Готові списки джерел за темами / Public worship – Christianity

Добірка наукової літератури з теми "Public worship – Christianity"

Автор: Grafiati

Опубліковано: 26 липня 2024

Оновлено: 27 липня 2024

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Статті в журналах з теми "Public worship – Christianity"

Mather, F. C. "Georgian Churchmanship Reconsidered: Some Variations in Anglican Public Worship 1714–1830." Journal of Ecclesiastical History 36, no. 2 (April 1985): 255–83. http://dx.doi.org/10.1017/s0022046900038744.

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Current evaluation of the Church of England under the first four Georges follows in the main the assessment made by Norman Sykes in his monumental Church and State in England in the Eighteenth Century, published in 1934. According to that view the Church, which was lastingly cleared of the universal slackness previously imputed to it, exhibited a pervasive Latitudinarianism sympathetically portrayed by Sykes as ‘practical Christianity’, an emphasis on cdnduct and good works to the neglect of ‘organised churchmanship’ and the ‘mystical element’ in religion. R. W. Greaves detected similar features in the concept of ‘moderation’: suspicion of popery and friendship towards dissenters, a cult of plainness in theological explanation and a very general contempt of whatever was medieval. Historians have been willing to acknowledge as exceptions to this ‘mild’ quality of Anglican churchmanship the early Methodists and ‘small Evangelical and High Church minorities’, but only the two former have been taken seriously. Piety of a more traditional kind - rubrical, sacramental, Catholic - has been identified, only to be discounted. The Establishment has been seen in the light of the judgement recently summarised by Dr Anthony Russell: ‘Certainly the temper of the eighteenth century which favoured reason above all else, and was deeply suspicious of mysticism and the emotions, was against any form of sacramentalism.’

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Misiarczyk, Leszek. "Status Żydów w Cesarstwie chrześcijańskim według Księgi XVI Kodeksu Teodozjusza – cz. II: Kary nakładane na Żydów." Seminare. Poszukiwania naukowe 2020(41), no. 3 (September 30, 2020): 105–24. http://dx.doi.org/10.21852/sem.2020.3.08.

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The article is a continuation of Part I published in Seminare in 2019 in which the privileges for superiors and members of Jewish communities as well as the legal protection of synagogues and Jewish worship were analyzed. This Part II examines the punishments imposed on Jews for persecuting their fellow believers who convert to Christianity; for recruiting Christians to convert to Judaism and for depriving Jews of public office, and also for possessing Christian slaves.

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De Witte, Marleen. "ALTAR MEDIA'S LIVING WORD : TELEVISED CHARISMATIC CHRISTIANITY IN GHANA." Journal of Religion in Africa 33, no. 2 (2003): 172–202. http://dx.doi.org/10.1163/15700660360703132.

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AbstractIn many parts of Africa, charismatic-Pentecostal churches are increasingly and effectively making use of mass media and entering the public sphere. This article presents a case study of a popular charismatic church in Ghana and its media ministry. Building on the notion of charisma as intrinsically linking religion and media, the aim is to examine the dynamics between the supposedly fluid nature of charisma and the creation of religious subjects through a fixed format. The process of making, broadcasting and watching Living Word shows how the format of televisualisation of religious practice creates charisma, informs ways of perception, and produces new kinds of religious subjectivity and spiritual experience. Through the mass mediation of religion a new religious format emerges, which, although originating from the charismatic-Pentecostal churches, spreads far beyond and is widely appropriated as a style of worship and of being religious.

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Hunt, E. D. "Christians and Christianity in Ammianus Marcellinus." Classical Quarterly 35, no. 1 (May 1985): 186–200. http://dx.doi.org/10.1017/s0009838800014671.

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Ammianus Marcellinus, by common consent the last great historian of Rome, rounds off his obituary notice of the emperor Constantius II (d. 361) with the following observation:The plain simplicity of Christianity he obscured by an old woman's superstition; by intricate investigation instead of seriously trying to reconcile, he stirred up very many disputes, and as these spread widely he nourished them with arguments about words; with the result that crowds of bishops rushed hither and thither by means of public mounts on their way to synods (as they call them), and while he tried to make all their worship conform to his own will, he cut the sinews of the public transport service.This is a perceptive judgement of the ecclesiastical politics of the reign of Constantius, remarkable in a pagan writer, and of exceptional significance in that it lies outside those very ‘arguments about words’ which contaminate all the Christian assessments of this emperor. Although Ammianus is unsympathetic to Constantius, he manages succinctly to grasp the basic drift of imperial policy, inherited from Constantine himself, of trying to enforce the emperor's view of doctrinal and ecclesiastical unity by the summoning of repeated episcopal councils and browbeating the bishops into agreement — thus paying lip-service to the independence of the church's judgements. To the observant outsider, this process was notable above all for the burden it placed on thecursus publicus, as the bishops went about their business around the empire now provided with officialevectiones; and Ammianus' comment finds confirmation in the letter issued by eastern bishops attending one of the many councils of Constantius' reign, that at Sardica in 343, who complained of the ‘attrition’ of the transport service caused by the imperial summons.

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Ingalls, Monique M. "Singing praise in the streets: Performing Canadian Christianity through public worship in Toronto's Jesus in the City parade." Culture and Religion 13, no. 3 (September 2012): 337–59. http://dx.doi.org/10.1080/14755610.2012.706230.

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Jackson, Peter. "A guest at the table of the gods: Religion and the origins of academic life." Temenos - Nordic Journal of Comparative Religion 51, no. 2 (December 23, 2015): 257–76. http://dx.doi.org/10.33356/temenos.53570.

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Proceeding from the Renaissance philosopher Giovanni Pico della Mirandola’s Oration on the Dignity of Man, this paper is an attempt to survey the historical premises of the academic study of religion, both as a practice of detaching the subject matter of religion from its institutional restrictions, and as a practice of rehearsing certain modalities of thought and action (philosophical as well as religious) flourishing in the ancient world long before Christianity conquered the sphere of public worship in the fourth century. By paying particular attention to themes of suspension and commensality in religious practice and discourse, an attempt is made to reconsider the critical task of the history of religions, famously devised by Bruce Lincoln as a reversal of the orientation of religious discourse.

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Gatwa, Tharcisse. "God in the Public Domain." Exchange 43, no. 4 (December 22, 2014): 313–38. http://dx.doi.org/10.1163/1572543x-12341335.

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God has been very much present in public domain in the life of Rwandans. Every successful enterprise would lead Rwandans to pay tribute to God. At the end of every other failed try the Rwandan would say, ‘ahasigaye ni ah’Imana’ — I have done what I could, the rest belongs to God. His overwhelming presence was expressed in many ways including by theophoric names. This God celebrated by the triumphant ‘Christian kingdom’ came under fire attacks during the 1994 genocide against the Tutsi, many of them being slaughtered in churches and public buildings. Had God, the life Giver and the protector, become a cynical destroyer, an executioner, or simply a sleeper who didn’t care for his creatures? Irrespective to these unanswered questions, the post 1994 genocide Rwandan religious era was imbued with another form of triumphalism, in which God was called, celebrated, and inaugurated as the One who showed the way to new charismatic movements to bring about a spiritual revolution in the country, whilst traditional Christianity remained ambivalent towards the moral guidance they were expected to provide. Yet many survivors continue to tell of their deception about such a ‘silent and cynical’ God, or at the best they wonder if their fate was sealed with His consent and that of His heralds on earth. This paper takes the view that religious competition and triumphalism of the clergy over crowds that continue to fill in areas of worship, amplified the feeling that God is still a very marketable good in Rwanda. And yet he never ran away from the victims of the tragedies.

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Khizhaya, Tatyana. "“No Worshipping the Images of Saints... ”: the Perception of the Biblical Pohibition in the Culture of the Russian Subbotniks in the 18th –19th Centuries." Slavic & Jewish Cultures: Dialogue, Similarities, Differences, no. 2018 (2018): 115–33. http://dx.doi.org/10.31168/2658-3356.2018.9.

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One of the main markers of the Russian Subbotniks movement was the prohibition of icon-worship, mentioned in the earliest official sources about the Judaizers. Case investigations reflected in the archival documents bristle with information about rejection of icons by sectarians. But besides these uninformative stereotype accusations, we also find more detailed descriptions of iconoclastic ideas and practices of the «Russian Jews». These were diverse practices – individual, collective, secret, public – of rejecting images. Some of them became specific rituals of revealing followers of «Mosaic Law» to the church and secular authorities. These were practices of desecration of icons – also more or less concealed and demonstrative; some of them were harsh and aggressive. Proving the importance of the prohibition of the icon worship, the Judaizers traditionally referred to the Old Testament texts – i.e. the Pentateuch, the Book of Psalms and Book of Wisdom. The Molokan-Subbotniks in similar cases used the New Testament as well. The attitude to the sacred images became a popular subject of disputes between the Judaizers and missionaries in the last decades of the 19th century. The efforts of the missionaries to distinguish between icons and idols were in vain. The Subbotniks did not accept arguments that were not based on the quotes from the sacred texts. And the Orthodox Christians priests, in turn, could not adequately use the potential of patristic theology, revealing the essence of Christian worship of icons. Their arguments turned out to be irrelevant for representatives of a typical textual community. Strict prohibition of icon-worship did not exclude substitute and visualization practices in the Subbotnik communities. These were the replacing of icons by the Bible and sacred inscriptions, the use of paintings of the Old Testament subjects as well as drawings depicting the All-Seeing Eye and the ritual of venerating the image of Moses, reminiscent of the worship of the icon in the Orthodox Christianity.

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Wild-Wood, Emma, Liz Grant, Babatunde Adedibu, Alan Barnard, Aloys Ojore, and Yossa Way. "The Public Role of Churches in Early Responses to COVID-19 in Africa: Snapshots from Nigeria, Congo, Kenya and South Africa." Studies in World Christianity 27, no. 1 (March 2021): 65–84. http://dx.doi.org/10.3366/swc.2021.0326.

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The public role of Christianity in Africa has gained increased attention from scholars. This article gives four snapshots of the responses of churches to COVID-19 in Africa in the early weeks of disease spread on the continent. In many countries, churches are at the forefront of formal and informal health delivery and disease control, through medical services and faith healing. An examination of different approaches of Christian communities to the pandemic shows the influence and the limits of Christian action as governments acted quickly to reduce the spread of COVID-19. Using research methods (remote interviews and surveys, and analysis of authors' own denominations or congregations) consonant with physical distancing measures, the authors observed Churches attempting to carry out their mission as measures were put in place to arrest disease. They maintained worship services, moving them online. They helped Christians make sense of the pandemic and offered themselves as repositories of public trust. In some cases, however, they were less successful than they wished in carrying out their social responsibility because many of their institutions were closed as part of the measures to restrict the spread of disease.

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Triguswinri, Krisnaldo, and Cynthia Hadita. "The Decentralization and Religious Management Policy in Radical-Democratic Discourse." Idarotuna : Journal of Administrative Science 3, no. 1 (April 22, 2022): 1–15. http://dx.doi.org/10.54471/idarotuna.v3i1.23.

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This article discusses the authority to carry out autonomous management of religious administrative policies that are denied by the central government of Indonesia where the regional government has no right to give recognition of a religion or belief embraced by the local community. The government only recognizes six administratively registered religions based on the population records. Those are Islam, Catholicism, Christianity, Buddhism, Hinduism, and Confucianism. The method used in this paper is normative juridical legal researhc. Whereas in the anthropological tradition of the local communities’ spiritual beliefs, Indonesia has 187 local beliefs with its unofficial number of trustees of 20 million people. Therefore, the religious beliefs embraced by the residents are ignored in public services and bureaucratic practices. Hence, the logical consequences that have implications for the adherents of local religious beliefs are the exclusion of basic rights as citizens, inequality before the law and government, discrimination in public services, restrictions on freedom of worship and tradition, being the recipients of racism, and forms of intolerance in society. This article will focus on conducting empirical-theoretical analysis of decentralization, religious administration policies, and relation to pluralist democratic discourse.

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Дисертації з теми "Public worship – Christianity"

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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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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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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Книги з теми "Public worship – Christianity"

Benedict, Daniel T. Contemporary worship for the 21st century: Worship or evangelism? Nashville, Tenn: Discipleship Resources, 1994.

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Voke, Christopher J. Creation at worship: Ecology, creation and christian worship. Milton Keynes: Paternoster, 2009.

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Ganeri, Martin. Christian prayer and worship. North Mankato, MN: Sea to Sea Publications, 2007.

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1961-, Ganeri Anita, ed. Christian prayer and worship. London: Franklin Watts, 2009.

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Degbe, Simon Kouessan. Transforming Charisma: The cost of worship in popular African Christianity. [Ghana?]: [publisher not identified], 2014.

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Worthy of worship. Amersham-on-the-Hill, Bucks: Scripture, 1990.

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Curating worship. New York: Seabury, 2011.

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Practices: Mennonite worship and witness. Scottdale, Pa: Herald Press, 2009.

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1970-, Burns Stephen, ed. Christian worship in Australia: Inculturating the liturgical tradition. Strathfield, N.S.W: St Pauls Publications, 2009.

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Hohstadt, Thomas. A prophetic compass for the emerging church. Nashville: Abingdon Press, 2001.

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Частини книг з теми "Public worship – Christianity"

Desmond, Adrian. "4. From the Devil’s Chaplain to That Dirty Little Jacobin." In Reign of the Beast, 117–56. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0393.04.

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Saull’s public debut was in court in 1828 on blasphemy charges. He was indicted as a backer of the infidel preacher, the Rev. Robert Taylor, in a show trial, that, as the spy said, was designed to threaten off such “men of property”. Here we discuss Taylor: his rise (and subsequent soubriquet, the “Devil’s Chaplain”, at the Rotunda in 1830); how his blasphemy, at the time of Reform Bill agitation, went hand-in-hand with radical sedition; Saull’s funding of a succession of venues and support for Taylor, in prison and out (on Saull’s bail); and the value of Taylor’s Bible-demystifying astro-theology to Saull’s anti-clerical campaigns. When Taylor was jailed in 1828, Saull (the spy revealed) set up a new blasphemy chapel in Grub Street for another deist, the Rev. Josiah Fitch, for his “burlesque of religious worship”. More importantly, Saull founded a discussion group behind the scenes in this chapel—the “Athenaeum”—where geology could be mined for its anti-Christian meaning. Materialism justified by science was now Saull’s major topic, as revealed in his talks at his friend Pierre Baume’s Optimist Chapel. Taylor’s further incarceration in 1831, his harsh treatment in Horsemonger-lane gaol, and the perennial threat of Saull’s own postponed case, meant that Saull now switched from frontal attacks on Christianity to more covert undermining in geology lectures. He also moved from Taylor’s astro-theology to the radical publisher (or to detractors, “filthy jacobinical dog”) Sir Richard Phillips’ astro-geology: planetary orbital explanations of the periodicity of the earth’s strata, to explain the alternating hot/cold and marine/terrestrial sediments. This promised a more mechanical explanation of life’s rise.

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Beck, Ashley. "The Latin Bible and Liturgy." In The Oxford Handbook of the Latin Bible, 429–42. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780190886097.013.2.

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Abstract Abstract: For substantial periods in the history of Christianity, the primary medium through which Christians encountered the Latin Bible was in the public liturgy of the Church, particularly in periods when most worshippers would have been unable to read or write. This chapter looks at some aspects of the use of the Latin Bible in the public worship of the Roman Catholic Church; it also offers a brief account of the provision, often not considered nowadays, for Latin Eucharistic worship in the Church of England. In the Roman Catholic Church, Latin is still used in public worship, both in the Latin official version of the principal liturgical rite and in some use of the older form of Mass. These draw on the Vetus Latina, Vulgate, and Nova Vulgata versions.

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Blankenship, Anne M. "The Organization of Christian Aid." In Christianity, Social Justice, and the Japanese American Incarceration During World War II. University of North Carolina Press, 2016. http://dx.doi.org/10.5149/northcarolina/9781469629209.003.0003.

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Chapter Two surveys the actions of concerned Christians outside of the camps. Once Japanese Americans were confined, a proliferation of Christian organizations formed to aid incarcerees. Their greatest efforts went toward supporting worship in the camps and resettling Japanese Americans outside of the camps during the war. The latter required the transformation of public opinion in addition to finding employment and housing for former incarcerees. Publications and speakers encouraged Americans to welcome Japanese Americans as they left the camps. Seeking to decrease racism nationally, activists faced resistance from fearful and racist congregants and pastors. The Federal Council of Churches, the Home Mission Council of North America, the American Friends Service Committee, regional church groups, Christian missionaries, and churches around the country contributed organizational support, pastoral guidance, and material aid.

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Shoemaker, Stephen J. "Sing, O Daughter(s) of Zion." In Melania. University of California Press, 2016. http://dx.doi.org/10.1525/california/9780520292086.003.0013.

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As the Christianization of civic life progressed rapidly throughout the Roman Empire, one of the most effective means by which Christianity came to inhabit the Empire’s cities was through the development of public liturgy. Ritual practices that had once been held in private, often in the homes of individual Christians, now emerged into the public sphere, even in the streets of the city itself, with the establishment of stational and processional liturgies. Memories of the apostles and saints were also inscribed onto the urban landscape, as shrines and pilgrimage presented another means of Christianizing this space. Perhaps nowhere are all of these elements more on display than in Jerusalem during the lifetimes of Melania the Elder and Melania the Younger. This chapter explores the unprecedented knowledge of the songs that were sung in late ancient Christian worship, made known through the recently published Jerusalem Georgian Chantbook (iadgari/tropologion).

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Kaczynski, Richard. "Borrowed Influences." In Friendship in Doubt, 102–24. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197694008.003.0005.

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Abstract Chapter 5 explores the influence of British Agnosticism on the new religious movement of Thelema, including both its ideas and its operations. Following the example of the Rationalist Press Association’s Cheap Reprints series and its Literary Guide and Rationalist Review, Crowley formed his own imprint—the Society for the Propagation of Religious Truth—to publish inexpensive reissues of his works, while the motto of his new literary journal, The Equinox, echoed the spirit of Agnosticism: “The Method of Science, the Aim of Religion.” Crowley would later refer to his evidence-based approach to magick as “Scientific Illuminism.” Writers championed by the Agnostics, including Max Müller, Swami Vivekananda, T. W. Rhys David, and James George Frazer, also filled The Equinox’s review and commentary pages, as did—significantly—works arguing that Christianity co-opted older pagan symbols of phallic worship, such as J. M. Robertson’s Pagan Christs (1903) and J. G. R. Forlong’s Faiths of Man (1907).

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