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139 Notes Introduction: Worship as Ritual 1. Grimes’s book of essays, Beginnings in Ritual Studies (Lanham, MD: University Press of America , 1982) carved out the field and began the process of generating new knowledge. While not a discipline with its own methodology, ritual studies is, however, a field with a wide range of contributors, especially from the disciplines of anthropology, sociology, history of religions, and religious studies. 2. A few books that open up the relationship between worship and pastoral care include Herbert Anderson and Ed Foley, Mighty Stories, Dangerous Rituals (San Francisco: Jossey-Bass, 1998); Religious and Social Ritual: Interdisciplinary Explorations, ed. Michael B. Aune and Valerie DeMarinis (Albany: State University of New York Press, 1996); Elaine Ramshaw, Ritual and Pastoral Care, Theology and Pastoral Care (Philadelphia: Fortress Press, 1987); and William H. Willimon, Worship as Pastoral Care (Nashville: Abingdon, 1982). 3. Catherine Bell, Ritual Theory, Ritual Practice (New York: Oxford University Press, 1992). 4. Bell says, “[Stanley] Tambiah shares with many other ritual theorists a concern to show how ritual communication is not just an alternative way of expressing something but the expression of things that cannot be expressed in any other way.” Ibid., 111. 5. “Symbolic rupture,” a term from Louis-Marie Chauvet in Symbol and Sacrament (Collegeville, MN: Liturgical, 1995), 330–39, will be developed more in ch. 3 in the discussion of symbol. 6. For a helpful example that contrasts the Christian eucharistic meal with an ordinary meal, see Bell, Ritual Theory, 90–91. 7. Paul Tillich, Dynamics of Faith (New York: Harper & Bros., 1957), 42, 43. 8. Bell borrows the term misrecognition from Pierre Bourdieu; see Ritual Theory, 82. 9. Jerome W. Berryman, The Complete Guide to Godly Play: An Imaginative Method for Presenting Scripture Stories to Children, 4 vols. (Harrisburg: Morehouse Continuum, 2002); see esp. vol. 1 for his method for presenting the lessons so that children’s focus is held. 10. See the video presentation by Thomas G. Rogers, Turning Ink into Blood: Resources for the Public Reading of Scripture (St. Paul: Seraphim Communications, 2001). 11. Bell, Ritual Theory, 83–85. 12. This term derives from Suzanne G. Farnham, et al., Listening Hearts: Discerning Call in Community (Harrisburg: Morehouse, 1991); they use “focus person,” which they attribute to the Quakers (78). 13. William Bouwsma, “Christian Adulthood,” in Adulthood, ed. Erik H. Erikson (New York: Norton, 1978), 81–96. “Manhood” lauds reason and unchangeability as humanity’s zenith (thus tending to deny full humanity to women). “Adulthood” (from adolescere) values maturing (Heb. 6:1). 140 Notes 14. See James Fowler’s Stages of Faith: The Psychology of Human Development and the Quest for Meaning (San Francisco: Harper & Row, 1981). For the assertion that “intentional faith development” is essential in the life of a vibrant congregation, see Robert Schnase, Five Practices of Fruitful Congregations (Nashville: Abingdon, 2007), 59–78. 15. Theologians have used various terms to describe this becoming God-like: divinization (theosis —Irenaeus); deification (theopoiesis—Athanasius); deiformity (Aquinas); sanctification (Wesley, et al.; cf. 1 Cor. 1:30; 1 Thess. 4:3-4; 2 Thess. 2:13; 1 Pet. 1:2) 16. See in particular Matthew Linn and Dennis Linn, Healing of Memories (New York: Paulist, 1974). 17. Ronald Grimes, Ritual Criticism (Columbia: University of South Carolina Press, 1990), 191–209. 18. See Theodore Jennings’s article “On Ritual Knowledge” in which he shows the knowledge gained from that which is consistent in repeated rituals, and from that which changes (for no two rituals are ever exactly alike); Journal of Religion 62, no. 2 (April 1982): 111–27. 19.For more information on the catechumenate process, see Alan Kreider, The Change in Conversion and the Origin of Christendom (Harrisburg: Trinity Press International, 1999), 24. 20. Edward Yarnold, The Awe-Inspiring Rites of Initiation (Collegeville, MN: Liturgical, 1994), ix. Yarnold says these rites are more aptly called “spine-tingling.” 21. Grimes, “Infelicitous Performances and Ritual Criticism,” in Ritual Criticism, 191–209. 22. I derive this term from Roland Delattre’s term “ritual resourcefulness” (“Ritual Resourcefulness and Cultural Pluralism,” Soundings 16 [1978]: 281–301), and from Regis Duffy’s term “symbolic competence,” in An American Emmaus: Faith and Sacrament in the American Culture (New York: Crossroad , 1995), 118. 23. For example, see Rebekah L. Miles, The Pastor as Moral Guide, Creative Pastoral Care and Counseling (Minneapolis: Fortress Press, 1999). 24. The four biogenetic stages that are part of the life cycle of any living being are birth, maturation , reproduction, and death. Human cultures mediate these biological stages...