Results for 'Relic Worship'

900 found
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  1. On the Buddha as an Avatara of Visnu.Geo-Lyong Lee, Relic Worship, Yang-Gyu An, Sung-ja Han, Buddhist Feminism, Seung-mee Jo, Young-tae Kim, Jeung-bae Mok, On Translating Wonhyo & Robert E. Buswell Jr - 2003 - In S. R. Bhatt (ed.), Buddhist Thought and Culture in India and Korea. Indian Council of Philosophical Research.
     
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  2.  1
    The Place of Relic Worship in Buddhism: An Unresolved Controversy?Karel Werner - 2013 - Buddhist Studies Review 30 (1):71-87.
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  3.  26
    Sacred Matter: Reflections on the Relationship of Karmic and Natural Causality in Jaina Philosophy. [REVIEW]Peter Flügel - 2012 - Journal of Indian Philosophy 40 (2):119-176.
    The article examines a fundamental problem in classical Jaina philosophy, namely, the ontological status of dead matter in the hylozoistic and at the same time dualistic Jaina worldview. This question is of particular interest in view of the widespread contemporary Jaina practice of venerating bone relics and stūpas of prominent saints. The main argument proposed in this article is, that, from a classical doctrinal point of view, bone relics of renowned ascetics are valuable for Jainas, if at all, because of (...)
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  4. Genesis and Origin of the Esoteric Culture in White Shamanism: A Historical–Cultural Analysis.R. Relic - 2015 - Journal of Human Values 21 (2):99-105.
  5. The Grounds of Worship.Tim Bayne & Yujin Nagasawa - 2006 - Religious Studies 42 (3):299-313.
    Although worship has a pivotal place in religious thought and practice, philosophers of religion have had remarkably little to say about it. In this paper we examine some of the many questions surrounding the notion of worship, focusing on the claim that human beings have obligations to worship God. We explore a number of attempts to ground our supposed duty to worship God, and argue that each is problematic. We conclude by examining the implications of this (...)
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  6.  99
    The Grounds of Worship Again: A Reply to Crowe.Yujin Nagasawa - 2007 - Religious Studies 43 (4):475-480.
    In this paper we respond to Benjamin Crowe's criticisms in this issue of our discussion of the grounds of worship. We clarify our previous position, and examine Crowe's account of what it is about God's nature that might ground our obligation to worship Him. We find Crowe's proposals no more persuasive than the accounts that we examined in our previous paper, and conclude that theists still owe us an account of what it is in virtue of which we (...)
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  7. The Power to Make Others Worship.Aaron Smuts - 2012 - Religious Studies 48 (2):221 - 237.
    Can any being worthy of worship make others worship it? I think not. By way of an analogy to love, I argue that it is perfectly coherent to think that one could be made to worship. However, forcing someone to worship violates their autonomy, not because worship must be freely given, but because forced worship would be inauthentic—much like love earned through potions. For this reason, I argue that one cannot be made to (...) properly; forced worship would be unfitting. My principal claim is that no being worthy of worship could exercise the power to make others worship it, since the act of making another worship would necessarily make one unworthy of worship. (shrink)
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  8.  94
    Omniscience and Worthiness of Worship.Wesley D. Cray - 2011 - International Journal for Philosophy of Religion 70 (2):147-153.
    At first glance, the properties being omniscient and being worthy of worship might appear to be perfectly co-instantiable. But there are reasons to be worried about this co-instantiability, as it turns out that, depending on our commitments with respect to certain kinds of knowledge and notions of personhood, it might be the case that no being—God included—could instantiate both. In this paper, I lay out and motivate this claim before going on to consider a variety of responses—some more plausible (...)
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  9.  15
    Review of Michiel Wielema’s The March of the Libertines. Spinozists and the Dutch Reformed Church (1660 – 1750) (Verloren, 2004). [REVIEW]Simon B. Duffy - 2006 - Journal of Religious History 30 (1):122-3.
    Michiel Wielema: The March of the Libertines. Spinozists and the Dutch Reformed Church (1660–1750). ReLiC: Studies in Dutch Religious History. Hilversum: Uitgeverij Verloren, 2004; pp. 221. The Dutch Republic of the seventeenth century is famous for having cultivated an extraordinary climate of toleration and religious pluralism — the Union of Utrecht supported religious freedom, or “freedom of conscience”, and expressly forbade reli- gious inquisition. However, despite membership in the state sponsored Calvinist Dutch Reformed Church not being compulsory, the freedom (...)
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  10.  44
    Rule Worship and the Stability of Intention.Joe Mintoff - 2004 - Philosophia 31 (3-4):401-426.
    David Gauthier and Edward McClennen have claimed that it could be rational to form an intention to A because it maximizes utility to intend to A, and that acting on such an intention could be rational even if it maximizes utility not to A. Michael Bratman has objected to this way of thinking, claiming that it is equivalent to the familiar rule-utilitarian mistake of rule-worship. The purpose of this paper is to argue that, so long as one is aware (...)
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  11.  14
    Worship and Ethics: A Study in Rabbinic Judaism.Max Kadushin - 1978 - Greenwood Press.
    CHAPTER I Introduction A. RABBINIC WORSHIP AND HALAKAH Rabbinic worship is personal experience and yet it is governed by Halakah, law. ...
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  12.  2
    After Sacrifice Ontology: The Shared Revelatory Dynamic of Heidegger and Girard.Anthony W. Bartlett - 2017 - Contagion: Journal of Violence, Mimesis, and Culture 24:119-138.
    In a relatively little-known interview, conducted by Thomas Bertonneau, Girard remarks that with Heidegger there is an aspect he "would almost call a worship of the old sacred," something that struck him as "pretty scary … sinister." But, almost in the same breath, Girard continues, "And yet there can be no doubt that Heidegger is a genius."1This doubled attitude to Heidegger, where on the one side the German philosopher is basically a hostile relic of the archaic sacred, and (...)
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  13.  3
    On the Borders of the Worthwhile: Intoxication and Worship[REVIEW]Steven G. Smith - 1996 - Journal of Value Inquiry 30 (1-2):279-292.
    Our actions, if we care about them positively, assume judgments of worthwhileness that have been made or could be made in their favor. But a huge proportion of humanity makes a point of engaging in two kinds of action that are (are are meant to be) specially difficult to justify as worthwhile: getting intoxicated and worshiping. Drawing comparisons with worth forms associated with play and work, I ask how intoxication and worship can be seen as worthwhile and conclude that (...)
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  14.  10
    Worship and Ethics.Max Kadushin - 1963 - [Evanston, Ill.]Northwestern University Press.
    CHAPTER I Introduction A. RABBINIC WORSHIP AND HALAKAH Rabbinic worship is personal experience and yet it is governed by Halakah, law. ...
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  15. Worship and True or False Narrative.Peter Sedgwick - 1996 - In Oswald Bayer & M. Alan (eds.), Worship and Ethics: Lutherans and Anglicans in Dialogue. Walter de Gruyter. pp. 254--275.
    This article considers the way in which a false performance can invalidate claims of ecclesiology. Examples are taken from Anglican theologians such as Charles Gore( died 1930).
     
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  16. The Concept of Worship.Ninian Smart - 1972 - St. Martin’s.
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  17.  21
    Worship and Ethics: Lutherans and Anglicans in Dialogue.Oswald Bayer & M. Alan (eds.) - 1996 - De Gruyter.
    The Anglican Tradition of Moral Theology Alan M. Suggate Hooker and the via media For the English who experienced the impact of the Reformation on the ...
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  18. The God We Worship.Roger Hazelton - 1946 - New York: the Macmillan Company.
     
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  19. Music as Atmosphere. Lines of Becoming in Congregational Worship.Friedlind Riedel - 2015 - Lebenswelt. Aesthetics and Philosophy of Experience 6:80-111.
    In this paper I offer critical attention to the notion of atmosphere in relation to music. By exploring the concept through the case study of the Closed Brethren worship services, I argue that atmosphere may provide analytical tools to explore the ineffable in ecclesial practices. Music, just as atmosphere, commonly occupies a realm of ineffability and undermines notions such as inside and outside, subject and object. For this reason I present music as a means of knowing the atmosphere. The (...)
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  20. A Relic of a Bygone Age? Causation, Time Symmetry and the Directionality Argument.Matt Farr & Alexander Reutlinger - 2013 - Erkenntnis 78 (2):215-235.
    Bertrand Russell famously argued that causation is not part of the fundamental physical description of the world, describing the notion of cause as “a relic of a bygone age”. This paper assesses one of Russell’s arguments for this conclusion: the ‘Directionality Argument’, which holds that the time symmetry of fundamental physics is inconsistent with the time asymmetry of causation. We claim that the coherence and success of the Directionality Argument crucially depends on the proper interpretation of the ‘ time (...)
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  21.  28
    Hero Worship: The Elevation of the Human Spirit.Scott T. Allison & George R. Goethals - 2016 - Journal for the Theory of Social Behaviour 46 (2).
    In this article, we review the psychology of hero development and hero worship. We propose that heroes and hero narratives fulfill important cognitive and emotional needs, including the need for wisdom, meaning, hope, inspiration, and growth. We propose a framework called the heroic leadership dynamic to explain how need-based heroism shifts over time, from our initial attraction to heroes to later retention or repudiation of heroes. Central to the HLD is idea that hero narratives fulfill both epistemic and energizing (...)
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  22.  19
    Hero Worship: The Elevation of the Human Spirit.Scott T. Allison & George R. Goethals - 2016 - Journal for the Theory of Social Behaviour 46 (2):187-210.
    In this article, we review the psychology of hero development and hero worship. We propose that heroes and hero narratives fulfill important cognitive and emotional needs, including the need for wisdom, meaning, hope, inspiration, and growth. We propose a framework called the heroic leadership dynamic to explain how need-based heroism shifts over time, from our initial attraction to heroes to later retention or repudiation of heroes. Central to the HLD is idea that hero narratives fulfill both epistemic and energizing (...)
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  23.  24
    Common Worship.Joshua Cockayne & David Efird - 2018 - Faith and Philosophy 35 (3):299-325.
    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 (...)
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  24.  35
    Worship and Threshold Obligations: Jeremy Gwiazda.Jeremy Gwiazda - 2011 - Religious Studies 47 (4):521-525.
    In this reply to Tim Bayne and Yujin Nagasawa, I defend the possibility of a maximal-excellence account of the grounding of the obligation to worship God. I do not offer my own account of the obligation to worship God; rather I argue that the major criticism fails. Thus maximal-excellence can ground an obligation to worship God.
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  25. What’s Wrong with Democracy?: From Athenian Practice to American Worship.Loren J. Samons - 2004 - University of California Press.
    Fifth-century Athens is praised as the cradle of democracy and sometimes treated as a potential model for modern political theory or practice. In this daring reassessment of classical Athenian democracy and its significance for the United States today, Loren J. Samons provides ample justification for our founding fathers' distrust of democracy, a form of government they scorned precisely because of their familiarity with classical Athens. How Americans have come to embrace "democracy" in its modern form—and what the positive and negative (...)
     
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  26.  94
    I Can't Make You Worship Me.Campbell Brown & Yujin Nagasawa - 2005 - Ratio 18 (2):138–144.
    This paper argues that Divine Command Theory is inconsistent with the veiw, held by many theists, that we have a moral obligation to worship God.
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  27.  20
    Being Together in Youth Worship: An Empirical Study in Protestant Dutch Contexts.Ronelle Sonnenberg, Malan Nel, Jos De Kock & Marcel Barnard - 2015 - Hts Theological Studies 71 (2):01-10.
    In a qualitative empirical research project on youth worship, we discovered that 'being together' is primary quality of youth worship. This primary quality consists of at least four aspects. Firstly, community is celebrated through physical presence. More specifically, the physical presence of siblings plays an important part in the participation of youth in worship. Secondly, an empathetic and emotional aspect is essential for adolescents. 'Being together' in youth worship means being together in unity and trust and (...)
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  28.  58
    How to Tell Whether Christians and Muslims Worship the Same God.Tomas Bogardus & Mallorie Urban - 2017 - Faith and Philosophy 34 (2):176-200.
    Do Muslims and Christians worship the same God? We answer: it depends. To begin, we clear away some specious arguments surrounding this issue, to make room for the central question: What determines the reference of a name, and under what conditions do names shift reference? We’ll introduce Gareth Evans’s theory of reference, on which a name refers to the dominant source of information in that name’s “dossier,” and we then develop the theory’s notion of dominance. We conclude that whether (...)
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  29.  7
    Reasons for Worship: A Response to Bayne and Nagasawa: BENJAMIN D. CROWE.Benjamin D. Crowe - 2007 - Religious Studies 43 (4):465-474.
    Worship is a topic that is rarely considered by philosophers of religion. In a recent paper, Tim Bayne and Yujin Nagasawa challenge this trend by offering an analysis of worship and by considering some difficulties attendant on the claim that worship is obligatory. I argue that their case for there being these difficulties is insufficiently supported. I offer two reasons that a theist might provide for the claim that worship is obligatory: a divine command, and the (...)
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  30.  64
    The Problem of Worship.Scott F. Aikin - 2010 - Think 9 (25):101-113.
    Theism is a cluster of views. The first of which is that God exists. Others are that God has all the relevant omni-attributes, that He created the world, and that He communicates with and performs miracles on behalf of humans. There is one additional view that is often overlooked. It is that humans are obligated to worship God. Importantly, this issue of worship is of central importance to traditional theism. And it extends into pagan thought that predates Christianity. (...)
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  31.  13
    Political Worship: Ethics for Christian Citizens.Bernd Wannenwetsch - 2004 - Oxford University Press.
    How does Christian ethics begin? This pioneering study explores the grammar of the Christian life as it is embodied and learned in worship as the formative experience of Christian communities. In a careful analysis of biblical and traditional conceptions of worship, Wannenwetsch demonstrates how worship challenges the deepest antagonisms in political thought and social practice. Particular worship practices are examined and their ethical and political significance is explored.
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  32.  18
    Sacramentally Imagining Sports as a Form of Worship: Reappraising Sport as a Gesture of God.John Bentley White - 2018 - Sport, Ethics and Philosophy 12 (1):94-114.
    We live in a world in which God is made known in and through God’s material works, which are other than himself. That is, they are signs of God’s presence whether in the natural world or the world we structure, as God’s image bearers, in our practices, rituals, and the stuff we make. The Christian tradition holds that the created order and human creativity witness to God, because creation is suffused with God’s presence. A sacramental understanding of sports aims to (...)
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  33.  38
    Reasons for Worship: A Response to Bayne and Nagasawa.Benjamin D. Crowe - 2007 - Religious Studies 43 (4):465-474.
    Worship is a topic that is rarely considered by philosophers of religion. In a recent paper, Tim Bayne and Yujin Nagasawa challenge this trend by offering an analysis of worship and by considering some difficulties attendant on the claim that worship is obligatory. I argue that their case for there being these difficulties is insufficiently supported. I offer two reasons that a theist might provide for the claim that worship is obligatory: (1) a divine command, and (...)
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  34.  4
    Inclusive Worship and Group Liturgical Action.Joshua Cockayne - 2018 - Res Philosophica 95 (3):449-476.
    In this article, I consider how recent work on the philosophy of group-agency and shared-agency can help us to understand what it is for a church to act in worship. I argue that to assess a model’s suitability for providing such an account, we must consider how well it handles cases of non-paradigm participants, such as those with autism spectrum disorder and young infants. I suggest that whilst a shared-agency model helps to clarify how individuals coordinate actions in cases (...)
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  35.  2
    The Worship of God as “Sick Men’s Dreams”.L. Scott Smith - 2018 - Process Studies 47 (1):111-129.
    This article analyzes David Hume’s influential critique of worship from a process point of view informed by the thought of Whitehead and Hartshorne.
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  36.  18
    Christian Bioethics and the Church's Political Worship.R. Song - 2005 - Christian Bioethics 11 (3):333-348.
    Christian bioethics springs from the worship that is the response of the Church to the Gospel of Jesus Christ. Such worship is distinctively political in nature, in that it acknowledges Christ as Lord. Because it is a political worship, it can recognize no other lords and no other prior claims on its allegiance: these include the claims of an allegedly universal ethics and politics determined from outside the Church. However the Church is called not just to be (...)
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  37.  20
    Worship and Moral Autonomy: JOSEPH L. LOMBARDI.Joseph L. Lombardi - 1988 - Religious Studies 24 (2):101-119.
    A number of years ago, James Rachels presented an argument for the necessary non–existence of God. It was based upon a supposed inconsistency between worship and what might be called ‘autonomous moral agency’. In Rachels' view, one person's being the worshipper of another is partially determined by the way in which it is appropriate for the first to respond to the commands of the second. In brief, a worshipper's obedience to commands should be ‘ unqualified ’. Rachels thought that (...)
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  38.  16
    The Grounds of Worship Again: A Reply to Crowe: Tim Bayne and Yujin Nagasawa.Tim Bayne - 2007 - Religious Studies 43 (4):475-480.
    In this paper we respond to Benjamin Crowe's criticisms in this issue of our discussion of the grounds of worship. We clarify our previous position, and examine Crowe's account of what it is about God's nature that might ground our obligation to worship Him. We find Crowe's proposals no more persuasive than the accounts that we examined in our previous paper, and conclude that theists still owe us an account of what it is in virtue of which we (...)
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  39.  25
    Stūpa Worship: The Early Form of Tai Religious Tourism.Dr Pimmada Wichasin - 2009 - Contemporary Buddhism 10 (1):185-191.
    Pilgrimage and tourism can be related to each other, especially religious tourism. It can be said that pilgrimage is considered an early form of religious tourism due to the fact that these two share similar aspects. The relationship of pilgrimage and tourism with the emphasis on the case of stūpa worship is illustrated in this paper. Stūpa worship is regarded to be an early form of both the pilgrimage and tourism of Tai. The ‘Tai’ in this context refers (...)
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  40.  1
    Catholic Worship Book II [Book Review].John de Luca - 2018 - The Australasian Catholic Record 95 (4):501.
    de Luca, John Review of: Catholic worship book II, Australian Catholic Bishops Conference. Full music ed., 2 vols, $295.00; people's ed., $34.95.
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  41.  4
    ‘‘The Tone of the Preacher’’: Carlyle as Public Lecturer in On Heroes, Hero-Worship, and the Heroic in History.Owen Dudley Edwards - 2017 - In Brent E. Kinser & David R. Sorensen (eds.), On Heroes, Hero Worship, and the Heroic in History. Yale University Press. pp. 199-208.
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  42.  17
    Worship As a Healing Experience An Exposition of Matthew 17:1–9.Albert Curry Winn - 1975 - Interpretation 29 (1):68-72.
    The transfiguration reminds us that Christian worship is on the way to the cross. . . . We rise from it to resume the way to the cross in a world full of suffering. But we have seen who Jesus really is and he has shown us that we do not need to be afraid.
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  43.  15
    Unity and Diversity Principle in Jagannatha's Worship.Timoschuk Alexey - 2008 - Proceedings of the Xxii World Congress of Philosophy 45:27-31.
    Xenophanes claimed that God is a ball, which means that he is a perfect body. This idea is well developed in Jagannatha worship, who is a central Deity in Orissa, India. It’s a round form of Krishna, who is usually depicted in a human like form. Jagannatha, his brother Baladeva and sister Subhadra are justified as round forms because of their specific manifestation of ecstasy, that, according to aesthetical theory (rasa tattva) happened to them. Yet there are many other (...)
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  44.  20
    Pu Khwan Khao Worship of Dehong Tai in Yunnan: Fertility and Buddhist Felicity.Arthid Sheravanichkul - 2009 - Contemporary Buddhism 10 (1):159-170.
    This paper is a study of Lik Lu Pu Khwan Khao, a chant used in the worship ceremony to the god of rice Pu Khwan Khao of Dehong Tai in Yunnan. The ceremony is performed after the harvest to express gratitude to Pu Khwan Khao. Related ceremonies are found among other groups of Tai peoples. The ceremony is related to the rice myth of Dehong Tai in which Pu Khwan Khao claimed that his merit was comparable with that of (...)
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  45.  11
    Poetry as a Resource for Worship in the Lenten Season.Richard Griffiths - 2010 - Interpretation: A Journal of Bible and Theology 64 (1):44.
    This essay examines the suitability of poetry as a vehicle for prayer, worship and meditation. It takes two specific examples of Lenten courses based on poetry: one based on depictions of the events of Holy Week and one based on a discussion of the problem of suffering in a world created by a loving God. It also looks at the liturgical use of the arts in Holy Week services.
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  46.  2
    ‘‘Leading Human Souls to What is Best’’: Carlyle, Ruskin, and Hero-Worship.Sara Atwood - 2017 - In Brent E. Kinser & David R. Sorensen (eds.), On Heroes, Hero Worship, and the Heroic in History. Yale University Press. pp. 247-259.
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  47.  3
    'They Worship in Our Churches' - An Opportunity for the Church to Intervene in Order to Diminish the Corruption That is Hindering Service Delivery in South Africa?Benito Khotseng & A. Roger Tucker - 2013 - Hts Theological Studies 69 (2):01-11.
    This practical-theological study aims to develop a contextual theology in the areas of business and government that will aid a successful intervention by the church in diminishing the corrupt practices prevalent in South Africa. It seeks to prove that corruption is a major factor in causing the delays experienced in the implementation of service delivery, and that this is causing much anger and increasing disillusionment with the present system of democratic government. At the moment the church has a window of (...)
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  48. Worship and Theology.Oswald Bayer - 1996 - In Oswald Bayer & M. Alan (eds.), Worship and Ethics: Lutherans and Anglicans in Dialogue. Walter de Gruyter.
     
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  49. Liturgy as a Way of Life: Embodying the Arts in Christian Worship.Bruce Ellis Benson - 2013 - Baker Academic.
    My goal here is to explore the deep and interpenetrating relationship of life, art, and worship, though not with the intent of merely sketching some theory about their relationship. Instead, it is about working out a way of life that can properly be termed "liturgical".
     
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  50. Worship as Meaning: A Liturgical Theology for Late Modernity.Graham Hughes - 2003 - Cambridge University Press.
    How, in this Christian age of belief, can we draw sense from the ritual acts of Christians assembled in worship? Convinced that people shape their meanings from the meanings available to them, Graham Hughes inquires into liturgical constructions of meaning within the larger cultural context of late twentieth-century meaning theory. Major theories of meaning are examined in terms of their contribution or hindrance to this meaning making: analytic philosophy, phenomenology, structuralism and deconstruction. Drawing particularly upon the work of Charles (...)
     
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