And the Word Became Connection: Liturgical Theologies in the Real/Virtual World
2015; Taylor & Francis; Volume: 30; Issue: 2 Linguagem: Inglês
10.1080/0458063x.2015.985932
ISSN1557-3001
Autores Tópico(s)Religious Tourism and Spaces
ResumoClick to increase image sizeClick to decrease image size Additional informationNotes on contributorsCláudio CarvalhaesCláudio Carvalhaes is associate professor of preaching and worship at McCormick Theological Seminary, Chicago.NotesPsalm 122:1 (NRSV).John 1:1 in Eugene H. Peterson, The Message (Colorado Springs, CO: NavPress, 1993).Rubem Alves, I Believe in the Resurrection of the Body (Eugene, OR: Wipf & Stock, 2003). See also Louis-Marie Chauvet, The Sacraments: The Word of God at the Mercy of the Body (New York: Pueblo Books, 2001), 85.Calvin says that the sacrament “is an external sign … a testimony of the divine favor toward us, confirmed by an external sign, with a corresponding attestation of our faith towards Him. You may take your choice of these definitions, which in meaning differ not from that of Augustine, which defines a sacrament to be a visible sign of a sacred thing, or ‘a visible form of an invisible grace.’” John Calvin, Institutes of the Christian Religion (Philadelphia: Westminster Press, 1960), 4.14.1; http://www.ccel.org/ccel/calvin/institutes.vi.xv.html.Matthew 15:21–28 (NRSV).Mark C. Taylor, About Religion: Economies of Faith in Virtual Culture (Chicago: University Of Chicago Press, 1999), 182.Ibid., 196.See Lucy Atkinson Rose, Sharing the Word: Preaching in the Roundtable Church (Louisville: Westminster John Knox Press, 1997); John S. McClure, The Roundtable Pulpit: Where Leadership & Preaching Meet (Nashville: Abingdon Press, 1995).Lan Houses are stores with several computers where people use the Internet by the hour.
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