A Year of Living Prayerfully: How A Curious Traveler Met the by Jared Brock

By Jared Brock

Stick to Jared on a 37,000-mile journey world wide as he...
* Dances with Hasidic Jews in Brooklyn
* Discovers the 330-year-old domestic of Brother Lawrence
* Burns his outfits on the finish of the Camino de Santiago
* Attends the world's biggest church in Seoul
* Visits Westboro Baptist Church
* attempts to stick out of difficulty in North Korea
* Meets the Pope and has lunch on the Vatican

* makes an attempt fireplace strolling (with in simple terms minor burns)

Watch the trailer: LivingPrayerfully.com

While filming a documentary approximately intercourse trafficking, Jared and Michelle Brock felt a deep desire for prayer of their own lives. with the intention to research extra approximately prayer, the couple traveled the globe, exploring the good Judeo-Christian prayer traditions: in mountains and monasteries, in Christian groups and cathedrals, status up and mendacity down, each hour and round the clock.

A 12 months of residing Prayerfully is an engaging, funny, globe-trotting exploration of prayer to help you develop your personal prayer lifestyles. Jared's witty reflections on his fast paced trip will either entertain and encourage you to contemplate your individual prayer journey.

Join Jared on a rollicking modern day prayer pilgrimage... you'll by no means pray an analogous back.

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Extra info for A Year of Living Prayerfully: How A Curious Traveler Met the Pope, Walked on Coals, Danced with Rabbis, and Revived His Prayer Life

Sample text

The “other subjectivity” in question here may be either a small-case other, a father or father-figure in the family romance, or it may be what Lacan refers to in capital letters as the Other, an ultimate, highly abstract, and extremely powerful father or quasi-divine father-figure gazing down from heaven above and pressing in on individual seamless identification between self and world. This other confers value on that self from a more powerful and more mysterious zone. It is this “big” Other that opens for Lacan the field of sacrifice before the divine.

14 Following Durkheim, Mauss and Hubert, many students of sacrifice, most notably Claude Levi-Strauss, Edmund Leach, and Mary Douglas, have extended and developed their theories. They have insisted especially on the function of sacrifice as a guarantor of social boundaries and relationships and on the way in which the discourse mediates binary oppositions by the creation of nonesuch figure that can traverse those boundaries. Douglas, for instance, (who develops this view in part through fieldwork and in part through a close study of Leviticus) argues that the mediating, defining, and witnessing quality of sacrifice works in part through an analogy between the personal body and the social body.

In self-sacrifice (which may be literal or symbolic, a significant point to which Bloch does not devote, perhaps, enough attention), the agent identifies his vitality with the vitality of the victim and allows both to be carried away to isolate and strengthen the transcendental aspect. In consumption, the vitality is reintegrated, but keeping with it a little of the transcendental energy. This framework allows Bloch to rationalize the often-observed distinction yet close association between violence, destruction and collective consumption on which Durkheim and others so strongly insisted.

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