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Hippolytus was the last ancient Christian in Rome to write in Greek, but the status of some of the writings attributed to him is controversial. The Church Order attributed to him defines the shape of the liturgy, but shows that at this time in the third century, it had not yet acquired a fixed form. The interrogations and answers he provides for the ceremony of baptism provide the basis for the later so‐called Apostles’ Creed, the baptismal confession of the western Church.

This chapter surveys Basel’s official theology established in the decade after the Reformation, as embodied in the Basel Confession of 1534, the catechism written by Johannes Oecolampadius and modified by Oswald Myconius, and the new Reformed liturgies. All of these proclaimed a general evangelical faith stressing the authority of Scripture alone, the deliberate rejection of Catholic beliefs and practices, and emphasis on high standards of moral behavior. After examining both printed sermons and reports of preaching, it concludes that religious instruction in the three decades was neither systematic nor uniformly imposed on Basel’s subjects.

A discussion of Maximus' ecclesiology from the viewpoint of union and distinction. Themes such as diversity of members, ranks, hierarchy of the gifts of grace, and the Eucharistic liturgy are discussed.

This chapter examines the contributions of religious activities at Catholic colleges and universities to the Catholic culture on campuses, specifically liturgical life, service programs, and the demonstration of religious tolerance and inclusion. The chapter also explores a complex of contested topics swirling around the question of who will be the heroic cultural leaders at Catholic colleges and universities when the presence of religious congregations is gone. In particular, it examines whether these new knowledgeable experts and role models will emphasize Catholic culture or congregational connections as they lead the institutions forward. The final section of the chapter addresses the issue and offers reasons for stressing “Catholic” culture rather than “congregational” culture.

Entrepreneurial evangelicals have carved out a foothold in the region though the future is less certain. They use the aesthetics of the popular culture; create networks of small groups; nurture entrepreneurial leaders; appeal to young families; offer alternative forms of religiously‐based activities; provide a core conservative theology that puts forward religious and moral absolutes that attract and maintain vital subcultures in suburban, and in urban settings. With less numerical success, liberal congregations create vital congregations that embody a progressive liberal theology; mixing traditional liturgy and active social justice programs; facilitating adult education and worship experiences that allow for informal communities; and, with effort — shown by several congregations in this study — integrate a worship design that appeals to families and children.

Revelation is complete with Christ but does not come to a close with him. There is a deep unity between the Christ event and its unfolding through the action of the Holy Spirit in the life of the church. In this sense, Christianity is not a final but a preliminary stage between Christ's first and his last coming. This recognition is important for the understanding of the concept of tradition. Tradition should not be seen in the sense of traditional, but signifies a living reality in which Christ continues to unfold and actualize his truth in every new generation. Prophecy is one of the realizations of this dynamic actualization process. In fact, most of the instances in which revelation is actualized through time (Scripture, Magisterium, theology, dogma, pious traditions, liturgy) have been inspired by prophecy.

What Newman said and wrote (from 1824 to 1877) about the priesthood of Christ and, in particular, his triple office as priest, prophet, and king helped to prepare the way for later theology and official teaching. Karl Barth (d. 1968) treasured Calvin's insight into the triple office of Christ, but invested more time in unpacking Christ's prophetic office. It was Barth's student, Tom Torrance (d. 2007), who gave more substance to the triple office and much more to the mediatorial work of Christ's human priesthood. He understood the Eucharist as the priestly presence of Christ in his sacrificial self‐offering. Yves Congar (d. 1995) helped to bring the scheme of Christ's triple office as priest, prophet, and king into the teaching of the Second Vatican Council (1962–5). In the first text it promulgated, the Constitution on the Sacred Liturgy, the Council echoed Augustine in seeing ‘every liturgical action’ as an ‘action of Christ the Priest and of his Body, which is the Church’. In various documents the Council spelled out how all the baptized and ordained ministers share, albeit differently, in the priesthood of Christ, as well as in his prophetic and kingly function.

This chapter identifies the legacies of 17th‐century Chan Buddhism as expansion of Chan influence in Chinese culture and society, integration of monastic practice, and intensive networking by dharma transmission. The chapter argues that Chan Buddhism has a larger role in the history of Chinese Buddhism because it not only bridged the gap between Buddhism and Chinese culture and society and also unified the Buddhist world by systemizing monastic rituals and spreading dharma transmission. The reinvention of Chan also shows that there was a boundary within Chinese society to limit the growth of Buddhism and a general pattern of Buddhist revival can be discerned.

Chapter 4 combines a discussion of the developments of non-Chalcedonian church life with an account of how the imperial government tried to reintegrate the centrifugal elements in the eastern provinces. After a few years in exile the non-Chalcedonian bishops started to ordain a separate hierarchy that challenged the sacramental authority of the Chalcedonians—most visible by taking a non-Chalcedonian Eucharist. Prominent among the non-Chalcedonians appears John of Tella whose mass ordinations made him one of Justinian's dangerous opponents (and perhaps also an advocate of a different (eucharistic) ecclesiology). The problems which the religious controversy caused for the average layperson are addressed as well as the development of the different Chalcedonian and non-Chalcedonian liturgies (especially the case of the Trisagion). If read in context, the sources show that Justinian responded with a genuine attempt of rapprochement towards the non-Chalcedonians in the early 530s.

This chapter addresses the question of how marriage and singleness might be related to the Household of God by considering the church's own life and focus: Christ, scripture, worship. To think about relationships between things like scripture and marriage beyond simple proof‐texting or in theological terms rather than social‐scientific terms requires, in George Lindbeck's words, “a scriptural world” that provides an “interpretive framework.” Augustine of Hippo, a premodern theologian who wrote extensively on both marriage and singleness (and influenced many other theologians), appeals as a good interlocutor, despite being out of favor in recent years for his supposed views on sex and sexuality. This chapter briefly examines Augustine's use of scripture and liturgy in his own work and considers the ways in which Augustine makes use of salvation history as a primary way to discuss Christian states of life.

Continues the previous argument. Many attempts to introduce modern vernacular liturgies, and widespread urban public debate thereon, were hampered by a ruler's authorized liturgy. Particular attention is given to a suitable liturgical music to accompany a modern sermon, church renovation and the demise of the established church in Scandinavia and in Prussia in its public Code (1794).

Despite the laborious process of copying by hand, a wide variety of books seems to have been available in the Church in North Africa. The collection at Hippo, supplemented by Augustine's personal library, included Bibles in Latin and Greek and the works of several Church Fathers. Stenographers were used to transcribe sermons and public debates, as well as take down Augustine's theological works as he dictated them. These records give indications of how biblical codices were used for teaching and liturgical purposes.

The distinction between the initial citation and sequential variants put forward in Chapter Five also proves to be useful in the analysis of Augustine's Sermones ad populum and Enarrationes ad Psalmos. Eighty-three sermons can be identified as following the liturgical reading of the Gospel according to John, which makes them a potential source of primary citations. Many of these feature an Old Latin text-type, even some preached as late as 418; this appears to be a particular characteristic of sermons preached in Carthage. In later sermons, however, the influence of the Vulgate on Augustine's mental text displaces his customary Old Latin readings.

This chapter describes, interprets, and comments on the liturgy and performances conducted by the Lutherans during Wittenberg’s Luther festivals. The various branches of Lutheranism active in Wittenberg are described. The symbolic dimensions of Lutheran liturgy, processions, architecture, and celebration are interpreted, drawing on the thought of Victor Turner. Tensions between Lutheran groups are discussed.

This chapter examines Wittenberg as a Lutheran pilgrimage site. The various Lutheran organizations promoting and developing the town as a pilgrimage site are discussed, along with tensions between these groups. The chapter argues that sacred quality of Wittenberg is a kind of void or blank slate, on which various groups inscribe meaning and significance. As a pilgrimage site, Wittenberg often occasions conflict and tension between the various Lutheran groups.