Relevant bibliographies by topics / Healing and celebration

Academic literature on the topic 'Healing and celebration'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Healing and celebration"

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Summers, Bonnie T. "A Service of Celebration and Thanksgiving for Healing." Journal of Religion & Abuse 8, no. 1 (July 20, 2006): 13–25. http://dx.doi.org/10.1300/j154v08n01_04.

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Kokan, Sasaki, and Bruce Kapferer. "A Celebration of Demons. Exorcism and the Aesthetics of Healing in Sri Lanka." Asian Folklore Studies 45, no. 2 (1986): 329. http://dx.doi.org/10.2307/1178638.

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Marino, Elisabetta. "The Black Madonna in the Italian American Artistic Imagination." Acta Neophilologica 50, no. 1-2 (November 13, 2017): 37–56. http://dx.doi.org/10.4312/an.50.1-2.37-56.

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This essay sets out to explore the image of the black Madonna in Italian American artistic and literary expressions, providing thought-provoking examples of how this holy icon of universal motherhood has been persistently associated with the articulation of empowering strategies, with antagonism towards any kind of patriarchal restraints, with the healing of deeply ingrained divisions (of gender, class, ethnicity), and with the celebration of diversity in unity.
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Masondo, Sibusiso. "The Crisis Model for Managing Change in African Christianity: The Story of St John’s Apostolic Church." Exchange 42, no. 2 (2013): 157–74. http://dx.doi.org/10.1163/1572543x-12341262.

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Abstract St John’s Apostolic Faith Mission, founded by Christinah Nku (also known as Mme Christinah) and all its splinter groups can be theorized as presenting a crisis model for managing change. These churches provide their members with a well worked out path of inclusion through baptism and related rituals, as well as, alleviation of crisis through an assortment of healing, cleansing and deliverance rituals. There is also a strong element of maintaining a person’s healing through an assortment of rituals of celebration and ideological reinforcement. They do this through a process of resource mobilization from both Christianity and African Religion to set up a religion that adequately responds to both the existential and spiritual needs of their members.
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OBEYESEKERE, RANJINI. "A Celebration of Demons: Exorcism and the Aesthetics of Healing in Sri Lanka. BRUCE KAPFERER." American Ethnologist 12, no. 1 (February 1985): 179–80. http://dx.doi.org/10.1525/ae.1985.12.1.02a00330.

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Zvanaka, Solomon. "African Independent Churches in Context." Missiology: An International Review 25, no. 1 (January 1997): 69–75. http://dx.doi.org/10.1177/009182969702500109.

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The Zion Apostolic Church has made great attempts to contextualize the gospel; a process which is reflected among other things in their church structures, in their calling to conversion and vocation, in their worship, and in ritual life. The nucleus of the church consists of members with kinship ties. Dreams and visions are regarded as important channels of communication between the human and the divine. For them worship time is characterized by celebration and spontaneity. Baptism, faith healing, and consolation ceremonies are practices of special significance—it is here particularly where the process of contexualization is in evidence.
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Paxton, Frederick S. "Liturgy and Healing in an Early Medieval Saint's Cult: The Massin honore sancti Sigismundifor the Cure of Fevers." Traditio 49 (1994): 23–43. http://dx.doi.org/10.1017/s0362152900012988.

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InThe Glory of the Martyrs, a collection of miracle stories completed by the early 590s, Bishop Gregory of Tours included a chapter on the Burgundian king Sigismund. A Catholic convert from the Arian Christianity of his father, Sigismund had founded a monastery at Agaune, the present St.-Maurice, Switzerland (Wallis/Valais), in the year 515. After he died in 523, at the hands of Chlodomer, one of the sons of Clovis, his body lay in a well at St.-Péravy-la-Colombe near Orléans (where the Franks had thrown it) until the abbot Venerandus brought it back to St.-Maurice in 535/36 for burial. Over the next fifty years or so, Sigismund gained the reputation as a saint and as a source of healing power over fevers. About Sigismund's posthumous fame, Gregory recorded that “whenever people suffering from chills piously celebrate a mass in his honor and make an offering to God for the king's repose, immediately their tremors cease, their fevers disappear, and they are restored to their earlier health.” Gregory's reference to a mass in honor of Sigismund is as unusual as is the very existence of such a celebration, for theMissa sancti Sigismundiis an early and peculiar example of a new development in the Latin liturgy in late antiquity, themissa votivaor votive mass. Votive masses differed from traditional forms of eucharistic celebration because they could be offered for a particular purpose and at the special request of a member (or members) of a congregation. Unlike theMissa sancti Sigismundi, however, most other early votive masses had generalized titles such asmissa votivaormissa pro vivorum et mortuorum.The mass in honor of St. Sigismund is, as far as I can tell, unique in its appeal to the intercession of a particular saint for a specific purpose—the cure of fevers.
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Taylor, Lauren. "Introduction to Alioune Diop's “Art and Peace” (1966)." ARTMargins 9, no. 3 (October 2020): 87–96. http://dx.doi.org/10.1162/artm_a_00274.

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In 1966, the multi-media celebration of African and diasporic art known as the Premier Festival Mondial des Arts Nègres attracted an international audience to the recently independent nation of Senegal. As performances and exhibitions took place throughout Dakar, politicians, artists, and intellectuals considered what roles art and culture could play in healing a world torn by colonialism, the World Wars, and increasing tensions between the Eastern and Western blocs. In “Art and Peace,” Alioune Diop, the president of the Festival's organizing committee, enlists the arts as vital tools in the ambitious project of world peace. For contemporary readers, his words foreshadow present-day debates concerning the effects of globalization on the arts and reveal understudied links uniting the mid-century cosmopolitanist visions of negritude, Catholicism, and UNESCO.
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Diop, Alioune. "Art and Peace (1966)." ARTMargins 9, no. 3 (October 2020): 97–100. http://dx.doi.org/10.1162/artm_a_00275.

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In 1966, the multi-media celebration of African and diasporic art known as the Premier Festival Mondial des Arts Nègres attracted an international audience to the recently independent nation of Senegal. As performances and exhibitions took place throughout Dakar, politicians, artists, and intellectuals considered what roles art and culture could play in healing a world torn by colonialism, the World Wars, and increasing tensions between the Eastern and Western blocs. In “Art and Peace,” Alioune Diop, the president of the Festival's organizing committee, enlists the arts as vital tools in the ambitious project of world peace. For contemporary readers, his words foreshadow present-day debates concerning the effects of globalization on the arts and reveal understudied links uniting the mid-century cosmopolitanist visions of negritude, Catholicism, and UNESCO.
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Chukwuma Okoye, James. "The Eucharist in African Perspective." Mission Studies 19, no. 1 (2002): 159–72. http://dx.doi.org/10.1163/157338302x00242.

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AbstractIn this article, Nigerian James Chukwuma Okoye explores the idea of an inculturated African Eucharist. After a discussion of the possibility of a truly African Eucharist according to Catholic teaching, Okoye outlines several elements that would need to be present in any Eucharist that would claim to be authentically African: it would be a sacrifice that would maintain the "ontological balance" between God and human beings; it would be richly communal in nature; it would function as an access to mystical power; it would have a healing role in the community; it would be a liturgy that would be celebrated in word, song, body movements and dance. Okoye then briefly discusses the Zairean rite of Eucharist as a concrete example of a eucharistic celebration that is rooted both in the Roman Rite as well as in local, African traditions.
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Dissertations / Theses on the topic "Healing and celebration"

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Charles, Craig, and s9901040@student rmit edu au. "Telling the Stories: Art Making as a Process of Recovery, Healing and Celebration." RMIT University. Education, 2006. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20070205.150934.

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I am a Latje Latje man born and raised in Mildura. I am a contemporary artist, a dancer and a father. I began dancing with the Latje Latje dance group when I was four. I come from river country. I spent the first six years of my life on the banks of the Murray River. The river runs right through my work. During the course of my Masters, I have been spending time in the north of Victoria, in central Victoria and in South Gippsland by the sea in Boonerwrung country. I a man of the river, but since the birth of my son, I have been developing a relationship with the sea. My relationship to the sea changed when my son moved to the sea. My spiritual connection to the sea has grown the more time I have spent there and the more spiritual knowledge I have gained of my ancestral country of the Boonerwrung. Within this research project, I explore the question: How can art-making generate a process of recovery, healing and celebration? In my Masters I have developed two series of paintings, one from the river and one from the sea. The first group of paintings were shown in a nine-month solo exhibition, 'City Style - Country Youth' at Bunjilaka, the Aboriginal Section of the Melbourne Museum. The second group were shown at another solo exhibition called 'Mungo Stories' held at the Australia Dreaming Art gallery in Fitzroy, Melbourne. Artefacts My Master of Arts includes the following artefacts: • An Exhibition of Paintings selected from the 63 artworks I have undertaken during the course of my Masters • An Exegesis in which I tell the story of my paintings and my research and in which I give an overview of the paintings I have done during my research degree • A Digital Story which combines didgeridoo music with a selection of my images • Two Audio Tracks, 'Paintings Talk' and 'Grinding the Ochre' • A Short Film in which I describe my experience as a contemporary Indigenous artist.
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Bailey, Lesley Anne. "From anorexia to celebration : sickness and healing in the parish church and the community of Moreton." Thesis, University of Birmingham, 2013. http://etheses.bham.ac.uk//id/eprint/4685/.

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Using a collaborative action research methodology and a liberation theology approach, the thesis draws on the psychology of anorexia, the insights of Isaiah 58:1-12 and its socio-religious setting, the contextual setting of the Parish Church and the community of Moreton, to develop new insights into the breakdown and restoration of community. It devises what it terms “diagnostic theology” to aid in the understanding of complex forces acting on communities and individuals. Developing from a grassroots exegesis, the signs and symptoms of both breakdown and restoration are clearly delineated, always with a view to celebration, in the knowledge that full restoration can never be achieved. It is posited both that this work will be of value to other communities of faith, and that the methodology can be applied in other situations.
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Denny, Lindie. "The Spirit and the meal : a ritual-liturgical evaluation of charismatic worship." Diss., University of Pretoria, 2013. http://hdl.handle.net/2263/40358.

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The Spirit tradition is a fairly new tradition with its essential focus on experiencing the Holy Spirit. This tradition has made its latest and most influential appearance during the Azusa street revival in Los Angeles at the start of the 1900s. This has started a new wave or move if you want across the earth andhas made inroads into most other existing traditions. It is a tradition fashioned by the needs of believers and the reality of experiencing the Holy Spirit. Worship is a vital part of any Charismatic church service. Upbeat music with talented bands is up front and ready to lead people into passionate and expressive worship. Their worship stretches further than just music. They attempt to fashion their lives as a worship offering to God. Within the Charismatic tradition, the word Liturgy is unheard of, even though it is part of their service. Part of this worship includes the celebration of Communion. Communion is celebrated all over the world in most Christian churches. It has been one of the most sacred sacraments of the church through the centuries. With it came many feuds over doctrine and challenges regarding the form, meaning, presence, elements and so forth. It has been thecenter of many debates. But it still remains central to any believer. The researcher has looked at the history of the Spirit tradition within chapter 2 with its main focus on liturgical rituals of healing, exorcism and speaking in tongues. These rituals are researched and traced all through history. The rituals are present and active in every era the researcher looked at. The Theology of the spirit tradition was also explored. She then went on to look at the history of the Eucharist. The changes and forms were noted. A deeper understanding of the celebration of the Eucharist was realized and the Theology depicted the differences in opinion. No current day practical theological research is complete without Empirical research. This made the researcher more involved. By participatory observation and questionnaires, essential information was gathered regarding how believers in Charismatic churches appropriate their participation during the celebration of Communion. New insights were gained. Based on this research the researcher came to the conclusion that the Meal-and the Spirit worship traditions can come together in a more meaningful way. The true meaning needs to be taught to believers so that a deeper knowledge of the truth of Communion can be gained. Communion cannot remain watered-down and enter as an afterthought during a service. It has the potential to be an incredible experience by any Christian believer. When the Spirit and the Meal can be brought together in a more meaningful way, it has the potential to become the future of Charismatic worship. This conclusion is worked out in some detail in the final chapter.
Dissertation (MA Theol)--University of Pretoria, 2013.
gm2014
Practical Theology
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Books on the topic "Healing and celebration"

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Neal, Emily Gardiner. Celebration of healing. Cambridge, Mass: Cowley Publications, 1992.

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Madu, A. Am. Celebration of divine healing. Onitsha: Varsity Press, 2004.

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Young, Grace. The wisdom of the Chinese kitchen: Classic family recipes for celebration and healing. New York, NY: Simon & Schuster, 1999.

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Kapferer, Bruce. A celebration of demons: Exorcism and the aesthetics of healing in Sri Lanka. 2nd ed. Providence, R.I., USA: Berg, 1991.

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Mathews, Richard. Healing hands: Writing from the young generation : a celebration of the men and women who dedicate their lives to the care of the sick. Tampa, FL: University of Tampa Press, 1999.

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Refuge: How "hospital church" ministry can change your church forever. Grand Rapids, MI: Kregel Publications, 2010.

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Horowitz, Leonard G. Healing celebrations. Sandpoint, Id: Tetrahedron Pub., 2000.

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Jones, BlackWolf. Earth dance drum: A celebration of life. Salt Lake City, UT: Commune-a-Key Pub., 1996.

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1960-, Jones Gina, ed. Earth dance drum: A celebration of life. Center City, MN: Hazelden, 2000.

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Aridas, Chris. Reconciliation: Celebrating God's healing forgiveness. Garden City, N.Y: Image Books, 1987.

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Book chapters on the topic "Healing and celebration"

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"VI. The Celebration of Community in a Changing World." In Firewalking and Religious Healing, 168–213. Princeton: Princeton University Press, 1990. http://dx.doi.org/10.1515/9781400884360-009.

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Bopp, Jenny. "Storytelling Through Dance and Movement." In Healing Through the Arts for Non-Clinical Practitioners, 124–55. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-5981-8.ch009.

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Everyone has a story to tell, but because of trauma, not everyone can use words to tell it. The purpose of this chapter is to demonstrate an arts-based, trauma-informed, hope-infused movement and storytelling curriculum for adults (ages 19+) who are in recovery from various addictions or traumatic experiences. The curriculum was implemented with a group of five people selected by the supervising agency (Kingdom Recovery) to assess whether or not it proved beneficial to the participants. Assessment methods included before/after class experiences, a movement assessment checklist, and an evaluation survey. The curriculum consisted of seven lessons lasting 90 minutes each, and the goal of the curriculum was to promote life-skill building, healing, and hope. At the end of the seven-week time period, subjects performed pieces they choreographed throughout the sessions as a celebration of their accomplishments and hard work. The goals of the curriculum were accomplished successfully and 100% of the participants noticed an increase in their confidence, empathy, and creativity.
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Wallace, Mark I. "Worshipping the Green God." In When God Was a Bird, 81–112. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823281329.003.0004.

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This chapter begins with a visitation by a great blue heron to the author’s class taught in Swarthmore College’s Crum Woods. Is the Crum Woods holy ground? Some ecotheologians (John B. Cobb Jr., Richard Bauckham) caution against this way of speaking, but this chapter argues that Christianity is a religion of double incarnation: in a twofold movement, God becomes flesh in both humankind (Jesus) and otherkind (Spirit), underscoring that corporeality and divinity are one. The chapter focuses on historical portraits of Jesus’ relationship to particular birds as totem-beings in his teaching ministry; Augustine’s repudiation of Neoplatonism and natalist celebration of the maternal, birdy Holy Spirit in the world; and Hildegard of Bingen’s avian pneumatology in which earth’s “vital greenness” is valorized for its curative powers in a manner similar to Jesus’ mudpie healing of the blind man in John 9. It concludes with a meditation on nature-worship in a Quaker meetinghouse in Monteverde, Costa Rica.
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Sethi, Bharati. "Healing Through Group Work." In Group Work Stories Celebrating Diversity, 170–74. Routledge, 2018. http://dx.doi.org/10.4324/9780203731789-36.

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Siker, Jeffrey. "Sin in the Gospel of John and the Johannine Epistles." In Sin in the New Testament, 87–107. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190465735.003.0006.

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In the Gospel of John, Jesus is the lamb of God whose sacrificial death will provide the ultimate forgiveness of sin. John equates sin with the failure of people to believe that Jesus is God’s son and messiah sent to save the world. By identifying Jesus as the lamb of God who takes away the sins of the world, John’s Gospel conflates the meaning of Passover (celebrating freedom from slavery with the sacrifice of the paschal lamb) with the meaning of Yom Kippur (celebrating freedom from sin with the ritual of the scape goat who bares away sin). The story of the healing of the man born blind (John 9) also makes it clear that the religious leaders who oppose Jesus are spiritually blind and remain in their sins. By contrast, the man born blind not only recovers his physical sight, but has gained salvific spiritual sight through his growing recognition of Jesus as God’s son.
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Conference papers on the topic "Healing and celebration"

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Ahmed, Anansa S., and R. V. Ramanujan. "Self healing magnet-ionomer composites." In Magnetics Symposium 2014 - Celebrating 50th Anniversary of IEEE Magnetics Society. IEEE, 2014. http://dx.doi.org/10.1109/mssc.2014.6947686.

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