Benefits of Prayer As a Physical Activity
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Praying with Body, Mind, and Voice
Praying with Body, Mind, and Voice n the celebration of Mass we raise our hearts and SITTING minds to God. We are creatures of body as well as Sitting is the posture of listening and meditation, so the Ispirit, so our prayer is not confined to our minds congregation sits for the pre-Gospel readings and the and hearts. It is expressed by our bodies as well. homily and may also sit for the period of meditation fol- When our bodies are engaged in our prayer, we pray lowing Communion. All should strive to assume a seated with our whole person. Using our entire being in posture during the Mass that is attentive rather than prayer helps us to pray with greater attentiveness. merely at rest. During Mass we assume different postures— standing, kneeling, sitting—and we are also invited PROCESSIONS to make a variety of gestures. These postures and gestures are not merely ceremonial. They have pro- Every procession in the Liturgy is a sign of the pilgrim found meaning and, when done with understand- Church, the body of those who believe in Christ, on ing, can enhance our participation in the Mass. their way to the Heavenly Jerusalem. The Mass begins with the procession of the priest and ministers to the altar. The Book of the Gospels is carried in procession to the ambo. The gifts of bread and wine are brought STANDING forward to the altar. Members of the assembly come for- Standing is a sign of respect and honor, so we stand as ward in procession—eagerly, attentively, and devoutly— the celebrant who represents Christ enters and leaves to receive Holy Communion. -
Procedures for Reverencing the Tabernacle and the Altar Before, During and After Mass
Procedures for Reverencing the Tabernacle and the Altar Before, During and After Mass Key Terms: Eucharist: The true presence of Christ in the form of his Body and Blood. During Mass, bread and wine are consecrated to become the Body and Blood of Christ. Whatever remains there are of the Body of Christ may be reserved and kept. Tabernacle: The box-like container in which the Eucharistic Bread may be reserved. Sacristy: The room in the church where the priest and other ministers prepare themselves for worship. Altar: The table upon which the bread and wine are blessed and made holy to become the Eucharist. Sanctuary: Often referred to as the Altar area, the Sanctuary is the proper name of the area which includes the Altar, the Ambo (from where the Scriptures are read and the homily may be given), and the Presider’s Chair. Nave: The area of the church where the majority of worshippers are located. This is where the Pews are. Genuflection: The act of bending one knee to the ground whilst making the sign of the Cross. Soon (maybe even next weekend – August 25-26) , the tabernacle will be re-located to behind the altar. How should I respond to the presence of the reserved Eucharist when it will now be permanently kept in the church sanctuary? Whenever you are in the church, you are in a holy place, walking upon holy ground. Everyone ought to be respectful of Holy Rosary Church as a house of worship and prayer. Respect those who are in silent prayer. -
Bowing to Tradition.Pdf
2012 EPIK Episode 1 Bowing to Tradition Lauren Fitzpatrick (Yeongwol Elementary School) One thing I didn’t realize about myself until I came to Korea: I’m a waver. When somebody says hello to me, my first instinct is to hold up my palm and wave in response. I blame my Midwestern upbringing. When I first met my students, I felt like the Queen, constantly waving back to them as I walked down the hallway. During my first week at Yeongwol Elementary School in rural Gangwon-do, my co- teacher gently pulled me aside. “Lauren teacher,” she said carefully. “Please, do not wave at the students. I think it confuses them.” Now I was confused. What was wrong with waving? My co-teacher explained that things were changing in Korea. The traditional way of greeting an elder is to bow respectfully. But the world is growing smaller; cultural boundaries are not always easily defined. Now, instead of bowing, students often wave - especially to the native teachers. “I worry that we are losing our traditions,” my co-teacher said. “I see my daughter waving to her friends, and many students call the EPIK teachers by their first names. That is not Korean culture. They should always call you Lauren Teacher and bow. If you bow to them, they will remember to do it to you.” To be honest, it felt kind of…weird. I still wasn’t used to bowing to anyone, let alone to children. It felt awkward, as if I was doing it wrong. My biggest fear was inadvertently insulting the principal by not bending enough at the waist or doing something inappropriate with my hands. -
The Islamic Traditions of Cirebon
the islamic traditions of cirebon Ibadat and adat among javanese muslims A. G. Muhaimin Department of Anthropology Division of Society and Environment Research School of Pacific and Asian Studies July 1995 Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] Web: http://epress.anu.edu.au National Library of Australia Cataloguing-in-Publication entry Muhaimin, Abdul Ghoffir. The Islamic traditions of Cirebon : ibadat and adat among Javanese muslims. Bibliography. ISBN 1 920942 30 0 (pbk.) ISBN 1 920942 31 9 (online) 1. Islam - Indonesia - Cirebon - Rituals. 2. Muslims - Indonesia - Cirebon. 3. Rites and ceremonies - Indonesia - Cirebon. I. Title. 297.5095982 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design by Teresa Prowse Printed by University Printing Services, ANU This edition © 2006 ANU E Press the islamic traditions of cirebon Ibadat and adat among javanese muslims Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changes that the author may have decided to undertake. In some cases, a few minor editorial revisions have made to the work. The acknowledgements in each of these publications provide information on the supervisors of the thesis and those who contributed to its development. -
Congressional Record United States Th of America PROCEEDINGS and DEBATES of the 104 CONGRESS, FIRST SESSION
E PL UR UM IB N U U S Congressional Record United States th of America PROCEEDINGS AND DEBATES OF THE 104 CONGRESS, FIRST SESSION Vol. 141 WASHINGTON, TUESDAY, AUGUST 1, 1995 No. 126 House of Representatives The House met at 9 a.m. and was Mr. Speaker, it is my belief that at tions was an utter and complete fail- called to order by the Speaker pro tem- the current time we have no useful role ure. pore [Mr. CLINGER]. in Bosnia. The fighting is escalating In my view, we must lift the arms f between the various parties. The rel- embargo and encourage the United Na- ative calm in eastern Bosnia has now tions to leave Bosnia. We should take DESIGNATION OF THE SPEAKER become a war zone. The so-called safe every action to limit the fighting in PRO TEMPORE havens have proven to be no such the former Yugoslavia. The United Na- The SPEAKER pro tempore laid be- thing, and only serve to embarrass the tions, NATO, the European Commu- fore the House the following commu- United Nations. Leadership has been nity, and yes, the United States, must nication from the Speaker: completely vacant during this crisis. provide the warring parties every op- WASHINGTON, DC, Machiavelli said that it is better for a portunity to reach a negotiated peace. August 1, 1995. leader to be feared than loved. The I would like to see the fighting I hereby designate the Honorable WILLIAM United Nations has been an utter fail- stopped, but I do not feel it can be F. -
Themes of SM Expression Charles Moser and Peggy J
3 Themes of SM Expression Charles Moser and Peggy J. Kleinplatz SM (also known as BDSM, i.e. Bondage and Discipline, Dominance and Submission and Sadism and Masochism) is a term used to describe a variety of sexual behaviours that have an implicit or explicit power differential as a significant aspect of the erotic interaction. Of course there are other sexual interactions or behaviours that have an implicit power differential, but that power differential is not generally eroticized in non-SM interactions. Sex partners may even disagree if a particular interaction or relationship constitutes SM, each seeing it from a different perspective. The boundaries between SM and non-SM interactions are not always clear, which is why self-definition is crucial for understanding SM phenomena. Colloquially the set of SM inclinations has been referred to deris- ively as an interest in ‘whips and chains’, but is much more complex and varied than suggested by that description. Practitioners use both numerous academic terms and jargon (e.g. S/M, B/D, WIITWD [i.e. what it is that we do], D/s, Bondage, Leather, Kink) to refer to these interests. They have been labelled controversially in the psychiatric liter- ature with diagnostic labels such as paraphilia, sadomasochism, sexual sadism, sexual masochism and fetishism. There is no evidence that the descriptions in the psychiatric literature resemble the individuals who self-identify as SM participants or that SM participants understand the implications of adopting the psychiatric terms as self-descriptors. Judging from the proliferation of SM themes in sexually explicit media, references in mainstream books, film and the news media, as well as academic studies and support groups, it is reasonable to conclude that SM is an important sexual interest for a significant number of indi- viduals. -
“Why Do We Do THAT?”
“Why do we do THAT ?” Exploring the “what” and “how” of freedom in worship – #6 Kneel – v. To fall or rest on bent knees. (Am. Heritage Dictionary) For me, the concept of kneeling has two prominent associations: (1) a scene from the Middle Ages in which a knight, fully-armed, kneels before a king to receive a particular title or rank of significance; and (2) within the Catholic church, where parishioners routinely kneel at designated points in the Liturgy. The obvious problem, however, is that very few of us (i.e. modern-day Protestants) have any relevant understanding of the act of kneeling in any context, and most especially not within the context of our contemporary worship service. But before we simply write off the practice of kneeling as something both chronologically and culturally irrelevant, let’s take in a little “food for thought.” As previously mentioned, kneeling was a common expression of humility in the Middle Ages, where kingdoms, manors, knights and lords comprised the culture’s operating paradigm. One in a position of service might approach the lord of the manor (the ruler of the estate), bow on one knee, and with a lowered head utter the greeting, “Your lordship.” Anything less would have been taken as an act of insubordination. In Biblical history, specifically in the third chapter of the book of Esther, kneeling is mentioned in a similar context. In verse 2, Mordecai refuses “to kneel down or pay honor to” the prime minister, Haman, much to the king’s fury. In cases like these, the physical gesture of kneeling communicates a visible, intentional lowering of self in submission to someone in a position of greater authority. -
Signs of Reverence to Christ and to the Eucharist – Page 2
Connecting Catechesis and Life adoration, is on one knee” [Holy SIGNS OF REVERENCE Communion and Worship of the Eucharist outside Mass, no. 84]. TO CHRIST AND TO THE EUCHARIST 3. Each person also genuflects when passing before the Blessed Sacrament. by Eliot Kapitan The exception is when ministers are walking in procession [Ceremonial of With the gradual reception of the Bishops, no. 71] and in the midst of new Roman Missal, great attention has Liturgy. been given to posture and gesture during the Communion Rite of Mass. 4. A genuflection is made to the holy cross from the veneration during the liturgy The Bishops of the United States of Good Friday of the Lord’s Passion have determined the following norms: until the beginning of the Easter Vigil Communion is received standing; each [Ceremonial of Bishops, no. 69; Roman communicant bows his or her head to the Missal; and On Preparing and Sacrament before the ritual dialogue and Celebrating the Paschal Feasts, nos. 71 reception under both kinds, both Body and and 74]. Blood [see General Instruction of the Roman Missal, no. 160]. 5. A deep bow of the body is made to the altar. This is done by all the ministers All of this raises the questions: in procession except those carrying When do we bow? When do we genuflect? articles used in celebration [Ceremonial What do bowing and genuflecting mean? of Bishops, no. 70; General Instruction of the Roman Missal 2002, no. 122]. The HOW THE CHURCH PRAYS faithful may also do this before taking a place in the church. -
Electromyography Activity of the Rectus Femoris and Biceps Femoris Muscles During Prostration and Squat Exercise Mohd Safee M
World Academy of Science, Engineering and Technology International Journal of Bioengineering and Life Sciences Vol:8, No:12, 2014 Electromyography Activity of the Rectus Femoris and Biceps Femoris Muscles during Prostration and Squat Exercise Mohd Safee M. K., Wan Abas W. A. B, Ibrahim F., Abu Osman N. A., Abdul Malik N. A. The salat is a ritual Islamic prayer that's given by all those Abstract—This paper investigates the activity of the rectus practicing the Muslim religion five times a day. The salat femoris (RF) and biceps femoris (BF) in healthy subjects during salat shows an individual’s dedication to God and is considered the (prostration) and specific exercise (squat exercise) using most important act of worship. Salat has precise steps that all electromyography (EMG). A group of undergraduates aged between Muslim all over the world must do it. The various motions of 19 to 25 years voluntarily participated in this study. The myoelectric activity of the muscles were recorded and analyzed. The finding the salat include standing, bowing, prostration, and sitting. indicated that there were contractions of the muscles during the salat The joins that are involved in the movements are the and exercise with almost same EMG’s level. From the result, shoulders, wrists, elbows, metacarphophalangeals (MP), Wilcoxon’s Rank Sum test showed significant difference between proximal interphalangeals, distal interphalangeals, prostration and squat exercise (p<0.05) but the differences was very temporomandibular, vertebral column, hip, knee, ankle, small; RF (8.63%MVC) and BF (11.43%MVC). Therefore, salat may subtalar, metatarsophalangeal, and antanto-axial [3]. -
University of Groningen a Cultural History of Gesture Bremmer, JN
University of Groningen A Cultural History Of Gesture Bremmer, J.N.; Roodenburg, H. IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below. Document Version Publisher's PDF, also known as Version of record Publication date: 1991 Link to publication in University of Groningen/UMCG research database Citation for published version (APA): Bremmer, J. N., & Roodenburg, H. (1991). A Cultural History Of Gesture. s.n. Copyright Other than for strictly personal use, it is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), unless the work is under an open content license (like Creative Commons). The publication may also be distributed here under the terms of Article 25fa of the Dutch Copyright Act, indicated by the “Taverne” license. More information can be found on the University of Groningen website: https://www.rug.nl/library/open-access/self-archiving-pure/taverne- amendment. Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Downloaded from the University of Groningen/UMCG research database (Pure): http://www.rug.nl/research/portal. For technical reasons the number of authors shown on this cover page is limited to 10 maximum. Download date: 02-10-2021 The 'hand of friendship': shaking hands and other gestures in the Dutch Republic HERMAN ROODENBURG 'I think I can see the precise and distinguishing marks of national characters more in those nonsensical minutiae than in the most important matters of state'. -
Namaste: the Significance of a Yogic Greeting
Newsletter Archives Namaste: The Significance of a Yogic Greeting The material contained in this newsletter/article is owned by ExoticIndiaArt Pvt Ltd. Reproduction of any part of the contents of this document, by any means, needs the prior permission of the owners. Copyright C 2000, ExoticIndiaArt Namaste: The Significance of a Yogic Greeting Article of the Month - November 2001 In a well-known episode it so transpired that the great lover god Krishna made away with the clothes of unmarried maidens, fourteen to seventeen years of age, bathing in the river Yamuna. Their fervent entreaties to him proved of no avail. It was only after they performed before him the eternal gesture of namaste was he satisfied, and agreed to hand back their garments so that they could recover their modesty. The gesture (or mudra) of namaste is a simple act made by bringing together both palms of the hands before the heart, and lightly bowing the head. In the simplest of terms it is accepted as a humble greeting straight from the heart and reciprocated accordingly. Namaste is a composite of the two Sanskrit words, nama, and te. Te means you, and nama has the following connotations: To bend To bow To sink To incline To stoop All these suggestions point to a sense of submitting oneself to another, with complete humility. Significantly the word 'nama' has parallels in other ancient languages also. It is cognate with the Greek nemo, nemos and nosmos; to the Latin nemus, the Old Saxon niman, and the German neman and nehman. All these expressions have the general sense of obeisance, homage and veneration. -
Proper Postures and Gestures of the Lay Faithful in the Church Ivana T
Proper Postures and Gestures of the Lay Faithful in the Church Ivana T. Meshell, Director of Adult Faith Formation Deacon Dave Illingworth has done for us some important research on the proper postures and gestures of the lay faithful in the Church. It is of great benefit for us as laypersons striving to be faithful Catholics to know about these postures and gestures, why we use them, and how we can benefit from them. For this reason, I am proud to feature Deacon Dave’s excellent work as part of my usual weekly bulletin articles. We would welcome your questions and conversation about this information so that together we might all come to a better understanding of them and be able to more fruitfully put them into practice. His reflections begin as follows: In the celebration of Mass we raise our hearts, minds and voices to God; yet we are creatures composed of body as well as spirit and so our prayer is not confined to our minds, hearts and voices, but is expressed through our physical bodies as well. We pray best as whole persons, as the embodied spirits God created us to be, and this engagement of our entire being in prayer helps us to pray with greater attention. During Mass we assume different postures: standing, kneeling, sitting; we are also invited to make a variety of gestures. These postures and gestures are not merely ceremonial; they have profound meaning and, when done with understanding, can enhance our personal participation in Mass. In fact, these actions are the way in which we engage our bodies in the prayer that is the Mass (United States Conference of Catholic Bishops, USCCB.com, Posture).