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Relevant bibliographies by topics / Pentecost Festival

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Academic literature on the topic 'Pentecost Festival'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Pentecost Festival"

1

Howard, Christine. "Festival of Whitsun, or Pentecost." Practical Pre-School 2008, no. 88 (2008): 7–8. http://dx.doi.org/10.12968/prps.2008.1.88.38329.

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Roach, Elizabeth M. "Transformation of Christian Ritual in the Pacific: Samoan White Sunday." Missiology: An International Review 16, no. 2 (1988): 173–82. http://dx.doi.org/10.1177/009182968801600205.

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Nineteenth-century LMS agents brought to Samoa, along with other elements of Christianity, the festival of Pentecost. In its new home, however, the celebration of this festival was changed from May or June each year to October. More important, in Samoa it is also a ritual of status reversal. This article gives a detailed description of Pentecost, referred to in Samoa as White Sunday or as Children's Sunday, in a Western Samoan village and shows how a Christian festival has been reinterpreted in terms of traditional values and meanings.

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3

Gushchina, Elena Gennadevna, Danila Vitalevich Egorov, and Arslan Khairutdinovich Mingaliev. "Pentecost Church-Ale in the Aksubaevsky District of The Republic of Tatarstan." Ethnic Culture 3, no. 1 (2021): 37–40. http://dx.doi.org/10.31483/r-97494.

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In the article the authors on the basis of materials, consider the issues of preserving cultural traditions of the Russian population of the Middle Volga region, namely the revival of the Pentecost church-ale in 20–21 centuries on the example of the Russian national center of Aksubaevsky district of the Republic of Tatarstan. The experience accumulated over the thirty-year history of the revival of the holiday has not yet become an object of study of scientists, which determines the relevance of our work. The aim is to consider the features of the local version of the celebration of the Pentec

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4

Vondey, Wolfgang. "Religion at Play." PNEUMA 40, no. 1-2 (2018): 17–36. http://dx.doi.org/10.1163/15700747-04001033.

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Abstract Pentecostals do not fit the dominant narrative of a secular age constructed by Charles Taylor. Instead, Pentecostalism is a religion at play that engages with the secular without accepting its authority. A critical dialogue with Taylor’s foundational proposal of the central conditions of premodern life that have made room for our modern secular world demonstrates how and why these conditions are not met in Pentecostalism. The article then identifies the alternative mechanisms in place in Pentecostalism as a form of religion at play manifested in an enchanted worldview, sociospiritual

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5

Lewis, Karoline. "Resurrection Preaching in the Gospel of John." Religions 15, no. 4 (2024): 514. http://dx.doi.org/10.3390/rel15040514.

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The Gospel of John, without having its own liturgical year, is typically assumed to have a supplemental homiletical role in the Revised Common Lectionary, and yet the Fourth Gospel is the designated Gospel reading for the festival Sundays of Christmas, Easter, Pentecost, and Easter season. As a result, the theological themes of the Fourth Gospel anchor the church’s Trinitarian confessions and doctrinal imagination when it comes to preaching. In particular, as the assigned Gospel for the Sundays of Easter, the Gospel of John shapes resurrection proclamation. Resurrection proclamation, therefore

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6

Khodak, Iryna. "Baroque Iconostases of Eastern Podillya: the Main Structural Types." Folk art and ethnology, no. 4 (December 30, 2023): 52–60. http://dx.doi.org/10.15407/nte2023.04.052.

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The iconostases of Eastern Podillya remain a little-known phenomenon that has been ignored by researchers of sacred art, with the exception of Oleh Sydor. The purpose of the article is to analyze and systematize the Eastern Podillya Baroque iconostases (based on the material of Vinnytsia region) by the types of constructions. The analysis of the preserved sacral ensembles and photographs of the lost ones gave reasons to identify four main groups of architectural structures. The monuments of the first group had a strictly horizontal layout of tiers, and the central vertical division was accentu

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7

Yohanes, Heppy. "Perayaan Israel Bagi Ekklesia." Ritornera - Jurnal Teologi Pentakosta Indonesia 1, no. 1 (2021): 37–53. http://dx.doi.org/10.54403/rjtpi.v1i1.12.

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God as the Initiator of culture in Israel put celebration to be celebrated by them. The celebration is Passover celebration, unleavened bread, firstfruits, Pentecost, trumpet, atonement, and booths as written in Leviticus 23. In order to understand God's purpose in each of these feasts, one must have the same way of thinking as the Israelites. One form is to celebrate the feasts. But there are groups within Christianity who refuse to celebrate it on the grounds of Paul's direction in Colossians 2:16. Through descriptive qualitative method with a literature study approach, it can be concluded t

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8

Ertzogue, Marina Haizenreder, and Poliana Macedo de Sousa. "HISTÓRIA ORAL E FOLKCOMUNICAÇÃO: em busca de uma abordagem interdisciplinar na Festa do Divino Espírito Santo de Natividade –Tocantins." Revista Observatório 2, no. 2 (2016): 380. http://dx.doi.org/10.20873/uft.2447-4266.2016v2especial1p380.

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Resumo: Este artigo busca compreender os aspectos comunicacionais dos elementos religiosos da Festa do Divino Espírito Santo de Natividade – Tocantins, além de trazer da memória do grupo participante dessa manifestação algo mais antigo e que tenha relação entre a produção dos saberes e a ocupação dos espaços por grupos sociais que buscam assegurar a reprodução de suas marcas identitárias, utilizando o campo da folkcomunicação e da história oral como referencial metodológico e suporte teórico. A pesquisa é participante, na qual aplicamos a vertente da tradição oral, com entrevistas e observação

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9

Nestor, Dermot. "Book Review: Scripture Pentecost and Sinai: The Festival of Weeks as a Celebration of the Sinai Event. By Sejin Park. Library of Hebrew Bible/Old Testament Studies 342; London: T&T Clark, Continuum, 2008. Pp. 290. Price: £65 (hbk). ISBN 0567027279." Irish Theological Quarterly 75, no. 3 (2010): 320–22. http://dx.doi.org/10.1177/00211400100750030505.

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10

Arthur, J. A. Arthur. "Religion and sonic practices: Similarities as a source of conflict between Pentecostals and adherents of indigenous religions." Pentecost Journal of Theology and Mission 4 (January 31, 2023): 99–117. http://dx.doi.org/10.62868/pjtm.v4i1.133.

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Silence plays a critical role in many Christian traditions as an important platform for prayer. However, the lived experiences in Pentecostal-Charismatic173 Christianity are seldom quiet. Indeed, participating in a Pentecostal church service involves exuberant activities such as calls-and-responses, clapping, dancing, singing, and shouting. Sound and bodily movement are fundamental because central to their belief is the idea that the Holy Spirit fills adherents, making every action spirit-filled. These practices tend to be controversial and create tension with a section of the population in Gh

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Dissertations / Theses on the topic "Pentecost Festival"

1

Demirjian, Mesrob Zaven. "The hymns of Pentecost of the Armenian Apostolic Orthodox Church translation with theological commentary /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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2

Park, Sejin. "Pentecost and Sinai : the Festival of Weeks as a celebration of the Sinai event /." New York : T&T Clark, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9780567027276.

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3

Lee, Seung Yeal. "Pilgrimage and the knowledge of God : a study of pilgrimage in the light of the feasts of Passover, Pentecost and Tabernacles, with special reference to Luke-Acts and John." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683241.

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4

Dyer, Rebekah Mary. "Multivalence, liminality, and the theological imagination : contextualising the image of fire for contemporary Christian practice." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16452.

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This thesis contends that the image of fire is a multivalent and theologically valuable image for application in British Christian communities. My research offers an original contribution by contextualising the image of fire for Christian practice in Britain, and combining critical observation of several contemporary fire rites with theological analysis. In addition, I conduct original case studies of three Scottish fire rituals: the Stonehaven Fireball Ceremony, the Beltane Fire Festival, and Up-Helly-Aa in Lerwick, Shetland. The potential contribution of fire imagery to Christian practice ha

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5

Park, Sejin. "The Festival of Weeks and Sinai." 2006. http://etd.nd.edu.lib-proxy.nd.edu/ETD-db/theses/available/etd-04202006-233756/.

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Books on the topic "Pentecost Festival"

1

O'Day, Gail R. Pentecost 2. Fortress Press, 1989.

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2

Sammer, Marianne. Zeit des Geistes: Studien zum Motiv der Herabkunft des Heiligen Geistes an Pfingsten in Literatur und Brauchtum. EOS, 2001.

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3

Maloney, Linda M. Pentecost 2. Fortress Press, 1993.

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4

Rogers, John B. Pentecost 3. Fortress Press, 1985.

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5

Gottwald, Norman K. Pentecost 3, series A. Fortress Press, 1989.

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6

Johnson, Luke Timothy. Pentecost 3. Fortress Press, 1993.

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7

Norwood, M. Thomas. Pentecost 1. Fortress Press, 1989.

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8

Movement, Christian Education, ed. Festival 11-16. Christian Education Movement, 1993.

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9

Peck, George. Pentecost 3, series A. Fortress Press, 1987.

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10

Buttrick, David. Pentecost 3, series C. Fortress Press, 1989.

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Book chapters on the topic "Pentecost Festival"

1

Rogers, Nicholas. "Festive Rites." In Halloween. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780195146912.003.0003.

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Abstract If Samhain imparted to Halloween a supernatural charge and an intrinsic liminality, it did not offer much in the way of actual ritual practices, save in its fire rites. Most of these developed in conjunction with the medieval holy days of All Souls’ and All Saints’ Day. Within the history of Christian festivals, these holidays were comparatively late arrivals. Initially, the early Christians celebrated those martyred by the pagan emperors rather than the saints. In the fourth century this commemoration occurred on 13 May, but in the next century the observances of different churches diverged, with the Syrian churches holding their festival of the martyrs during Easter week and the Greeks on the Sunday after Pentecost, leaving only the Romans to hold to the original day in May. Festivals commemorating the saints as opposed to the original Christian martyrs appear to have been observed by . In England and Germany, this celebration took place on I November. In Ireland, it was commemorated on April, a chronology that contradicts the widely held view that the November date was chosen to Christianize the festival of Samhain.

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2

Mirkus(Mirk), Johannes(John). "De Vigilia Pentecostes Sermo Breuis." In Mirk’s Festial, edited by Theodor Erbe. Routledge, 2018. http://dx.doi.org/10.4324/9780203704615-39.

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3

Mirkus(Mirk), Johannes(John). "De Dominica Pentecostes Sermo Breuis ad Parochianos." In Mirk’s Festial, edited by Theodor Erbe. Routledge, 2018. http://dx.doi.org/10.4324/9780203704615-40.

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4

"Play and Spectacle at Pentecost." In Festivals and Plays in Late Medieval Britain. Routledge, 2016. http://dx.doi.org/10.4324/9781315255293-14.

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5

"The order of Kneeling, conducted on Whitsunday (Pentecost)." In M’ade’dono The Book of the Church Festivals, edited by Mor Athanasius Yeshue Samuel and Murad Barsom. Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463234072-004.

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