More Than Words: Prayer and Ritual for Inclusive Communities

In 'More than Words: Prayer and Ritual for Inclusive Communities', Janet Schaffran and Pat Kozak have put together a wonderful, interesting set of prayer and liturgical resources that can be of use to construct ecumenical, modern services that, I have found, have broad appeal to the college and high school age students who find the traditional liturgies a little too stifling (at least that is the word that was used to describe it when I was soliciting their suggestions!). 'More than Words' begins with an introductory section on what is meant by inclusive language, and the use of this language in symbolic use and ritual, the implications for the images of God, and the use of culturally pluralistic language and symbols as a way of broadening the concept of God.In truth, God is always larger than any human conception of God. This is not to say that every image is equally valid, important, or true; but it is to recognise the limitations on more traditional ways of thinking about God, and realising the value that can be gained in expanding horizons on the way God is seen in symbol, and referenced in language. The second section shows various examples of the use in all these ways. Inclusive language need not be overpowering or heavy-hitting. It can be as simple as some of the following suggestions:If the text reads 'God...he made the heavens', it could be changed to 'God...you made the heavens'.If the text reads 'We have known his mercy', it could be changed to 'We have known God's mercy'.The words 'mankind' can be changed to 'humanity', 'humankind', or even 'family' without too much of an alteration in cadence or meaning. Inclusive language can be a subtle change, unobtrusive yet meaningful. The ideas of images of God include God as the Gentle One, the Justice Seeker, the Builder, the Giver of Hope, the Compassionate One, the Forgiving One, the Healer, the Gracious, the Present, and literally infinitely more -- 'More than Words' goes through an interesting parallel of themes and symbols to combine for comparative and contrasting images of God. The book also gives general guidelines for preparing a service, making this a useful text for those without formal liturgical training. From small gathering prayer services to larger liturgies which include music and 'props', this book works through the construction of a useful and meaningful ritual with a special eye toward being inclusive toward the entire community.The final sections include looking at particular prayers for inclusion in more formal liturgies (invitatory prayers, gathering and concluding prayers, prayers of reconciliation, psalm prayers, and bread-breaking prayers), as well as fully-fledged prayer services, each with particular focus on a theme (such as seasonal services, peace and community services, memorial services, transitional and rites of passage services). An addendum with additional resources is helpful, including prayer, theological, and musical resources.The prayers reach deep into

As we understand and come to address the many ways we have, as a society, excluded groups of people, we begin to include them in subtle ways. For instance, as the women's movement took hold, female metaphors such as "giving birth" began to show up when describing business successes. So too, it's the subtlety of having prayers that deliberately protray inclusiveness that demonstrates society's movement towards inclusiveness. It also allows those that are traditionally excluded to participate in sacred rites and feel a part. The prayers are liturgical and non-liturgical. In phraseology and tone, they draw a great deal of inspiration from the Jerusalem Bible. Both authors have a deep religious life background and the reverence shows in the prayers.