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Journal articles on the topic 'Worship'

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Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Mangaiyarkkarasi, G. "Obsolete Worship." Shanlax International Journal of Tamil Research 6, no. 2 (October 1, 2021): 86–94. http://dx.doi.org/10.34293/tamil.v6i2.4415.

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Man, who at first feared the power of nature, worshiped nature so as not to succumb to its wrath. He worshiped many deities such as nature worship, tree worship, Murugan worship, Shiva worship. Worship of Indra, Varuna, Kaman, Brahman, Balarama and Nadukal, which were once worshiped as special deities, are not in use today.

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2

Islam, Habibur Rahman Bin Rafiqul, and Aman Daima Md Zain. "Hindu Worships in Bangladesh, A Critical Study." Al Hikmah International Journal of Islamic Studies and Human Sciences 5, no. 2 (May 30, 2022): 131–57. http://dx.doi.org/10.46722/hkmh.5.2.22f.

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Many kinds of worships that spread in Hinduism and other religions have no value to Allah, the Blessed and Exalted, and there will be no reward in the Hereafter for whosoever engage with these rejected worships. Many Muslims in Bangladesh believe that worship does not exist in the Hindu religion except in Islam, so they participate in Hinduism in their feasts and celebrations in ignorance. The Muslims in Bangladesh were influenced by the Hindu religion, so their worship was affected by their worship. Herein lies the research problem. The research aims: that in Hinduism there are special worships as in Islam, but they are different in their ways, and that their worship is specific to the gods and not to The One and Only God, as well as to identify the way of worship in the Hindu religion and the position of Islam towards it. The research took the qualitative approach: based on induction and knowledge of the concept of man-made religions, and the analytical approach to clarify the reality of Hindu religious worship, and the extent of its impact on the Muslims of Bangladesh and its presence in Bangladesh. The result of the research: Hinduism is a pagan religion of the contemporary religions that a large number of people adhere to. And that the head of the Hindu deities in Bangladesh that they worship are idols. And that the worship of Hinduism is the fruits of the experiences of nations that played their role in the formation of Hindu thought.

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3

P, Murugan. "Worship of Kurumba Tribal." International Research Journal of Tamil 4, SPL 2 (February 28, 2022): 111–16. http://dx.doi.org/10.34256/irjt22s217.

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Kurumbas of Attappady area has the tradition of worshipping the nature and make offering to the land. As Attappady is a hilly region, they follow the same lifestyle of people living in other hilly areas. They live in harmony with nature and worship earth as their God. They do not give importance to religion and they are interested in worshipping the nature. Thus, this people differ from people in other hilly areas. Nature worship was given priority by the ethnic minorities. It is customary for these people to worship the earth and the woman. Plowing, hunting and beekeeping are the main occupations of these people. Knowing the special nature of the forests, the forest deities are worshiped, and the deities and deities are worshiped. They can be seen in a position where no religion is prioritized. Worship of Vanjiyamman is also said to be the worship of Kannaki. The uniqueness of these people is that they live a life in harmony with nature. Nature worship was given priority by the ethnic minorities. It is customary for these people to worship the earth and the woman. Plowing, hunting and beekeeping are the main occupations of these people. Knowing the special nature of the forests, the forest deities are worshiped, and the deities and deities are worshiped. They can be seen in a position where no religion is prioritized. Worship of Vanjiyamman is also said to be the worship of Kannaki. The uniqueness of these people is that they live a life in harmony with nature.

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4

V, Gunapalasingam. "Small Deity Worship in Sri Lanka: A Comparative Study Based on Hindu and Buddhist Religious Traditions." International Research Journal of Tamil 3, no. 4 (September 15, 2021): 99–107. http://dx.doi.org/10.34256/irjt21413.

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The People who have not only multi ethnic, multi -religious and multi -languages in Sri Lanka but also, they follow different beliefs and cultural traditions as well. Hindu and Buddhist religious and cultural traditions are very prominent in Sri Lanka. Even though India is the root cause for the prevailing Hindu and Buddhist traditions in Sri Lanka, both the traditions and its worships and beliefs have unique and independent characteristics different from India. Small deity worship comprises of unique and independent characteristics in Sri Lanka. Small Deity worship in Hindu tradition: Kazhippu ritual, temple ritual, Kumara Deiva worship, Vairava worship, Pathini Amman worship, tree worship, Naga thampiran worship and small deity worship in Buddhist tradition: Thovil, Magapirith, katharagama deio, Bahirava, Pathini Deio, Bothi tree, Maga Naga are compared and identified unique and innovative characteristics among them. In this research, historical method, comparative method and descriptive method have been used. Data gathered from field work are considered as primary sources and data gathered from literature, research articles, manuscripts, etc. considered as secondary sources. Knowing origin and background of Hindu and Buddhist religion, identifying characteristics of small deity worship in Hindu and Buddhist tradition in Sri Lanka, discovering unique and innovative characteristics of small deity worship of Hindu and Buddhist traditions and evaluating values revealed by the two traditions are objectives of the research. Research area for this study is Magoya Divisional Secretary and Eravur Pattu Divisional Secretary. The conclusion of the research is that the small deity worships of the above two traditions fulfills psychological needs of the concerned people and small deity worship beliefs and traditions of Hindu and Buddhist religions will continue for long time.

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5

Widjaja, Annisa Kusuma, and Moondore Madalina Ali. "Gambaran Celebrity Worship pada Dewasa Awal di Jakarta." Humaniora 6, no. 1 (January 30, 2015): 21. http://dx.doi.org/10.21512/humaniora.v6i1.3294.

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The intensity of celebrity worship is increasingly occurring in Indonesia. Celebrity worship is any form of behavior or feelings that arise from inner to worship an idol figure as a gratification, entertainment, or to fill in the emptiness. Celebrity worship is divided into entertainment social, intense personal, and borderline pathological. Celebrity worship can be done by anyone and its intensity decreases with age. However, some media reports that celebrity worship is found in early adulthood. Thus the purpose of this study was to describe behavior of celebrity worship in early adulthood aged 20-30-year-old in Jakarta. The research design is quantitative descriptive method. Subjects in this study amounted to 250 people who live in Jakarta. It is found that 34% (85 people) into the Entertainment Social levels, 34.8% (87 people) into the level Intense Personal, and 31.2% (78 people) into the Borderline Pathological levels. It shows that celebrity worships still exist in early adulthood in Jakarta.

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6

Redman, Robb. "Worship Wars or Worship Awakening?" Liturgy 19, no. 4 (September 2004): 39–44. http://dx.doi.org/10.1080/04580630490490512.

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7

Pane, Pranada, Aries Sukmawati, and Triades Sidabutar. "EFEKTIVITAS MEDIA PEMBELAJARAN DARING TERHADAP KELANCARAN PENGAJARAN GURU SEKOLAH MINGGU UNTUK USIA 9-12 TAHUN DI GEREJA BETHEL INDONESIA TABGHA BATAM CENTRE." JURNAL IMPARTA 2, no. 1 (July 21, 2023): 33–45. http://dx.doi.org/10.61768/ji.v2i1.75.

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During the Covid-19 pandemic, many things happened, even an activity was hampered and even if it continued, of course, it was done with good calculations. Christian worship is no exception, which usually worships at church, but during the Covid-19 pandemic, many churches were carrying out their services. through online worship and in this case including the Sunday school children's worship where Sunday school activities are also transferred online (in the network). Thus Sunday school teachers provide their teaching online as well. But deep. Using online learning media has its own challenges, including the existence of Sunday school teachers who do not master the media, causing children to be less focused during worship so that learning becomes less effective

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8

Nichols, Bridget. "Worship." International journal for the Study of the Christian Church 11, no. 1 (February 2011): 103–6. http://dx.doi.org/10.1080/1474225x.2011.553997.

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9

Vekakis, Matt. "Worship." Prairie Schooner 96, no. 2 (June 2022): 134–35. http://dx.doi.org/10.1353/psg.2022.0109.

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10

Schroeter-Wittke, Harald. "Worship." Praktische Theologie 58, no. 4 (October 1, 2023): 256–59. http://dx.doi.org/10.14315/prth-2023-580413.

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11

M, Dhanalakshmi. "Atheism is the cult of the grave." International Research Journal of Tamil 3, S-2 (April 30, 2021): 61–65. http://dx.doi.org/10.34256/irjt21s212.

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The Superman was afraid of nature and began to worship. In its aftermath, the warrior who guarded the tribal society was worshiped as a deity. In the course of time, heroic worship became a planting ceremony. Later, idolatry took root because of racism. However, the purpose of this study is to show that the Nadukars, which were celebrated by the ancient Tamils, are still worshiped as idols.

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12

Rafiqul Islam, Habibur Rahman, and Aman Daima Md. Zain. "العبادات الهندوسية في بنجلاديش دراسة نقدية." AL-HIKMAH: INTERNATIONAL JOURNAL OF ISLAMIC STUDIES AND HUMAN SCIENCES 5, no. 2 (May 30, 2022): 131–57. http://dx.doi.org/10.46722/hikmah.v5i2.252.

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ملخص إن العبادات المنتشرة في الديانة الهندوسية وغيرها من الديانات ليس لها أية قيمة عند الله تبارك وتعالى وليس لهم جزاء في الآخرة بهذه العبادات المرفوضة، إن كثيرًا من المسلمين في بنجلادش يعتقدون أن العبادات غير متواجدة في الديانة الهندوسية إلا في الإسلام، فيشاركون الهندوسية أعيادهم واحتفالاتهم بجهالة، وتأثر المسلمون في بنجلاديش بالديانة الهندوسية فتأثرت عباداتهم بعباداتهم. وهنا تكمن مشكلة البحث. ويهدف البحث: إلى أن في الهندوسية عبادات خاصة كما في الإسلام ولكنها مختلفة بطرقها، وأن عباداتهم خاصة للآلهة وليست لله الواحد الأحد، وكذلك التعرف على كيفية العبادات في الديانة الهندوسية وموقف الإسلام منها. وقد اتخذ البحث المنهج الكيفي: اعتماداً على الاستقراء ومعرفة مفهوم الأديان الوضعية، والمنهج التحليلي لبيان حقيقة عبادات الديانة الهندوسية، ومدى تأثيرها على مسلمي بنجلاديش ووجودها داخل بنجلادش. وقد نتج عن البحث: أن الهندوسية ديانةٌ وثنية من الديانات المعاصرة التي يدين بها عدد كبير من الناس. وأن رأس الآلهة الهندوسية في بنجلادش التي يعبدونها هي الأصنام. وأن عبادات الهندوسية ثمرات لتجارب الأمم التي أدت دورها في تكوين الفكر الهندوسي. Abstract Many kinds of worships that spread in Hinduism and other religions have no value to Allah, the Blessed and Exalted, and there will be no reward in the Hereafter for whosoever engage with these rejected worships. Many Muslims in Bangladesh believe that worship does not exist in the Hindu religion except in Islam, so they participate in Hinduism in their feasts and celebrations in ignorance. The Muslims in Bangladesh were influenced by the Hindu religion, so their worship was affected by their worship. Herein lies the research problem. The research aims: that in Hinduism there are special worships as in Islam, but they are different in their ways, and that their worship is specific to the gods and not to The One and Only God, as well as to identify the way of worship in the Hindu religion and the position of Islam towards it. The research took the qualitative approach: based on induction and knowledge of the concept of man-made religions, and the analytical approach to clarify the reality of Hindu religious worship, and the extent of its impact on the Muslims of Bangladesh and its presence in Bangladesh. The result of the research: Hinduism is a pagan religion of the contemporary religions that a large number of people adhere to. And that the head of the Hindu deities in Bangladesh that they worship are idols. And that the worship of Hinduism is the fruits of the experiences of nations that played their role in the formation of Hindu thought.

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13

Hardianti, Hardianti. "Gambaran Tentang Pemujaan Dalam Prasasti Batur Masa Majapahit." PANALUNGTIK 4, no. 1 (November 17, 2021): 17–28. http://dx.doi.org/10.24164/pnk.v4i1.40.

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In general, the Batur inscription tells of the tradition of worshiping ancestors accompanied by the division of worship times among the descendants of their ancestors. Worship is carried out by the inhabitants of Kabuyutan Kalyasĕm and the mandalas around the Hyang Mountains. This study aims to determine the continuity of worship in the Hyang Mountains region along with the lives of its worshipers. The problem that will be discussed is how is the description of worship in the Batur inscription including chronology and who is the main character being worshiped? The conclusion of this research is that there is a continuity of worship as told in the Batur inscription that has been going on since the reign of Ratu Tribhuwana Tunggadewi, continuing during the reign of King Hayam Wuruk until the end of the Majapahit reign. Revered figures are the founders of Kabuyutan and the mandalas around the Hyang mountains with the main character who is worshiped is someone called Sang Hyang Kabuyutan i Kalyasĕm. The religions practiced by residents in religious places around the Hyang Mountains vary, namely: Hindu Saiwa, Indigenous Religions and Tantra. Other evidence to support the existence of worship as told in the Batur Inscription can be found in the Nagarakrtagama and Tantu Panggelaran Books. The method used is a qualitative method with a historical archaeological study consisting of several stages: data collection, source criticism, interpretation and historiography.

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14

Kenneson, Philip D. "Worship Wars and Rumours of Worship Wars." Reviews in Religion & Theology 3, no. 2 (May 1996): 72–75. http://dx.doi.org/10.1111/j.1467-9418.1996.tb00047.x.

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15

Yang, Seung-Ah. "Worship as a ‘Performance Reminding the Worship Community’ : A Study for Sacramental Worship." Theology and Praxis 54 (May 30, 2017): 33–60. http://dx.doi.org/10.14387/jkspth.2017.54.33.

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16

Aniol, Scott. "Practice Makes Perfect: Corporate Worship and the Formation of Spiritual Virtue." Journal of Spiritual Formation and Soul Care 10, no. 1 (May 2017): 93–104. http://dx.doi.org/10.1177/193979091701000107.

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This article argues that corporate worship is one of the primary means of making disciples through the ritual formation of spiritual virtue. It explains that a disciple is formed not only through transmission of doctrine, but also through cultivating the heart's inclinations. Christian disciples are not only “knowers”; they are “doers,” observing everything Christ has commanded. Since people act primarily according to their hearts’ desires, pastors who wish to make disciples must concern themselves with the heart's inclinations. Such inclinations are shaped most significantly through habitual behavior in community, an apt description of corporate worship. This leads, then, to a discussion of the power of corporate worship liturgy–habitual behaviors done in the context of corporate worship–to incarnate biblical values and transmit them to the worshiper/disciple. When the liturgies of corporate worship are reenactments of what God has done in the gospel, these liturgies help to make disciples, for by reenacting what they are in Christ, Christian worshipers become what they are.

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17

Hidayah, Rifa, Elfi Mu’awanah, Arif Zamhari, Munardji Munardji, and Naqiyah Naqiyah. "Learning Worship as a Way to Improve Students’ Discipline, Motivation, and Achievement at School." Journal of Ethnic and Cultural Studies 8, no. 3 (July 25, 2021): 292. http://dx.doi.org/10.29333/ejecs/748.

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A discipline of worship and seems to be associated with the fact that students who apply discipline in worship should demonstrate more autonomy in school. This research used a case study design with a qualitative approach to data analysis. Participants in this study included four sixth-grade students, two teachers, and one principal from Tulungagung, East Java, Indonesia. The data for this study were gathered through direct observation and an in-depth interview. Direct observation was used to immerse students in how they perform their worship and Islamic beliefs at home and at school in order for them to be aware of their faith, worship, and application in their daily lives, and thus disciplines at schools, motivation to learn, and efforts to increase academic attainments are identified. Throughout the study, in-depth interviews with teachers, principals, and parents were conducted three times, and all were registered verbatim. To describe both numeric data and themes, data was analyzed using content analysis. The findings indicate that worships contribute significantly to internal and practical discipline efforts and behaviors. Students' future and proper insight into education opportunities and their future of existence are threatened by their knowledge of worship. Psychologically, students do well in terms of motivation and academic achievement. After receiving teaching worship, self-confidence, trust, spirit, belief, and self-efficacy all improve.

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18

C, Lalitha. "Naga Worship and Nagas in Villibharata." International Research Journal of Tamil 3, S-2 (April 30, 2021): 88–93. http://dx.doi.org/10.34256/irjt21s217.

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The ancients thought that snakes had a unique power to kill because of their venomous nature. That is why serpents are worshiped as gods. The people who worship are called Nagas. Later they were portrayed as cobra-shaped men. The Aryans captured their place and the war arises. In mythology, epics and religions, the practice of combining snakes is found in many parts of the world. Later this worship is linked to religion. However, in Villibharata, countless Nagas have been destroyed. Over time, Naga worship and Nagas have been changing in various understandings with various religions and changing according to the situation.

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19

D., Maisuld, and Munkhtsetseg T. "Монгол, Япончуудын уул усны шүтлэг байгаль хамгаалахтай холбогдох нь." Mongolian Journal of Foreign Languages and Culture 22, no. 484 (March 2, 2023): 60–64. http://dx.doi.org/10.22353/mjflc.v22i484.2144.

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A venerable custom of nature worship has taken a special place in the Mongolian and Japanese lives. In the present article we aimed to discuss some worships related to the Japanese and Mongolian mountains and water and to define how the worships are connected to the nature conservation.

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20

Cockayne, Joshua, and David Efird. "Common Worship." Faith and Philosophy 35, no. 3 (2018): 299–325. http://dx.doi.org/10.5840/faithphil2018611103.

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People of faith, particularly in the Judeo-Christian tradition, worship corporately at least as often, if not more so, than they do individually. Why do they do this? There are, of course, many reasons, some having to do with personal preference and others having to do with the theology of worship. But, in this paper, we explore one reason, a philosophical reason, which, despite recent work on the philosophy of liturgy, has gone underappreciated. In particular, we argue that corporate worship enables a person to come to know God better than they would otherwise know him in individual worship.

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21

Garrigan, Siobhan. "Queer Worship." Theology & Sexuality 15, no. 2 (August 11, 2009): 211–30. http://dx.doi.org/10.1558/tse.v15i2.211.

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22

Riches, John. "Worship Resources." Expository Times 117, no. 1 (January 2005): 23–26. http://dx.doi.org/10.1177/0014524605058725.

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23

Riches, John. "Worship Resources." Expository Times 117, no. 2 (November 2005): 69–70. http://dx.doi.org/10.1177/0014524605059892.

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24

Miller, Susan. "Worship Resources." Expository Times 117, no. 2 (November 2005): 70–72. http://dx.doi.org/10.1177/001452460511700209.

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Wenell, Karen. "Worship Resources." Expository Times 117, no. 2 (November 2005): 72–73. http://dx.doi.org/10.1177/001452460511700210.

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26

Flaherty, David H. "CONSTITUTION WORSHIP." Canadian Review of American Studies 20, no. 1 (May 1989): 81–88. http://dx.doi.org/10.3138/cras-020-01-05.

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27

Davis, Lennard J., and Margaret Anne Doody. "Novel Worship." NOVEL: A Forum on Fiction 30, no. 3 (1997): 405. http://dx.doi.org/10.2307/1345762.

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28

Ray, David. "Heroine Worship." Iowa Review 38, no. 2 (October 2008): 139. http://dx.doi.org/10.17077/0021-065x.6514.

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29

Webster, Derek. "School Worship." British Journal of Religious Education 12, no. 3 (June 1990): 151–59. http://dx.doi.org/10.1080/0141620900120305.

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30

Senn, Frank. "Worship Wars." Liturgy 19, no. 4 (September 2004): 1–4. http://dx.doi.org/10.1080/04580630490490459.

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31

Mast, Gregg. "Daily Worship?" Liturgy 21, no. 2 (April 2006): 51–56. http://dx.doi.org/10.1080/04580630500443639.

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32

Baker, Jonny. "Curating Worship." Liturgy 26, no. 2 (January 18, 2011): 12–19. http://dx.doi.org/10.1080/0458063x.2011.538594.

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Jones, Neichelle R. Guidry. "Good Worship." Liturgy 29, no. 2 (January 31, 2014): 37–41. http://dx.doi.org/10.1080/0458063x.2014.867140.

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34

Miller, R. Bruce. "Orthodox Worship." Journal of Religious & Theological Information 5, no. 3-4 (June 2002): 135–48. http://dx.doi.org/10.1300/j112v05n03_08.

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35

Hutt, Patrick. "Hero worship." BMJ 332, no. 7541 (March 11, 2006): s96. http://dx.doi.org/10.1136/bmj.332.7541.s96.

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36

Bradney, A. "Christian worship?" Education and the Law 8, no. 2 (June 1996): 127–36. http://dx.doi.org/10.1080/0953996960080202.

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37

Choudhary, M. Ali, and Paul Levine. "Idle worship." Economics Letters 90, no. 1 (January 2006): 77–83. http://dx.doi.org/10.1016/j.econlet.2005.07.009.

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38

OSUNDARE, NIYI. "Text Worship." Matatu 12, no. 1 (April 26, 1994): 201–2. http://dx.doi.org/10.1163/18757421-90000098.

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39

Wolcott, Barbara. "Sun Worship." Mechanical Engineering 121, no. 06 (June 1, 1999): 62–64. http://dx.doi.org/10.1115/1.1999-jun-5.

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Solar power is gaining more backers in the commercial market, as innovative technology and less intrusive design enhance its appeal. Under a pilot program with a supplier, Sacramento Municipal Utility District (SMUD) is offering customers a 2- to 4-kW power plant that is designed to blend with the shingles. In northern California, SMUD has become an activist organization in the spread of solar power, chiefly because of the explosive population growth in its area. Although most solar-powered roofs in SMUD's PV Pioneer program are on residences, 20 other sites take part in the project. The Power Authority has said that the experience it receives by installing various systems will prove very valuable when manufacturing and market influences drive prices down, and solar power becomes a profitable enterprise for the agency. Photovoltaic panels deck the roof of one of the Sacramento Municipal Utility District's customers; the small power plants feed electricity to the grid at peak hours of the day.

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40

Murray, Andrew. "Hero worship." Current Biology 6, no. 3 (March 1996): 219. http://dx.doi.org/10.1016/s0960-9822(02)00456-6.

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41

Aronson, Geoffrey. "Hero Worship." Journal of Palestine Studies 27, no. 2 (January 1, 1998): 103–4. http://dx.doi.org/10.2307/2538291.

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42

Riches, John, Susan Miller, and Maureen Russell. "Worship Resources." Expository Times 117, no. 5 (February 2006): 192–95. http://dx.doi.org/10.1177/0014524606062777.

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Riches, John, Susan Miller, and Karen Wenell. "Worship Resources." Expository Times 117, no. 7 (April 2006): 286–90. http://dx.doi.org/10.1177/0014524606064373.

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44

Paddison, Angus. "Worship Resources." Expository Times 117, no. 8 (May 2006): 327–30. http://dx.doi.org/10.1177/0014524606065076.

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Jones, Russell, Helen Ball, Jacqui Howison, and John Hulstrom. "Worship Resources." Expository Times 117, no. 9 (June 2006): 373–77. http://dx.doi.org/10.1177/0014524606065946.

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Riches, John. "Worship Resources." Expository Times 117, no. 11 (August 2006): 457–61. http://dx.doi.org/10.1177/0014524606067949.

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47

Keddie, David A. "Worship Resources." Expository Times 118, no. 1 (October 2006): 28–29. http://dx.doi.org/10.1177/0014524606069723.

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48

Brummitt, Mark. "Worship Resources." Expository Times 118, no. 2 (November 2006): 80. http://dx.doi.org/10.1177/0014524606070867.

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49

Tiemeyer, Lena-Sofia. "Worship Resources." Expository Times 118, no. 3 (December 2006): 132–33. http://dx.doi.org/10.1177/0014524606072697.

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Chapman, Mark. "Worship Resources." Expository Times 118, no. 4 (January 2007): 184–85. http://dx.doi.org/10.1177/0014524606074376.

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