In this book Mark Torgerson shows how modern architecture has heavily influenced the construction of new sacred spaces, producing a new way of building that emphasizes God's coming near to us.

Torgerson begins by discussing God's transcendence and immanence and showing how church architecture has traditionally interpreted these key concepts. He then traces the theological roots of immanence's priority from liberal theology and liturgical innovation to modern architecture. Next, Torgerson illustrates this new architecture of immanence through particular practitioners, focusing especially on the work of theologically savvy architect Edward Anders Sövik. Finally, he addresses the future of church architecture as congregations are buffeted by the twin forces of liturgical change and postmodernism.

An Architecture of Immanence will interest architects, liturgists, and all Christians who seek to read the sacred spaces of the recent past.

Most histories of Christian worship are written as if nothing significant in liturgical history ever happened in North America, as if cultural diversities were insignificant in the development of worship, and as if most of what mattered were words the priest or minister addressed to God. This book is a revisionist work, attempting to give new direction to liturgical history by treating the experience of worship of the people in the pews as the primary liturgical document. It means liturgical history written facing the other way--that is, looking into the chancel rather than out of it. Relishing the liturgical diversity of recent centuries as firm evidence of Chritianity's ability to adapt to a wide variety of peoples and places, Professor White shows that this tendency has been apparent in Chrisitian worship since its inception in the New Testament churches. Instead of imposing one tradition's criteria on worship, he tries to give a balanced and comprehensive approach to the development of the dozen or more traditions surviving in the modern world.

A probing but clearly written book, Calendar will find an appreciative audience beyond academia and clergy to the laity of the church: choirs and their directors, worship planners, adult study groups, and others who want to understand better the church's times of preparation and celebration. Calendar centers largely on theological meaning and parish practice in relation to liturgical time. Deliberately, almost no attention is given to detailed historical development, much of which is exceedingly complex in its origins and technical in its detail. An appendix entitled Forgetting What You Were Always Taught (Or, This Book in a Nutshell) aptly describes the radical reordering that Stookey believes occurs when our understanding of time and the story of Jesus takes its bearings from the Incarnation. So, just as the Christian week begins with Sunday, the day of Resurrection, Stookey follows the Christian year beginning with the season of Easter, and only then Lent; Christmas, then Advent. Illuminating discussions of Ordinary and Extraordinary Time, and the Sanctoral Cycle follow.