The problem with which this investigation is concerned is that of comparing the medieval musical traditions of two of the world's most influential religions. The similarities are discussed in two major categories: the comparison of liturgical texts and ritual, and the comparison of the music appearing in each ritual. This study has one main purpose. That purpose is to demonstrate how, through musical traditions, each religion has developed through the influence of the other. Samples of the liturgies from the musical portions of the services were obtained from prayer books and references dealing with those religions. Investigations of English translations from the Latin and Hebrew revealed a close identity between the two, not only in scriptural uses, but also in prayers and responses. Musical examples demonstrating similar elements in Hebrew and Christian worship were found in the extensive research of A. Z. Idelsohn and Eric Werner. Due to the dispersal of world Jewry, the best examples of Hebrew medieval music were obtained from the most isolated Jewish communities, such as those of Yemen, Musical similarities included modes, melodic formulas, and hymns and songs. This report concludes that the musical portions of the services of Christianity and Judaism in the Middle Ages were strikingly similar, and their subsequent musical development was strongly influenced by their coexistence.

This thesis examines the nature of New Testament church worship and seeks to understand the concept of worship among first-century Christians. Chapter 1 describes the misconceptions held by present-day worshipers and presents unusual scholarly positions. Chapter 2 analyzes the eight Greek words that are translated "worship" in the New Testament. Two words, [Special characters omitted.]<math> <f> <g>p</g><g>r</g>o<g>s</g><g>k</g><g>u</g><g>n</g><a><ac><g>e</g> </ac><ac>&d12;</ac></a><g>w</g></f> </math> and [Special characters omitted.]<math> <f> <g>l</g><g>a</g><g>t</g><g>r</g><g>e</g><a><ac><g>u</g></ac><ac>&d12;</ac></a> <g>w</g></f> </math> , stand out in both frequency of use and importance of meaning. Chapter 3 examines six passages that deal specifically with worship. Portions of Matthew 2, John 4, Romans 12, 1 Corinthians 14, Hebrews 9, and Revelation 7 are analyzed in order to understand the contextual setting of worship. Chapter 4 offers conclusions based on chapters 2 and 3. First-century worship is understood to focus on God primarily, with congregational ministries being of subsequent importance. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

秦漢時代的國家制度和意識形態對後世影響深遠，而祭祀制度是國家制度的重要組成部份，也代表了國家所倡導的思想規範。地方祭祀包括地方政府主導的官方祭祀和民衆自發的信仰活動，是國家禮儀制度和社會風俗信仰的交叉地帶。秦漢的國家祭祀體系隨著統一的深入發生了從覆蓋全國的神祠到集中於南北郊的改革，儒家思想確立為主流意識形態；地方祠祀在此過程中的地位升降和面貌變化成為國家禮制和意識形態變動、確立的一個標誌。 / 以天地日月、社稷五穀、自然現象、物怪神怪等為對象的地方祠祀與山川祭祀、人神祭祀共同構成了地方祭祀的圖景。山川神具有求雨、保護神、個人禱祀等不同面向的作用；地方官員對山川祭祀的參與、利用與反對，則是政治需求與社會實際的影響。人神祭祀的信仰對象包括先王仁人、地方名人、神仙和厲鬼等，人神祭祀的性質多存在轉換，官方祭祀與民間信仰互相吸收和借鑑；地方官員鼓勵地方賢人祭祀，反對妖巫祭祀，作為實施教化的手段。 / 地方政府的祭祀是國家制度的一部分，中央機關也對地方政府的祠祀有監管作用。隨著國家祭祀的成立與變革，地方祭祀在國家祭祀中的地位先升後降，官方祭祀和民間信仰在地方祠祀處交會，東漢時期的地方祭祀有許多呈現官方和民間相結合的特徵。儒家式國家禮制的成立使得祀典與淫祀有了明確的邊界，但是這一界線受到經濟、社會等多種因素的影響，存在著相當的彈性。「禮俗合一」是儒家式的社會理想，士人試圖通過對地方祭祀的管理實施教化，移風易俗；但是祭祀活動的實踐與諸多現實因素有關，還有個人與偶然因素的作用，社會信仰始終包含多重屬性，以「禮俗合一」為理想，卻始終多種社會意識並存，成為中國古代社會的重要特徵。 / As the beginning of a united empire, Qin and Han Dynasties had established the elementary state institution for dynasties hereafter. Qin and Han Dynasties absorbed and reconciled various religious traditions, including religions of all social classes and different regions in their efforts to set up a sacrificial system; and then turned to a Confucian-oriented sacrificial system with the reverence for Confucianism. Local cults, containing popular beliefs and sacrificial practice of local governments, stood in the overlapped place of state sacrificial system and popular beliefs, therefore the shifts of status and sacrificial practice of local cults can be a representative of the settlement of official ritual system. / Miscellaneous Gods were worshiped throughout the empire. The groundwork of this research is to investigate the existence of different kinds of local cults and the sacrificial practices. Worship to mountains and rivers were indispensable in both official religion and popular belief, and all levels of sacrifices had multiple functions in local society. The approval or opposition of sacrificial ceremonies by local officials mostly depended on social reality. Human gods accounted for a large part in local cults, who were worshiped in different motivation and social surroundings. The proportion of respectable officials and moral models increased in Later Han, for they were encouraged for the ethic function to rectify the customs and achieve the indoctrination of Confucianism. / Sacrifices to mountains and rivers and human gods in local society stretched across orthodox ritual and popular belief, but the boundary of the two traditions were in alteration all the time, which was largely affected by economic and political factors; and despite the officials and Confucian scholars tried to revise the sacrificial practices in local society, sacrifices to local cults were always contained multiple characters. "Corresponding custom to ritual" was the ideal social order, which officials struggled to approach but never actually achieved. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 李玥凝. / Parallel title from added title page. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 408-428). / Abstracts also in English. / Li Yuening.

This thesis investigated the approach to, and the conducting of worship services in ten missional faith communities of the Dutch Reformed Church in South Africa during the period 2004 – 2009. It investigated the shift in theological paradigm (towards mission) taking place in the Dutch Reformed Church from 2002 onwards, and the effects thereof on liturgy and music in the worship domain. In order to contextualise the liturgical developments emanating from the case studies, the history and liturgy of the Dutch Reformed Church in South Africa were traced back to the early Dutch pastors arriving with the first settlers at the Cape Colony in 1652. The historical events leading to the Dutch Reformed Church being labelled as the state church and its sanctioning of the apartheid ideology were placed in perspective as a result of the successes of missionary work in South Africa. The missional paradigm was unpacked according to the missio Dei. God is the primal agent in mission and calls His church into mission, and sending the church to restore society. Created in the imago Dei, human beings have a responsibility towards contextual society in everyday life. Missional worship therefore becomes a paradigmatic way of life. God is the focal point in worship and liturgy: it is all about God. The core of the research revolves around the ten missional faith communities, eight of which were part of the initial Southern African Partnership for Missional Churches project. Unstructured interviews were conducted with pastors, musicians and persons involved in the focussed missional activities within these congregations. Having an insider's perspective on the project, the researcher included his own narrative in order to further underline the changes taking place in the worship domain. Liturgy in the faith communities under investigation was found to be shifting towards ecumenical models: the gathering, the service of the Word, the service of the Table, and the sending. A trend to celebrate the Eucharist/Holy Communion more frequently than the tradition dictated was also noted in the communities. In general, a more creative approach towards the planning and execution of liturgy has been observed – this freedom allowing for the Holy Spirit to move the faith community during worship, and was vastly different to the cognitive historical liturgy. The music ministry has developed into a new paradigm from the historical role of the organist. Music was found to become a focal point, manifesting as liturgical art, pointing towards God and enabling the faith community to meet God in worship. This led to the change in the role of the church musician in terms of scope and spiritual/religious value. The shift towards leading the liturgy and shaping the faith community through music has been noted – thus establishing a music ministry. The Eucharist/Holy Communion is presented as a metaphor, the underlying basis for a model in music ministry. Music ministry is now defined under the theological lens as being sacramental in nature. In closing, recommendations are made to address the re-education of church musicians and theologians to deal with the theological changes taking place in worship. / Thesis (PhD (Music))--North-West University, Potchefstroom Campus, 2013.

This thesis investigated the approach to, and the conducting of worship services in ten missional faith communities of the Dutch Reformed Church in South Africa during the period 2004 – 2009. It investigated the shift in theological paradigm (towards mission) taking place in the Dutch Reformed Church from 2002 onwards, and the effects thereof on liturgy and music in the worship domain. In order to contextualise the liturgical developments emanating from the case studies, the history and liturgy of the Dutch Reformed Church in South Africa were traced back to the early Dutch pastors arriving with the first settlers at the Cape Colony in 1652. The historical events leading to the Dutch Reformed Church being labelled as the state church and its sanctioning of the apartheid ideology were placed in perspective as a result of the successes of missionary work in South Africa. The missional paradigm was unpacked according to the missio Dei. God is the primal agent in mission and calls His church into mission, and sending the church to restore society. Created in the imago Dei, human beings have a responsibility towards contextual society in everyday life. Missional worship therefore becomes a paradigmatic way of life. God is the focal point in worship and liturgy: it is all about God. The core of the research revolves around the ten missional faith communities, eight of which were part of the initial Southern African Partnership for Missional Churches project. Unstructured interviews were conducted with pastors, musicians and persons involved in the focussed missional activities within these congregations. Having an insider's perspective on the project, the researcher included his own narrative in order to further underline the changes taking place in the worship domain. Liturgy in the faith communities under investigation was found to be shifting towards ecumenical models: the gathering, the service of the Word, the service of the Table, and the sending. A trend to celebrate the Eucharist/Holy Communion more frequently than the tradition dictated was also noted in the communities. In general, a more creative approach towards the planning and execution of liturgy has been observed – this freedom allowing for the Holy Spirit to move the faith community during worship, and was vastly different to the cognitive historical liturgy. The music ministry has developed into a new paradigm from the historical role of the organist. Music was found to become a focal point, manifesting as liturgical art, pointing towards God and enabling the faith community to meet God in worship. This led to the change in the role of the church musician in terms of scope and spiritual/religious value. The shift towards leading the liturgy and shaping the faith community through music has been noted – thus establishing a music ministry. The Eucharist/Holy Communion is presented as a metaphor, the underlying basis for a model in music ministry. Music ministry is now defined under the theological lens as being sacramental in nature. In closing, recommendations are made to address the re-education of church musicians and theologians to deal with the theological changes taking place in worship. / Thesis (PhD (Music))--North-West University, Potchefstroom Campus, 2013.

Abstracts in German and English / Diese Studie befasst sich mit einer Untersuchung und Einordnung einiger theologischer Aspekte der charismatischen Lobpreispraxis im deutschsprachigen Raum. Dies erfolgt mittels Analyse einschlägiger Literatur sowie repräsentativer Liedtexte der charismatisch geprägten Lobpreismusik der letzten Jahre. Insbesondere durch die Untersuchung des Tempelmotivs und seine Bedeutung in der charismatischen Lobpreispraxis, werden Charakteristika eines zugrundeliegenden Gottesdienstverständnisses und sich daraus ergebende weltanschauliche Implikationen herausgearbeitet. Der Befund zeigt, dass den untersuchten Lobpreisliedern ein Narrativ der Begegnung des Menschen mit Gott und seiner Gegenwart (in „heiliger Atmosphäre“) als Grundmotiv zugrunde liegt. Dieses Narrativ folgt der Logik und dem Vorbild des alttestamentlichen Tempelkults. Wie der Eintritt des Priesters ins „Allerheiligste“, soll das gottesdienstliche Lobpreiserlebnis als eine transzendente Begegnung mit dem „Heiligen“ verstanden werden, wodurch sich Tendenzen zu einem sakral-kultischen Gottesdienstverständnis und Hinweise eines Dualismus zwischen „profanen“ und „sakralen“ wirklichkeitsdimensionen des zugrundeliegenden Weltbildes aufzeigen lassen. / This study evaluates some theological aspects of the charismatic praise and worship practice in the German-speaking area by analyzing relevant literature and representative lyrics of the charismatically influenced worship songs of recent years. In particular, by examining the temple theme and its significance in charismatic worship, the characteristics of the underlying conception of worship and the resulting worldview implications are worked out. The results show that the studied praise and worship songs are based on an underlying narrative of man's encounter with God and his presence (in a "holy atmosphere") through the singing. This narrative follows the logic and model of the Old Testament temple cult. Like the priest's entry into the "holy of holies", the worship experience is to be understood as a transcendent encounter with the "holy", whereby tendencies towards a sacral-cultic understanding of worship and a dualism between a "profane" and a "sacred" dimension of the underlying worldview can be shown. / Practical Theology / M. Th. (Practical Theology)

Prediking is 'n dialoog. Dit dompel die preek in 'n direkte krisis. Wat kan die prediker doen om hierdie dialoog te bevorder? Die deelnemers in die erediens word kortliks bespreek. God spreek met die prediker deur die teks. Die prediker moet hierdie teks aan die hoorder in die erediens oordra. Om die oorspronklike teks te verstaan het daar drie hoofstrome in die tradisionele hermeneuse ontstaan: Krities-histories, Tekskrities en Hoorders hermeneutiek. Die probleem is egter nie opgelos nie. Hoe kan die prediker die boodskap effektief aan die hoorder oordra? Daar word voorgestel dat die kreatiewe proses gebruik word in die voorbereiding van die preek. Die breinkaart kan gebruik word om die teks en hoorder van die teks, beter te verstaan. Hulpmiddelle moet gebruik word om die teks aan die hoorder oor te dra. Hier word die gebruik van literatuur en drama bestudeer. / Preaching is a dialogue. This states the current problem of preaching. How can the preacher improve this dialogue in the sermon? The participants in the sermon are shortly discussed: The preacher listens to the text. God speaks through the text. The preacher must communicate this text to the listener in the sermon. Three major streams have evolved in the tradisional hermeneutics: Critical-historical, Textual and Listeners hermeneutics. There is however, still a problem. How does the preacher present this message effectivly to the listener? It is suggested that the creative process must be considered in preparing a sermon. The mind map can be used to understand the text and listener of the text better. More aids can be used to reach the listener effectivly. In this thesis the use of literature and drama in the preparing and delivering of the sermon will be studied. / Practical Theology / M.Th. (Practical theology)

Together, the "Landeskirchlichen Gemeinschaften" forms the largest free reform move-ment within the Evangelical Church in Germany. In recent decades a change in worship gatherings has taken place in many of these communities. Independent worship services developed from the complementary gatherings, which at first were meant to be extensions of the Church's Sunday worship services. These services, held in free form and without orders of worship, now have become a substitute for the 'normal' church service. The 'creative freedom' also brings disadvantages, as unreflective processes tend to foster rigid orders of service. Because of a conscious separation from the church services of the mainstream church, important liturgical actions as well as elements of the Church Year could be omitted. This dissertation aims to study from various perspectives the possibilities for enriching worship in the "Landeskirchliche Gemeinschaften". From literature in liturgical studies, in the first place from the sphere of the Evangelical Church in Germany, but also from the free churches in Germany, the fundamental Reformatory insights for worship and the litur-gy are discussed and evaluated. On the basis of these findings, well-founded suggestions for the design of services in Landeskirchlichen communities are made. Possibilities for enrichment through careful planning are identified for those responsible for the respective services. / Philosophy, Practical and Systematic Theology

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Preaching is a very important part of church ministry. The Reformed church has devoted their efforts and endeavors to the Word and preaching that delivers the Word. Therefore, homiletics has developed again and again. In classical preaching, homiletics has developed from traditional homiletics to new homiletics, even until postliberal homiletics. In these developments of homiletics, there are many parts to be dealt with regarding preaching, such as the communication between the preacher and the audience, narrative approaches in preaching, and so on. Worship as the context of preaching, however, has not been dealt with adequately in homiletics. Preaching is a part of worship and almost all preaching occurs within worship. Preaching is closely connected with worship as a whole, as well as with other parts of worship. Moreover, worship is the context of preaching. Yet, worship as the context of preaching has not been considered in homiletics in many cases. Therefore, in this study the writer indicated that worship is the important context of preaching that we should pay attention to. The relationship between worship and preaching was also dealt with. Worship affects preaching because worship as a whole is the context of preaching, which in turn is a part of that whole. In other words, worship should affect preaching and furthermore, the direction and focus of worship should affect the direction and content of preaching. Besides, preaching is defined in the worship service and clarified in the consideration of the relationship between worship and preaching. The focus of worship is God. Not only worship in the Reformed church, but also all other worship services focus on God and God‘s works. Worship is the place to reveal the glory and greatness of God, and the way that God is revealed is through preaching. Preaching, affected by the direction and focus of worship, should be God-centered. The content and purpose of preaching should be God and the glory of God. The consideration of the relationship between worship and preaching not only defines the content and focus of preaching, but can also show a new perspective about preaching. Through this consideration, the importance of the content of preaching is stressed and the importance of the form and style of preaching can be changed. Moreover, the concern of worship as the context of preaching can give a new method to criticize homiletics theories. Thus, worship is an important element as the context of preaching. Worship should always be considered in homiletics. In addition, the relationship between worship and preaching should be continually considered and studied in homiletics. / AFRIKAANSE OPSOMMING: Prediking is ‘n baie belangrike gedeelte van kerklike bediening. Die Gereformeerde kerk het baie moeite gedoen met die sentraliteit van die Woord en prediking wat die Woord verkondig. Daarom het homiletiek telkens weer en weer ontwikkel. In klassieke prediking het homilitiek ontwikkel van tradisionele homilitiek tot nuwe homilitiek, selfs tot postliberale homilitiek. In hierdie ontwikkeling van homilitiek is daar verskeie aspekte waaraan aandag gegee kan word in verband met prediking, soos die kommunikasie tussen die prediker en die gehoor, narratiewe aanslagte in prediking, ensovoorts. Aanbidding as die konteks van prediking is egter tot ‘n groot mate nog nie behandel in homilitiek nie. Prediking is ‘n gedeelte van aanbidding en byna alle prediking vind plaas binne aanbidding. Prediking hou verband met aanbidding as ‘n geheel, sowel as met die ander aspekte van aanbidding. Bowendien is aanbidding die konteks van prediking. Tog is aanbidding as die konteks van prediking in vele gevalle nog nie oorweeg in homilitiek nie. Daarom het die skrywer in hierdie studie aangedui dat aanbidding die belangrike konteks van prediking is waaraan ons aandag behoort te gee. Die verhouding tussen aanbidding en prediking is ook aangespreek. Aanbidding beïnvloed prediking aangesien aanbidding as ‘n geheel die konteks van prediking is, wat deel van die geheel uitmaak. In ander woorde, aanbidding behoort prediking te beïnvloed en verder, die rigting en fokus van aanbidding behoort die rigting en inhoud van prediking te beïnvloed. Prediking word omskryf in die erediens en maak die oorweging van die verhouding tussen aanbidding en prediking duidelik. Die fokus van aanbidding is God. Nie slegs aanbidding in die Gereformeerde kerk nie, maar ook alle ander eredienste fokus op God en God se werke. Aanbidding is die plek om die glorie en grootheid van God te openbaar en die manier waarop God openbaar word is deur prediking. Prediking, beïnvloed deur die rigting en fokus van aanbidding, behoort God-gesentreerd te wees. Die inhoud en doel van prediking behoort God en die glorie van God te wees. Die oorweging van die verhouding tussen aanbidding en prediking definieer nie slegs die inhoud en fokus van prediking nie, maar kan ook ‘n nuwe perspektief aangaande prediking bied. Deur hierdie oorweging word die belangrikheid van die inhoud van prediking beklemtoon en die belangrikheid van die vorm en styl van prediking kan verander. Verder, die kommer oor aanbidding as die konteks van prediking kan ook ‘n nuwe metode bied om homilitiese teorieë te kritiseer. Aanbidding is dus ‘n belangrike element as die konteks van prediking. Aanbidding behoort altyd in ag geneem te word in homilitiek. Verder, die verhouding tussen aanbidding en prediking behoort voortdurend in ag geneem en bestudeer te word in homilitiek.

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