DOCSLIB.ORG

Footwashing As a Means of Reconciliation with God and Man

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Footwashing As a Means of Reconciliation with God and Man Andrews University Digital Commons @ Andrews University Professional Dissertations DMin Graduate Research 1996 Footwashing as a Means of Reconciliation with God and Man Ronald G. Schmidt Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/dmin Part of the Practical Theology Commons Recommended Citation Schmidt, Ronald G., "Footwashing as a Means of Reconciliation with God and Man" (1996). Professional Dissertations DMin. 698. https://digitalcommons.andrews.edu/dmin/698 This Project Report is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Professional Dissertations DMin by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT FOOTWASHING AS A MEANS OF RECONCILIATION WITH GOD AND MAN by Ronald G. Schmidt Adviser: Robert M. Johnston ABSTRACT OF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: FOOTWASHING AS A MEANS OF RECONCILIATION WITH GOD AND MAN Name of researcher: Ronald G. Schmidt Name and degree of faculty adviser: Robert M. Johnston, Ph.D. Date completed: June 1996 Problem Presently there are seven major interpretations of the footwashing recorded in the Gospel of John 13. This study attempts to discover the true meaning and function of footwashing that is in harmony with Johannine theology, Christo1ogy, and Sola Sciptura. Method This study was conducted in the following fashion. It traced the function and meaning of footwashing in both secular and sacred history throughout the Bible, as well as Jewish and Greco-Roman history. In particular it focuses on the setting of footwashing in the Gospel of John, and the practice and meaning of footwashing in Church history, with emphasis on the early centuries. Result Footwashing is a very important concept in the Gospel of John, since that Gospel focuses uniguely on cleansing and purification from sin through faith in Jesus Christ. Water plays a significant role in Johannine thought and is intricately connected to the concept of blood and Spirit, both existentially and eschatologically. Philologically, footwashing is tied to baptism as a means of cleansing the believer from post-baptismal sins, while chronologically it is tied to the Lord's Supper, a memorial of Christ's substitutionary death. Therefore footwashing has an important soteriological function in the believer's life as well as congregational life. It is a sign and symbol of cleansing that is central in Scripture, reaching back to the Old Testament, particularly the sanctuary service where blood and water were the two great cleansing agents. Conclusion Footwashing is a means of reconciliation with God and man. It is a constant reminder that man is in great need of continued cleansing from post-baptismal sins and stands in constant need of God's love and grace, which issue forth in forgiveness, justification, and sanctification. At the same time it is a reminder to treat our fellow believer the way Jesus treats us; to forgive and be reconciled so that a community of love, unity, and fellowship will be created and maintained that experiences and reflects the love of God. Thus, footwashing correctly understood and practiced will be the means to accomplish and/or greatly contribute to bring about that kind of community. Andrews University Seventh-day Adventist Theological Seminary FOOTWASHING AS A MEANS OF RECONCILIATION WITH GOD AND MAN A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Ministry by Ronald G. Schmidt June 1996 I FOOTWASHING AS A MEANS OF RECONCILIATION WITH GOD AND MAN A dissertation presented in partial fulfullment of the requirements for the degree Doctor of Ministry by Ronald G. Schmidt APPROVAL BY THE COMMITTEE: 7l Adviser,//" Director of D.M Program Robert M. Johnston Bruce L. Bauer / Dean, ogical Seminary Wern Vyhmeister ___ ^ _____ Date approved TABLE OF CONTENTS Chapter I . INTRODUCTION ............................. 1 II. THE FOOTWASHING IN THE OLD TESTAMENT, JUDAISM, GRECO-ROMAN CULTURE, AND ISLAM .............................. 6 Footwashing in the Old Testament ... 7 Footwashing as a Social Custom . 9 Gen 18:4; 1 9 : 2 .................. 9 Gen 24:32; 43:24 11 Judg 19:21 11 1 Sam 25:41-42 12 2 Sam 11:8, 1 1 .................. 15 Ps 60:8 21 Footwashing as a Cultic Function . 22 Exod 30:17-21 .................... 22 Exod 2 9 : 4 ........................ 26 Exod 40 : 30 -32 .................... 27 S u m m a r y .......................... 29 Footwashing in Judaism .............. 29 The Angel Visits Abraham .......... 31 Leah and J a c o b .................... 33 P h i l o .............................. 33 Pap. Oxyrh. 840 .................... 36 The Mishnah ........................ 38 The R a b b i s ........................ 39 Joseph and Asenath ................ 42 S u m m a r y ............................ 43 Footwashing in the Greco-Roman World . 43 The Cultic Function of Footwashing . 43 Footwashing as a Social Custom . 44 O d y s s e u s .......................... 44 A m a s i s ............................ 46 Pompey ............................. 47 Other Examples .................... 47 The Footwashing in Islam .......... 50 The Rite of Wudu and the Forgiveness of Sins after Footwashing.................. 50 i n III. AN EXEGESIS OF JOHN 13:1-17 ............ 57 Text and Comments on John 13:1-11 . 58 Vss. 1 - 3 .......................... 59 Vs. 4 ............................. 65 Vs. 5 ............................. 71 Vss. 6 - 8 .......................... 72 Vs. 9 ............................. 75 Vs. 1 0 ........................... 75 Vs. 1 1 ........................... 84 Text and Comments on John 13:12-17 . 86 Vs. 1 3 ........................... 87 Vs. 1 4 ........................... 88 Vs. 1 5 ................. 89 Vs. 1 6 ........................ 91 Vs. 1 7 ........................ 93 IV. THE SIGNIFICANCE OF WATER IN THE GOSPEL OF J O H N .............. 96 The Significance of Water in the Ministry of John the Baptist ................ 96 Old Testament Prophecies Predicting the Messiah's Cleansing Work Using Water.............. 99 Isa 5 2 : 1 0 - 1 5 .................. 100 Ezek 36:24-27 101 Zach 13:1 103 Summary .......................... 104 Water Turned into Wine .............. 105 Christ's Dialogue with Nicodemus . 110 Baptism:The Entrance to Discipleship................ 115 Jesus: The Source of Livng Water . 117 The Old Testament Background of Living Water .................. 118 The Cleansing and Restoration of the Leper .................. 118 The Purifying W a t e r ........ 120 Water as a Symbol of Torah . 124 Water as a Symbol of the Holy Spirit................... 124 Water and the Spirit in Isa 4 4 : 3 ................ 125 Water, Blood, and the Spirit . 126 Jesus, the Water of S a l v a t i o n .... 127 The Gospel of John: Chapters 5 and 9 . 132 The Healing of the Lame M a n .... 132 The Healing of the Blind Man .... 135 The Footwashing ...................... 13 9 IV KA0APOE in General............... 141 KaQapog in the Old Testament .... 142 KaGapog in Hellenistic Judaism . 142 KaGapog in the New Testament .... 143 KaOapop in the Writings of John . 144 John 19:34 148 1 John 5:6-8 151 Summary....................... 154 Water, Blood, and Spirit .... 156 V. A SURVEY OF THE INTERPRETATION AND PRACTICE OF FOOTWASHING IN CHURCH HISTORY .... 158 Footwashing in the New Testament . 158 1 Tim 5:10 159 Tracing Footwashing in the Early Church ..................... 165 Polycarp....................... 166 Clement....................... 167 Tertullian..................... 170 Summary....................... 173 Chrysostom..................... 173 Athanasius..................... 174 Ambrose....................... 176 Augustine..................... 179 The Councils of Elvira and Toledo . 181 The Apostolic Constitution .... 183 Ceasarius of Arles............. 183 The Practice of Footwashing in Gaul And Ireland ................ 185 Footwashing in the Middle Ages .... 187 Bernard of Clairvaux .............. 187 Arnold von Bonneral........... 187 Zacharias Chryssopolitanus ........ 188 Peter Cantor................... 188 Martin von L e o n ............... 188 Two Landmark Studies ................ 189 George Richter .................... 189 N.M. Haring................... 190 Summary .................. 193 Modern Days....................... 194 VI. THE MEANING OF FOOTWASHING........... 196 Footwashing as a Means of Preparation .................. 196 Footwashing as Preparation for Social Events ................ 197 Footwashing as a Means of Preparation for Religious Functions............... 198 In the Sanctuary Service .... 198 v As a Cultic Cleansing in Pagan R e l i g i o n s .................. 199 As a Preparation To Enter God's Presence ............ 199 As a Preparation for Prayer and Forgiveness of Sins in I s l a m ................ 200 Footwashing as a Means of Preparation for Marriage and Intimacy . 200 Footwashing as a Means of Preparation for Burial ........ 201 Footwashing as a Means of Preparation for the Lord's Supper ........ 202 Footwashing as a Means of Preparation to Ready the Disciples to Absorb the Words of Jesus before His Hour ........ 2 02 Footwashing as a Means of Preparation for Preaching and Ministry . 204 Footwashing as a Means of Reconciliation with God and M a n .................... 205 Footwashing as a Symbol of Cleansing from Sin and Reconciliation with God .................
Load more

Recommended publications
  • Doctrine and Covenants Section 110: from Vision to Canonization
    Brigham Young University BYU ScholarsArchive Theses and Dissertations 2010-07-07 Doctrine and Covenants Section 110: From Vision to Canonization Trever Anderson Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the History of Christianity Commons BYU ScholarsArchive Citation Anderson, Trever, "Doctrine and Covenants Section 110: From Vision to Canonization" (2010). Theses and Dissertations. 2120. https://scholarsarchive.byu.edu/etd/2120 This Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Doctrine and Covenants Section 110: From Vision to Canonization Trever R. Anderson A Thesis submitted to the faculty of Brigham Young University in partial fulfillment of the requirements for the degree of Master of Religious Education Richard E. Bennett, Chair Robert C. Freeman Kip Sperry Religious Education Brigham Young University August 2010 Copyright © 2010 Trever R. Anderson All Rights Reserved ABSTRACT Doctrine and Covenants Section 110, From Vision to Canonization Trever R. Anderson Religious Education Master of Religious Education This thesis answers the question of how a vision recorded in Joseph Smith’s journal found its home in the Doctrine and Covenants and become recognized as canonized scripture. The April 3, 1836, journal entry became known as Section 110. Section 110 serves as a foundation for the current practices and doctrines of The Church of Jesus Christ of Latter-day Saints, involving temple building and temple ordinances. Thus it is important to understand the history of this Section from journal entry to canonization because it is an example of recovering revelation.
    [Show full text]
  • The Seven Sacraments Are: 1. Baptism 2. Confession 3. Holy Eucharist 4
    The seven Sacraments are: 1. Baptism 2. Confession 3. Holy Eucharist 4. Confirmation 5. Marriage 6. Holy Orders 7. Anointing of the Sick Each sacrament provides Grace, God's strength, to us during a different time in our life. Baptism, Holy Eucharist and Confirmation are the sacraments that make us become part of God's family. Together they are known as the Sacraments of Initiation. Baptism makes us adopted children of God. Holy Eucharist feeds us and strengthens us, helping us to become the person God created us to be. Confirmation is when God gives to us more Graces, more Gifts, through His Holy Spirit, so we can to do the work God created us to do. Holy Orders and the Sacrament of Marriage are meant to strengthen us as we choose a path of life that we will follow the rest of our lives. Holy Orders is for men only. It is the Sacrament that men receive when they become a Priest. As a Priest, they are set apart to live a life of service to anyone God sends to them. The Sacrament of Marriage is for men and women who choose to live no longer as a single person but become joined to each other in a union that will last until one of them dies. The Grace of this Sacrament helps each person give themselves totally to the other in the good times and bad times of life. Penance (or Reconciliation) and the Anointing of the Sick are the Sacraments of Healing. Penance allows us to make up with God for any wrong we have done to Him.
    [Show full text]
  • Rituals and Sacraments
    Rituals and Sacraments Rituals, Sacraments (Christian View) By Dr. Thomas Fisch Christians, like their Islamic brothers and sisters, pray to God regularly. Much like Islam, the most important Christian prayer is praise and thanksgiving given to God. Christians pray morning and evening, either alone or with others, and at meals. But among the most important Christian prayers are the community ritual celebrations known as "The Sacraments" [from Latin, meaning "signs"]. Christians also celebrate seasons and festival days [see Feasts and Seasons]. Christians believe that Jesus of Nazareth, who taught throughout Galilee and Judea and who died on a cross, was raised from the dead by God in order to reveal the full extent of God's love for all human beings. Jesus reveals God's saving love through the Christian Scriptures (the New Testament) and through the community of those who believe in him, "the Church," whose lives and whose love for their fellow human beings are meant to be witnesses and signs of the fullness of God's love. Within the community of the Christian Church these important ritual celebrations of worship, the sacraments, take place. Their purpose is to build up the Christian community, and each individual Christian within it, in a way that will make the Church as a whole and all Christians more and more powerful and effective witnesses and heralds of God's love for all people and of God's desire to give everlasting life to all human beings. Each of the sacraments is fundamentally an action of worship and prayer. Ideally, each is celebrated in a community ritual prayer-action in which everyone present participates in worshipping God.
    [Show full text]
  • Educating for Discipleship in Consumer Culture: Promising Practices Rooted in the Pastoral Circle
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by eScholarship@BC Educating for Discipleship in Consumer Culture: Promising Practices Rooted in the Pastoral Circle Author: Tirrell M. Elliott-Hart Persistent link: http://hdl.handle.net/2345/1942 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2011 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College Graduate School of Arts and Sciences Department of Religious Education and Pastoral Ministry EDUCATING FOR DISCIPLESHIP IN A CONSUMER CULTURE: PROMISING PRACTICES ROOTED IN THE PASTORAL CIRCLE a dissertation by TIRRELL M. ELLIOTT-HART submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy May, 2011 © copyright by TIRRELL M. ELLIOTT-HART 2011 Abstract Educating for Discipleship in a Consumer Culture: Promising Practices Rooted in the Pastoral Circle Author: Tirrell Elliott-Hart Advisor: Dr. Jane Regan American society has been labeled a ―consumer culture.‖ ―Consumer culture‖ is not another term for materialism or a framework to explain one‘s relationship to money; it is an evolving ethos shaping our vision of ourselves, of our neighbor and the common good. The breadth and depth of commodification in the contemporary West informs the collective imagination in unprecedented ways. This dissertation brings together social science critique, educational tools and theological resources to create models for effective adult disciple building that are adequate for addressing challenges of a dominant culture‘s ideology and practices. Christian formation practices should heighten the Christian community‘s awareness of its role in dominant culture, both as inheritors of culture and as agents.
    [Show full text]
  • Guide to First Confession
    Guide to First Confession Make a Good Examination of Conscience Read the “Suggestions for a Good Examination of Conscience” on the other side of this sheet. Confess Your Sins to the Priest Go into the confessional. You have the choice to kneel at the screen or sit to talk face-to-face with the priest. The priest should welcome you kindly and warmly. Make the Sign of the Cross, and say these words: Bless me, Father, for I have sinned. This is my first confession. These are my sins… Tell all your sins openly and honestly, including the number of times each sin was committed. Then, listen to the priest and follow his instructions. You may also ask any questions about the faith or how to grow in holiness. Pray the Act of Contrition when the priest tells you. ACT OF CONTRITION O my God, I am heartily sorry for having offended You, and I detest all my sins, because I dread the loss of heaven and the pains of hell; but most of all because they offend You, my God, Who are all good and deserving of all my love. I firmly resolve, with the help of Your grace, to confess my sins, to do penance, and to amend my life. Amen. The priest will ask you to do a “penance,” usually some prayers, to show you are truly sorry for your sins. This is done after you return to your pew. If the priest assigns a good act, it should be done soon after you leave the church.
    [Show full text]
  • Bread and Wine. Even Though I Am Sure Jesus and His Disciples Drank Wine the Night of the Passover… Traditionally, the Passover Seder Involved Wine
    FIXING THE FAMILY FEAST 1 CORINTHIANS 11:17-34 We’re a month removed from the holidays, and I’m sure you enjoyed the time you spent with your family. But family get-togethers can be stressful. Ask any police officer, and he or she will tell you family fights become more frequent around the holidays. Researchers say 75% of us have at least one family member that annoys us. And when forced to interact with that person it doesn’t always go so well. Arguments break out… Disagreements occur… Even fights erupt… I read of a recent incident in Point Marion, PA. According to his mother, George is a usually an easy-going guy. But when his daughter-in-law, who was cooking him dinner, served baked chicken rather than fried chicken it set him off. George thought the chicken was too dry. Apparently, he verbalized his complaint. The family dinner turned violent when the daughter-in-law picked up a chair and threw it at George. The fight spilled out onto the sidewalk in front of the house, where neighbors and police finally got involved. Well, welcome to the dinners hosted by the Church at Corinth! When the Corinthian Christians came together to eat and share a meal the results weren’t much better. Rather than a celebration - rather than a happy convocation - their church-wide pot lucks had become a time of tension, and greed, and quarreling, and division. M1 This is what Paul addresses in the second half of 1 Corinthians 11… His goal is to fix their family feast! Verse 17, “Now in giving these instructions I do not praise you, since you come together not for the better but for the worse.” Paul has been addressing troubles in the Church at Corinth, and beginning in Chapter 11 he discusses problems involving their public assembly.
    [Show full text]
  • The SPIRIT of GRACE GRACE EPISCOPAL CHURCH 820 Howard Street PO Box 596 Carthage MO 64836 417-358-4631 Fax 417-358-6775 [email protected] Gracecarthage.Org
    EASTER 2013 The SPIRIT of GRACE GRACE EPISCOPAL CHURCH 820 Howard Street PO Box 596 Carthage MO 64836 417-358-4631 fax 417-358-6775 [email protected] gracecarthage.org BLESSING BRICKS From the Rectory: The Very Rev. Steven C. Wilson For $30, you can honor friends & family in our Bible garden with an en- The single most important event which matters... graved paving brick. See the in the Christian calendar is the Christianity hinges on the his- “Great Triduum,” the three day re- toric details of these days. No one display in the Parish House. membrance of Christ’s death, burial of any real historical merit ques- and resurrection which runs from tions what has just been de- Sunday sunset on Maundy Thursday night scribed. It’s not what people be- • Eucharist 8 & 10:30 to shortly after sunrise on Easter lieved, nor what happened, which • Acolyte Practice 10 morning. In it, a series of services are in dispute. It’s the meaning, • Sunday School 9:15 • Choir Practice 9:45 which have no opening or closing the “why.” • La Santa Misa 12 lines flow into one another, moving The tomb is empty—and that’s • Estudio Biblico 1:30 from tragedy to exhaustion to tri- rather unusual. It requires a faith Monday: Fr Estes in umph in a seamless whole. If we did response. Faith that the apostles • Narcotics Anonymous 7 it “right,” we’d never stop the ser- were frauds who spirited the Tuesday: Fr Wilson in vice during those hours. But even corpse away, that the cowards • Men’s Social @ St Luke’s 9:30 Episcopalians have to sleep some- who ran from the police suddenly • Coro en Espanol 5 times, right? became master con men.
    [Show full text]
  • Holy Week Booklet
    HOLY WEEK SCHEDULE OF SERVICES PALM SUNDAY: 8AM Blessing of the Palms & Holy Eucharist 10AM Liturgy for Palm Sunday & Holy Eucharist WEDNESDAY IN HOLY WEEK: 7:00PM Service of Tenebrae MAUNDY THURSDAY: 7:00PM Agape Meal & Holy Eucharist Stripping of the Altar and Vigil GOOD FRIDAY: 12:00 Noon: Seven Last Words from the Cross as told through Prose, Poetry, and Music including Communion from the Reserved Sacrament HOLY SATURDAY: 9:00AM Liturgy for Holy Saturday followed by preparing the Church for Easter and baptism instruction EASTER SUNDAY: 6:00AM Sunrise Vigil Followed by a casual breakfast 10AM Family Service with Flowering of the Cross Holy Baptism, and Holy Eucharist followed by the Easter Egg Hunt Journey into Holy Week A Guide to Understanding an Ancient Tradition Christ Church, Episcopal 380 Sycamore Avenue Shrewsbury, NJ 07702 The Reverend Lisa Sauber Mitchell, Rector The Reverend Victoria Cuff, Deacon Ms. Chris Psolka, Organist/Choirmaster www.ChristChurchShrewsbury.org [email protected] 732-741-2220 As is our tradition, the Collections during Holy Week are designated for the Church in Jerusalem. Checks should be made out to the “Domestic & Foreign Missionary Society”, with “Holy Week Offering” on the Memo line of the check. “The Lord is risen from the tomb, alleluia, alleluia. Who for our sake hung upon the Tree; Alleluia, alleluia. Glory to the Father, and to the Son, and to the Holy Spirit. The Lord is risen from the tomb, alleluia, alleluia.” Dear friends, Holy Week is unique in the experience of the Church. From Palm Sunday to the Day of Resurrection (Easter) those who determine to follow in the footsteps of Jesus and his first disciples will find themselves slowly entering a realm unlike any they have known before.
    [Show full text]
  • The Spa Pricing Guide
    The Spa Pricing Guide SIGNATURE PACKAGES: Alpine Romance Journey 700 Northern Escape 455 WAXING: Classic Package 300 Facial/Body Waxing 22-80 Grand Retreat 355 HAIR: (Starting at) Head to Toe 365 Women’s Haircut/Style 50 BODY TREATMENTS: Men’s Haircut/Style 30 Zents 60 | 90 165 | 225 Children’s Haircut/Style (under 10) 20 Antara CBD 60 | 90 185 | 245 Blowout 35 Partial Foil 75 MASSAGE: Full Foil 90 Swedish 60 | 90 165 | 225 Root Color 65 Deep Tissue 60 | 90 185 | 245 All Over Color 85 Sports 60 | 90 185 | 245 Reflexology 60 165 HAIR TREATMENTS: Hot Stone 90 245 Brazilian Blowout 225 Zen Trilogy 90 245 Brazilian Blowout Express 125 Prenatal 60 170 GRATUITY: MASSAGE ADD-ONS: For your convenience, a gratuity Scalp Ritual 30 100 of 18% and a service fee of 2% CBD Oil 35 will be added to each service. In appreciation of outstanding service, FACIALS: additional gratuities may be given at 60 | 90 185 | 245 your discretion. NAILS: Express Manicure 30 45 Express Pedicure 30 55 Mountain Manicure 60 70 Mountain Pedicure 60 80 Shellac Manicure 60 70 Shellac Pedicure 60 80 OPI Dip Manicure 60 75 Salon Treatmeant Add-Ons We invite you to indulge in one of our hair/scalp treatments as an add on to your haircut or color experience. KEVIN.MURPHY SCALP SPA TREATMENT Help beautify, purify and detoxify your scalp. Our Scalp. Spa regimen treats your hair and scalp as gently as you would your skin. The unique exfoliating scrub is designed to gently scrub away impurities from the scalp and hair follicle to provide the foundation for optimal scalp health and hair growth | 20 SPLIT END CORRECTING TREATMENT A therapeutic and preventative treatment to repair split/ broken hair and help prevent future damage for up to 4 weeks.
    [Show full text]
  • Easter Resources (Selected Titles – More Will Be Added) Available To
    Easter Resources (selected titles – more will be added) available to borrow from the United Media Resource Center http://www.igrc.org/umrc Contact Jill Stone at 217-529-2744 or by e-mail at [email protected] or search for and request items using the online catalog Key to age categories: P = preschool e = lower elementary (K-Grade 3) E = upper elementary (Grade 4-6) M = middle school/ junior high H = high school Y = young adult A = adult (age 30-55) S = adult (age 55+) DVDs: 24 HOURS THAT CHANGED THE WORLD (120032) Author: Hamilton, Adam. This seven-session DVD study will help you better understand the events that occurred during the last 24 hours of Jesus' life; to see more clearly the theological significance of Christ's suffering and death; and to reflect upon the meaning of these events for your life. DVD segments: Introduction (1 min.); 1) The Last Supper (11 min.); 2) The Garden of Gethsemane (7 min.); 3) Condemned by the Righteous (9 min.); 4) Jesus, Barabbas, and Pilate (9 min.); 5) The Torture and Humiliation of the King (9 min.); 6) The Crucifixion (13 min.); 7) Christ the Victor (11 min.); Bonus: What If Judas Had Lived? (5 min.); Promotional segment (1 min.). Includes leader's guide and hardback book. Age: YA. 77 Minutes. Related book: 24 HOURS THAT CHANGED THE WORLD: 40 DAYS OF REFLECTION (811018) Author: Hamilton, Adam. In this companion volume that can also function on its own, Adam Hamilton offers 40 days of reflection and meditation enabling us to pause, dig deeper, and emerge changed forever.
    [Show full text]
  • Rhetoric in Mormon Female Healing Rituals During the Nineteenth Century
    Utah State University DigitalCommons@USU All Graduate Plan B and other Reports Graduate Studies 5-2016 Rhetoric in mormon Female Healing Rituals during the Nineteenth Century Carrie Ann King Johnson Follow this and additional works at: https://digitalcommons.usu.edu/gradreports Part of the American Studies Commons, and the English Language and Literature Commons Recommended Citation King Johnson, Carrie Ann, "Rhetoric in mormon Female Healing Rituals during the Nineteenth Century" (2016). All Graduate Plan B and other Reports. 865. https://digitalcommons.usu.edu/gradreports/865 This Thesis is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Plan B and other Reports by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. UTAH STATE UNIVERSITY Rhetoric in Mormon Female Healing Rituals during the Nineteenth Century A Thesis By Carrie Ann King Johnson Department of English Submitted in partial fulfillment of the requirements for the degree of Master of Science, American Studies July 2016 ABSTRACT Using the minutes of the Female Relief Society of Nauvoo, journals and diaries kept by early Mormon women, and letters written about healing blessings, this thesis looks at how nineteenth-century Mormon women used rhetoric in healing rituals to build community, claim power, and comfort one another thorough illness, death, and birth. Claudia L. Bushman points out that “Mormon women were much like other American women of their day, but their allegiance to the faith led them in some new directions.” Instead of retreating to acceptable standards of femininity, Mormon women claimed and used godly power and authority.
    [Show full text]
  • Muslim Ritual Practices and Their Multilayered Mes- Sages in a Non-Muslim Environment: Examples from the Dutch Context
    Muslim Ritual Practices and their Multilayered Mes- sages in a Non-Muslim Environment: Examples from the Dutch Context HERMAN L. BECK Tilburg University Abstract Many Muslims in the Netherlands want to live according to the prescriptions of their religion, but are trying at the same time to accommodate themselves to Dutch society in everyday life. Accom- modation also seems to occur in the area of Muslim ritual practices, even though most orthodox and orthoprax Muslims are convinced of the ‘unchangeability’ of Islamic rituals. The study of Islamic rituals and changes in them in a non-Muslim Western environment have therefore become very popular among Western researchers. Most studies have focused on the relation between ritual, social cohesion and group identity. By focusing on certain Muslim ritual practices in the non-Muslim environment of the Netherlands, this article draws attention to the role of ritual as an expression of faith on part of the individual believer, thus stressing the multilayered messages con- veyed by ritual practices. Keywords: religious studies, rituals, Muslims in a non-Muslim environ- ment At the start of a course on ‘The Ritualisation of Islam in the Netherlands’, a Muslim student of Turkish origin asked me whether the course was not totally pointless.1 The central question of the course was the following: given the impact on both Christianity and Islam in the Netherlands of a variety of social and cultural factors – modernisation and secularisation, emancipation and feminism, religious pluralism and inter-religious contacts – are Muslim rituals in the Dutch context subject to change? If so, what is the cause of 1 In using the concept of ritualisation in the course, I more or less link up with Grimes’ ritual- izing: ‘… the activity of deliberately cultivating rites’ (Grimes 1990, 10).
    [Show full text]