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Autor: Grafiati

Data publikacji: 26 lipca 2024

Data aktualizacji: 27 lipca 2024

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1

Pankratz, Seth Micah. "Between worship and entertainment God's pleasure or ours? /". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Maxon, William Robert. "The integration of ministry and the worship arts a practicum and internship curriculum for worship arts students at Judson College, Elgin, Illinois /". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Heart, Jeanette Sue. "The multi-sensory sermon-event". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Doi, Jean. "A philosophy of communication for the worship service". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Hodge, James Nathan. "Multisensory worship in traditional setting". Fort Worth, Tex. : [Texas Christian University], 2007. http://etd.tcu.edu/etdfiles/available/etd-01092008-120546/unrestricted/Hodge.pdf.

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Thesis (D.Min.)--Brite Divinity School, Texas Christian University, 2007.
Title from dissertation title page (viewed Jan. 31, 2008). Includes abstract. "A thesis submitted to the Faculty of Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Ministry." Includes bibliographical references.

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Hodges, Randy T. "The exegesis of culture as a critical component of Christian corporate worship". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Seda, Jonathan P. "Presbyterian worship and the Mexican context". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Beesley, David. "Worship style preferences comparison of younger and older Canadian Pentecostals /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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9

Lowe, Kevin Joo Oon. "A cultural analysis of Cambodian Methodist church worship services and their implications for evangelism". 24-page ProQuest preview, 2007. http://proquest.umi.com/pqdweb?index=0&did=1390285251&SrchMode=1&sid=1&Fmt=14&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1220036232&clientId=10355.

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10

Neel, W. Stephen. "Evaluating the use of selected performance arts in public worship at South Columbia Baptist Church". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Nam, Byung Sub. "Developing a program to train workers for a seeker service at Central Police Academy Church". Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p049-0463.

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12

Whited, Rebecca. "A new discipleship curriculum to enhance worship at Tallmadge Lutheran Church, Ohio". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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13

Brasaemle, Karla Anne. "For glory and for beauty implications of the theology of beauty for creating worship space /". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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14

Moeketsi, Isaac Tseko. "An investigation into the significance of celebration in Black preaching". Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1015662.

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The Christian faith in God is undergirded by the good news of God's intervention in human life. This intervention of God is good news because the sin of humankind has resulted in alienation with God as well as rendering humankind incapable of restoring fellowship with God. This good news of God's intervention in human affairs through the act of His son Jesus Christ is the centre of Christian kerygma. One outstanding feature of this proclamation is celebration. Salvation offered and given to ailing humankind is cause for celebration for God has paved the way for reconciliation. In Black preaching this note of celebration is remarkably achieved in the extravagant use of figures of speech and imagery drawn from traditional African religiosity, for the African human life in whatever state and condition is cause for celebration. The African responds to life at all levels of encounter with celebration. In sorrow and joy, in sad moments and moments of delight, in want and in plenty, the voice of the African will always rise up in spontaneous acts of celebration. In normal human conversation the use of the African idiom and allegory drawn from their cultural worldview creates unique style. In the use of these the African past is expressly drawn into the present to emphasize the belief in life as a gift from God, a gift to be acknowledged and celebrated. Therefore living through all sorts and conditions of life sharpens the deep feeling and expression of this celebration. The song, praise and dance for the African therefore flows from this spiritual engagement with God in life. The biblical message and the daily experience of life is for the African preacher a stage from which the human drama with God is understood. The nature of God is seen in relation to God's encounter with sinful humankind. God's mercy and grace inspires humans to live their life in confident trust in God. The vicissitudes of life for the African have no dampening effect for life rather they sharpen the awareness of God's surpassing mercy and sustaining steadfastness upon his creatures. Thus in similar vein with the African moroki, the Black preacher calls and inspires his/her audience to celebrate, to engage with life in perfect African celebration.

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15

Wong, Jonathan Alexander. "Developing a pattern for teaching about God's self revelation and presence through the arts in worship". Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), access this title online, 2005. http://www.tren.com.

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16

McMurray, Janet L. "The Christian Center for the Arts (Centro Cristiano para las Artes) a case study in developing urban worship leaders to witness to the shalom of God /". Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.068-0588.

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17

Collingridge, Lorna Marie, i n/a. "Music as Evocative Power: The Intersection of Music with Images of the Divine in the Songs of Hildegard of Bingen". Griffith University. School of Theology, 2004. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20040624.110229.

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Hildegard's songs evoke an erotic and embodied devotion to a Divinity imagined as sensuous, relational, immanent and often female. These songs, written for use in her predominantly female community, are part of Hildegard's educational program to guide the spiritual development of the women in her Benedictine monastery. Hildegard's theology of music proposes that the physical act of singing enables humans to experience connection to the Living Light (Hildegard's most common address for the voice of the Holy Presence in her visions, lux vivens), and to embody this Divinity in their midst. Her songs express, in dense poetic texts set to widely-ranging chant-like melodies, her rich imaging of the fecund presence of the Divine. The singers are thus encouraged to imagine themselves in relationship with the Holy One, the Living Light, through the physical act of singing these evocative songs. This dissertation analyses four of Hildegard's songs, representing a small cross section of her musical oeuvre. The analysis elucidates the way in which the music affectively conveys the meaning and significance of the texts. Carefully incising the "flesh" from the structural "bones" of the melodies reveals underlying organising configurations which pervade the songs and deliver the texts in a distinctive manner. Hildegard professed herself to be musically uneducated because she lacked a knowledge of music notation, although she admitted to extensive experience in singing Divine Office. However, she clearly claims to be the oral composer of her songs, arranging late in her life for music scribes to notate her melodies. My analysis unravels the influence of the oral composer as it intersects with the influence of the musically trained scribes who neumed her texts. Hildegard wrote that the "words symbolize the body, and the jubilant music indicates the spirit" (Scivias 3:12:13). She claims that the music conveys the meaning of the texts with affective power, and my analysis shows ways in which the oral composer endeavors to achieve this goal. Her texts, conveyed by her melodies and thus intimately entwined with the words they deliver, are powerfully persuasive forces in the spiritual education of the women in her monastery. This dissertation uncovers significant insights which can inform the communal practice of worship of the Divine, especially where song forms part of that worship, and particularly in regard to the imagining of Divinity in ways which can nourish the diversity of all humans, all creatures, and all creation. The work of feminist theologians is brought into dialogue with Hildegard's imagery and educational purpose, thus making available ways of imagining the Divine which are especially important for contemporary women, who have suffered from being excluded from the imago Dei. Thus the dissertation unearths a rich lode of female, and creatural embodied images, which threads its way though the millennia, but now needs to be mined to uncover images that might work for contemporary Christians seeking multiple imaging of the Divine to touch the deep feminist, ecological and liberative yearnings of many hearts and spirits.

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18

Wright, Wesley D. "Creating the contagious congregation a pro-active strategy for improving the corporate outreach of the church /". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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19

Kotze, Hendrik Phillipus. "A critical evaluation of the seekers service". Thesis, 2008. http://hdl.handle.net/10210/201.

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Nothing is more important, more strategic and more urgently needed than the local Church (Hybels 1995:203). What people need most in life is to have a relationship with Christ, therefore one of the main thrusts of the Church should be evangelism. Hybels repeatedly declares that lost people matter to God and therefore should matter to the Church (1995:186). The Church has used a myriad of ways to evangelize their communities. A relatively unknown (in South Africa) tool for evangelism is a special service designed to attract and convert seekers. The leaders of Willow Creek Community Church do not believe it is possible to minister optimally to both seekers and believers within the confines of one service. Seekers have a need to hear and receive the gospel message in an atmosphere of anonymity whereas believers, on the other hand, need to regularly participate in worship as a body and to receive biblical teaching that enables them to more fully live their lives as believers. In honouring the needs of both groups, Willow (Willow Creek Community Church in South Barrington, Illinois which is pastored by Bill Hybels) and Saddleback (Saddleback Valley Community Church in Orange County, Southern California which is pastored by Dr. Rick Warren) has chosen to minister to each group through separate services. They believe that seekers can be optimally reached in a type of service geared primarily to them. The type of service that has been developed there, to serve this purpose is the Seeker Service. Although both these Churches employ the seeker service to fulfill the Great commission, they approach the service from different perspectives. Hybels’ version of the seeker service could be more aptly termed a “Seeker-driven service”, whereas Warren’s approach is a “seeker-sensitive service”. In the seeker service, conversion is seen as a process and not a momentary experience, where the so-called “journey of a seeker” is identified and legitimized. Some mainstream Churches and theologians question and oppose the validity of separate services designed to attract and entertain seekers only. They are convinced that the seeker service is a humanistic attempt to please the unchurched and raise the concern for more sensitivity to God and not man. Proponents of the seeker service maintain that although the message of the Gospel should remain untouched, the methods should reform to reach a changing generation with the gospel. They are convinced that the seeker service is an excellent tool to reach the lost. What every Church needs to figure out, under the guidance of the Holy Spirit, is how to fulfill the front end of the Great Commission (Hybels 1995:175). The specific goal that I have in mind is to evaluate the seeker service to determine it’s validity as an evangelistic tool for the Church today and the Church tomorrow and to find possible practical recommendations for interested parties.
Dr. Johan Geyser

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20

"從兒童參與集體崇拜的可能性重尋現今崇拜失落了的要素". 2011. http://library.cuhk.edu.hk/record=b5894685.

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張彩鳳.
"2011年5月".
"2011 nian 5 yue".
Thesis (M.Div.)--Chinese University of Hong Kong, 2011.
Includes bibliographical references (leaves 42-45).
Abstract in Chinese and English.
Zhang Caifeng.
Chapter 1. --- 引言 --- p.1-4
Chapter 2. --- 文獻硏究回顧 --- p.5-7
Chapter 2.1 --- 教會傳統 --- p.5-6
Chapter 2.2 --- 近代學者 --- p.6-7
Chapter 3. --- 香港教會的兒童參與在集體崇拜的現況 --- p.8-11
Chapter 3.1 --- 完全沒有參與 --- p.8-9
Chapter 3.2 --- 部份參與 --- p.9
Chapter 3.3 --- 完全參與 --- p.10-11
Chapter 3.4 --- 小結 --- p.11
Chapter 4. --- 兒童未能完全參與集體崇拜的原因 --- p.12-18
Chapter 4.1 --- 兒童的理解能力有限 --- p.12-14
Chapter 4.2 --- 兒童騷擾崇拜的進行 --- p.14-16
Chapter 4.3 --- 以兒童活動作為托兒所 --- p.16-17
Chapter 4.4 --- 兒童事工是教會增長的工具 --- p.17
Chapter 4.5 --- 小結 --- p.18
Chapter 5. --- 崇拜應有的要素 --- p.19-35
Chapter 5.1 --- 經驗與理性並重 --- p.19-22
Chapter 5.2 --- 崇拜是一種慶典 --- p.23-26
Chapter 5.3 --- 崇拜的集體性 --- p.26-32
Chapter 5.4 --- 上主是崇拜的中心 --- p.32-35
Chapter 5.5 --- 小結 --- p.35
Chapter 6. --- 實踐兒童參與在集體崇拜中的具體建議 --- p.36-39
Chapter 6.1 --- 糾正會眾對崇拜及兒童的認識 --- p.36-37
Chapter 6.2 --- 教會及會眾要有充份的準備 --- p.37-38
Chapter 6.3 --- 小結 --- p.39
Chapter 7. --- 總結 --- p.40-41
Chapter 8. --- 參考書目 --- p.42-45

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21

Odewole, Israel Oluwagbemiga Omoniyi. "Missional character of music in worship : a study of select churches in the metropolitan city of Abeokuta, Nigeria". Thesis, 2016. http://hdl.handle.net/10500/22012.

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In this thesis, the researcher engages in emerging work in music in worship to deepen contemporary conversations about musical styles in worship. This thesis critically examines the missional character of music in worship in seven selected evangelical churches in the metropolitan city of Abeokuta, Nigeria in order to propose a sustainable model for promoting God’s missions. . The selected churches are The Assemblies of God Church, Four Square Church, The Baptist Church, The Church of Nigeria, Anglican Communion, The Redeemed Christian Church of God, The Apostolic Faith, and The Gospel Faith Mission International. The thesis has investigated how missional and to what extent these churches have effectively sought to implement the missionary mandate in the area of music in worship. The following specific objectives underpin the study: to establish the Biblical perspective of the missional character of music in worship in the life of the church, to study and outline the Theological perspective of the missional character of music in worship in the life of the church, to study the origin/history of music in the missional context, and outline the nature and emerging trends with regard to missional character of music in worship in the selected churches in Abeokuta, Nigeria, and to propose a sustainable model that can be adopted by churches to promote the missional character of music in worship effectively in Abeokuta, Nigeria. The following methods were used to achieve the objectives of the study: an exegetical study of relevant passages in the Scripture were engaged, relevant literature review on the Theological perspective of the missional character of music in worship in the life of the church were outlined, one-on-one interviews were carried out and self-administered interview questionnaires were served on the major leaders, worship leaders/choir members and key lay members of those selected churches in order to explore the origin/history of music in the missional context, its impact for good on the believers and non- believers, as well as the role, qualities and influence of the missional character of Music in Worship in seven different denominations and all the information gathered from questionnaires served was evaluated and logical conclusions drawn as appropriate to formulate a sustainable model that can be adopted by churches to promote the missional character of music in worship effectively in the city of Abeokuta, Nigeria, in the final instance. In closing, recommendations and conclusions are made to reassess and reconsider their missionary approaches, with a view to enhancing their ways of engaging music in their worship as the thesis goal explores the implications this work might have for Church leaders, pastors, worship leaders, musicians, liturgists and missionaries in their work of preparing music for worship across Christian denominations.
Christian Spirituality, Church History and Missiology
D. Th. (Missiology)

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