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Journal articles on the topic 'Worship. Worship Posture in worship'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Murray, Douglas M. "Continuity and Change in the Liturgical Revival in Scotland: John Macleod and the Duns Case, 1875-1876." Studies in Church History 35 (1999): 396–407. http://dx.doi.org/10.1017/s0424208400014169.

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During the Liturgical Revival of the Victorian period, the worship of the Church of Scotland changed more radically than at any time since the seventeenth century. Those who favoured reform felt that the largely unstructured and didactic character of Presbyterian services no longer appealed to many sections of society. The upper classes, for example, were turning in increasing numbers to the worship of the Episcopal Church. In addition some reformers wished the liturgy of the Kirk to reflect more clearly the doctrinal basis of the Reformed tradition. The innovations which were pioneered in thi

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2

Mohammed, Khaleel. "The Foundation of Muslim Prayer." Medieval Encounters 5, no. 1 (1999): 17–28. http://dx.doi.org/10.1163/157006799x00231.

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AbstractThe Qur'ān stresses the importance of prayer, but in no instance explains exactly how worship is to be performed. Even when it does refer to certain specific parts of the prayer such as "rukū" and 'sujūd,' its diction suggests that these postures are already known to the believers. The hadīth literature presents conflicting reports on the performance of prayer. While some narrations suggest that Muhammad taught the Muslims all the rituals of prayer, others show that some of these Muslims had performed this form of ibāda before Islam. Traditions regarding the actual legislation for the

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3

Torrance, Iain R. "A particular Reformed piety: John Knox and the posture at communion." Scottish Journal of Theology 67, no. 4 (2014): 400–413. http://dx.doi.org/10.1017/s0036930614000180.

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Abstract2014 is the quincentenary of the birth of John Knox and the article is part of an attempt to contextualise him and assess his impact. In the autumn of 1552 Knox preached a ferocious sermon at Windsor in the presence of the young King Edward VI. The sermon threatened to derail the careful compromise of the Second Prayer Book of Edward VI and provoked a sharp reply from Archbishop Thomas Cranmer to the Privy Council. The so-called Black Rubric (arguably produced by Cranmer) which clarified the intention of the posture of the recipient at communion was added to the Second Prayer Book. Tho

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4

Caron, Louis. "Thomas Willis, the Restoration and the First Works of Neurology." Medical History 59, no. 4 (2015): 525–53. http://dx.doi.org/10.1017/mdh.2015.45.

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This article provides a new consideration of how Thomas Willis (1621–75) came to write the first works of ‘neurology’, which was in its time a novel use of cerebral and neural anatomy to defend philosophical claims about the mind. Willis’s neurology was shaped by the immediate political and religious contexts of the English Civil War and Restoration. Accordingly, the majority of this paper is devoted to uncovering the political necessities Willis faced during the Restoration of the English monarchy in 1660, with particular focus on the significance of Willis’s dedication of his neurology and n

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5

Smither, Edward. "Francis of Assisi, Christology, and mission." Missiology: An International Review 46, no. 3 (2018): 283–92. http://dx.doi.org/10.1177/0091829618784900.

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In recent years, global theologians of mission have emphasized a posture of mission from below—missional engagement from a place of weakness and vulnerability. In part a reaction to the mistakes of Christendom and Christian mission’s alliance with political and economic power, mission from below aims to recover first-century mission that emulates the way of Christ and the apostles. This approach to mission is also relevant in contexts today where Christian freedom (for worship and witness) is limited by tyrannical or resistant governments. As we strive to be as wise as serpents and gentle as d

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6

Lingner, Christian. "Toward a Holistic Contemplative Vision:." Lumen et Vita 10, no. 1 (2019): 9–17. http://dx.doi.org/10.6017/lv.v10i1.11971.

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Ignatian spirituality is characterized by an emphasis on contemplation as a means of discernment, an approach that highlights the unity of the interior and ethical dimensions of the Christian life. Yet Ignatius’ Spiritual Exercises are also defined by the modus operandi of the contemplative method outlined therein, one that highlights the imagination’s role in a receptive and interactive engagement with the person of Christ as depicted in the Gospels. Though 20th century German Catholic philosopher Josef Pieper is most commonly associated with his popular works on Aquinas and the cardinal virt

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7

Hickman-Maynard, Theodore. "‘Black is my Home Country’: Re-Membering Race on Gospel Grounds." Ecclesial Practices 5, no. 1 (2018): 76–90. http://dx.doi.org/10.1163/22144471-00501002.

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This essay presents partial findings from a study of historically black collegiate gospel choirs (HBCGCs) at predominantly white universities in northeastern United States. HBCGCs utilize the worship practices of the Black Church as resources for cultivating black communal racial identity in the context of racial difference. I theorize that HBCGCs practice a ‘narrative discipline’ that grounds their communal life together in corporate engagement with the faith stories that inspire their music. I interpret this practice in light of Walter Fluker’s proposal for reforming black ecclesiology. Fluk

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8

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

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9

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

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10

Reinders, Eric. "The Iconoclasm of Obeisance: Protestant Images of Chinese Religion and the Catholic Church." Numen 44, no. 3 (1997): 296–322. http://dx.doi.org/10.1163/1568527971655931.

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AbstractWestern studies of Buddhism emphasize doctrine and meditation, but almost completely ignore devotional practice. Yet, obeisance to Buddha is the primary religious practice of the majority of Asian Buddhists. To account for this disparity, I explore the history of Protestant attitudes towards bowing. In English and German anti-Catholic polemics (and Catholic responses), Chinese and Catholic obeisance are conflated, the lowness of their prostrations emphasized, in contrast to the erectness of Protestant posture in worship. I survey two important encyclopedias of religion (Hastings' of 19

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11

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

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12

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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13

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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14

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

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15

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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16

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

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17

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

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18

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

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19

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

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20

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

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21

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

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22

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

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23

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

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24

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

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25

Wolcott, Barbara. "Sun Worship." Mechanical Engineering 121, no. 06 (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

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26

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

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27

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

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28

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

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29

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

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30

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

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31

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

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32

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

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33

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

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34

Hekster, Olivier. "EMPEROR WORSHIP." Classical Review 53, no. 2 (2003): 426–28. http://dx.doi.org/10.1093/cr/53.2.426.

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35

Burk, Michael. "Renewing Worship." Liturgy 18, no. 4 (2003): 9–16. http://dx.doi.org/10.1080/714044503.

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36

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

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37

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

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38

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

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39

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

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40

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

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41

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

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42

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

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43

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

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44

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

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45

Maclaren, Duncan. "Worship Resources." Expository Times 118, no. 5 (2007): 234–35. http://dx.doi.org/10.1177/0014524606075055.

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46

Mawditt, Robert. "Worship Resources." Expository Times 118, no. 6 (2007): 284–86. http://dx.doi.org/10.1177/0014524606076090.

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47

Parry, Marilyn. "Worship Resources." Expository Times 118, no. 7 (2007): 339–41. http://dx.doi.org/10.1177/0014524607077134.

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48

Keddie, Reverend David A. "Worship Resources." Expository Times 118, no. 8 (2007): 387–88. http://dx.doi.org/10.1177/0014524607077869.

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49

Hamilton, David G. "Worship Resources." Expository Times 118, no. 9 (2007): 443–44. http://dx.doi.org/10.1177/0014524607079672.

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50

Kerr, Fergus. "Worship Resources." Expository Times 118, no. 10 (2007): 495–96. http://dx.doi.org/10.1177/0014524607079994.

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