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Series:

Tanya Riches

The yarning conversations of the pilot study (Chapter 2) suggested that a participant’s experience in worship provided “emotional energies” for social engagement, and that these energies were generated “in the Spirit.” Still, further research was needed. The theoretical underpinning of irct

Series:

Tanya Riches

monocultural Christianities, Pentecostalism is a globally diverse Christian expression known for its high-energy worship services, distinctive spiritual practices such as glossolalia or “tongues,” and the laying on of hands for the sick. Worshipers intentionally gather to sing and dance, with implications for

Series:

Tanya Riches

…. continuing it on a shoestring [with] people digging in their own pocket, with [few] resources, it’s not easy. That informants described both “Praise Corroboree” and “World of Worship” as significant so many years later suggests within irct that the high emotional energy of this event had been retained

Series:

Tanya Riches

that the outcome of worship was resilience to trauma that empowered participants to build their families, their community, and the church. 1.2 Worship and Well-being at Eagle Rock The word “worship” and “music” were often used as synonyms at Eagle Rock. This congregation’s energy included the family

Series:

Tanya Riches

associations that structure the lived experience of their members. During my initial yarns, participants described negotiating their complexities of personal identity within the congregational setting, as well as building churches that served their local communities. The energy for this seemed, as in other

Series:

Tanya Riches

than an “art.” So, Collins notes, symbols are often constructed out of celebrities (the “celebrity” being in itself a symbolic unit), objects, team jerseys, and buzzwords, and carry varying intensities of emotional energy within a “stock market” of symbols that rise and fall ( Collins 2004 , 101). It

Series:

Tanya Riches

how their internal script was narrated and the effects of “shame culture” were reversed. Within ritual, participants received divine authorization or emotional energy (EE) that they used to redefine their self from the collective, i.e. to resist racist stereotypes, and to (re)imagine what it means to

Series:

Tanya Riches

The previous chapter showed how all over Australia, the Aboriginal Pentecostal network gathers together for music, preaching, and mentoring rituals. Energy generated in these gatherings was used to build Christian congregations. They often began with an Elder and a few people in a lounge room, with

Series:

Tanya Riches

and we are exhausted. We are tired of living in this system because the system is just …you know, you’ve got all of our men and women in prison, you’ve got our kids in prison. Although Pastor Edwards continued to support rural communities, the group struggled to maintain its energy when faced with

Series:

Tanya Riches

chapter presents it as a religious “field of production” utilized by the network, in which a congregation’s resources and energy were directed to meet various pressing needs. 1 Finding 5: Social Engagement Programs This section describes the social engagement practices of urban Aboriginal-led churches. An