Traditional Worship Research Articles

Effects on cement after partial replacement with burned joss paper ash

In the last ten years, as international environmental protection consciousness has increased, the study and applications of green building, green construction materials and energy savings as well as reduction of carbon dioxide have become urgent issues for governments. In Taiwan, joss papers are burned in more than 11,731 registered shrines or temples in traditional Chinese deity or ancestor worship ceremonies during special holidays or occasions. Instead of placing this large amount of burned joss paper ash (BJPA) in landfills, this study proposes recycling BJPA by replacing some cement with calcined BJPA (CBJPA) in mortar specimens. After BJPA samples were calcined at a high kiln temperature, mortar samples were created using CBJPA to replace cement at seven different levels: 0%, 5%, 10%, 15%, 20%, 25% and 30%. Tests like setting time and compressive strength were performed for macro-analyses; scanning electron microscopy–energy dispersive spectroscopy, X-ray diffraction and thermal gravimetric analysis/differential thermal analysis were carried out for the microstructure and chemical composition analyses. The test results showed that the compressive strengths of specimens with different levels of CBJPA replacement were apparently less than those of the control group (0% CBJPA) at all curing times. The compressive strength and setting time both decreased as the fraction of CBJPA in the mortar increased. Furthermore, because the hydration product did not cement and the mortar specimen structure was loose, the expected strength improvement from the pozzolanic reaction provided by the CBJPA was not clearly observed.

The legal and cultural status of Chinese temples in contemporary Java

Since the collapse of Soeharto’s New Order in 1998, Indonesia has been experiencing broad political and social changes. While the Soeharto regime was generally cautionary and oppressive toward anything related to China or the ethnic Chinese, the subsequent administrations faced the pressure to make sweeping changes to existing discriminatory policies and laws, and have put these changes into action, though gradually. With this major change in the social environment, an atmosphere is being engendered across the nation, producing a feeling that anyone is free to enjoy ‘Chinese culture’ which for a long time was banned from being expressed in public. This spirit is palpable for example during Chinese New Year, when red lanterns and other ornate decorations, and characters such as Gong Xi Fa Cai () are seen dancing about everywhere. Along with upscale malls and hotels, it is Chinese temples (klenteng) that have become the centers of these festivities. Having been the anchorage of traditional worship for the ethnic Chinese, during the Soeharto era these facilities were the target of unfavorable treatment. In the last few years, their activities have gradually been revitalized. This article scrutinizes the changed legal and cultural status of the Chinese temples engendering changes within the Chinese community at large, by focusing on developments in post-’New Order‘ Java.

Quakers, Tithe Opposition, and the Presbyterian National Church: The Case of Cartmel, Lancashire, c.1644-16601

This article will examine the development of the early Quaker movement in England during the 1650s, and by focusing on one north Lancashire parish, Cartmel, will seek to answer the question: why did people convert to a religious movement that undermined traditional communal worship, and which required a very public separation from one's neighbours? Disillusionment at the slow pace of religious reform, both nationally and locally, during the late 1640s and early 1650s will be highlighted as an explanation as to why a minority of inhabitants enduring a particular set of religious circumstances may have found Quakerism an attractive faith.

Effects of capital assets on livelihood diversification of rural households in Oyo State Nigeria

combine their capital endowments in order to make a living, thus, it is possible that the more capital assets households are endowed with, the more they diversify into different livelihood activities. Capital assetshave been classified into natural, social, human, physical and financial. This study determined the effects of capital assets on livelihood diversification of rural households in Oyo State, Nigeria. One hundred andeighty respondents were sampled through multistage sampling technique. Test re-test method of reliability was used with a reliability coefficient of 0.88. Interview Schedule was used to obtain data for the study.Both descriptive and inferential statistics were used in analyzing the data collected. Majority (72.5%) of respondents were within the age bracket of 41-60, 84.9% were males, 80.0% of the respondents were married, 73.9% had household sizes between 4-6, 41.1% were Christians, 48.3% were Muslims, 8.3% were traditional worshippers, 2.2% were atheists, 72.2% were educated, and 85.0% were primarily farmers. The average monthly income of respondents was N9,895, with more than half (58.9%) of them having a monthly income range of N5,000 – N15,000. Sixty one point one percent (61.1%) and 75.6% were averagely endowed with natural capital and social capital respectively. Fourty seven point two (47.2%),41.1% and 52.8% had low level of physical capital, financial capital and human capital respectively. However, 45.7% had low level of capital assets and 68.3% diversified into two or more livelihood activities. At a significance level of 0.05, levels of natural capital (p=0.015), social capital (p=0.022), human capital (p=0.000), physical capital (p=-0.032), and capital assets (p=0.007) had significant relationship with livelihood diversification. On the other hand, there was no significant relationshipbetween level of financial capital (p=0.065) and livelihood diversification. It is therefore concluded that capital assets determine the number of rural activities rural household diversify into and the level of diversification. Government, development agencies and communities need to concertedly work to increase the capital endowments of rural households in order to achieve sustainable rural development.

Music Wars, Neuroscience, and Self Psychology

For many members of the worshiping church traditional hymn styles and worship songs are experienced as incompatible. More than this, these styles can evoke responses ranging from indifference to ho...

Flat Screens and Rood Screens The Integration of Audio-Visual Technology into Traditional Worship

Flat Screens and Rood Screens The Integration of Audio-Visual Technology into Traditional Worship

A Safe Space for the Texted Icon: Richard Crashaw's Use of the Emblem Tradition in His Devotional Lyrics

This article attempts to see some of Crashaw's lyrics as part of a larger genre consisting of amphibolous art current in the seventeenth century in England. The Henrician ecclesiastical reformation forced many dedicated Catholics who did not wish to abandon all forms of traditional Catholic worship to develop ways to transfigure the rituals and material accouterments to devotion. Thus the genres of portrait painting, biographical writing, emblem drawings, among others, became lodging houses of sorts for the disguised Catholic icon. The icon was fashioned in such a way that its germane religious form was clear enough to those who were open to seeing the icon in the work yet ambiguous enough so that those who were not of Catholic sympathies could pass the resemblance off as matter only of artistic form. Drawing from elements inherent in both the lyric and emblem traditions, Crashaw wrote some of his major religious work in such a way that the accompanying illustrations, his admonitions to the reader, and his baroque style effectively combine to produce an affect in his Catholic audience similar to the affect they would feel in a gilded Catholic chapel.

Revisiting the roots of Gĩkũyũ culture through the sacred Mũgumo tree

Using methods such as oral history, historical archaeology and anthropologically informed historical analysis in order to construct knowledge about people who had previously been left out of academic histories, this paper examines the Gĩkũyũ culture by exploring a central aspect of their traditional cosmology and worship. The Mũgumo ( Ficus natalensis / Ficus thonningii) is taken as a sacred tree among the Gĩkũyũ of Kenya and is the key to understanding the cosmology of this ethnolinguistic community of central Kenya. The paper explores the characteristics of this sacred tree and how the rituals associated with it express the Gĩkũyũ claim to land, political power, religious hegemony and identity. The paper also explores the contribution of the sacred Mũgumo to the contemporary studies of religion and politics.

Worship places as elements of cultural landscapes (as exemplified by the “Tunkinsky” national park)

Some issues relating to the study and conservation of cultural landscapes in places which are connected with local beliefs and customs, are discussed. Traditional worship places are considered from the ecological standpoint within the context of national cultures on the territory of the Tunkinskaya depression in the administrative boundaries of the Tunkinsky district.

Acoustical design strategies for contemporary music in worship

Historically, acoustical design for traditional worship music has sought to naturally reinforce instruments and vocalists by carefully exploiting room reflections. However, the advent of ‘‘contemporary’’ worship and the widespread use of reinforced music have paralleled a clear change in the architecture, seating capacity, and expected acoustical signature of the worship sanctuary. In addition, many modern worship services employ a hybrid of musical styles within a single service, such as choral performances, orchestras, electronic music, and dramatic presentations. While some may consider a highly absorptive room to be an ideal listening environment, this approach neglects several key aspects of the contemporary worship experience, such as ensemble support for choirs as well as for the audience during congregational singing. Here, acoustical criteria are reviewed for the design of architectural elements within a contemporary worship space. Design strategies are presented for integrating effective acoustical elements within the framework of necessary technical systems. Case studies are presented of recent sanctuary designs of varying size to demonstrate the relationship between architectural techniques and the musical experience.

The effect of multi-sensory ministry on the affect and engagement of women with dementia

Individuals with dementia find it difficult to cognitively follow oral presentations of intangible concepts that are part of most traditional worship experiences. Although anecdotal reports of non-cognitive methods of ministry are found in the literature, alternative forms of worship for people who have dementia have seldom been systematically studied. This research compared the effects of two multi-sensory methods of ministry with a traditional ministry method on the affect and engagement of women with dementia. Twenty-four participants were each presented three forms of worship. Trained observers recorded the number of seconds of observable pleasure (affect) and alertness (engagement) during 10-minute presentations. There was a difference at the .05 confidence level between the traditional ministry visit and the two multi-sensory methods of ministry on measures of pleasure and alertness. No effect for either presentation order or observer was found. Multi-sensory tools had a positive influence on the observable experience of participants in this study.

On this rock I will build my ekklesia: Counter-cultic springs of multiculturalism?

What we now mean by ‘religion’ embraces both worship (‘cult’) and an alternative life-style (‘community’). But the two pull in opposite directions. Worship is typically conservative, securing the established order, while an alternative life-style is potentially innovative, challenging it. The ekklesia Jesus was to build expressed this challenge by rejecting formal worship. They used it only as a metaphor for the new life-style. But once that came to dominate the Roman empire, the metaphor was taken literally, with worship (‘cult’) now securing the newly established order. Was there any precedent for this? Only very rarely, and never for long, did ancient cults threaten to produce a new community life. Philosophical schools, like the ekklesiai, often criticised cultic worship, but never produced an ongoing community. The Christian innovation lies behind the cultural dynamism of the West. Multiculturalism stretches this paradox by respecting any traditional worship even though the implied life-style may seem to challenge public values.

The Portrayal of Pastoral Authority in Worship

Every Sunday morning, in less than an hour, the chancel at Southminster Presbyterian Church is transformed. As the traditional worship service draws to a close around ten o’clock, the leaders end worship with restrained, dignified moves that are similar to those with which they opened worship an hour earlier. The congregation sings the final hymn, the robed minister pronounces a benediction, the choir in the balcony sings a response, the formally dressed lay assistant closes the large Bible on the communion table and gathers it in her arms, the robed acolyte extinguishes the candles with her taper, and together the assistant, acolyte, and pastor walk down the center aisle, the organist playing a postlude as they leave. The minute the worship leaders are out the door at the conclusion of the traditional worship service, the leaders for contemporary worship, who are gathered in the narthex, move down the side aisles and begin to rearrange the chancel for eleven o’clock worship. They are dressed in slacks and sweaters and carry insulated coffee mugs with them. They bring out music stands and amplifiers, plug in microphones, and set up a sound board, take guitars out of their cases, lift the lid on the grand piano, and mount an enormous screen on the wall, just to the side of the equally enormous cross that hangs permanently at the front of the church. They scramble to get everything in place quickly, in order to have enough time to rehearse their music before worship. They rehearse until 10:50, when they meet with the pastor, visit with worshipers who have come forward to talk, and light the candles on the communion table without ceremony. The scene is busy and informal. Contemporary worship begins with a brief piano prelude and a greeting from the pastor, who for this service wears slacks, a sport coat, shirt, and tie. Then the praise team takes over, composed of a guitarist, pianist, lead singer, and four other singers. The five singers each hold a microphone. The team leads the congregation in singing three songs. Between the songs the pastor or praise team leader chats informally with the congregation. What is going on here? Students of American Protestantism or liturgy might say that history is repeating itself, and that once again we witness a struggle An earlier version of this article was presented in February 2004, to the Chicago Area Group for the Study of Religious Communities. I am grateful to the members, especially Frank Senn, and R. Stephen Warner, for comments, questions, and suggestions.

Relationship Between Man and Nature: A Hermeneutical Approach to Interpreting the Affective Thinking of the Mongolian People

AbstractIn the traditional nomadic culture of the Mongols, their philosophy does not centre around people when it comes to relating to the environment. Instead, sky and nature are worshipped as having the significance of a spiritual being with a Divine soul. This manner of worship manifests itself not only in their daily greetings – Höörhii–Amitan, for example – but also is reflected in their literature, their rituals regarding life and death, and in historical events. This philosophy allowed them to protect their natural habitat, and to live in harmony with nature for centuries; it brought them an inner world of profound peace and tranquillity. In this modern world where their natural environment is facing destruction, and their cultural environment is being contaminated, it is important for us to re-evaluate these issues and redefine traditional Mongolian worship and its meanings.

The Torres Strait: an ancient yet modern Australia

The Torres Strait contains a group of 70 islands between mainland Australia and Papua New Guinea, 17 of which are inhabited. Politics, geography, and, most importantly, imposed religion have all affected the delivery of health care to the people of these Australian governed islands.1 The Torres Strait islanders are Melanesians whose ancestors migrated to the region from Papua New Guinea 70 000 years ago.23 Their first contact with westerners was in 1871 when the London Missionary Society arrived on Darnley Island.2 The main pastimes of the islanders were hunting, fishing, and agriculture. The people had a sophisticated system of kinship groups, systems of trade with nearby Papua New Guinea, and social behaviour that was reinforced by rituals and tribal customs. Their religion centred around “cultural heroes” or religious figures, ceremonies, and traditional worship objects--for example, turtle shell masks.4 Gardening was important on certain islands and was related to prestige.3 After 1871, the traditional way of life--called the “old ways” by the islanders--gave way to practices more acceptable to the missionaries. Traditional rituals and customs were forbidden leading to a loss of traditional skills and knowledge that would have been passed down through the generations.2 The London Missionary Society had a mixed reception. In 1873, two teachers were killed. But by the 1880s, islands that did not have resident missionaries were requesting them.5 The society stayed in the region until 1915, when they handed over to the Church of England and regulations were …

Wales and the Reformation

and the is the first full-length study of one of the most significant phases in the history of Wales. Such neglect is surprising given the formative part played by the Reformation in shaping the subsequent destinies of Wales and its people. What is less surprising is that Sir Glanmor Williams has now remedied this deficiency with a work of scholarship that is magisterial in content and polished in style. In the sixteenth century the Roman Church which, for centuries, had regulated religion in Wales was ousted and replaced by a state-established Church, of which the monarch was constituted Supreme Head. It soon became obvious to a small group of intellectuals and reformers that the use of English to impose modifications to traditional worship and belief upon a mainly Welsh-speaking populace would be unlikely to succeed among the mass of the people. From mid-century onwards, therefore, there were determined attempts both to secure adherence to reformed doctrine and to safeguard the native cultural inheritance by means of Welsh translations of the Bible, Prayer Book, and other literature.The translation of the Bible into Welsh was probably the key factor in retaining the native language; it ensured the success of Welsh literature, tied the clergy to Welsh culture, and inspired confidence in the continuance of Welsh nationhood. Slow though progress was in many respects the indispensable translations were achieved and the Welsh were set on the road to becoming a fervent Protestant nation. The switch of allegiance from Rome was neither simple nor straightforward; it provoked great upheaval and confusion, in which secular concerns and material interests became entangled with cultural and devotional consequences. In and the Glanmor Williams succeeds in unfolding this complex story in a lucid and readable fashion.

Skimming the New Waves

The past century has witnessed an increased mushrooming of religious sects, denominations of the two conquering missionary religions Islam and Christianity, secret organizations, and sociopolitical cults with religious overtones in all of the continent of Africa and especially in Nigeria. New Age religions in Nigeria are an amalgamation of traditional worship, Christianity, Islam, and the local metaphysics. By custom, Africans are not unfamiliar with religious or sectarian activities, beliefs, and spiritism. They live in a world that intermingles continuously with spirits, the ancestors, and the gods. They are incurably superstitious, naturally explaining life, death, and the mysteries of the universe through the divine interventions and will. There is nothing that does not have an explanation, the inaudible, the unseen and all-natural/supernatural phenomena. Islam and Christianity found in Africa an already religiously grounded and spiritually fervent population that served as an easy prey for conversion. The struggle was not only political and military but was spiritual and religious as well. The two

EXPLORING TOGETHER FROM DIVERSE CULTURES THE ONE GOSPEL OF HOPE

International Review of MissionVolume 84, Issue 334 p. 259-272 EXPLORING TOGETHER FROM DIVERSE CULTURES THE ONE GOSPEL OF HOPE John Pobee, John Pobee John Pobee is coordinator of Ecumenical Theological Education, Programme Unit I: Unity and Renewal, World Council of Churches.Search for more papers by this author John Pobee, John Pobee John Pobee is coordinator of Ecumenical Theological Education, Programme Unit I: Unity and Renewal, World Council of Churches.Search for more papers by this author First published: July 1995 https://doi.org/10.1111/j.1758-6631.1995.tb02705.x AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Volume84, Issue334July 1995Pages 259-272 RelatedInformation

The Piety of The Catholic Restoration in England, 1553–1558

There was very little in Reginald Pole’s previous record as a scholar, confessor, or ecclesiastical statesman to suggest that he attached great importance to the externals of traditional worship. However, in his task of restoring the Church in England to the Catholic fold, he felt constrained to use whatever methods and materials were available to his hands. Ceremonies, as Miles Huggarde rightly observed, were ‘curious toyes’, not only to the Protestants, but also to those semi-evangelical Reformers of the 1530s whose exact doctrinal’standpoints are so hard to determine. Along with the papal jurisdiction had gone the great pilgrimage shrines, not only St Thomas of Canterbury—that monument to the triumph of the sacerdotium over the regnum—but also Our Lady of Walsingham and a host of others. Down, too, had gone the religious houses, lesser and greater, with their elaborate liturgical practices, and many familiar saints’ days had disappeared from the calendar before the austere simplifications of 1552. Such changes had provoked much opposition and disquiet, but they had left intact die ceremonial core of the old faith, the Mass in all its multitude of forms, and the innumerable little sacramental and liturgical pieties which constituted the faith of ordinary people. The recent researches of Professor Scarisbrick, Dr Haigh, Dr Susan Brigden, and others have reminded us just how lively these pieties were before—and during—the Reformation, even in places heavily infiltrated by the New Learning, such as London. It was at this level that traditional religion seems to have been at its most flourishing; in the small fraternities and guilds attached to parish churches; in the ornamentation and equipment of the churches themselves; and in the provision of gifts and bequests for obits, lights, and charitable doles.

Illness Response in Nigeria–An Inter-Tribal Study

AbstractAlmost sixty-three percent of the study sample consisting of 3 major Nigerian Tribes, indicated that they would seek medical care without delay at the onset of an illness. While, about 33 percent would delay health care and less than 5 percent would perform some other activity. Those individuals who delayed health care were mainly women, muslems or traditional worshippers, non-civil servants, Yorubas, rural residents, respondents with low level of education and middle aged individuals. There was statistically significant relationships between these demongraphic characteristics and respondent's delay in seeking health care at onset of illness (P <. 01). The relationship between income levels and delay in seeking health care was not statistically significant (P <.25).