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In this article it is demonstrated why and how liminality has  developed into a key concept in Practical Theology, in particular  in Liturgical Studies.<p> </p> Liminality began its voyage at the beginning of the 20th century  as indication of the phase “betwixt and between” distinguished  social and spatial stages in rites of passage (Van Gennep,  1960). Among its defining qualities were autonomy and in-stability. In the sixties it developed into a more permanent state,  in which “communitas” could come into being as a marginal  form of human interrelatedness (Turner, 1995). In the network  society of the 21st century liminality has accomplished its  journey by moving to the centre of society, pushing structured  human interrelatedness to the “margin”, or more precisely to the  local, regional, national or categorical (religious, gender, sexual  preference, etc.) domain (Castells, 2000a; 2004; 2000b). Hu-man society is built around a centre of the stability of the  unstable.<p> </p> This also holds for Christian faith and for liturgy. Christian ritual  is performed across (worldwide) networks and in independent  groups and churches by anyone who chooses to do so. There  is no liturgical elite anymore; it is principally a popular move-ment characterised by “plural authority structures”. The acade-mic heuristic power of liminality is finally demonstrated in two  liturgical cases

Flows of worship in the network society: liminality as heuristic concept in Practical Theology beyond action theory