A misunderstanding or ignorance of the concept of worship resulting in a misuse of the word worship has necessitated clarification within the Pentecostal Assemblies of Canada (PAOC), an evangelical church denomination. Leaders of PAOC churches, colleges and the denomination have for the most part, received their ministerial training at PAOC theological colleges. In order for PAOC people (i.e. congregants and leaders) to correctly understand and practice biblical worship, those leading the denomination, colleges and churches require accurate teaching on the concept. Curriculum development (revision) within PAOC theological colleges may be necessary for this to take place. This thesis, therefore, studies the worship curriculum and instruction within PAOC theological colleges and clarifies the concept of Christian worship. The PAOC denomination, colleges and churches base their doctrine and practice on the principles of the Holy Bible. Therefore, laying a biblical-theological foundation when defining and teaching Christian worship is essential. If instruction in biblical worship is inadequate and/or optional in PAOC theological colleges, the accurate understanding and practice of worship by PAOC leaders and, in turn, congregants, is diminished. The vast majority of a sampling of PAOC theological college graduates and PAOC leaders believe that all students at PAOC theological colleges should be required to receive instruction in biblical worship. Since the biblical definition of worship relates more to Christians living all of life for God (or spiritual formation) than just to corporate gatherings within the church, it is recommended that worship instruction with this emphasis be required for all students at PAOC theological colleges. This instruction should take place within the biblical, theological and practical theology departments rather than the church ministry or music departments. However, since the purpose for the corporate gathering is to teach and foster whole-life worship, teaching on corporate worship should not be ignored. In order to assist church leaders in offering biblical teaching on worship to their congregations, accurate and thorough instruction at PAOC theological colleges is necessary. Included in this thesis are lesson outlines for whole-life worship instruction within spiritual formation courses or groups, and worship theology instruction within systematic theology or doctrinal courses. / Educational Studies / D. Ed. (Didactics)

Ancestor worship is often assumed by contemporary European audiences to be an outdated, distant and primitive tradition with little relevance to our societies, past and present. This study questions that assumption and seeks to determine whether ancestor ideology was an integral part of religion in Viking age and early medieval Scandinavia. The concept is examined from a broad socio-anthropological perspective, which is then used to generate an overarching 'lens' for a set of case studies which analyse the cults of specific individuals in the Old Norse literary tradition. The thesis argues that the views of social anthropologists have been ignored in Old Norse scholarship for too long and that they have great potential to contribute to our understanding of the religious diversity present in typical folk-religious societies worldwide, including those of pre-Christian Scandinavia. Of particular importance in this context is the concept of 'god', which in most traditional cultures is intimately related to the idea of family ancestors. The situation of gods in Old Norse religion has been almost exclusively addressed in isolation from these socio-anthropological perspectives. The public gravemound cults of deceased rulers are discussed conventionally as cases of sacral kingship, and more recently, religious ruler ideology; both are seen as having divine associations in Old Norse scholarship. Building on the anthropological framework, this study suggests that the gods in pagan Scandinavia and Iceland, too, were perceived as human ancestors belonging to elite families. This thesis also discusses the euhemerism found in the Old Norse sources and suggests that even if medieval authors were influenced by classical writings, the 'euhemerisations' are based on real perceptions. It does not reject the existence of ruler ideology, but argues that the ideology was based on conventional and widely recognised religious practices revolving around kinship and ancestors. It introduces the concept of 'superior ancestors', used in social anthropology to denote a form of political ancestor worship used to deliberately regulate social structure. It is argued that the communal worship of deceased rulers derived from their doubly important role as social leaders and as ancestors.

This dissertation critically evaluates the portrayal of the doctrine of inaugurated eschatology in an identified core repertory, the most-used contemporary congregational worship songs in churches in the United States from 2000 through 2015. Chapter 2 explores views on the role of congregational singing as it relates to the presence of God and the spiritual formation of the believer. It compares Edith Humphries’ concept of the worship service as “entrance” with Ryan Lister’s view that God’s presence is both a goal and a means of accomplishing his purposes. Then, using the work of James K. A. Smith and Monique Ingalls, chapter 2 explores the role congregational song plays in forming the identity of churches and believers. The chapter concludes by suggesting that the aesthetic paradigm of Nicholas Wolterstorff has useful implications for the manner in which congregational singing serves as the occasion for entering the divine presence. Chapter 3 maps a typology of themes related to the doctrinal umbrella of “inaugurated eschatology,” as codified by George Ladd and now a widely-used term in evangelical scholarship, so as to provide nuanced categories by which one can evaluate the content and scope of eschatological thought in American evangelical life. After a brief survey of the doctrine’s historical development, tracing the contributions of George Ladd, Anthony Hoekema, and “progressive dispensationalism,” the dissertation traces the biblical data to highlight ways in which Scripture speaks of the kingdom of God’s current presence (the “already”) and future arrival (the “not yet”). The chapter then considers believers’ experience of the “already” and the “not yet” in language of affection, spatiality, and chronology. Chapter 4 traces these eschatological themes in American evangelical hymnody from ca. 1700 through 1985, addressing a few representative hymns from each hymnic era by way of illustration. Drawing upon the work of Stephen Marini, Eric Routley, Richard Crawford, and others, the chapter surveys select examples of American evangelical hymnody from four time periods in US history (beginning in 1737) and finds that many of these historic hymns contain substantive reflections upon robust eschatological themes. Chapter 5 surveys the core repertory of CWM across the span of years from 2000 to 2015 for a portrayal of the themes of inaugurated eschatology. Using Richard Crawford’s concept of “core repertory,” it synthesizes CCLI reports of song usage over a defined recent period (2000 to 2015) to identify a core group of songs for analysis, and derives a body of 83 songs. Using the lens of inaugurated eschatology developed in chapter 3, it concludes that elements of “not yet” are underrepresented in contemporary evangelical congregational song. Chapter 6 proposes practical ways that church leaders of worship can better represent these themes as they plan services for the health and sustainable growth of their churches. Chapter 7 summarizes each of the chapters, draws implications, and suggests areas for further research.

In literary discourse from the Genesis creation myth through John Milton's Paradise Lost and beyond, Eve has been patriarchally considered to be the bringer of Sin and Death into the world. In Paradise Lost Eve is depicted as deceiving Adam into the Fall by way of the Serpent. Paradise Lost creates a Miltonic command that helps to further blame Woman for Sin and Death. Milton's poem is based on the Genesis creation myth written by Canaanite authors. In this myth the Canaanite authors wished to rid the world of Goddess worship and, by humanizing Eve, they successfully obliterate that form of worship. As a result of this obliteration of the Goddess, Eve, as a humanized form of the ancient Goddess Asherah, remains unredeemed for her sin and forever held to blame. Throughout what Michel Foucault calls the archive, or discourse in which power resides, Eve/Woman continues to be seen by patriarchal discourse as to blame for the Fall. There has never been a successful redemption for Eve in the archive. Although Samuel Richardson's Clarissa has been suggested as a successful redeemer of Eve, Clarissa's blatant will to death and, therefore, will to power precludes a successful redemption of Eve. The successful Redemption of Eve comes in Thomas Hardy's novel Tess of the D'Urbervilles. By way of Tess's Goddess stature and her self-sacrifice at the end of the novel she successfully effects a redemption of Eve/Woman. As Goddess, Tess enters a state of otherwise than being in the intertext and becomes the Supernatural narrator who narrates both her own story and the unsaid story of the Goddess in the mythic narrative. By way of this otherwise than being as the Supernatural narrator, Tess takes on Eve's blame and intertextually subverts the Miltonic command by narrating the Goddess's prehistorical purity. As a result, then, Eve is redeemed and the Goddess's unsaid story is reinstated in the mythic narrative.

No description available.

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

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / A capoeira à uma luta-danÃa-jogo que faz parte do conjunto de tradiÃÃes oriundas das heranÃas dos negros raptados no continente africano e submetidos ao regime escravocrata no Brasil. Na capoeira, os ancestrais sÃo objeto de deferÃncia e admiraÃÃo ao longo do ritual da roda e na transmissÃo dos conhecimentos. A pesquisa visa compreender o culto aos ancestrais na capoeira praticada no Centro Cultural Capoeira Ãgua de Beber (CECAB), uma associaÃÃo sem fins lucrativos que atua difundindo esta manifestaÃÃo cultural. Partindo de uma perspectiva etnogrÃfica, a observaÃÃo participante apresenta-se como principal procedimento metodolÃgico, priorizando uma anÃlise qualitativa. Para a realizaÃÃo do levantamento bibliogrÃfico, recorremos principalmente à literatura cientÃfica produzida em torno das temÃticas da capoeira, de memÃria coletiva, e dos conceitos de campo, habitus e classe em Pierre Bourdieu. Observamos a devoÃÃo aos ancestrais, no cotidiano do CECAB, ao longo da transmissÃo dos saberes, do ritual da roda, das narrativas e dos discursos do mestre, das relaÃÃes de poder e do tratamento da temÃtica da religiosidade. A memÃria destes personagens, dos acontecimentos e de lugares da histÃria da capoeira à projetada sobre as experiÃncias contemporÃneas, oferecendo suporte ao sentimento de pertenÃa ao grupo e à trajetÃria das culturas negras no Brasil. Os ancestrais sÃo apresentados enquanto autÃnticos representantes da relaÃÃo da capoeira com as demais culturas afro-brasileiras, relaÃÃo esta que, no dia-a-dia dos treinos, das rodas e dos eventos, os capoeiristas do CECAB afirmam o compromisso com a sua continuidade. Os mestres sÃo os guardiÃes das memÃrias dos ancestrais e principais responsÃveis pela preservaÃÃo da tradiÃÃo. Contudo, no culto aos ancestrais, a memÃria à moldada de forma a consolidar a ordem social e legitimar o poder dos seus atuais representantes, os mestres do presente. As representaÃÃes acerca do passado e dos seus personagens sofrem um processo de seleÃÃo a partir das relaÃÃes de poder, dos interesses e das preocupaÃÃes presentes nos universo da capoeira no momento em que sÃo articuladas e expressas. / Capoeira is a dance-fight-game that is part of the set of traditions coming from the heritage of blacks kidnapped in Africa and subject to the system of slavery in Brazil. In capoeira, the ancestors are the object of deference and admiration throughout the ritual of the wheel and the transmission of knowledge. The research aims to understand the ancestor worship practiced in the Centro Cultural Capoeira Ãgua de Beber (CECAB), a nonprofit association that operates by spreading this cultural manifestation. From an ethnographic perspective, participant observation presents itself as the main methodological approach, emphasizing a qualitative analysis. To perform a bibliographic review, we turn to the scientific literature produced mainly around the themes of capoeira, the collective memory, and concepts of field, habitus and class in Pierre Bourdieu. We observed the devotion to the ancestors, in the daily CECAB along the transmission of knowledge, the ritual of the wheel, narratives and discourses of the master, power relations and treatment of the theme of religion. The memory of these characters, places and events in the history of capoeira is designed on contemporary experiences, offering support to the feeling of belonging to the group and the trajectory of black culture in Brazil. The ancestors are presented as true representatives of the relationship of capoeira with other African-Brazilian culture, a relationship that, in day-to-day practice, the wheels and events, the capoeiristas of CECAB affirm your commitment to continuity. The masters are the guardians of the memories of ancestors and primarily responsible for the preservation of tradition. However, in the ancestor worship, the memory is shaped so as to consolidate the social order and legitimize the power of its current officers, the masters of this. The representations about the past and its characters undergo a process of selection from power relations, interests and concerns present in poultry in the universe when they are articulated and expressed.

Liturgical interpretation is the application of the methods of patristic and medieval biblical exegesis to public worship. This thesis examines for the first time its importance in the religious culture of Scotland during a period of renaissance and reformation. The first section defines the genres and method involved with reference to the most popular liturgical commentary of that time, the Rationale divinorum officiorum of William Durandus of Mende (c.1230-1296). The reasons for the decline of this genre and its neglect by modern scholarship are then explored. The central section of the thesis employs a wide variety of evidence, including material culture, to argue, firstly, that liturgical interpretation was a fundamental part of the culture of Catholic Scotland; secondly, that interest in it was a sign of commitment to Catholic reform. It is also argued that it had an important place in the education system and influenced the design and understanding of churches and their furnishings. Drawing upon inscriptions in liturgical commentaries, networks of clergy in Scotland committed to Catholic reform and the liturgy are identified. The ‘Aberdeen liturgists’ were the most significant group. Formed by Bishop Elphinstone of Aberdeen who was consecrated in 1488, it is shown that their influence lasted beyond 1560 and created a distinctive religious culture in the North-East. The final section examines what happened to this intellectual tradition during the period of the Scottish reformations, both the Catholic reform associated with Archbishop Hamilton in the 1550s and the Protestant reform which triumphed in 1559-60. While interest in liturgical interpretation survived in Aberdeen after 1560, its use by Catholic writers declined in the later sixteenth century. A Reformed version of liturgical interpretation did, however, emerge combining an anti-commentary on the Catholic liturgy with the use of aspects of the medieval method to interpret the liturgy of the Reformed church. This can be found in official Protestant texts and, in its fullest form, in the 1590 sermons on the Lord’s Supper by Robert Bruce. This hitherto unnoticed genre demonstrates an important continuity across the Reformation divide. It suggests that ‘the Scottish Reformation’ is best seen as a phenomenon which was both Catholic and Protestant and that the reformers on both sides had more in common than they or subsequent historians allow.

Lam, Chi Ho Ansel. / Thesis (M.Div.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves 58-59). / Abstract also in Chinese. / Abstract in English --- p.i / Abstract in Chinese --- p.ii / Acknowledgement --- p.iii / Chapter Chapter 1: --- Introduction --- p.1 / Chapter 1.1 --- Introduction --- p.1 / Chapter 1.2 --- Framework of the Thesis --- p.3 / Chapter 1.3 --- Keyword --- p.5 / Chapter 1.3.1 --- Pent/Char Worship --- p.5 / Chapter Chapter 2: --- The Pentecosta-Charismatic Tradition --- p.7 / Chapter 2.1 --- A Charismatic Tradition --- p.7 / Chapter 2.2 --- Two Essential Historical Roots --- p.9 / Chapter 2.2.1 --- The Black Tradition --- p.9 / Chapter 2.2.2 --- The Holiness Tradition --- p.11 / Chapter 2.3 --- The Diversity of Contemporary Pent/Char Worship --- p.13 / Chapter Chapter 3: --- "Cases Studies, Basic Pattern and General Features of Contemporary Pent/Char Worship" --- p.16 / Chapter 3.1 --- Principles on Sampling --- p.16 / Chapter 3.2 --- "Case Study 1 -Sunday Service of City Harvest Church, Singapore" --- p.17 / Chapter 3.2.1 --- Brief Introduction to the Church --- p.17 / Chapter 3.2.2 --- Settings of the Venue --- p.20 / Chapter 3.2.3 --- An Account of the Sunday Service --- p.20 / Chapter 3.3 --- "Case Study 2 ´ؤ""Friday Revival"" of Ministry on the Rock, Hong Kong" --- p.25 / Chapter 3.3.1 --- Brief Introduction to the Ministry --- p.25 / Chapter 3.3.2 --- An Account of the Revival Meeting --- p.26 / Chapter 3.4 --- Case Study 3 -Holy Spirit Miracle Crusades of Benny Hinn Ministries --- p.29 / Chapter 3.4.1 --- Brief Introduction to Benny Hinn and Benny Hinn Ministries --- p.29 / Chapter 3.4.2 --- An Account of the Holy Spirit Miracle Crusade --- p.30 / Chapter 3.5 --- Basic Pattern and General Features of Contemporary Pent/Char Worship --- p.32 / Chapter 3.5.1 --- The Rite of Worship and Praise --- p.32 / Chapter 3.5.2 --- The Rite of Pastoral Message --- p.33 / Chapter 3.5.3 --- The Rite of Altar/ Response --- p.34 / Chapter Chapter 4: --- Theological Implications and Presuppositions of Contemporary Pent/Char Worship --- p.36 / Chapter 4.1 --- "Worship as ""Encountering the Divine""" --- p.36 / Chapter 4.1.1 --- Liveliness --- p.38 / Chapter 4.1.2 --- A Joyful Celebration --- p.42 / Chapter 4.1.3 --- A Supernatural Way --- p.46 / Chapter 4.1.4 --- Spontaneity --- p.49 / Chapter 4.1.5 --- Active Participation --- p.52 / Chapter 4.1.6 --- High Commitment in Mission the World --- p.54 / Chapter 4.2 --- Conclusion --- p.56 / Bibliography --- p.58

Thesis (D.W.S.)--Institute for Worship Studies, 2005. / Abstract. Includes bibliographical references (leaves 122-125).