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This article will elucidate the philosophy of the image that developed in the wake of the Iconoclastic Controversy in the Eastern Christian Empire in the ninth Century. Iconophilia was finally reinstated after a wave of iconoclasm swept across the Empire. The controversy coincides with dramatic changes within the Byzantine empire, making it difficult to establish consensus amongst scholars regarding its possible causes. After discussing several of the theories that seek to explain the adoption of iconoclasm in the Byzantine Empire, we will seek to show how image veneration was transformed and differentiated from relic worship thanks to its encounter with iconoclasm. After reviewing icon veneration prior to the Iconoclastic Controversy, this article will elucidate the philosophy of the image developed by Patriarch Nicephorus in order to show how he differentiated veneration from idolatry by redefining the image as "similar to" (homoiosis) rather than consubstantial with (homoousios) its model. By differentiating image veneration from the theory of consubstantiality that was normative within Judaism and Islam, Christian philosophy of the image will differentiate resemblance from identity, inscription from circumscription, and thereby reveal iconoclasm to be in the eye of the beholder. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the College Of Basic Education is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Rusunawa building is a vertical residential building aimed at low-income people. Although this runaway is specifically for low-income communities, runaway buildings must also meet the requirements for the availability of infrastructure, facilities, and utilities as stipulated in Law Number 20 of 2011 concerning Flats, SNI 03-7013-2004 concerning Planning Procedures for Simple Flats for Environmental Facilities. Through observations and data collection conducted by researchers in Rusunawa Jongke, Sleman Regency, several requirements regarding infrastructure, facilities, and utilities such as the maximum radius of facilities that do not comply with the Indonesian National Standard 03-7013-2004 Regarding the procedures for planning simple apartment environmental facilities, it is necessary to conduct research to determine the level of occupant satisfaction with the performance of infrastructure, facilities, and utilities of Rusunawa Jongke, Sleman Regency as one of One's evaluations in improving service quality. The Importance Performance Analysis method is used to assess the performance of managers on the performance of infrastructure, facilities, and utilities in Jongke Flats, through the perceptions of Rusunawa residents. This method compares the level of performance of managers against the performance of Infrastructure, Facilities, and Utilities with the level of expectations or interests of residents of Jongke Rental Simple Flats, Sleman Regency. Overall, the occupants' satisfaction score on the performance of infrastructure, facilities, and utilities in Jongke Rental Simple Flats, Sleman Regency resulted in an average score of 86%, meaning that the quality of service provided was good but not 100% satisfactory. The level of satisfaction obtained by the results was Quite Satisfied 16.67%, Satisfied 80%, and Very Satisfied 3.33%. Drainage facilities and worship facilities are aspects that need to be improved. [ABSTRACT FROM AUTHOR]

Melbourne, like many cities of the global north, is growing rapidly through migration. Many migrants find home on the urban fringe in Master Planned Estates. This settlement is encouraged by urban policy, but there is a need to understand and respond to the needs of the multitude of religious communities. This paper traces the development of places of worship on the fringe of western Melbourne and the possibilities for expression of faith on the periphery of established settlement. It illustrates, in particular, how places of worship are often either spatially disconnected from the communities which they seek to serve, or not fit for purpose in failing to meet the requirements of religious and cultural activity. The transformation of land into commercialisable units of housing, or commerce invites an improvisational response on behalf of religious communities. Overall the study finds that the rudimentary consideration of places of worship in greenfield development is a touchstone of the difficulties that the Australian planning system faces in encompassing the diversity of the community. The 'superdiverse' migrant body with its transnational economic, cultural, and religious connections represents a dynamic shift and complication of the suburbs that are all too often dismissed for a supposed homogeneity. [ABSTRACT FROM AUTHOR]

Copyright of Contemporary Islamic Thought / Al-Fikr al-Islāmī al-Muʿāṣir is the property of International Institute of Islamic Thought (IIIT) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Our world is filled with divine power. Tamil Nadu has various temples. There is no doubt that Tamil Nadu in particular has more temples and shrines when compared to the Indian sub-continent. Temples provide much goodness to people at various levels. In short, it is remarkable that the temple is the epitome of architecture with the touch of aesthetics and religious arts developed by the Tamils. People started worshipping nature and folk deities in ancient times following Auvaiyar's saying, "Vaikal Thoorum Deivam Tozhu". In the early days, man worshipped natural trees as deities. Over time, he gave form to nature and built a place called a temple and started worshipping. Amman is a special deity among the people of the Tamil country. Amman means mother. We call Goddesses by many names like Amma, Kanni, Annai, and Thai. Clan deities are often called mother deities. Goddess Shakti is the power of all energies. She is the cause of energy and destruction. Because of this, even in the residential areas of Tamil Nadu and all over India, female deities like Kaliyamman, Mariyamman, Bhagavathiamman, and Chelliyamman are worshipped as their companions. In this way, the essence of this article is to study the history of Thandinatu Sri Chelliyamman temple built during the Raja Raja Chola’s period in Alambakkam. The history, structure of the temple and worship methods of Alambakkam Arulmiku Sri Chelliyamman which was built and worshipped in Vakkampatti in the Dindigul district are explained in the article.

One of the deep beliefs of people is the belief in God. Although there are many deities in the religion, people have been worshipping some deities since the beginning of time till this time. In the Sangam Literature, there is a deity for each land as Murugan, Thirumal, Indran, Varunan and Kotravai. These deities are worshipped according to the five types of lands. In today’s time, one of the great deity worships is Shiva Worship. Tamils did not worship Shiva as a prime deity in the five lands of that time. So, it cannot be said that there was no God in the name of Shiva and there was no worship of Shiva during the Sangam Period. Although, there is a lot of information about Shiva found in Sangam Literature. This article speaks about the evidence found in the Sangam literature on Shiva and Shiva worship.

The aim of research study is a revelation of the multi-layered image of the tiger in the spiritual and religious life of Vietnam, from local totem beliefs to world religions through explanations and illustrations of thematic wood prints of several centers. Results. An analysis of the symbolic connotations associated with one of the key figures of the country’s zoomorphic pantheon makes it possible to evidentiate the ambivalence of its essence, a vivid embodiment of the contradictory features of which is interpreted in different ways in culture and art. Scope of the results. The results of this study can heighten the interest in the culture of Vietnam as a whole, as well as to contribute to the representation expansion about popular folk prints as one of the most traditional and original types of Vietnamese fine art and can be applied in its in-depth analysis. The relevance of the article is determined by the lack of research on this topic in the Russian-language literature.

The article discusses the potential benefits of providing cardiopulmonary resuscitation (CPR) and automated external defibrillator (AED) training through places of worship, such as mosques. By offering training in these life-saving skills, faith institutions can help reduce the burden of cardiovascular disease and address health inequalities, particularly in areas with high ethnic minority populations and social deprivation. The article suggests various ways to support this initiative, including encouraging signposting to existing AEDs, placing AEDs in areas with high occurrences of out-of-hospital cardiac arrest (OHCA), and increasing awareness campaigns. The procurement, maintenance, and accessibility of AEDs are also discussed, along with the importance of regular checks and accurate mapping of registered AEDs. Overall, the article emphasizes the potential of this strategy to improve OHCA survival rates and promote more equitable placement of AEDs. [Extracted from the article]

Pentecostals’ songs of exuberant praise are integral to Pentecostal worship, ending in worship songs. Joy and happiness characterise their services. However, these worship practices do not leave room for discounting the reality that suffering is recurring in all believers’ lives, ignoring those who suffer marginalising in worship practices. The research questions were: Why do some Pentecostals miss a valid response to the reality of suffering? What does the Bible teach about the constant occurrence of suffering as integral to human life?; What is a suitable theological response to it?; How can Pentecostal worship incorporate lament as a response to suffering? In answering these questions, the research used the Lekgotla practical theology research method proposed by Abraham Mzondi as an explorative approach, related to Richard Osmer’s method. It asked four questions: What is happening?; What could have caused the challenge?; What is the recommended approach to resolve the situation?; and What is the theologically and biblically sound recommended process to remedy it? It is based on relevant available literature related to the classical Pentecostal movement. The research concluded that pervasive triumphalism, based on a persistent ‘victorious living’ mentality, avoids voicing suffering, while lament does not market well. The Pentecostal theology of glory needs to be corrected by the theology of the cross by accommodating the challenges theodicy presents to believers in the hegemonic doxology. A theology of the cross realises that human life oscillates between triumph and lament, and Pentecostal worship should reflect it. Lament is believers’ liturgical response to suffering and engaging God within this context. Suggestions to incorporate lament in Pentecostal worship include deliberate songwriting and testimonies about suffering and its consequences. Contribution: The research addressed the lack of balanced worship practices among Pentecostals who emphasise praising God without discounting the existential suffering some attendees at worship services experience. It contributed to the journal’s focus on biblical-theological research with the reformational tradition and its impact on Pentecostalism.

Praise and worship service plays a very important role in the worship system of some Christian denominations. Generally, praise and worship is an expression of the heart overflowing with gratitude to glorify God's name revealed through music. This study aims to determine the effectiveness of praise and worship service in increasing the congregations faith in the Indonesian Bethel Church River of Life Pamulang, South Tangerang Indonesia. The research method used in this research work is a descriptive qualitative one. Qualitative research aims to uncover symptoms in a holistic-contextual manner where data collection takes place naturally and researchers serve as the key instruments. To obtain information related to the effectiveness of understanding praise and worship service in increasing the congregation faith in the church, researchers conducted a literature study, and held interviews with a church pastor and some of the congregation. The results showed that there has been an application of praise and worship services carried out by the congregation so that it has experienced faith growth, but it needs to be further enhanced so that it is more effective and sustainable.

The Covid-19-pandemic and resulting infection control measures drastically impacted the ability of Christian worshippers to gather and practice their faith. As a result, online solutions emerged as the primary option for maintaining religious practice. In this article, I conduct an autoethnographic study of my own experiences as a member of a Lutheran congregation to explore the impact of online worship practices during the pandemic. Specifically, I examine how music and sounds in worship online shaped worshippers like me through affective means, and what social and political effects these sonic engagements had. To guide my analysis, I draw on Gibson’s concept of affordance and affect theory as theoretical frameworks. It is important to acknowledge that online worship during the pandemic was experienced in different ways. Some individuals may have experienced a sense of flourishing and connection through online worship, while others may have felt isolated and disconnected. Although online worship may lack the physical presence of traditional religious gatherings, it can still serve as a means of facilitating a sense of an ‘absent presence’ for individual worshippers. Overall, understanding the impact of online worship practices during the pandemic is an important area of study with significant implications for the future of religious practice.

The aim of the study was to instill the practice of prayer in children and introduce them to Islam through the practices of their parents from an early age. Qualitative research methods were chosen, especially descriptive qualitative research. The study, conducted at TK Al Amanah, included five parents with children aged 4 to 6. The findings highlighted the significant role parents play in habituating worship in children within this age group. Leading by example proved to be influential in motivating and encouraging children to engage in worship activities, such as prayer, recitation, and supplication. Consistent and continuous parental guidance in worship had a positive impact on shaping children's moral and spiritual character. Effective communication and a gentle approach from parents also contributed positively to worship habituation. Furthermore, the study emphasized the influence of the environment on children's worship activities, as a comfortable setting facilitated familiarity and regularity in daily worship practices.

The present study aims to identify the methodological framework for the group of believers who no fear will there be concerning them, nor will they grieve. It determines the intellectual and philosophical framework and development method of faith education for students, defines their methodological content, and highlights the signs of faith education for that group of believers. Furthermore, it makes a proposal for activating the role of faith education for children to attain the reward who no fear will there be concerning them, nor will they grieve. The study adopted the descriptive analytical approach to study the features and characteristics of who no fear will there be concerning them, nor will they grieve and analyze the opinions of interpreters when interpreting the verses that mention this group. It employed the deductive approach to deduce the worship faith signs and remind the Muslims of the Islamic faith fundamentals of that group to be employed in the path to Allah. The results highlighted the need to introduce that group (who no fear will there be concerning them, nor will they grieve) to the Muslim community to enjoy their innate features that shall be shown in their senses. [ABSTRACT FROM AUTHOR]

Worshipping the feet, footprints, and sandals (pādukā) of deities and revered people is a widespread practice across South Asia (and throughout the world) that cuts across belief systems. And the Śrīvaiṣṇavas are no exception: on the one hand, they receive the benediction of the Lord's feet upon their heads in the form of the śaṭhāri, on a visit to a temple or a maṭha. And on the other hand, they worship the feet of their own Ācārya(s) and/or their pādukās, as well as those who belonged to their Ācārya lineage. In this article, I shall deal with the second practice, with a special focus on the manifold ways in which the Ācāryas' pādukās are honoured institutionally in some of the Śrīvaiṣṇava maṭhas in South India, and on how the disciples of those religious institutions replicate some of the customs at home for their private worship. Given that there are many branches and families of Śrīvaiṣṇavas, differences in the worshipping practices have inevitably crept in, and in this article, I shall seek to understand those differences based on a few examples. [ABSTRACT FROM AUTHOR]

People with disabilities often lack full access to corporate worship and participation in their faith communities. Yet many church leaders experience uncertainty about the steps they should take to remove barriers and widen the welcome for members of their community who are impacted by disability. This study examined the recommendations of people with disabilities regarding how churches should pursue greater accessibility. We interviewed 37 Christians who were members of a local church in Tennessee and who experienced various disabilities (i.e., visual impairments, intellectual disability, autism, physical disabilities, hearing impairments). Their guidance coalesced around nine primary actions: advocating, reflecting, asking, researching, equipping, embracing, proacting, including, and praying. We address key implications for churches striving to be inclusive of people with and without disabilities, as well as offer recommendations for future research. [ABSTRACT FROM AUTHOR]

Researching children's experiences of charismatic worship activities was relatively uncharted territory until recently. For the purpose of this intrinsic case study, activities to cultivate children's own developing worship styles were implemented through engagement with music during kids band rehearsals in a charismatic church. These activities included vocal and instrumental training, immersive activities, spontaneous worship, intercession and reflection on experiences. Data was collected through observations and interviews with five children who reported on their experiences in a children's band in a charismatic church at weekly kids band practices. The findings suggested that participation in worship activities in kids band rehearsals alongside others could nurture the ways children experience spirituality and connection with a higher power, the music, and each other. [ABSTRACT FROM AUTHOR]

Stephanie Spellers' The Church Cracked Open should be required reading for every Episcopalian and Christian who seeks to follow the liberative, loving, compassionate, pastoral, and prophetic way of Jesus. The "cracking open" of the church and of our lives, however painful and traumatic, can be leveraged for the good, as it allows for the structural injustices and spiritual wounds aided and abetted by dominant forms of church to be uncovered, examined, and possibly healed and transformed in the liberating way of Jesus. In this reflection, I focus on two of the core spiritual and ethical practices that Spellers proposes in the culmination of her book—kenosis and solidarity—asking questions and offering examples of how these practices might show up in our church polity, our places of worship, and in the broader communities in which we minister. [ABSTRACT FROM AUTHOR]

In his undated Tract on the Sacrament of the Lord's Supper, the "ever-memorable" John Hales [1584–1656], fellow of Eton, proposed the curious and idiosyncratic view that the sacrament of Holy Communion might be celebrated without the words of consecration. Since the patristic period, sacramental validity has required both "matter" and "form" (form being the words used in the ritual). Was Hales' suggestion merely an intellectual exercise or was he truly promoting such a heterodox theological view of a sacrament with "matter" but no "form"? An examination of the tract will demonstrate how Hales builds upon the theological method of Richard Hooker and yet goes beyond him in new ways, setting the stage for later English Latitudinarian thought. [ABSTRACT FROM AUTHOR]

Celebrity worship refers to individuals' social identification with and emotional attachment to their idols. In this study Experiment 1 explored participants' attentional bias toward idol faces during the attentional orienting phase of a dot-probe task, and Experiment 2 compared attentional bias for high- and low-worship groups during the attentional release phase using a dot-probe task and a spatial cueing task. Results showed that the high- (vs. low-) worship group exhibited shorter reaction times in the condition where the idol face and probe dot were consistent, and that their celebrity worship scores were positively correlated with their attention bias index. The high- (vs. low-) worship group also exhibited longer reaction times when idol faces were used as invalid stimuli. In conclusion, the high-worship group showed attentional facilitation and attentional disengagement difficulties for idol faces, and higher worship scores were associated with a stronger attentional bias. [ABSTRACT FROM AUTHOR]

The first part of this study presents evidence from the Qurʾān and early Arabic writings to argue that dīn in the Qurʾān often means "worship" instead of "religion" and that islām means exclusive worship of the One God rather than "submission" to Him. Specifically, I show that the noun dīn and the verb dāna frequently convey the ideas of "service" and "servitude" in early Arabic texts, a usage that underlies the qurʾānic meaning of dīn as "service" or "worship" offered to God. Moreover, in line with strong indications from the Qur'an, several early works of exegesis and lexicography understand islām as exclusive devotion to and monotheistic worship of God instead of submission to His will. In the second part, the study reinterprets the three verses that use the terms dīn and islām (Q 3:19, 3:85, and 5:3). It focuses on Q 5:3, which prohibits ten animal food items, announces the completion of the Believers' dīn, and identifies this dīn as islām. As I argue, the new food restrictions of this verse are not simply dietary but also cultic, as their goal is to distinguish the Believers' way of worship from that of the mushrikūn ("pagans"). In particular, the "cultic decalogue" of Q 5:3 bans the meat of animals that die violently (during hunting or otherwise), in order to ensure that the Believers eat meat only from animals that are slaughtered properly. Such slaughter involves the explicit and exclusive invocation of Allāh's name, an act that showcases and safeguards the Believers' adherence to monotheistic worship, namely, islām. [ABSTRACT FROM AUTHOR]

COVID-19 has taught us that whom one surrounds oneself with has a profound influence on one's well-being. In that light, does whom we worship with matter as well? John Calvin would in fact argue that the people we physically worship with have a great impact on our spiritual life. According to Calvin, if you simply worship with (who he deemed to be) the unrighteous group of people, you will lose your spiritual health or even endanger salvation. This is why he was so insistent on asking the French Protestants to leave France and join him in Geneva. What is striking is that worshipping with the right kind of people does not have that automatic effect. Rather, they have to actively engage in many beneficial activities together, encouraging and empowering one another. This is because, for Calvin, while unrighteousness itself is highly contagious, growing in a nurturing community takes conscious and purposeful effort. In this sense, Calvin explains that idolatry and unrighteousness were a spiritual epidemic that is spread physically, while true piety is acquired through a communal practice of many forms of spiritual exercises. This article will have many important contributions to the field of worship and faith formation. Most notably, while scholars have long been addressing Calvin's view of active practices during worship which help faith formation, I will show that that is not all there is. Instead, I will demonstrate how even simple physical proximity in worship can have an impact on one's spiritual growth in Calvin's thought. Another important contribution of this article would be offering a clearer presentation of Calvin's sacramental theology of body and soul. Scholars have long been arguing that, for Calvin, the bodily participation in a Roman Catholic mass while believing in (what was for him) the true gospel was a serious sin of idolatry and hypocrisy. My article will further develop this idea by noting that, according to Calvin, not only is it wrong to do one thing with one's body and another with one's soul but having one's body in a negative environment is harmful to one's soul. If one's body is surrounded by other people who do not believe in the true gospel, it would have a devastating impact on one's soul. In other words, for Calvin, the body and soul influence each other in a way that has sacramental and developmental implications. [ABSTRACT FROM AUTHOR]

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper re-constructs the ways that divine statues were worshipped in ancient Assyria, by analyzing the protocols and etiquette that were adhered to by worshippers during their encounter with the divine. Textual and archaeological evidence does not offer exhaustive descriptions in this respect, but a polyphonic reading of these sources helps the modern scholar to explore the protocols that were followed and the gestures that were performed by the suppliant. It is concluded that the essence of divine statues, as well as the emotions experienced by the suppliant, produced those worshipping acts that today we may refer to as "etiquette". [ABSTRACT FROM AUTHOR]

This article examines the experience of online worship among 13 participants 'attending' virtual services in Cambridge. We focus upon an online formal Eucharistic service and a more informal Sunday evening non-Eucharistic service. After providing an overview of the literature on online religion, more specifically the possibility of a virtual religious community and the performance of online Eucharist, we present data from semi-structured interviews which were analysed through thematic analysis. The interviews reveal that virtual services, while better than nothing, have significant limitations in terms of participation, belonging, and the kind of religious experience engendered. While only two participants expressed the view that the virtual service was better than the live service, the majority found that the virtual service lacked a sense of connectedness. However, everyone agreed that it was different from a television broadcast in several important ways. The overall view was that celebrating the Eucharist was not possible online, because congregants could not actually partake of the bread and wine blessed by the priest which, for them, was an essential aspect of the ritual. For most people there was neither spiritual communion, nor a belief in consecration at a distance, leaving them feeling they were not really participating in the Eucharist. The participants in the study who engaged with both the Eucharist in the morning and the non-Eucharistic service in the evening generally seem to have preferred the latter. The data from this study are congruent with studies of diverse faiths which reveal the perceived importance of physical presence, contact and connection as being important for ritual effectiveness. [ABSTRACT FROM AUTHOR]

The article explores the concept of 'Generous Orthodoxy'. It argues that the phrase focuses the task of theology on the worship of God, and its significance in spiritual formation. It also works to enable the church's witness by engaging with the realities of the world from the perspective of credal orthodoxy. The words 'Generous' and 'Orthodoxy' each illuminate the other, in that true orthodoxy is generous, and generosity is a vital part of true orthodoxy. Such an orthodoxy can only be maintained with a robust doctrine and experience of the Holy Spirit as the Church's principle of unity. [ABSTRACT FROM AUTHOR]

Wisdom, which is one of the basic concepts in the field of thought and science in the Islamic tradition and is discussed in the context of knowing the truth of things and placing them in their place in accordance with their own value, is present in all divine acts. In this regard, it is unthinkable that God's actions are far from wisdom. However, it is possible that some wisdom remains far from human comprehension. This situation requires making an effort to understand it, not to deny it. The basic approach on this issue is that everything created in the universe is for a purpose and nothing is created in vain. Māturīdī, one of the pioneers of Ahl al-Sunnah, attached special importance to the issue of wisdom in creation in his works. This special situation for wisdom is also necessary for divine commands. Because, according to Māturīdī, in the context of Allah being wise in all His divine acts in accordance with His name "Wise", all the commands He commands have more than one wisdom. In this study, in which we deal with the issue of wisdom in line with Māturīdī's approaches, his approaches to the wisdom of worship are discussed in the axis of the basic principles he created in terms of understanding and interpreting wisdom. According to Māturīdī, the wisdom in both creation and divine commands, especially in worship, is a manifestation of monotheism and is a situation that requires gratitude. Because the existing commandments such as prayer, fasting, pilgrimage and alms, which are summarized as the conditions of Islam, have more than one wisdom. In this case, the issues related to the wisdom of worship in general, in terms of the necessity of thanking Allah, are also conducive to the upbringing, education and evolution of people. This will lead to the improvement of both individual and social life in this world and the hereafter. According to the author, Allah Almighty has wisdom in every command and prohibition, and there is more than one wisdom in ordering worship. The basic approach that emerged here was to criticize the approaches of schools such as Muʿtazila. For this reason, this study also includes an evaluation of schools with different understandings of wisdom in line with Māturīdī's understanding. While revealing this, the method of this study was to identify and convey Māturīdī's views on the subject in his works. While creating his own method on the subject, Māturīdī created a method in line with a textcentered rational approach, by creating a method that is not completely reduced to reason in line with the relationship between reason and narration, but does not adopt a literal form of presentation without passing the narration through the filter of reason. [ABSTRACT FROM AUTHOR]

The article titled "Desiderio desideravi: An Apostolic Letter in Critical Relecture" reports on a papal letter regarding the liturgical education of the people of God. The letter is related to the restrictions on the extraordinary rite ordered by Pope Francis. It is emphasized that a reflective theological education is crucial in order to understand and perform the liturgical rites. The letter also responds to abuses in the celebration of the liturgy and addresses all believers to appeal to their conscience. Various aspects of liturgical education are addressed, such as the incarnational character, the significance of the Church as the Body of Christ, and the beauty of the truth of Christian worship. The Pope provides insights in the text regarding liturgical education and the Ars celebrandi. He emphasizes the beauty and truth of Christian worship that leads to wonder. He laments that the symbolic language of the liturgy is almost inaccessible to the modern person and calls for liturgical education to promote understanding of the theological significance of the liturgy. Education through the liturgy is particularly important to him. Pope Francis' Apostolic Letter "Desiderio Desideravi" does not meet the expectations placed on it by the "people of God." Instead of focusing on the much-needed liturgical education of all believers, the focus is on the spirituality of the clergy shaped by a sensual "ars celebrandi," which still attributes the actual mediator role in the liturgical event to them. The understanding of symbols is suggested to all participants, but only appears truly relevant in connection with the actions of the priest. The document disappoints faithful laypeople 60 years after the Second Vatican Council. [Extracted from the article]

The article "Interruption: Where are the truly new church spaces?" by Peter Spichtig addresses the question of new church spaces. The author emphasizes that a changed understanding of church and liturgy has already been reflected in architecture and that new spaces are important for the renewed liturgy. It is criticized that many churches still appear as overloaded event spaces and do not create an atmosphere that supports spiritual experience. Instead, it is suggested to create contemporary and atmospheric conditions that allow believers to perceive the physical boundaries of space as relative. It is emphasized that the altar area and congregational singing should play a central role in worship and that church buildings should reflect a humble attitude. [Extracted from the article]

This text, like many, accepts that the academy (and more specifically the PWI) is rife with an enduring phenomenon found to continuously bedevil Black faculty. However, unlike other investigations this text uniquely identifies and articulates that that which plagues Black faculty can be described as religious in nature and can be read through somewhat of a religious lens. Most salient, this text asserts that what plagues Black faculty is this: The PWI operates as a house of worship, a distinctly cloaked church of the state that perpetuates the state's official religion. This official religion is the religion of anti-Blackness that holds in its bosom a covenant between men (those who are not Black). Within Gothic architectural structures, this pillar of society (the academy) preaches its gospel, and everyone—from students to faculty—plays a designated role in the unfolding of this perpetual anti-Black religious crusade. [ABSTRACT FROM AUTHOR]

This essay traces the incorporation of a sixth/twelfth century fatwā supporting the construction of churches in North Africa in the Mālikī madhhab and provides insight into practices of Mālikī legal interpretation in the Maghrib in the ninth/fifteenth century. In his fatwā , the Cordoban jurist Ibn al-Ḥājj (d. 529/1134) addressed a novel situation involving the relocation of Christians from al-Andalus. This fatwā was selected by the Tunisian jurist al-Burzulī (d. 841/1438) for commentary in his Jāmiʿ masāʾil al-aḥkām. He discussed Ibn al-Ḥājj's opinions with reference to al-Mudawwana and al-Wāḍiḥa , and later commentaries, and made a connection to church building in Tunis. In the late ninth/fifteenth century, three jurists writing in response to anti-Jewish attacks in Tamanṭīṭ, in the Tuwāt oasis (Algeria), cited Ibn al-Ḥājj's fatwā , as redacted by al-Burzulī, in their opinions on the destruction of a local synagogue. Each jurist treated Ibn al-Ḥājj's fatwā as a relevant legal precedent. At the same time, each reevaluated the parameters of Mālikī debate about non-Muslim houses of worship to assert his distinct opinion about the synagogue of Tamanṭīṭ and the position of the Mālikī madhhab on non-Muslim houses of worship in Muslim lands. [ABSTRACT FROM AUTHOR]

This article analyzes the perspective in Julian Norwich's words, "All Shall Be Well" through the lens of the Korean Presbyterian Church, specifically its focus on sin and repentance as a practical interest. Examining the concept of sin that is emphasized in practice, I compare John Calvin's theology of sin with Julian's to reconsider a comprehensive understanding of sin for helping Korean Christians on their spiritual journey. [ABSTRACT FROM AUTHOR]

This paper seeks to analyse what has become the main presenting issue of the day for western culture, that of identity. This question penetrates a good deal deeper than the vexed matters of gender, sexuality and ethnicity; essentially it comes down to a clear and binary choice: whom do we love, worship and glorify - self or God? The quest for self-realisation and self-fulfilment may take many forms, from pornography to conspiracy theories to a culture of 'victimhood', but each of these are diverse expressions of the same fundamental motivation - to worship and serve the creature rather than the Creator, who is blessed forever - Amen! (Rom 1:25). Against all this, the next generation is summoned to walk 'The Road Less Travelled', where we gather under the cross of Jesus Christ. [ABSTRACT FROM AUTHOR]

In the winter of 2021, a previously unknown and almost inaccessible cave called Aškawt-i Daya was discovered in the heart of Bakhakuh Mountain in the west central Zagros Mountains of Iran. An exceptional feature of the cave is its collection of paintings on the walls and ceiling with animal and human motifs, rendered in black pigment, both singly and in groups involved in scenes of hunting and slaughter. As with other rock paintings in Iran, establishing a date for these paintings is difficult, but there are hints both from the presence of certain motifs and from accompanying inscriptions that the paintings were probably created from the Achaemenid (550-330 BCE) to the Parthian period (247 BCE-224 CE). A depiction of a bull-man, as well as the appearance in the inscriptions of the names of divinities such as Nergal, Marduk, Sin, and Šamaš, suggest that the original gods to be worshiped in the cave were Mesopotamian. The use of the cave as a place of worship continued into the Seleucid (312-63 BCE) and then the Parthian and early Sassanian periods, by which time the cave had been transformed into the setting for a cult of Mithra.1 [ABSTRACT FROM AUTHOR]