This dissertation is a critical study of the paradigm of Liturgical Theology. Focus in this systematic inquiry has been on the Russian school with the focal point in the works of Alexander Schmemann, who was active in the late 20th century. The main question of the thesis concerns the relation between theory and practice in Liturgical Theology.

                      It is claimed that the relation between theory and practice corresponds to the relation between ritual action and communicative action. The former concerns the identity founded on the unavoidable alterity immanent in life, but also transcending life through a holistic encounter with life, which enables us to express a holistic attitude to life and the entire world. The latter concerns the equally unavoidable rationalization of life which gives rise to a continuous atomization of life through science and the process of acquiring facts and data.

                      The thesis makes use of different theories for the reaching of an explanatory theory in connection to theory and practice. Foremost the Theory of Communicative Action in the works of Jürgen Habermas and the re-interpretation of disclosure by Nikolas Kompridis is used. It is claimed tthat ritual action is connected to a primary disclosure attached to otherness with the intention of revealing the identity of the Ecclesia. Without identity, we are left with a never-ending debate and a continuous atomization where every answer exponentially provokes more questions. Communicative action then is connected with a secondary co-disclosure with the intention for the reaching of mutual understanding, making subjects accountable and responsible. Without communicative action we are bound on a long walk into the never ending sea of being. The missionary imperative in the Ecclesia is dependent on the co-existence of ritual action and communicative action.

The existential dimension has gained importance in health studies in the last decades (Moreira-Almeida & Koenig, 2006; DeMarinis, 2008). Little Swedish research exists in this area. A pilot study was conducted in a suburban Stockholm, Church of Sweden parish. Research question was: “How does the existential dimension of health, understood as the ability to create and maintain a functional meaning-makings system, affect the person’s self-rated health and quality of life?” Theoretical framework included: health research focusing the existential dimension; public health through psychology of religion; and, object-relations theory. The mixed-methods format included semi-structured interviews, and surveys: 1) on meaning-making, and 2) Swedish pilot translation of WHOQOL-SRPB (self-rated health and quality of life including spirituality, religiousness and personal beliefs). Central results showed a positive relation between the existential health dimension and: overall ratings of physical, mental, social, and environmental health (p = .008); the overall existential health dimension and mental health (p = .008); and, social health (p = .046) and, the combined health items “How do you feel?” and “How satisfied are you with your health?” (p = .001). These results find support in WHO’s health perspective, and are linked to DeMarinis’ health dimensions and Winnicott’s understanding of potential space. Health dimensions: physical, mental, social, ecological and existential, are closely interlinked. The existential dimension is important through interaction with the others, and through its function as an autonomous health dimension. The study underlines the need for – and offers a culturally-tested method and model to explore existential needs in this secularized context.