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Relevant bibliographies by topics / Christian Ministry - Preaching

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Academic literature on the topic 'Christian Ministry - Preaching'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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Journal articles on the topic "Christian Ministry - Preaching"

1

Brueggemann, Walter. "Prophetic Ministry in the National Security State." Theology Today 65, no. 3 (October 2008): 285–311. http://dx.doi.org/10.1177/004057360806500302.

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Faithful Christian preaching in the United States is in the context of the ideology of the national security state, an ideology that permeates every facet of our common life. In that difficult and demanding context, this essay urges that Christian preaching must go back to basics, that everything depends on the mystery of faith, that “Christ has died, Christ is risen, Christ will come again.” From that elemental claim, it is proposed that at the center of faith and faithful experience is an abyss that in the Old Testament came as the destruction of Jerusalem and in the U.S. national security state comes to be epitomized as “9/11.” Focusing on the abyss, according to that ideology, evokes denial about going into the abyss and despair about ever getting out of it. The prophetic rejoinder to such denial is truth telling, and the prophetic response to despair is hope telling. This truth has a Friday tone, and this hope has a Sunday flavor. Such truth and hope expose the ideology of the national security state as a promise that cannot be kept and invite alternative discipleship that issues in joy and freedom outside that system of death. In its original form, this essay was an address delivered at the 2007 Festival of Homiletics in Nashville.

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Healey, Robert M. "The Preaching Ministry in Scotland's First Book of Discipline." Church History 58, no. 3 (September 1989): 339–53. http://dx.doi.org/10.2307/3168468.

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On 27 April 1560 the Protestant Lords of the Great Council of the Realm of Scotland covenanted to procure by all means possible that “the true preaching of God's Word may have free passage within this realm, with due administration of the sacraments and all things depending upon the said Word.”1 Two days later they charged a group of ministers “to commit to writing and in a book deliver … judgments touching the reformation of Religion.”2 Three weeks later, on 20 May, the ministers, whose names “have not been recorded in any part of the surviving documents,” delivered to the Lords their recommendations for the organization of a reformed Christian church for Scotland.3

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Hargaden, Kevin. "Prison chaplaincy in the age of Covid-19." Theology 123, no. 5 (September 2020): 337–45. http://dx.doi.org/10.1177/0040571x20944578.

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The global coronavirus pandemic of 2020 has disrupted every type of Christian ministry. This article considers the particular impact on prison chaplaincy, which relies so heavily on the idea of physical presence. The prison preaching and wider theology of Karl Barth are explored as a possible framework to help practitioners adapt their ministry approaches with integrity in this era of social distancing.

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Cho, Kwang-hyun. "The theological background of the demythologized spirit in preaching." Review & Expositor 115, no. 2 (May 2018): 274–79. http://dx.doi.org/10.1177/0034637317750634.

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The Christian church has believed that the work of the Holy Spirit is essential in the ministry of preaching. In the development of contemporary homiletics, namely the New Homiletic, however, the work of the Holy Spirit is often found missing and minimized. The purpose of this study is to demonstrate that the neglected role of the Holy Spirit in preaching within the New Homiletic is not a mere coincidence, but a necessary consequence of the eventfulness of preaching that the New Homiletic has been engaged in. This is to be proven by examining (i) the demythologization program of Rudolf Bultmann and (ii) the concept of “language-event” or “word-event” of the new hermeneutic, which was appropriated to the eventfulness of preaching by the New Homiletic.

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Jones, Barry A. "Book Review: III. Ministry Studies: Preaching the Whole Bible as Christian Scripture." Review & Expositor 97, no. 4 (December 2000): 531–32. http://dx.doi.org/10.1177/003463730009700422.

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Севакпо, Оноре. "Chosen Instrument of God: Acts 9:15 In Light of Paul’s Pastoral Ministry." Idei, no. 1(21)-2(22 (November 27, 2023): 53–61. http://dx.doi.org/10.34017/1313-9703-2023-1(21)-2(22)-53-61.

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Paul’s call, which explicates that he is a chosen instrument of God, and the success of his pastoral ministry dovetail with his Damascus road experience. Paul, who was a persecutor of Christians experienced a conversion on the road to Damascus and became an apostle to the Gentiles. Existing studies on this remarkable experience have focused more on controversies surrounding the unusual nature of the event and its veracity than on its contribution to the success of Paul’s ministry. This study, therefore, investigates Acts 9:15 with a view to establishing the nexus of Paul’s Damascus road experience to his call and pastoral ministry. Using Ralph Martin’s grammatico-historical approach to biblical exegesis, the paper reveals that the divine grace that characterised Paul’s call to the ministry, the nature and results of his preaching, and the recognition and support that he had received from the church and its leadership enabled Paul to have an effective pastoral ministry. It recommends that the promotion of the gospel and zeal for Christian message must correspond to the proclamation of the crucified Christ.

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Lawson, Kevin E. "Light from the “Dark Ages”: Lessons in Faith Formation from before the Reformation." Christian Education Journal: Research on Educational Ministry 14, no. 2 (November 2017): 328–46. http://dx.doi.org/10.1177/073989131701400206.

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This article explores how parish members in the later medieval era in England learned the Christian faith through a variety of means (e.g., preaching, liturgical calendar, art, music, poetry, drama, confessional instruction, spiritual kinship relationships, catechetical instruction) with an eye on what we might learn from this era that could strengthen the church's educational ministry efforts in the present.

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Dickson, Ian. "Confessions of a Practitioner: Creative Tensions in Teaching the Christian Ministry of Preaching." Practical Theology 1, no. 3 (December 20, 2008): 299–307. http://dx.doi.org/10.1558/prth.v1i3.299.

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Gurning, Lasmauli, Sri Wahyuni, Srini M.Iskandar, and Ana Lestari Uriptiningsih. "Practical Application of The Teachings of Apostle Paul Regarding The Divine Calling to Serve, as Outlined in 1 Timothy 4:1-8 on The Christian Teachers Within The Jabodetabek Area." Devotion : Journal of Research and Community Service 4, no. 11 (November 20, 2023): 2148–58. http://dx.doi.org/10.59188/devotion.v4i11.596.

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Calling to Serve is the duty of a servant of God, including Christian teachers. The form of the task and call is to serve the preaching of the Word regardless of the conditions, admonish and advise, also provide sound teaching. At the research locus, researchers found that Christian teachers who had implemented the call to serve in their learning activities were teachers who were civil servants or certified, while teachers who taught general subjects had not implemented the call to serve. At the research locus, the researchers also found that there were teachers whose educational qualifications were not linear, teachers in the field of biology studies became teachers of Christian Religious Education because they were Christians. It was also found that teachers were impatient with students and even lacked self-control. In addition, there are some teachers who are not called to serve as teachers, because their parents or siblings have become teachers. In the end, they also become teachers. Some teachers have different backgrounds. Based on these findings, the researcher considers it necessary to research the call to ministry because as Christian teachers the call to serve based on 2 Timothy 4:1-8 is very important.

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Maddux, Kristy. "The Foursquare Gospel of Aimee Semple McPherson." Rhetoric and Public Affairs 14, no. 2 (June 1, 2011): 291–326. http://dx.doi.org/10.2307/41940541.

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Abstract Preaching across the United States and around the world, the evangelist Aimee Semple McPherson built an unprecedented ministry between 1915 and 1944, an era typically remembered for Christian discord. In the formative years of her ministry (1915 to 1926), McPherson resisted the divisiveness of fundamentalism and modernism, instead continuing to preach in the evangelical style popular within American Christianity since the Great Awakening Because fundamentalism and modernism prized science, rationality, and intellect, and tended to offerpropositional logic that articulated the nuances of Christian doctrine, those discourses typically emerged in denominational conflicts and civil and ecclesiastical trials. Close analysis of McPhersons public discourse, however, reminds us that evangelicalism endured in its more natural habitat—sermons and revivals. McPhersons discourse can be characterized as the Foursquare Gospel of Aimee Semple McPherson: McPherson the prophet, evangelist, storyteller, and performer. Her example highlights how evangelicalism, fundamentalism, and modernism can be defined as rhetorical styles rather than institutions, groups of people, or individual leaders.

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Dissertations / Theses on the topic "Christian Ministry - Preaching"

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Lee, Gordon. "Enhancing the evangelistic pulpit ministry at Columbus Chinese Christian Church." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Stout, Stephen O. ""Preach the word" a study of 2 Timothy 4:1-5 with particular application to the principles and practices of the preaching ministry of the Apostle Paul as the primary model for the Christian preacher /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Kappas, Gregory A. "A biblical defense of plural proclamation in the local church." Theological Research Exchange Network (TREN) Access this title online, 1988. http://www.tren.com.

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Wissmann, Ross B. "The Christian ministry : case studies of preachers of the Churches of Christ in Bicol, Philippines." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/5919.

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This thesis examines the challenges faced by the ministers of religion in Churches of Christ (Restoration Movement) in Bicol, Philippines. The goal is to do theology from below, not from above, as pastoral ministry must come from the experience of those who practice it, not from textbooks. The pastoral perspectives of the dilemmas that the ministers raise are heard, observed, documented, and then reflected upon. To do this, case studies of four preachers are used and the mga problema that they present are explored with them. As a result, first, I introduce some of those challenges which are perplexing on the ground level and which appear to be under-researched in serious theological circles, especially in an Asian context. Second, I hope that these case studies can be used to stimulate reflection in ministerial and spiritual formation. Third, I document some of the theology and methodology of the Churches of Christ, particularly as practiced in the Philippines. Chapter 1 explores the dichotomy between the perceived satisfaction in the pastoral ministry with the crisis of role and identity. In particular, issues such as forced exits and stress are presented while baptism and preaching are scrutinized. Chapter 2 centres on the conundrums experienced in planting a new church and being the lone planter. Chapter 3 examines three challenges–the task of ministering in a home congregation, the issue of accreditation in ministerial training, and how the minister can be a success and grow the church. Never far from the thoughts and actions of any of the Bicolano ministers is the problema of poverty, so Chapter 4 considers some of the Filipino, personal, and spiritual complexities of poverty, delineates a number of factors that need to be taken into consideration in any effort to overcome this malady and concludes with a particular reference to ministry.

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Books on the topic "Christian Ministry - Preaching"

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Spurgeon, C. H. (Charles Haddon), 1834-1892, ed. Preaching Christ: An address to those entering the Christian ministry. Edinburgh: Banner of Truth Trust, 2003.

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2

B, Craddock Fred, ed. Preaching through the Christian year.: A comprehensive commentary on the lectionary. Valley Forge, Pa: Trinity Press International, 1993.

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3

1948-, Edgerton W. Dow, ed. In other words: Incarnational translation for preaching. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 2007.

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4

Hackett, Charles D. Preaching the Revised common lectionary: A guide. Nashville: Abingdon Press, 2007.

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5

Craddock, Fred B. Preaching through the Christian year: A comprehensive commentary on the lectionary. Philadelphia: Trinity Press International, 1992.

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B, Craddock Fred, ed. Preaching through the Christian year: A comprehensive commentary on the lectionary. Valley Forge, Pa: Trinity Press International, 1992.

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7

D, Johnson Marshall, ed. New proclamation. Minneapolis: Fortress Press, 2000.

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8

Kilgore, Thomas. Challenging preaching for the renewal of church and society: A call to redemptive Christian ministry. [Place of publication not identified]: Progressive National Baptist Press, 1992.

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9

Mountford, Roxanne. The gendered pulpit: Preaching in American Protestant spaces. Carbondale: Southern Illinois University Press, 2003.

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10

Mark, Cork, Cork Michael, Toler Stan, and Toler Terry Nelson, eds. 52 weeks of worship: A complete year of sermon outlines and service orders. Kansas City, Mo: Lifestream Resources, 1998.

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Book chapters on the topic "Christian Ministry - Preaching"

1

Jasper, Alison. "Women's Christian ministry of teaching, preaching and leadership in the 20th and 21st centuries." In Women in Christianity in the Modern Age, 137–58. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429324772-5.

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2

"Teaching and preaching." In Psychology for Christian Ministry, 137–54. Routledge, 2003. http://dx.doi.org/10.4324/9780203398241-14.

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3

Cook, James Daniel. "Preaching and the Cure of Souls." In Preaching and Popular Christianity, 84–104. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198835998.003.0004.

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Teachers, particularly philosophers, saw the purpose of their teaching to be the therapy of the soul. Similar medical language can also be found in much Christian literature throughout antiquity, and Chrysostom is no exception. It permeates both his preaching and his discussion of preaching in his treatise On the Priesthood, and will thus prove to be important for assessing how he perceives and articulates his objectives as preacher. Despite it being a commonly used metaphor in his preaching, Chrysostom’s use of medical language has only very recently begun to receive attention, particularly in recent articles by Wendy Mayer, who has depicted Chrysostom as a ‘medico-philosophical psychic therapist’, and compares his ministry to the therapy of the soul exercised by many of the Hellenistic philosophers. Chapter 4 will largely support her arguments through a closer analysis of his preaching (her own research focusing more on a selection of his treatises).

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Schlenther, Boyd Stanley. "George Whitefield and New Birth Preaching." In The Oxford Handbook of Early Evangelicalism, 541—C27.P80. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190863319.013.28.

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Abstract As an antidote to the supine faith that they believed had infected British Christianity, early Methodists framed their message around the concept of a “New Birth.” Its most vibrant version was manifest in the proclamations of the eighteenth-century’s most famous Anglophone preacher, George Whitefield. The three decades of his public ministry added a cutting edge to the Christian message, which both sharpened an appeal for individuals’ radical inward conversion and contributed a serious challenge to traditional patterns of ecclesiastical practice. In the process, Whitefield drifted from his Anglican moorings, clearly revealed by his open castigation of a number of Church of England clerics, including bishops. Although participating extensively in utilizing the printing press to disseminate his sermons and other writings, it is clear that his message was most effectively conveyed through his robust and notably dramatic preaching. Moreover, his arresting use of literary devices, such as metaphor and simile, together with homely anecdotes, made Whitefield’s public proclamations highly attractive, a dramatic demonstration of his central new-birth message. However, following his death, in Whitefield’s absence evangelical Christianity began to adopt a perhaps more balanced appeal to a Christian’s, and Christianity’s, life and work.

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Petersen, Rodney L. "Bullinger and the Testimony of the Church." In Preaching in the Last Days, 120–48. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195073744.003.0005.

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Abstract To the anxieties of the sixteenth century, whether political fears of internal social disintegration, Turkish advance into Europe, natural catastrophe, or even that of a fraudulent clergy,1 Luther’s answer was to preach the effective graciousness of God. Our two witnesses were actual or symbolic representatives of God’s last call to humanity to accept that grace prior to Judgment. Heinrich Bullinger, and many of the reformers who would take the name “Reformed “ as opposed to “Lutheran, “2 nuanced this answer differently. Without denying the proffered grace of God, their preaching focused more upon God’s promise given throughout the history of his people. Our witnesses became symbols of that promise. Heinrich Bullinger (1504-1575), reformer of Zurich in Switzerland and successor to Huldrych Zwingli, writes about prophets as they herald God’s promise. The existence of the Christian ministry is a sign of God’s care for humanity. The work of that ministry, of prophets and preaching or prophesying, is to call people to live in terms of this covenant. Prophets are a part of Bullinger’s concern for the restoration of the precepts of the covenant in the sixteenth century. They call God’s people to return to the theological simplicity and spiritual immediacy connoted for him by the covenant. The way in which Bullinger’s ideas of prophets, prophecy, and, indeed, the covenant are handled in his set of sermons on the Apocalypse, a book which he argues is a summary of biblical revelation, offers (1) an affective argument to his conception of the place of the covenant in shaping history, (2) a polemical yet effective vision of the Reformed pastor, and (3) lays an important part of the foundation for the later speculative development of the Apocalypse among Reformed churches and with implications for Protestant historiography.7

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Jones, Alisha Lola. "“Preaching to the Choir and Being Played”." In Flaming?, 218–26. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190065416.003.0009.

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More than the coupling of women with gay men in vocal music participation is the impenetrable work spouse relationships that occur between the preacher and the chief musician. Protected by compensation arrangements and confidentiality expectations that favor the pastor as boss, that coupling is the dominant relationship in African American Christian religiosity. With this in mind, I wonder what are the ways in which men’s collective participation in vocal music ministry has come to function as a form of eunuchoidism to handle women in churches, while granting access to men who are phallogocentrically oriented, at the very least via their servile affinity for phallomusicocentrism or multivalent male-centered music-making. Undoubtedly, there is a pervasive investment in men’s cocreation after their own kind, a creative enterprise that reasserts dominance and pre-eminence. The unspoken connections and privileges afforded through this system are beguiling to the very best of men.

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Drake, Janine Giordano. "Charles Stelzle’s Labor Temple and the Contested Boundaries of American Religion." In The Gospel of Church, 157—C7P61. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197614303.003.0008.

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Abstract This chapter moves from the national frame to the local frame to examine how a particular Social Gospel leader, Charles Stelzle, carried out the Federal Council of Churches’ “social service” mission within his home congregation. Stelzle named his ministry the “Labor Temple” and placed it in the midst of a diverse, working-class neighborhood in Manhattan. However, by offering free social services, education, and meeting spaces to immigrants, Stelzle rendered wage earners dependent, or at least desirous, of the resources he and the Presbytery of New York had to give away. While ministers defended their preaching as “free speech,” they derided the “radical” speech among their patrons. Ultimately, Federal Council ministers encouraged the public to entrust them as leaders in the world of social service, but they also used their ministries to sharply patrol the appropriate boundaries of working-class Christian belief and political behavior.

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Pawlikowski, John. "Catholic–Jewish Relations in Light of Vatican II’s Nostra Aetate." In The Oxford Handbook of Vatican II, 570—C35P55. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780198813903.013.39.

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Abstract A document on Christian–Jewish relations was not on the initial agenda for Vatican II. But as a result of a personal meeting between Pope John XXIII and the French Jewish historian Jules Isaac, Cardinal Augustin Bea was mandated by the pope to prepare a draft statement. This text was introduced in the council’s second session. The discussion during the council took many turns. Some preferred its inclusion in the major theological document on the Church, Lumen Gentium. In the end, a separate document was overwhelmingly approved in the final session of the council, expanding the statement to include other non-Christian religions. Chapter 4 of this document, titled Nostra Aetate, grounded its argument in Romans 9–11. It argued that Jews were not collectively responsible for the death of Jesus, that they were not expelled from the covenant, and that Jesus drew positively from parts of the Jewish tradition of his day in his preaching and ministry. Subsequently, official church documents built upon these points, and Catholic theologians have offered new perspectives on the Church’s relationship with the Jewish people.

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Ruttenburg, Nancy. "George Whitefield, Spectacular Conversion, and the Rise of Democratic Personality." In The American Literary History Reader, 340–69. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195095043.003.0016.

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Abstract “I think I am never more humble than when exalted,” wrote George Whitefield in his journal entry for Sunday, 21 January 1739 (Journals 194).1 Ostensibly meant to invoke the conventional Christian belief in empowerment through meekness and yet perceptibly at odds with it, this sentiment is reiterated throughout the spiritual autobiography of the iconoclastic Anglican minister who between 1739 and 1770 undertook an enormously influential series of preaching “tours” in colonial America. By no means the first evangelical minister to enthuse an American audience-Jonathan Edwards had recorded a cluster of “surprising conversions” in the Connecticut River valley in 1735-Whitefield is yet widely credited with launching an intercolonial religious revival of unprecedented scope and duration, which many have argued definitively altered the state of social and political life in the colonies. Known as the Great Awakening, this grass-roots religious movement democratized American religion by shifting the balance of power between minister and congregation.2 The deference traditionally accorded the Puritan clergy gave way to a spirit of popular criticism while the respectful silence customarily observed in Puritan churches was broken by the cries and groans of a congregation whose religious experience was, according to their conservative detractors, increasingly “enthusiastic.” Both developments were legitimated if not explicitly sanctioned by prominent members of the “New Light,” or evangelical, ministry. Many students of the Great Awakening and its aftermath have suggested its central role in the development of an American revolutionary ideology, a development enabled, I would argue, by Whitefield’s strategic reconciliation of power and humility.

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Hall, David D. "Reformation in Scotland." In The Puritans, 78–108. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691151397.003.0004.

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This chapter assesses how reformation unfolded in Scotland. From the moment John Knox gave up on Catholicism and joined the beleaguered Protestant community in his native Scotland, he framed his preaching around the difference between the truth as he understood it and the idolatry he imputed to Catholicism. In an early sermon, he drew on the book of Daniel to explain what was wrong with Rome. No Catholic could be trusted, since all were allied with the Antichrist. Nor was Catholicism capable of adhering to the commandment that declared, “Thou shalt have no other gods before me.” Placing himself in the lineage of Old Testament prophets who warned their people to dispense with idols and worship the one true God, Knox evoked this ancestry to justify his outbursts against a Catholicism he deemed “Anti-christian.” Like his Old Testament predecessors, Knox knew that the process of reform was easily disrupted. He wanted Scotland to do better—much better, if it were to enjoy a “perfect reformation” that recovered “the grave and godly face of the primitive Church.” The missing element in England was discipline in the double sense of purging “superstition” from worship and reworking church structures to ensure the presence of an evangelical ministry.

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Conference papers on the topic "Christian Ministry - Preaching"

1

Breviario, Álaze Gabriel do. "The preaching and teaching ministry of Jehovah's Witnesses: A bibliographical and narrative documentary review." In V Seven International Multidisciplinary Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/sevenvmulti2024-187.

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The greatest biblical basis for carrying out the work of preaching and teaching by Christians is the command given by Jesus Christ before he ascended to heaven, and is recorded in Matthew 28:19, 20. The beginning of such a work of preaching/instruction and teaching was on the day of Pentecost in 33 of the Common Era (after Christ), and remains until today, as prophesied by Jesus in Matthew 24:14. This article aims to present and explain how the preaching and teaching ministry of Jehovah's Witnesses is carried out worldwide, refining them based on scientific understanding and the author's theological-ministerial experiences. To this end, under the Giftedean neoperspectivist paradigm and hypothetical-deductive method, it conducts a bibliographical and narrative documentary survey, relating the preaching and teaching ministry of these religious people with their theocratic teachings, practices and procedures, based on their neo-Christian theology. It is concluded that: a) as Christians, we are exhorted, guided, ordered by Jesus to preach and teach the good news of the Kingdom to all people, without discrimination of age, socioeconomic status, clinical condition, sexual orientation, race, ethnicity, color, religion, intellectual and cognitive level, profession, wherever they are; b) the preaching and teaching ministry includes formal, informal and hybrid testimonies, the characteristics of which are presented and compared throughout the article; c) as proselytizing practices of Jehovah's Witnesses, their preaching and teaching contribute to the construction of the concept of human dignity.

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