worship

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worship the porcelain god

To vomit into a toilet. Doing so often requires one to kneel in front of or bend over the toilet (the "porcelain god"), a position that is likened to kneeling before or bowing to a sacred idol. Also written as "worship the porcelain goddess." I bet that if Tommy doesn't stop drinking, he'll worship the porcelain god all night. I've never thrown up so much in my life. I can't wait till I stop worshipping the porcelain god.
See also: god, porcelain, worship

worship someone as something

to revere or honor one as if one were something divine or special. He worships her as a goddess. She worships her father as a god.
See also: worship

worship the ground someone walks on

Fig. to honor someone to a great extent. She always admired the professor. In fact, she worshiped the ground he walked on.
See also: ground, on, walk, worship

worship the ground someone walks on

Regard someone reverently, as in Jim just worships the ground his father walks on. This hyperbole for deep admiration or romantic feeling was first recorded in 1848.
See also: ground, on, walk, worship

worship the porcelain god(dess)

tv. to empty one’s stomach; to vomit. (Collegiate.) Somebody was in the john worshiping the porcelain god till all hours.

worship the porcelain god

verb
See also: god, porcelain, worship
References in periodicals archive ?
We worship in the building, we don't worship the building itself.
So far 50 churches and other establishments such as mosques have signed up to Place of Worship Watch.
Ideally, we would like to have every place of worship in Cardiff on the system.
Archbishop of Cardiff, the Most Reverend Peter Smith said: 'I think this is an excellent initiative on the part of South Wales Police to help protect places of worship of all faiths throughout Cardiff.
Any relevant parties interested in signing up to Place of Worship Watch should contact Pc Bob Minton or Pc Malcolm Thomson at the community safety department at Canton Police Station on 029 2057 1539.
Like many first-time participants in a large ecumenical gathering, my response to the World Council of Churches assembly in Harare, Zimbabwe, in 1998 was thoroughly conditioned by my experience of the assembly's worship life.
Thus, although I am now aware of some of the criticisms of this worship tradition, I begin this study with an affirmation, grounded in my own experience, that the worship in the context of World Council of Churches meetings is genuinely spirit-filled and worthy of a certain apologetic.
Both the experience of worship in the World Council of Churches, and the WCC's discussions about worship, have developed, deepened and changed emphases over the course of the WCC's fifty years.
Worship was on the formal agenda of the World Council from the earliest days, usually as a problem, but sometimes as a source of solutions.
Meanwhile, many other dynamics in the churches and in the world were emerging, and have had an impact on the worship life of the World Council of Churches.
The liturgical movement became increasingly aware of shared patterns of worship beneath the seemingly divergent expressions of worship, and thus began to see itself as making an important contribution to the ecumenical movement.
Such a shared pattern would allow us to appreciate the distinctive gifts of various worship traditions while still recognizing that we stand within the same Tradition.
Whether or not it is possible, or desirable, for the churches to converge on such an ancient and shared pattern of worship, this is in essence what the World Council of Churches has done in its own worship life, at least since the Vancouver assembly in 1983.
Since Vancouver, the WCC has undertaken carefully prepared and culturally diverse common worship at major events, not based on any recognizably confessional form, but rather on ancient patterns and contemporary expressions.
there is an awareness that worship is at least as important as the business of the meeting;