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According to this study, research indicates that there is not a lot of information surrounding the focus on prayer in church polity and therefore attention is lacking in this field during the training of office bearers and thus the content and composition of prayers leaves one untouched. The focus of this study is a theoretical approach to the place and content of prayer in church polity according to the practical ministry of prayer during three consecutive synods of the Reformed Churches in South Africa. The content of chapter one focuses on the idea that both Scripture and theological literature offer material to be integrated into a synthesis of what the ius constituendum imply and where to the practise as ius constitutum is measured with the purpose on an increased focus on prayer in church polity. Chapter two elaborates on the different aspects of prayer in conjunction with church polity in which the communal prayer of church leaders imposes certain requirements to the prayer leader in connection with the use of language, content and agenda that is embedded on the confession that Christ is the Head of and reigns over his Church. In the third chapter the focus is fixed on the four core elements of the church: unity, holiness, catholicity, apostolicity and the implication it has on prayer in the reformed church polity regarding more explicit intercession in prayer. The fourth chapter is an empirical examination of 121 prayers that was recorded during the 2003, 2006 and 2009 synods of the GKSA in accordance to the ius constituendum as discussed in chapters two and three summarised under twenty headings. The final chapter suggests corrections based on hermeneutical interaction between the ius constituendum and ius constitutum and resulting in improved formulated prayers that focus on the affairs of the agenda. Prayer ministry should not be left to the improvisation of the moment, but detail preparation should be done. Errors which were pointed out in this study, should thus be prevented. In church government, prayers should reflect the agenda in all prayer elements focusing on the kingdom of God from within the church with an outward spiral to the whole cosmos. / Thesis (Ph.D. (Church Polity))--North-West University, Potchefstroom Campus, 2011

Both Psychology and Christianity are concerned with the well-being or wholeness of the human person. Since God is no respecter of persons, then all men are alike in their basic nature. Psychology bears out this conclusion. Therefore, upon the foundation of this basic agreement psychology may be used effectively in helping to establish a fundamental agreement for the effective worship of Christian men. The scope of this treatment will consider only three of the basic acts of Christian worship - prayer, baptism and the Lord's Supper.

The thesis entitled Life and Work of Fanny Neuda deals with a significant and almost forgotten writer from Lostice who lived between 1819-1894. It was Loštice that was the place of her writing, which is why the first chapter is devoted to them. This Jewish community was quite specific in its history, as discussed in the chapter. The second chapter deals with Fanny Neuda itself, her life and her "pioneering" writing activity. Since Fanny Neuda, née Schmiedl, was the world's first woman of Jewish descent, she did not write only prayers for women, but wrote a book for general opportunities / stimuli named Stunden der Andacht. Ein Gebet- und Erbauungsbuch für Israels Frauen und Jungfrauen, zur öffentlichen und häuslichen Andacht, sowie für alle Verhältnisse des weiblichen Lebens (Praha / Břeclav, 1855). She confidently compares her prayers with those written by men for women, for she is denied empathy with women's perception. But a woman can read in the hearts of her sisters.1 It is worthwhile to bring the character of Fanny Neuda and her work closer together, as well as the challenges she faced in writing in German. Pnina Navé Levinson characterized Fanny's literary work, a rabbi's rabbi, whose pious book for women can be regarded as a "classic" from the second half of the 19th century to our times....

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-09-04T18:05:24Z No. of bitstreams: 1 Isaac Batista de Jesus.pdf: 38431955 bytes, checksum: fc8ff6e7f3004a463b0ab22479b14a59 (MD5) / Made available in DSpace on 2017-09-04T18:05:24Z (GMT). No. of bitstreams: 1 Isaac Batista de Jesus.pdf: 38431955 bytes, checksum: fc8ff6e7f3004a463b0ab22479b14a59 (MD5) Previous issue date: 2017-08-24 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The present work seeks an understanding of the recent popular movement of ascent to the prayer mountains from a social and anthropological analysis of the rituals performed at Monte da Luz in Itapecerica da Serra. The research aims at Monte da Luz, those who attend it and, after a historical perspective of its founder, makes an extensive description of the place, its agents and rituals. The work seeks to present which elements can be extracted for the best understanding of the Modern Pentecostal movement in a broader way and what is the possible unfolding of the movement from this individualized way of experiencing religion as it happens in the prayer mountains. Under the sociological theoretical bulge of Danielle Hervieu-­Legér in "The Pilgrim and the Converted," and anthropological in Mircea Eliade, Victor Turner and Leonildo Campos on his analysis of the engraving "the two paths", it is possible to draw a possible theoretical approach to analysis of how the modern Pentecostal believer is configured. As it is from a new symbolic constructions and less and less institutionalized, which leads to a free and unassisted ritual from the church in Monte da Luz. Although there was no direct conflict between the faithful and the institution, the research revealed that more and more Pentecostal believers have joined a bricolage of different religious concepts to exercise their faith in a personal and free from any dogmatic and ecclesiastical structure / O presente trabalho busca uma compreensão sobre o recentemente popular movimento de subida aos montes de oração a partir de uma análise sócio antropológica dos rituais executados no Monte da Luz em Itapecerica da Serra. A pesquisa tem por objeto o Monte, aqueles que o frequentam e, seguindo um histórico do seu fundador, faz uma descrição extensiva do local, seus agentes e rituais. O trabalho busca apresentar quais elementos podem ser extraídos para a melhor compreensão do movimento pentecostal moderno de forma mais ampla e quais os possíveis desdobramentos do movimento a partir dessa forma individualizada de experimentar a religião como acontece nos montes de oração. Sob o bojo teórico sociológico de Danielle Hervieu-­Legér em “O Peregrino e o Convertido”, e antropológico de Mircea Eliade, Victor Turner e Leonildo Campos em sua análise da gravura “os dois caminhos”, é possível traçar uma possível abordagem teórica para análise de como se configura o religioso pentecostal moderno à partir de novas construções simbólicas próprias e cada vez menos institucionalizadas, o que desemboca em um ritual livre e desassistido da igreja no Monte da Luz. Embora não tenha apresentado conflito direto entre fiéis e instituição, a pesquisa revelou que cada vez mais os religiosos pentecostais têm aderido a uma bricolagem de diferentes conceitos religiosos para exercer sua fé de forma pessoal e livre de qualquer estruturação dogmática e eclesiástica

Thesis (M.A. (Translation and Linguistics)) -- University of Limpopo, 2008 / Refer to the document

En 1534, le Parlement vota l’Acte de Suprématie qui achevait la rupture de l’Angleterre avec Rome et consacrait le roi comme chef de l’Église d’Angleterre. Si la reformes religieuses du roi et leur réception par les Anglais ont fait l’objet de multiples travaux, les conséquences du schisme et de la suprématie royale sur la prière publique n’ont pas été étudiées. Pourtant, le régime exigea aussitôt que toute référence aux titres et à l’autorité du pape soit supprimée de la liturgie et la prière publique fut activement employée pour promouvoir la suprématie royale. L’analyse des livres liturgiques en usage pendant la période permet de mesurer le degré de soumission du clergé anglais et révèle, en outre, que de nombreux prêtres se sont appliqués à adapter les textes liturgiques aux réformes henriciennes. Ainsi la suprématie royale, loin de n’être qu’un concept politique ou une solution institutionnelle apparaît comme une véritable doctrine religieuse. Mettre l’accent sur la liturgie permet de se situer au cœur d’une problématique essentielle du siècle de la Réforme : que faut-il faire pour être sauvé ? Les confessions de foi publiées à partir de 1536 avancent de nouvelles perspectives sur le sens des sacramentaux : leur dimension perfomative est niée au profit d’une interprétation symbolique. La mise en doute de l’efficacité de la parole liturgique s’étend aux sacrements qui deviennent le sujet de vifs débats au sein du clergé et du peuple. Les expérimentations liturgiques conduites dans les paroisses et la contestation du statut de la liturgie comme dépôt de la foi et moyen d’accès au salut contribuent à expliquer comment la Réforme s’implanta en Angleterre. / By passing the Act of Supremacy in 1534, Parliament enshrined the break with Rome and theroyal supremacy into the law of the land. The religious reforms which ensued and their impact on the English have already been examined, but the liturgical consequences of the schism and the king’s headship of the Church have not. Yet, the regime immediately required that the liturgy be rid of all mention of the pope and his authority while harnessing public prayer to promote the royal supremacy. Studying the liturgical books in use in the period affords the historian unprecedented access to the religious practices and beliefs in English parishes. Many priests had adapted the liturgy to the royal supremacy which this thesis argues had become a functional dogma of the Henrician church. The European Reformation movement of the mid-16th century is itself deeply concerned with the place of liturgical rituals in Christian life. Under Henry, the meaning and efficacy of the sacramentals was challenged. The liturgy of these ceremonies was no longer considered as a trustworthy deposit of the faith, and sacramental practice, which was no longer thought of as an essential means of s! alvation, became a battle ground between evangelicals and conservatives. The numerous liturgical experiments, both statebacked and initiated locally, in conjunction with the challenge to the traditionnal understanding of the liturgy, contribute to our understanding of how England gradually became a Protestant nation.

Evidence-Based Alternative Therapy to Reduce Anxiety in Ambulatory Mental Health Patients by Renee Denobrega MS, Widener University, 2013 BS, Alvernia University, 2007 Project Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Nursing Practice Walden University January 2016

The "beauty of holiness," the ceremonialist agenda of the Laudians during the Personal Rule of King Charles I (r.1625-1649), was in many ways a serious shift from and challenge to the devotional and theological ethos that had dominated the Church of England since the 1570s. So stark was this shift that scholars today regularly cite the rigid enforcement of the "beauty of holiness" as one of the precipitating causes of the English Civil Wars that broke out in 1642. The rise of Laudianism, then, and its claim on the character of the nation's established church, the church's devotional life, and England's confessional identity, was no small matter. Perhaps the most understudied aspect of the Laudian movement was the way this circle of clergy argued that their program for the church was neither a challenge nor, for that matter, innovative. Recent historians have described how the Laudians used various rhetorical strategies to present their vision as perfectly orthodox, a mere restatement of old-fashioned principles and practices long enjoyed since the happy reign of Queen Elizabeth (r.1558-1603). Developing arguments from scripture, from the practice of the early church, or simply the more obvious need to worship God with reverence, the Laudians shifted their apologetic strategies depending on the moment. This project considers in detail a particular Laudian strategy - the appeal to precedents from the Elizabethan church. In addition to reflecting on the malleable nature of history in the early modern period and on the character of what one might call the rhetoric of conservatism, this project reveals the power of the image of Elizabeth Tudor in seventeenth century religious polemics. This dissertation is concerned not so much with Puritans, but rather with two groups who both claimed to be conformists and who both based that claim on adherence to Elizabethan principles. Both Laudians and, as one scholar describes them, "old style" conformists both claimed ownership of a legitimating Elizabethan past and thus ownership of a normative identity. At a broad level, my research seeks to understand a moment of religious and social change and how that change was persistently negotiated by recourse to history. My goal is to consider the way the Laudians appropriated the image of Elizabeth for their own designs. This examination does not end with the reign of Charles, however. The Laudian claim of true conformity and denial of innovation did not end when civil war erupted in 1642 or even when the king was executed in 1649. One finds this historical claim in the mouth of Archbishop William Laud at his trial for treason. Likewise, one finds during the Cromwellian Protectorate in the 1650s the rise of full historical enterprises, not simply the invocation of history in polemic. When the monarchy was restored in 1660, works by the Laudian historian Peter Heylyn were ready for Royalist consumption and, as one might suspect, they offer an interpretation of the past that legitimates the Laudian program and brands its opponents as foreign and dangerous. This type of literature was polemic under the form of history. Yet we cannot casually dismiss such arguments as simple propaganda. We must understand them instead as alternative readings of the past, stories that contemporaries told themselves and which worked to confirm a particular vision of the world. My project, in sum, will offer an assessment of the way historical claims functioned within the discourse of religious and political legitimacy at a time of intense religious and political strife. My concluding argument is that the tradition known as Anglicanism, while it had a long gestation, was born not in the reign of Elizabeth or even in the early Stuart period, but rather at the Restoration in 1660 when Charles II came to the throne and a particular vision of what it meant to be a loyal conformist achieved canonical status.

Thesis (D. Min.)--Ashland Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 201-211).