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In churches today, those on the autism spectrum are often at best overlooked by neurotypical church members or at worst infantilized. Viewed as \"other,\" autistic people who feel excluded from the church community abound, and statistics show that they are less likely to attend church than others. Other autistic people do participate in worship but testify to being dismissed when asking for \"reasonable accommodations,\" and they are routinely given fewer formal roles in the liturgy. In Autism and Worship, Armand Léon van Ommen offers an in-depth analysis of the absence and ignoring of, but also the presence of, autistic people in worship. Van Ommen recounts the experiences of autistic people and considers how those experiences might reframe liturgical theology and the worship practices of the church. He identifies the \"cult of normalcy\" as the root of the marginalization of autistic people. Normalcy is boundary keeping, the protective set of dynamics that determines who belongs to the community and who is excluded. The answer to absence and ignoring is found in presence and availability, rooted in kenosis. Through the act of making himself available to humankind by becoming human, Christ participated in humanity. Believers are invited to participate in the life and prayer of Christ in turn and accordingly make themselves available to one another. The new identity in Christ redefines what is deemed normal and redefines who is \"in\" or \"out.\" Van Ommen argues that this redefinition results from a kenotic liturgical theology of availability. He illustrates this fresh vision by analyzing the Chapel of Christ Our Hope, a church in Singapore that is centered on autism and provides a paradigm for a renewal of Christian worship. Autism and Worship contributes to liturgical theology and the emerging field of autism theology as well as the practices of worshiping communities.

In The Spirit of Praise, Monique Ingalls and Amos Yong bring together a multidisciplinary, scholarly exploration of music and worship in global pentecostal-charismatic Christianity at the beginning of the twenty-first century. The Spirit of Praise contends that gaining a full understanding of this influential religious movement requires close listening to its songs and careful attention to its patterns of worship. The essays in this volume place ethnomusicological, theological, historical, and sociological perspectives into dialogue. By engaging with these disciplines and exploring themes of interconnection, interface, and identity within musical and ritual practices, the essays illuminate larger social processes such as globalization, sacralization, and secularization, as well as the role of religion in social and cultural change. Aside from the editors, the contributors are Peter Althouse, Will Boone, Mark Evans, Ryan R. Gladwin, Birgitta J. Johnson, Jean Ngoya Kidula, Miranda Klaver, Andrew Mall, Kimberly Jenkins Marshall, Andrew M. McCoy, Martijn Oosterbaan, Dave Perkins, Wen Reagan, Tanya Riches, Michael Webb, and Michael Wilkinson.

The worship ministry of the local church is often the first, if not only, entry point for people seeking to establish a relationship with God in a Christian community. The ways in which we worship and honor God set a tone for the overall ministry of the church. This Guideline is designed to help implement and guide the work of the ministry area.This is one of the twenty-six Guidelines for Leading Your Congregation 2017-2020 that cover church leadership areas including Church Council and Small Membership Church; the administrative areas of Finance and Trustees; and ministry areas focused on nurture, outreach, and witness including Worship, Evangelism, Stewardship, Christian Education, age-level ministries, Communications, and more.

My main question in this article is: Is there a place and a future for persons who still hold to the centrality of Christ, or of Jesus of Nazareth, in their lives, but who are agnostic about what traditional Christianity would hold to be central points of dogma or even about the existence of what Cupitt and others have called an ‘objective God’? My view is that the liberal theology which dominated the 1950s and 1960s has given way to more conservative and indeed near fundamentalist views in both Protestant and Catholic Theology. It is to be noted though, that within both evangelical and catholic circles, there is some evidence of a swing back to more liberal views. Most people in the Western world have however lost any link with the church or with institutional Christianity. Yet, according to polls, a surprising number still claim that they ‘pray’ and believe in a ‘higher power’. Movements such as the Sea of Faith, or Progressive Christianity attempt to hold on to Christian imagery and cultus while leaving open the question of whether the concept of God is any more than a human construction. Attendance at Cathedral-type worship where dignified ceremony and beautiful music leave the worshipper free to place his or her own interpretation on the words is steadily increasing. Given this state of affairs, my question is: Does this signify a new form of religious belief, more fluid and less linked to institutional dogma? Following James Fowler, my view is that the direction that the most mature form of faith, is that which acknowledges ambiguity and unknowableness in religious belief. Robert Ellwood also suggests that the Western post-Christian world is moving unto what he calls the ‘folk-religion’ stage where persons may follow many different religious beliefs and practices simultaneously in a syncretistic way without believing any of them in a literal sense, or alternatively believing them all, despite difference and incongruity. Is this the future of religion? Is there a future for a type of Christianity which still reads the scriptures, practices the liturgies, tells the stories but does not necessarily believe that Jesus is God incarnate or indeed that there is any God? These are the issues the chapter addresses.

Multilingual and multicultural worship can take on many models and expressions. Initially, Chinese immigration to the UK in the 1950s and 1960s led to an increased population of churches. Many Chinese church services were conducted in Cantonese, catering to the needs of first-generation immigrants, mainly from Hong Kong. Yet, the children of these older generations grew up with a bicultural hybridized identity expressed first in small English-speaking youth groups that led to English-speaking worship services within Chinese churches. Contributing to the field of worship studies through music repertoire studies over four weeks in June and July 2017 at Birmingham Chinese Evangelical Church, we raised the following questions: (1) what do the chosen worship songs represent with regards to the liturgical theology and cultural expressions of this community and (2) how is self-perception and perception of the divine expressed in the lyrical themes of these songs? Our study revealed that singing English songs from the West dominated the corporate liturgical identity of these services. Yet, through a British-born Chinese evangelical cultural reading, some lyrical themes were particularly resonant within Chinese culture, such as honor, shame, reverence, and bowing.

It is a commonly held belief that medieval Catholics were focussed on the 'bells and whistles' of religious practices, the smoke, images, sights and sounds that dazzled pre-modern churchgoers. Protestantism, in contrast, has been cast as Catholicism's austere, intellective and less sensual rival sibling. With iis white-washed walls, lack of incense (and often music) Protestantism worship emphasised preaching and scripture, making the new religion a drab and disengaged sensual experience. In order to challenge such entrenched assumptions, this book examines Tudor views on the senses to create a new lens through which to explore the English Reformation. Divided into two sections, the book begins with an examination of pre-Reformation beliefs and practices, establishing intellectual views on the senses in fifteenth-century England, and situating them within their contemporary philosophical and cultural tensions. Having established the parameters for the role of sense before the Reformation, the second half of the book mirrors these concerns in the post-1520 world, looking at how, and to what degree, the relationship between religious practices and sensation changed as a result of the Reformation. By taking this long-term, binary approach, the study is able to tackle fundamental questions regarding the role of the senses in late-medieval and early modern English Christianity. By looking at what English men and women thought about sight, hearing, smell, taste and touch, the stereotype that Protestantism was not sensual, and that Catholicism was overly sensualised is wholly undermined. Through this examination of how worship was transformed in its textual and liturgical forms, the book illustrates how English religion sought to reflect changing ideas surrounding the senses and their place in religious life. Worship had to be 'sensible', and following how reformers and their opponents built liturgy around experience of the sacred through the physical allows us to tease out the tensions and pressures which shaped religious reform. Dr Matthew Milner is a Postdoctoral Fellow in Early Modern Studies and Digital Humanities at McGill University, Canada Contents: Introduction: towards thinking about sensation in Tudor religion; The senses and sensing in 15th-century England; Religiosity and sensing in pre-Reformation England; The senses and worship: provision for liturgy in late-medieval England; Sensing pre-Reformation English liturgy; Sensory landscapes of Reformation England; Perception, polity, and gostly thynges in Reformation England; Sensible reformation in mid-Tudor England; Sensing and worship in Elizabethan England; Epilogue; Bibliography; Index.

This book tells a part of the back-story to major religious transformations emerging from the tumult of the late Republic. It considers the dynamic interplay of Cicero's approximations of mortals and immortals with a range of artifacts and activities that were collectively closing the divide between humans and gods. A guiding principle is that a major cultural player like Cicero had a normative function in religious dialogues that could legitimize incipient ideas like deification. Applying contemporary metaphor theory, it analyzes the strategies and priorities configuring Cicero's divinizing encomia of Roman dynasts like Pompey, Caesar and Octavian. It also examines Cicero's explorations of apotheosis and immortality in the De re publica and Tusculan Disputations as well as his attempts to deify his daughter Tullia. In this book, Professor Cole transforms our understanding not only of the backgrounds to ruler worship but also of changing conceptions of death and the afterlife.

Abortion is a continually debated legislative issue in the United States. We aimed to assess opinions toward abortion access amongst reproductive age adult women in Georgia, a state where abortion is banned after the detection of embryonic cardiac activity (around 6 weeks). Most participants (84%) reported supporting the legality of abortion in all or most cases. Though, that support decreased for specific weeks' gestation (6 Weeks: 76%; 14 Weeks: 60%; 24 Weeks: 31%). Conservatives and moderates had higher odds of thinking abortion should be generally illegal compared to liberals (odds ratio [OR]=10.2, 95% confidence interval [CI]=4.1-27.3). Those who attended religious services more often and those who resided outside of the Atlanta area were more likely to believe abortion should be illegal compared to reference groups (OR=7.2, 95% CI = 3.0-17.9; OR=6.0, 95% CI = 2.5-16.3, respectively). However, the differences between groups attenuated as the weeks of pregnancy increased. In a sample of reproductive age women in Georgia, we observed that opinions regarding the legality of abortion were nuanced with regards to gestational age. Fewer participants supported abortion access after fetal viability (i.e., around 24 weeks). Further, attitudes differed mostly along political, religious, and geographic lines. While 76% of adult women in our sample supported abortion access at six weeks of pregnancy, less than one-third supported abortion at 24 weeks of pregnancy. These findings suggest that Georgia's state policy that limits abortion after six weeks' gestation does not reflect the views of the women in our sample.