Given that many conflate evangelicals and fundamentalists and there are significant overlaps, how have evangelical thinkers responded to James Barr's claim in his 1978 Fundamentalism book that: "For fundamentalists the Bible is more than the source of verity for their religion... It is part of the religion itself, indeed it is practically the centre of the religion, the essential nuclear point from which lines of light radiate into every particular aspect." These excerpts came from someone else's review of that book, instead of from an available copy such as on the Internet Archive. My question has been rephrased from my initial attempt, which was closed, and is edited here in hopes of avoiding the identified issues.

I am looking for the oldest witnesses for the prayer towards the East both pagan and Christian. I am trying to understand the reason for the praying towards the east and from the most ancient sources I notice strange things. Especially Clement of Alexandria - does he mean the pagan temples are the reason for us to pray towards East? > In correspondence with the manner of the sun's rising, prayers are > made looking towards the sunrise in the east. **Whence also the most > ancient temples looked towards the west**, (Pagan temples?) that people > might be taught to turn to the east when facing the images. (What > images? The sun?) **I noticed similarity with the pagan writer of De architectura:** > (Pagan - 30–20 BC?) (Marcus Vitruvius Pollio?) - De architectura > CHAPTER V HOW THE TEMPLE SHOULD FACE > > 1. The quarter toward which temples of the immortal gods ought to face is to be determined on the principle that, if there is no reason to > hinder and the choice is free, the temple and the statue placed in the > cella should face the western quarter of the sky. This will enable > those who approach the altar with offerings or sacrifices to face the > direction of the sunrise in facing the statue in the temple, and > thus those who are undertaking vows look toward the quarter from which > the sun comes forth, and likewise the statues themselves appear to be > coming forth out of the east to look upon them as they pray and > sacrifice. The most hold reason today is that Christ will come from the East as John Damascus has interpreted Matthew 24:27. But the most ancient witnesses did not know anything about this, at least I could not find mention of this. John Chrysostom does not mention this when he talks about Matthew 24:27; (Luke 17:24); Origen, Tertullian, Clement, Basil and the rest before John Damascus does not mention such reason I could not find. I also notice that the meaning of the prayer towards east is changing trough the years. Do you know more writings mentioning the prayer towards the East? 1. (c. 593 to 571 BC?) - Ezekiel 8:15-16 - Old Testament 15 Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. 16 And he brought me into the inner court of the LORD's house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east. Ezekiel 8:15-16 2. (50BC - (37–41AD)?) - Book of Wisdom 16:27-29 27 For what was not destroyed by fire was melted when simply warmed by a fleeting ray of the sun, 28 to make it known that one must rise before the sun to give you thanks, and must pray to you at the dawning of the light; (I think - dawning of the light = (East) ἀνατολὴν) 29 for the hope of an ungrateful person will melt like wintry frost, and flow away like waste water.Book of Wisdom 16:27-29 3. (Pagan - 30–20 BC?) (Marcus Vitruvius Pollio?) - De architectura - [Early Christian Prayer and Identity Formation ](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) - [*De architectura*](https://en.wikipedia.org/wiki/De_architectura) - [Vitruvius](https://en.wikipedia.org/wiki/Vitruvius) CHAPTER V HOW THE TEMPLE SHOULD FACE 1. The quarter toward which temples of the immortal gods ought to face is to be determined on the principle that, if there is no reason to hinder and the choice is free, the temple and the statue placed in the cella should face the western quarter of the sky. This will enable those who approach the altar with offerings or sacrifices to face the direction of the sunrise in facing the sta- tue in the temple, and thus those who are undertaking vows look toward the quarter from which the sun comes forth, and likewise the statues themselves appear to be coming forth out of the east to look upon them as they pray and sacrifice. 2. But if the nature of the site is such as to forbid this, then the principle of determining the quarter should be changed, so that the widest possible view of the city may be had from the sanctuaries of the gods. Furthermore, temples that are to be built beside. - [De architectura libri decem 4.5.1](https://www.chenarch.com/images/arch-texts/0000-Vitruvius-50BC-Ten-Books-of-Architecture.pdf) - [Vitruvii De architectura libri decem](https://archive.org/details/vitruviidearchit00vitr/page/202/mode/2up) 4. (c.100-160 AD?) - Apocrypha - Acts of Paul - Tertullian, who deemed the work to be heretical. “- Possibly, the earliest evidence for this convention is found in the Acts of Paul, where Paul is depicted praying just before he is beheaded: “Then Paul stood with his face to the east and lifting up his hands to heaven (Τότε σταθεὶς ὁ Παῦλος κατέναντι πρὸς ἀνατολὰς καὶ ἐπάρας τὰς χεῖρας εἰς τὸν οὐρανόν), prayed at length” (Mart. Paul 5) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) - [Acts of Paul](https://en.wikipedia.org/wiki/Acts_of_Paul) - [The Apocryphal Acts of Paul, Peter, John Andrew and Thomas](https://dn790007.ca.archive.org/0/items/apocryphalactsof00pickuoft/apocryphalactsof00pickuoft.pdf) 5. (197 AD) Tertullian (c. 155 – c. 220 AD) (Apologeticus…was written in Carthage in the summer or autumn of 197 AD) - [Apology](https://www.newadvent.org/fathers/0301.htm) - [*Apologeticus*](https://en.wikipedia.org/wiki/Apologeticus#:~:text=Apologeticus%2C%20his%20most%20famous%20apologetic,2nd%20centuries%20had%20been%20convicted.) 6. (197 AD)Tertullian (c. 155 – c. 220 AD) (early summer of 197 AD) (Seems that pagans prayed towards the East as seen in Ezekiel 8:15-16 ) The work can be dated to the early summer of 197, following Severus bloody defeat of Albinus in February 197, which is referred to in the work. - [Ad nationes (To the nations)](https://www.tertullian.org/works/ad_nationes.htm) - [Ad Nationes (Book I)](https://www.newadvent.org/fathers/03061.htm) 7. (After 207 AD?)Tertullian (c. 155 – c. 220 AD) "of our dove", as he terms them, are always in "high and open places, facing the light" (Tertullian Adv. Val., c. iii), Of our dove, however, how simple is the very home!— always in high and open places, and facing the light! As the symbol of the Holy Spirit, it loves the (radiant) East, that figure of Christ. Nothing causes truth a blush, except only being hidden, because no man will be ashamed to give ear thereto. (Tertullian Adv. Val., c. iii). - [Against the Valentinians](https://www.newadvent.org/fathers/0314.htm) - [Against the Valentinians](https://ccel.org/ccel/tertullian/against_valentinians/anf03.v.vi.i.html) 8. (198 AD–c. 203 AD) Clement of Alexandria (c.150-215 AD)(Stromata written c. 198 AD–c. 203 AD) - considered gnostic by himself. > And since the dawn is an image of the day of birth, and from that point the light which has shone forth at first from the darkness increases, there has also dawned on those involved in darkness a day of the knowledge of truth. In correspondence with the manner of the sun's rising, prayers are made looking towards the sunrise in the east. Whence also the most ancient temples looked towards the west,(Pagan temples?) that people might be taught to turn to the east when facing the images. (What images? The sun?) "Let my prayer be directed before Thee as incense, the uplifting of my hands as the evening sacrifice," say the Psalms. In the case of wicked men, therefore, prayer is most injurious, not to others alone, but to themselves also. If, then, they should ask and receive what they call pieces of good fortune, these injure them after they receive them, being ignorant how to use them. For they pray to possess what they have not, and they ask things which seem, but are not, good things. But the Gnostic will ask the permanence of the things he possesses, adaptation for what is to take place, and the eternity of those things which he shall receive. And the things which are really good, the things which concern the soul, he prays that they may belong to him, and remain with him. And so he desires not anything that is absent, being content with what is present. For he is not deficient in the good things which are proper to him; being already sufficient for himself, through divine grace and knowledge. But having become sufficient in himself, he stands in no want of other things. But knowing the sovereign will, and possessing as soon as he prays, being brought into close contact with the almighty power, and earnestly desiring to be spiritual, through boundless love, he is united to the Spirit. Clement of Alexandria, Strom. 7.7.43–46; - [The Stromata, or Miscellanies](https://www.earlychristianwritings.com/text/clement-stromata-book7.html) - [The Stromata (Book VII)](https://www.newadvent.org/fathers/02107.htm) - [Clement of Alexandria](https://en.wikipedia.org/wiki/Clement_of_Alexandria) 9. (c. 185 – c. 253 AD) Origen of Alexandria - (Unknown date) (Origen. 32).44 Origen, On Prayer, Part 3 - Origen, Origen: Prayer, Exhortation to Martyrdom, ed. by Johannes Quasten and Joseph C. Plumpe, trans. by John J. O’Meara, Ancient Christian Writers (New York; Mahwah, NJ: Newman Press, 1954), XIX - [Origen On Prayer](https://www.ecatholic2000.com/fathers/origen.shtml) - [Origen, On Prayer (Unknown date). Translation](https://www.tertullian.org/fathers/origen_on_prayer_02_text.htm) - [Origen](https://en.wikipedia.org/wiki/Origen) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) 10. (Maybe before 238 - 244 AD (Maybe 220 - 230 AD in Alexandria?)) Origen of Alexandria (c. 185 – c. 253 AD) Origen (185-253 AD) Homily on Numbers 2:1-34 - [Homilies On Numbers](https://vdoc.pub/download/homilies-on-numbers-656uqi23omg0) - [Homilies on Numbers](https://books.google.bg/books/about/Homilies_on_Numbers.html?id=P4pPyRXeWkUC&redir_esc=y) - [Origen](https://en.wikipedia.org/wiki/Origen) 11. (c. 185 – c. 253 AD) Origen of Alexandria (Similar to Clement of Alexandria, Strom. 7.7.43–46;) (Origen - Homily on the Third book of Moses) (Origen - Homilies on Leviticus) - [Homilies on Leviticus 1-16 (Fathers of the Church)](https://dokumen.pub/homilies-on-leviticus-1-16-fathers-of-the-church-0813200830-9780813200835.html) - [Няма налична електронна книга](https://books.google.bg/books?id=Eo9Da7xaBuUC&printsec=frontcover&redir_esc=y#v=snippet&q=%20from%20the%20east&f=false) Old Testament: Leviticus 16:14-16 (I think that the priest that sprinkles with the figner is facing West, facing the mercy seat - sprinkles on the mercy seat - the eastern direction - I think the face/the front side of the mercy seat and before the mercy seat - the priest seems to look towards the West, not East? In the Old Testement) 12. (330-379 AD) Basil the great St. Basil the Great, The Holy Spirit, 27,66 Basil, De Spir. Sancto 27.66; - [De Spiritu Sancto](https://www.newadvent.org/fathers/3203.htm) 13. (c.335 – 394 AD) Gregory of Nyssa (Similar to Basil the Great, The Holy Spirit, 27,66) Gregory of Nyssa - Homily 5 on Lord's Prayer (Adam in Us) - [Homily 5 - Forgive Us Our Debts As We Forgive Our Debtors. And Lead Us Not Into Temptation, But Deliver Us From The Evil One.](https://orthodoxprayer.org/Articles_files/GregoryNyssa-Homily5%20Lords%20Prayer.html) - [Why do many old churches face east?](https://christianity.stackexchange.com/questions/62632/why-do-many-old-churches-face-east/80757#80757) 14. (c. 313 - 386 AD) Bishop Cyril of Jerusalem Cyril of Jerusalem, Mystogogic Catecheses XXXIII, 1073 B. as quoted in Jean Danielou, The Bible and the Liturgy, 30. - [Catechetical Lectures 13-23 (incl. Mystagogical Catecheses)](https://www.ewtn.com/catholicism/library/catechetical-lectures-1323-incl-mystagogical-catecheses-9085) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) 15. (3th. c. - late 4th. c. AD? - Syria?) Didascalia Apostolorum - The Teaching of the Apostles (1) The Holy Apostles have therefore decreed, first, that people should pray towards the East, because, that as the lightning that flashes from the East, and is seen unto the West, thus shall be the coming of the Son of Man. By this let us know and understand when we pray, that He shall be seen from the East, and towards it we expect Him and we worship Him. Commandments from the writing of Addai the Apostle. (Syrian Didascalia Apostolorum/Didascalia Addai, Teaching of the Apostles/Teaching of the Apostle Addai) - [The Teaching of the Apostles](https://www.newadvent.org/fathers/0854.htm) - [The *Didascalia Apostolorum* in English](https://ia600205.us.archive.org/9/items/didascaliaaposto00gibsuoft/didascaliaaposto00gibsuoft.pdf) - [Facing east](https://tradice.net/2016/04/2016-04-14/#gsc.tab=0) Source say - Mentioned by Ephiphanius - (Haer. 70) refers to the Audians’ use of the Didascalia to justify their Quartodeciman practice. The text is called τῶν ἀποστόλων διάταξις; - [The reception history of the Didascalia](https://ancientchurchorders.wordpress.com/tag/epiphanius/) At the end of the 4th century it is quoted in the Pseudo-Chrysostom's *Opus Imperfectum in Matthaeum*. - [*Didascalia Apostolorum*](https://en.wikipedia.org/wiki/Didascalia_Apostolorum) John Damascus may have his interpretations on (Matthew 24:27, Luke 17:24) from the *Didascalia Apostolorum*. 16. (c. 339 – 397 AD) Ambrose of Milan Bishop Ambrose’ De Mysteriis, (Myst. 2.7) - [Early Christian Prayer and Identity Formation](https://gnosis.study/library/%D0%93%D0%BD%D0%BE%D0%B7%D0%B8%D1%81/+%20%D0%9D%D0%B5%20%D1%82%D0%BE%D0%BB%D1%8C%D0%BA%D0%BE%20%D0%BE%20%D0%B3%D0%BD%D0%BE%D0%B7%D0%B8%D1%81%D0%B5/ENG/Early%20Christian%20Prayer%20and%20Identity%20Formation.pdf) 17. (354 - 430 AD) Augustine of Hippo Augustine of Hippo, Augustine, Sermon on the Mount 2.5.18: - [ Our Lord’s Sermon On The Mount, according to Matthew](https://documentacatholicaomnia.eu/03d/0354-0430,_Augustinus,_De_Sermone_Domini_In_Monte_Secundum_Matthaeum_[Schaff],_EN.pdf) - [On the Sermon on the Mount, Book II](https://www.newadvent.org/fathers/16012.htm) 18. (c. 342–347 – 420 AD) Jerome - commentary on Ezekiel 8:1; - [Commentary on the Prophet Ezekiel](https://historicalchristian.faith/by_father.php?file=Jerome%2FCommentary%2520on%2520Ezekiel.html) - [Ефрем Сирин, прп. (†373)](https://azbyka.ru/biblia/in/?Ezek.8:16&r) 19. (c. 450 AD) - Pope Leo I (Leo the great) (c. 391 – 461 AD) - Leo the Great in Sermon XXVII Leo the Great, Sermons, ed. by Thomas P. Halton, trans. by Jane Patricia Freeland and Agnes Josephine Conway, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1996), XCIII, 113: - [Why do many old churches face east?](https://christianity.stackexchange.com/questions/62632/why-do-many-old-churches-face-east) - [Sermon 27](https://www.newadvent.org/fathers/360327.htm) 20. (c. AD 675/676 - 749 AD) John of Damascus Chapter 12. Concerning Worship towards the East. - [An Exposition of the Orthodox Faith (Book IV)](https://www.newadvent.org/fathers/33044.htm) - [John of Damascus](https://en.wikipedia.org/wiki/John_of_Damascus) St. John of Damascus, John Damascene, Three Treatises on the Divine Images 2.16

I've observed that some modern Christian denominations, such as Hillsong and others influenced by contemporary worship culture, often conduct services in dark or dimly lit environments, sometimes using stage lighting, fog machines, and concert-like atmospheres. This seems to contrast with more traditional worship settings, which tend to be well-lit and minimalistic. A possible justification might come from 1 Samuel 16:7, which says: >*“The Lord does not look at the things people look at. People look at the outward appearance, but the Lord looks at the heart.” (NIV)* My question is: Do denominations that worship in darker environments use 1 Samuel 16:7 to justify this style, emphasizing internal sincerity over external aesthetics?

Cory Asbury and Jaye Thomas's worship song [Shekinah](https://youtu.be/3zwrnHh0VrM) promotes this sort of prayer in its [lyrics](https://www.musixmatch.com/lyrics/Cory-Asbury-Jaye-Thomas/Shekinah) : > Lyrics of Shekinah by Cory Asbury, Jaye Thomas > > *verse* > We wait for You > We wait for You > We wait for You > To walk in the room > We wait for You > We wait for you > We wait for you > To walk in the room > We wait for you > We wait for you > We wait for you > To walk in the room > Here we are > Here we are > Standing in Your presence > Here we are > Standing in Your presence > **Shekinah glory come down** > **Shekinah glory come down** > Here we are > Standing in Your Presence > Here we are > Standing in Your Presence > **Shekinah Glory come down** > > *chorus* > Release the fullness of your spirit > **Shekinah glory come** > **Shekinah glory come** > Release the fullness of your spirit > **Shekinah glory come** > **Shekinah glory come** > > *verse* > You move and we want more > You speak and we want more > You move and we want more > We want the fullness > You move and we want more > You speak and we want more > You move and we want more > We want the fullness > > *chorus* > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > > *verse* > No I can′t get enough > Can't get enough > Said I can′t get enough of your Presence, Presence > I can't get enough of your presence, presence > I can't get enough of your presence, presence > Can′t get enough > Can′t get enough > You move and we want more > You speak and we want more > You move and we want more > We want the fullness > > *chorus* > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > Release the fullness of Your Spirit > **Shekinah glory come** > **Shekinah glory come** > > *verse* > We want more > We want more > We want more > We want more > We want more > We want more > More of your spirit > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > Given us joy > > *outro* > The Lord has given us freedom > Given us freedom > Given us joy > The Lord has given us freedom > Given us freedom > > Writer(s): Seth Josiah Yates, Jaye Thomas, Laura Hackett, Caleb Culver, Cory Hunter Asbury, James David Whitworth, James Robert Wells What's the biblical basis?

One of the objections to the Catholic and Orthodox churches is that they use statues/icons as part of worship. (These objects are within churches, believers tend to have a few, etc) > John Calvin - Institutes of the Christian Religion, Book I, Chapter 11, "Impiety of Attributing a Visible Form to God—The Setting Up of Idols a Defection from the True God." But if you go to a reformed church, they have stained glass windows, depicting people or biblical events. It is even possible and likely that a picture book Bible could be there. ### So what exactly is the difference from the reformed protestant position? #### The "Epiphany" Window in the United Reformed Church in Somersville NJ See here for details. // *Side note, I do not understand why they call this the Epiphany window... it looks like the Nativity to me.* ### Mosaic Icon of the Theophany in the Monastery of Osios Lukas ### My old church First Presbyterian Church of Pittsburgh, above the massive organ pipes. Seriously, I crawled around up there... it's huge. This building was finished by them in 1905, and they claim their roots go back to 1758 on their website. ### Every Orthodox Church has this Icon of Jesus Pantocrator on the ceiling. This one is in St. Petersburg in a Russian Orthodox Church. ### St. Giles Cathedral - The Cradle of Presbyterianism in Scotland. The North Transept Window - Jesus Walking on the Sea ### Orthodox Icon of Jesus walking on the Sea, (from the website of the Orthodox church of Osaka )

**God Names**
It is often heard from Seventh Day Adventists that they give a reason for not worshipping on Sunday because "it carries the name of the Sun god." But is this reasoning a valid one for deciding to worship on Saturday? A study of the names of the week confuses this logic. Sunday may (or may not) be the name of a sun god, but Saturday was named after the god/planet, Saturn! And in northern Europe the rest of the days of the week do also reflect the names of ancient gods: Woden (Wednesday), Thor (Thursday), Frei Friday) etc. Would this mean worship would not be allowed on those days? And in Hispanic countries, the weekend days are called "Sabado, Domingo". That is 'sabbath" and "the LORD'S DAY"! So in Spanish, what we call Sunday in English, is referred to, when translated, as *a day belonging to the Lord* ***for worship.*** [And many cultures do set aside that day for worship.] So would simply a name of the week in just a few languages be one legitimate or valid reason enough "to accept or reject" worshipping on that day?

This is how it's mentioned in the Bible: > Then Ezra blessed the LORD the great God. And all the people answered, "Amen, Amen!" while lifting up their hands; then they bowed low and worshipped the LORD with their faces to the ground. > > Nehemiah 8:6 but only Muslims pray with their faces to the ground. I would like to know what Bible verses show the prescriptive way to pray?

The idea of Latreia (Greek) or Latria (Latin) was brought up in a separate thread (see https://christianity.stackexchange.com/q/104414/43260) on the translation of the Hebrew and Greek terms for bowing down - and how translators tend to translate the term as “worship” when applied to God / a god / Christ / Etc, but translate it literally as “bow down” when applied to, say, a human king. It would appear that Latreia is defined to be a special type of veneration which is reserved only for God - which would explain the source for the argument that if Jesus received worship then he must be God. It is in fact a simple deduction (but one that relies upon selective mistranslation). I am now interested in better understanding the origins and arguments for Latreia. Are there any instances of the term in scripture? Which Church Fathers first put forth the idea, and were there any debates around the idea? Although Protestants seem to be unwitting recipients of the idea of Latreia, the concept appears to be much more well defined in both Catholicism and Eastern Orthodoxy. The question is open to all - but answers should focus on the origins of the concept first and foremost.

Do Lutherans bow down to the altar? And if yes, how does that differ from Catholic veneration of statues/icons or other holy objects?

I have noticed a consistent bias in English translations of the scriptures, both old and new. Whenever the Greek προσκυνέω or the Hebrew וַיִּשְׁתַּ֖חוּ appear (in their various conjugations), if the word is applied to God proper or to "a god," then the word is translated as "worship." However, if the term is applied to your average man then it is translated as the more literal and mundane "to bow down, to prostrate oneself." A great example of this is Exodus 18:7 (NASB) >Then Moses went out to meet his father-in-law, and he bowed down and kissed him; and they asked each other about their welfare, and went into the tent. If you review the Hebrew, the word translated here as "bowed down" is וַיִּשְׁתַּ֙חוּ֙. And if we look at the Greek of this verse in the Septuagint, the word is προσεκύνησεν, the 3rd person singular aorist active indicative conjugation of the aforementioned προσκυνέω. But when these words are applied to God, we see they are translated as "worship." For example, 1 Samuel 15:31 (NASB) >So Samuel went back following Saul, and Saul worshiped the Lord. The Hebrew word here is again וַיִּשְׁתַּ֥חוּ, while the Greek from the Septuagint is again προσεκύνησεν; the exact same as for when Moses "bowed down" to Jethro. As far as I can tell, this distinction is entirely artificial and has been abused by translators to falsely build up the case for the Trinity by selectively translating the Greek word as "worship" when applied to Christ, just as when it is applied to God proper or to "a god," and not translating it in the same manner as when applied to men. For example... Matthew 28:16-17 >**16** But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated to them. **17** And when they saw Him, they worshiped Him; but some were doubtful. The Greek word translated as "they worshiped" is, of course, προσεκύνησαν. This is nearly identical to the word used when Moses "bowed down" to Jethro - only it is 3rd person plural instead of 3rd person singular. On to my question... While it appears to me that the above practice is an abuse by translators to force their biases upon the unsuspecting reader, I want to know if there is in fact a good, objective reason for this practice. Any references you can provide to substantiate your answer would be much appreciated.

My grandparents are devout Catholics in the Midwest. They are fairly involved in their local church, however if they are away they will go to any close church. This much is fine, and I admire them for their faith and dedication. As they were born and raised in small Midwest towns during the 1940s, I believe that their dedication to this has to do with their interpretation of "remember the sabbath day" to mean that they need a church and priest. Where I have concerns is that, last Sunday, the roads were icy enough that they were having trouble safely driving and walking. This is boosted by both of them reaching critical memory issues, and my grandmother not eating enough and relying on a walker. As such, I am concerned for their safety, and want to give them an alternative if the roads are too dangerous for them. Since they are devout, I am looking for something in Catholic doctrine that defines whether or not a priest or physical church is necessary for worship. A preferred or additional verse would include some prioritization of your own health. EDIT: Thank you for the answers! I didn't realize that Mass was a compulsory idea since I come from a Protestant background. I'll see if my grandparent's friends aren't willing to pick them up. God Bless!

We read in Lev 6:12-13 (NIV) : > The fire on the altar must be kept burning; it must not go out. Every morning the priest is to add firewood and arrange the burnt offering on the fire and burn the fat of the fellowship offerings on it. The fire must be kept burning on the altar continuously; it must not go out. The churches of Catholic denomination which have the Holy Eucharist present in the Tabernacle, have the tradition of keeping the altar lamp on 24x7. It is not clear if the practice owes its origin to Lev 6. If that be so, the altar lamp should be kept on even if the Holy Eucharist is not present, say, in small parishes where Holy Mass is said by a visiting priest only on Sundays. Similarly, churches of non-Catholic denominations where the Holy Eucharist is not kept, can also have the lamp burning provided there is an altar .My question therefore is: Does any non-Catholic denomination maintain Altar Lamp, following Lev 6:12-13 ?

Many Christians believe that Jesus is God (it's just a matter of realizing how widespread trinitarianism is, for example). However, there are Christians that go one step further and act on this belief, treating Jesus for all practical purposes as God almighty. They pray to Jesus, they talk about Jesus all the time, and they even worship Him as God (for some good illustrative examples, please see [this](https://youtu.be/Z5a-hW9AJQI?t=159) and [this](https://youtu.be/QsYyuK1w3q0)) . Likewise, there are Christians who do pretty much the same with the Holy Spirit. A very good example is Benny Hinn's best-selling book [Good Morning, Holy Spirit](https://www.amazon.com/Good-Morning-Holy-Spirit-Benny/dp/0785261265) , which has been read and cherished by thousands, if not millions of Christians around the world. In this [video clip](https://youtu.be/wJ-urZd2x2k) you can see Benny Hinn leading a whole stadium to worship the Holy Spirit. **Question**: According to Biblical Unitarians: Does worshiping either Jesus or the Holy Spirit as God entail committing the sin of idolatry? When Christians worship Jesus or the Holy Spirit as God, are they sinning? If the answer is yes, then what happens to those Christians who have systematically committed this sin throughout their lives and die never repenting? Will they go to Hell as unrepentant idolaters, or does the answer depend on other conditions? _____________________ Answering to the comments: why would idolaters go to Hell? 1 Cor 6:9: *Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral **nor idolaters** nor adulterers nor men who have sex with men*

I usually try to be very careful when kneeling down for things as I know the LORD only wants us to worship him and him alone. Now I love this woman I have been in a relationship with. I would like to propose to her.. and I know many people get down on one knee to propose.. but I'm not sure if I'm overthinking it but would it be wrong to do so? Is kneeling only for when worshiping the living GOD? Please advise.

Hebrews 1:6 (NIV) says: > when God brings his firstborn into the world, he says, “Let all God’s angels worship him.” My question is for those who **don’t** believe Jesus to be “the only true God”: Why the command that the firstborn should be worshipped by God's angels, something that God said in clear terms, He only allows for Himself? Exodus 34:14 says: >Do not worship any other god, for the Lord, whose name is Jealous, is a jealous God. Quotes from Unitarian or Jehovah’s Witnesses sources or scholars making sense of this are welcome.

My question is spawned from the Church of Christ doctrine. I go to a Church of Christ university and our chapel is fully a Capella. However I've been raised baptist and music was always a part of every service. My school has tried to teach that since we are not instructed to use instruments, we CANNOT use instruments. Although not pastors or anything, I've heard some Church of Christ disciples say that the only instrument God ever made is the human voice. From what I've read around the internet, some say it's tradition , others say that since God hasn't told us we can then we can't (I've heard this called the "null argument"). Personally I believe God is more about "Do Nots" instead of focusing on "Dos" when it comes to how we live our lives. According to this table at Wikipedia , there are 12 important facts conveyed in the 10 commandments (no matter how you group them together). Of those 12 facts, 9 of them are "Do Nots." Am I wrong to believe that if we're not specifically told to do something, it's allowed? I'm not trying to be overly literal, I understand there are blanket statements that do affect many things we are not specifically told not to do.

Many people argue that we only created God and religion to give our lives meaning, and that is why we worship God and other gods. However, we have to take into consideration that humans tend to worship everything, and it is in our nature, which is evidence that God exists. (If we are merely evolved from inanimate matter with no aspect of Design involved, why would we possess this big sense of spirituality, worship and believing in gods, when in reality believing in gods that do not exist does not matter and does not help us survive?) How can we rebut the argument that we only worship God because we want meaning in our lives and to give an explanation for our existence?

Origen, in *Contra Celsus*, Book VII , responds to an attack from Celsus: that Christians are just like Jews in rejecting all forms of images without exception. In this rebuttal by Origen, we clearly see that Greek philosophers, specifically Celsus, did not think of idols as 'actual Gods' made of wood, for stone, but as just representations of them only, dedicated to them, in order to facilitate worship. The Greek worship of the gods did not terminate on the physical object or icon, but through them passed into the actual god never resting on the mere medium or icon. The Greek view of images as facilitating higher worship is ridiculed by Origen: >For what reasonable man can refrain from smiling when he sees that one who has learned from philosophy such profound and noble sentiments about God or the gods, turns straightway to images and offers to them his prayers, or imagines that **by gazing upon these material things he can ascend from the visible symbol to that which is spiritual and immaterial.** Celsus in turn ridicules Christians because they “despise without exception all images” and so do not even have any form of God to facilitate their worship. He further argues that this is contradictory the Christian claim that man was made in the mage of God, therefore God can be represented by physical images and Christians have no excuse not to have images. **The question is how did Origen respond to this claim that Christian despised all images without exception just like Jews? Did origin admit such was the case and argue why, or did he think there were actually some images used in the Church to facilitate worship, like Mary or the Cross and that Celsus was simply unaware of them?**

I have heard the arguments for and against an extended time of worship at the start of a church service. My question, though, is more historical. **Where did this approach to sung worship originate; as opposed to songs or hymns interspersed throughout the service?** For example, every charistmatic/pentecostal church I've been to, in more than one country, has the same basic structure (half an hour or so of sung worship, then the sermon, then maybe another song or two at the end). There must be a common root for that somewhere. Did some worship leaders get together once and discuss it? Or did some megachurch do it, and then it was copied from there? Or did churches start to copy rock concerts and then it became the norm? Or something else? **Where did this specific idea of having a "worship set" at the start of the service come from?**

To provide context, some time ago I posed the following question: *https://christianity.stackexchange.com/q/98040/61679* . Answers suggested that denominations aligning with this sentiment may include the Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Church, as well as certain branches of Protestantism like Quakerism, Methodism, Pentecostalism, and the Charismatic movement. Now, the concept of *[mysticism](https://en.wikipedia.org/wiki/Christian_mysticism)* in Christianity might raise an eyebrow or two. Hence, perhaps a more readily accepted phrase that avoids immediate dismissal could be *"seeking a tangible experience of *God's presence*"*. Pastor [Tim Conway](https://illbehonest.com/author/tim-conway) , affiliated with the *I'll Be Honest* ministry, provides profound insights in a video titled [The Presence of God or Mysticism? - Ask Pastor Tim](https://youtu.be/E8SsIFrqY8g) , where he eloquently defends the legitimacy of pursuing and yearning for God's presence. He cites several notable figures from recent history within the reformed movement who attest to this possibility, including Lloyd-Jones, John Owen, A.B. Simpson, Charles Simeon, David Brainerd, Jonathan Edwards, Sarah Edwards, Duncan Campbell, and more recently, Paul Washer. Given this understanding, I'm interested in exploring denominations that might hold differing views, opposing or hesitating to actively pursue a more tangible awareness and experience of God's presence. Which denominations might not prioritize or consider this aspect important? For example, are there denominations that contend seeking experiences could invalidate faith, arguing that authentic faith necessitates the absence of experiential encounters, as we are called to walk by 'faith alone'? --- *Note*: For those interested in the biblical basis for Christian Mysticism, see *https://christianity.stackexchange.com/q/98050/61679*