I argue that liturgy is primary to the Christian faith. By ‘liturgy’, however, I do not mean merely what happens on Sunday morning. Instead, I distinguish between ‘intensive’ and ‘extensive’ liturgies, those that occur when the body of Christ meets together and when that body disperses. All of this together constitutes Christian liturgy. My thesis is not that practice is more primary than theory, for that presupposes the possibility of drawing a sharp line between them – an impossible task. Rather, liturgy is a variety of embodied cognition through which we know God and our neighbours. Theology is something that arises from our liturgies and is itself liturgical in nature. We may believe the Nicene Creed, but saying it aloud is performative in nature. I end by examining the relation of phronēsis and theōria in Aristotle and then consider the way Heidegger uses this distinction to argue that ‘know-how’ (Verstehen) is the most basic kind of human knowledge.

中文翻译：

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礼仪在基督教中的首要地位

我认为礼仪是基督教信仰的首要。然而，我所说的“礼仪”并不仅仅指星期天早上发生的事情。相反，我区分了“密集的”和“广泛的”礼仪​​，即在基督的身体相遇和身体分散时发生的礼仪。全部这共同构成了基督教礼仪。我的论文是不是实践比理论更重要，因为这以在它们之间划清界限的可能性为前提——这是一项不可能完成的任务。相反，礼仪是各种具身的认知，通过它我们认识上帝和我们的邻居。神学是产生的东西从我们的礼仪本身就是礼仪。我们可能相信尼西亚信经，但大声说出来是表演性的在自然界。我通过检查关系结束节拍和理论在亚里士多德中，然后考虑海德格尔如何使用这种区分来论证“诀窍”（理解) 是人类最基本的知识。