward faith seeking performative understanding in the theatre of everyday life. Following Hans Urs von Balthasar's magisterial, five-volume 'Theo-Drama', a growing number of theologians and pastors have been engaging more widely with theatre and drama, producing what has been recognized as a