Relevant bibliographies by topics / English Sermons

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  2. Dissertations / Theses
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  5. Conference papers

Academic literature on the topic 'English Sermons'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "English Sermons"

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WENZEL, SIEGFRIED. "THE WORK CALLED CONGESTA AND FIFTEENTH-CENTURY ENGLISH THEOLOGY." Traditio 73 (2018): 291–319. http://dx.doi.org/10.1017/tdo.2018.5.

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Congesta, written about the middle of the fifteenth century in England and only partially preserved, is a massive sermon commentary, originally in five volumes, covering the Sundays of the church year, some feast days and common sermons for saints, and two special occasions (“In Time of Persecution” and “For Religious”). Of the entire cycle only forty-six sermons are extant in two manuscripts (Oxford, Magdalen College MSS 96 and 212). The commentary deals at great length with the Epistle or Gospel lection of the respective Mass. Its anonymous author, probably an English Carthusian, excerpted long passages from over 130 named authors and anonymous works, including Petrus Berchorius, Saint Brigid of Sweden, and the Imitatio Christi. The sermons, which are basically moral postillation of the lections and show much concern with the qualities of a good pastor, can be seen as part of the reforming tendencies in the English church marked especially by Thomas Gascoigne. The article describes and discusses the sermon cycle, analyzes the sermon for 23 Trinity, and discusses the structure of the sermons and some of the authors of the later Middle Ages that are quoted or excerpted. An appendix lists the authors and anonymous works quoted in alphabetical order.
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Jennings, Margaret. "The “Sermons” of English Romance." Florilegium 13, no. 1 (January 1994): 121–40. http://dx.doi.org/10.3138/flor.13.008.

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The influence of sermon content on mediaeval secular literature has long been acknowledged. Widening the trail blazed by Gerald Owst in 1933, Siegfried Wenzel has recently identified sermon material in the fabliaux, the drama, the epic, and, very extensively, in the mediaeval lyric.1 Evidence for the usage of sermon formats, however, is considerably harder to develop, although efforts to do so—both brilliant and bizarre—have certainly been attempted.2 Many of the difficulties arise because the homily style in preaching design that had been dominant until the twelth century and remained a viable option especially in the thirteenth and fifteenth centuries was too unique and personalized to the individual sermon giver to be reduced to a scheme. In addition, the more organized pattern of preaching, which today is called “scholastic,” “university-style,” or more correctly “thematic,” vied for prominence with the homily throughout most of the mediaeval period. Only in the fourteenth century, and probably only in England where manuals on thematic design and sermons thus organized flourished, can the effect of a prescribed preaching structure on non-religious writing be easily discerned. Such a discovery occurs when certain unusually-shaped passages in English metrical romance are measured against thematic formats.
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Kravchenko, N. O., and S. S. Bohuslavskyi. "TEMPORAL ORGANIZATION OF ORAL ENGLISH AND GERMAN RELIGIOUS SERMONS (THEOLINGUISTIC APPROACH)." Writings in Romance-Germanic Philology, no. 2(51) (December 19, 2023): 116–27. http://dx.doi.org/10.18524/2307-4604.2023.2(51).296825.

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The article is dedicated to exploring the temporal organization of texts in Anglican and Lutheran sermons, which are an integral part of worship in their respective churches. The study of homiletic and theolinguistic literature, along with an examination of the compositional features of the analysed sermons, has allowed for the identification of four compositional parts present in both types of sermons (theme manifestation, citation, interpretation, conclusion). Each part is characterized by relative semantic and structural autonomy, serving specific pragmatic purposes. The research material, consisting of oral English and German sermons, underwent perceptual, auditory, and instrumental analysis. A comprehensive auditory and instrumental analysis of the temporal characteristics of the preachers’ speech allows the conclusion that there is unity not only in the pragmatic directives of preachers in the two most widespread Protestant traditions but also in the prosodic structure of oral sermons. Among the integral temporal parameters at the perceptual level, pauses and contrasting tempo play a leading role in creating the influential effect of sermons. Regarding integral objective temporal parameters, common patterns in the temporal organization of the introductory and main parts of the text are identified. Differentiating features include significant differences between Anglican and Lutheran sermons in the concluding part. Lutheran sermons demonstrate relatively stable use of a normal tempo with a tendency toward slowing down, while Anglican sermons exhibit contrasting use of both slowed and accelerated tempo, creating a “broken” rhythm of articulation that enhances the influential effect of this part of the sermon. Based on the identified integral temporal means involved in the construction of the analysed texts, it can be stated that Anglican and Lutheran sermons belong to the same type of homiletic discourse.
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Mahdi, Athraa' Ammar, and Mahmood A. Dawood. "Directive Speech Acts in Muslim Eid and Christian Easter Sermons." Al-Adab Journal 2, no. 141 (June 15, 2022): 27–48. http://dx.doi.org/10.31973/aj.v2i141.3712.

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The utterances produced by people have speech acts, especially in the English teaching learning process. One of them is directive speech acts. The main aim of the study is to ascertain contrastively, in English and Arabic, how directive speech acts are represented in religious discourse and what the underlying syntactic structure. For the purpose of the investigation, the directive speech acts of two sermons, one in English and another in Arabic, were extracted and analyzed. A classification taxonomy, was created in order to categorize the different types of directive speech acts and determine their level of (in) directness depending on Bach and Harnish's types of the directive speech acts (1979), The results show that that directive speech acts have the highest occurrences of frequency in Arabic sermon than that in English sermon, since that Islamic sermons belong to the teachings of the Islamic religion which have to be applied the guidelines literally and without ambiguity. Also, Both Arabic and English selected sermons have the highest rate in the form of directness over indirectness in directive speech acts as the speaker wants to send his/her utterances and expressions clearly and without any confusion.
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Hill II, Bracy. "Apocalyptic Lollards?: The Conservative Use of The Book of Daniel in the English Wycliffite Sermons." Church History and Religious Culture 90, no. 1 (2010): 1–23. http://dx.doi.org/10.1163/187124110x506518.

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AbstractToo frequently the biblical hermeneutics of the Lollards have been oversimplified and described as “sola scriptura” or “literal” for the purpose of comparison. Limited attention has been given to the hermeneutic of Scripture particularly that of the Old Testament, present in the Wycliffite homiletic tradition as espoused in the Middle English Wycliffite festial. Building on the work of Kantik Ghosh and Curtis V. Bostick, this study asserts that the Middle English Wycliffite sermons' focus upon the Old Testament prophetic literature as a source of figures fulfilled in the New Testament, the reluctance of the politically conservative Wycliffite movement to embrace a radical apocalyptic vision, and the overriding concern of Lollard hermeneuts to acquire certitude resulted in the limited use of the book of Daniel in Wycliffite sermonic literature. When compared to contemporary sermon cycles and later uses of Daniel by more radical English groups, it becomes obvious that the Wycliffite sermons did not utilize a radical critique of empire or maintain a radical apocalyptic vision that might have found greater use for Daniel.
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Alkhawaldeh, Asim Ayed. "Deixis in English Islamic Friday sermons: A pragma-discourse analysis." Studies in English Language and Education 9, no. 1 (January 17, 2022): 418–37. http://dx.doi.org/10.24815/siele.v9i1.21415.

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Although deixis has received increasingly academic attention in linguistic research, its use in sermons, particularly in the Islamic context, has been largely underexplored. Therefore, this paper examined deixis in Islamic Friday sermons from the perspective of pragmatics and discourse analysis. Drawing on Levinson’s Framework, it aimed at analyzing three main types of deixis (personal, temporal, and spatial), focusing on their forms, features, functions, and frequency. The data were a corpus of 70 sermons compiled by the researcher from various online websites. The study employed qualitative and quantitative methods to meet the purpose of the study. The findings revealed that these three deictic types were relatively common in the language of the respective corpus with the personal type being predominant, deictically pointing to different referents whose interpretation was sensitive to the context in which they occurred. As an affectively powerful tool in the corpus, the preachers utilized deixis to serve a wide variety of functions on the discourse and pragmatic levels. In the corpus, deictic expressions worked as a discourse strategy to persuade the listeners by drawing their attention and engaging them in the message of the sermon and to signal and organize the flow of information in the ongoing discourse. They also served to enhance togetherness, intimacy, and politeness between the preachers and their audience. This study is hoped to present a good basis for further linguistic investigation of deixis in other languages and religions to illuminate how deictics work in sermonic discourse.
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Pisani, Jana, Pamela Gradon, and Anne Hudson. "English Wycliffite Sermons." Sixteenth Century Journal 28, no. 3 (1997): 985. http://dx.doi.org/10.2307/2543078.

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Galloway, Andrew. "A Fifteenth-Century Confession Sermon on “Unkyndeness” (CUL MS Gg 6.26) and Its Literary Parallels and Parodies." Traditio 49 (1994): 259–69. http://dx.doi.org/10.1017/s0362152900013052.

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The later Middle Ages was the high moment of the popular, vernacular sermon, yet relatively few examples of extraliturgical sermons can be recovered from the written evidence. Latin collections of sermon cycles—those preached in the context of the mass liturgy and saints' days—were produced in large quantities in the thirteenth and fourteenth centuries, functioning more or less directly as exemplars for the actual sermons that would then be preached in the local vernaculars of western Europe. In England, such Latin sermon collections of the fourteenth and fifteenth centuries often include some vernacular materials, especially lyrics, and many treatises are extant that provide priests with the materials to make sermons on a wide range of topics and for an indefinite number of occasions. Of the relatively few English sermons and sermon collections extant from the period, however, by far the greatest number are, like the Latin cycles, those keyed to the cycle of Sunday texts and to saints' days, whose very formality militates against a sense of them as representative of the most common forms and themes of vernacular sermons, particularly those earnestly preached on the occasions like that which Chaucer satirically describes in theSummoner's Tale, when “ther wente a lymytour aboute / To preche, and eek to begge, it is no doubte” (3.1711–1712). With so few examples of non-liturgical sermons extant, our sense both of the reality and of the satire is incomplete.
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Reeves, Andrew. "English Secular Clergy in the Early Dominican Schools: Evidence from Three Manuscripts." Church History and Religious Culture 92, no. 1 (2012): 35–55. http://dx.doi.org/10.1163/187124112x621257.

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AbstractAs part of their mission to preach faith and morals, the medieval Dominicans often served as allies of parochial clergy and the episcopate. Scholars such as M. Michèle Mulchahey have shown that on the Continent, the Order of Preachers often helped to educate parish priests. We have evidence that thirteenth- and fourteenth-century Dominicans were allowing parochial clergy to attend their schools in England as well. Much of this evidence is codicological. Two English codices of William Peraldus's sermons provide evidence of a provenance relating to a parish church: London Gray's Inn 20, a collection of his sermons on the Gospels, was owned by a parish priest, and Cambridge Peterhouse 211, a manuscript of his sermons on the Epistles, contains an act issued by the rector of a parish church. Another manuscript of Peraldus's sermons contains synodal statutes. As the Order of Preachers was outside of the diocesan chain of command, these statutes point to the use of these sermons by those who were subject to the episcopate. Since the Dominicans were normally forbidden from sharing their model sermon literature with secular clergy, these codices suggest a program on the part of the English province of the Order of Preachers to make sure that diocesan clergy could attend Dominican schools in order to gain the skills necessary to preach the basic doctrines and morals of the Christian faith to England's laity.
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Wabuda, Susan, Pamela Gradon, and Anne Hudson. "English Wycliffite Sermons IV." Albion: A Quarterly Journal Concerned with British Studies 30, no. 2 (1998): 266. http://dx.doi.org/10.2307/4053532.

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Dissertations / Theses on the topic "English Sermons"

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Rorabaugh, Peter W. "The Sermonic Urge: Postsecular Sermons in Contemporary American Fiction." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/english_diss/75.

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Contemporary American novels over the last forty years have developed a unique orientation toward religious and spiritual rhetoric that can best be understood within the multidisciplinary concept of the postsecular. In the morally-tinged discourse of their characters, several esteemed American novelists (John Updike, Toni Morrison, Louise Erdrich, and Cormac McCarthy) since 1970 have used sermons or sermon-like artifacts to convey postsecular attitudes and motivations. These postsecular sermons express systems of belief that are hybrid, exploratory, and confessional in nature. Through rhetorical analysis of sermons in four contemporary American novels, this dissertation explores the performance of postsecularity in literature and defines the contribution of those tendancies to the field of literary and rhetorical studies.
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Walker, Frederick Arthur. "Powerful and appropriate discourse sermons and sermon scenes in five novels by Ralph Connor." Thesis, University of Ottawa (Canada), 1985. http://hdl.handle.net/10393/4688.

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McPherson, Stuart. "Studies in early English element order, with special reference to the early Middle English Lambeth Homillies." Thesis, Boston Spa, U.K. : British Library Document Supply Centre, 1997. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.388541.

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Robert, de Gretham Blumreich Kathleen Marie. "The Middle English "Mirror" an edition based on Bodleian Library, MS Holkham misc. 40 /." Tempe, Ariz. : Arizona Center for Medieval and Renaissance Studies in collaboration with BREPOLS, 2002. http://books.google.com/books?id=x0FbAAAAMAAJ.

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Based on author's Thesis (Ph. D.) Michigan State University, 1991.
A collection of 60 homilies from the anonymous Middle English translation of Robert de Gretham's Anglo-Norman Miroir, or Les évangiles des domnées. Includes bibliographical references (p. [555]-558) and index. Also issued in print.
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O'Mara, Veronica Margaret. "A study and edition of selected Middle English sermons : Richard Alkerton's Easter Week sermon preached at St Mary Spital in 1406, a Sermon on Sunday observance, and a Nunnery sermon for the feast of the Assumption /." Leeds : University of Leeds, 1994. http://catalogue.bnf.fr/ark:/12148/cb35790750m.

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O'Mara, V. M. "A study of unedited late Middle English sermons that occur singly or in small groups, with an edition of selected sermons." Thesis, University of Leeds, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.380304.

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Bennett, A. K. "Narratives of decline in late medieval English sermons and in Piers Plowman." Thesis, University of Cambridge, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.596567.

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This dissertation examines narratives of decline as part of the late medieval discourse of complaint and social criticism, focusing on vernacular orthodox and Wycliffite preaching, and on Piers Plowman. I argue that these texts sought to ‘place’ their readers and listeners within a narrative, where the past was characterised by the build up of sin, and where future recuperation depended on a will to reform in the present. I draw on the work of Paul Ricoeur to account for the interaction between textual narrative and human experience, and so to describe the way narratives of decline were offered to readers and congregations as a way to understand their own lives. Preachers and poets identified narratives of decline with one another, creating a ‘horizon of expectations’ about the ultimate consequences of sin and social decay, and with other narratives where decline led to reform, creating a ‘horizon of expectations’ about the possibilities for renewal. Narratives of decline formed part of the authoritative critical rhetoric of orthodox preaching, but were also appropriated by ‘unlicensed’ speakers like the poet of Piers Plowman, and by the heretical preachers of the Wycliffite movement. These texts, or group of texts, which, in turn, form the topics of my three main chapters, understood decline in different ways, and proposed very different kinds of reform in response to it. In orthodox preaching, narratives of decline most often served to promote a new engagement with the Church, commonly through the custom and practice of penance. Yet for Piers Plowman, and, in different ways, for the Wycliffite preachers, the Church itself was involved in narratives of decline. These writers redeploy the rhetoric of decline in more radical ways, challenging the ‘horizon of expectations’ they inherit from orthodox preaching.
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Steele, Felicia Jean. "Ælfric's Catholic homilies : discourse and the construction of authority /." Full text (PDF) from UMI/Dissertation Abstracts International, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3008453.

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Kim, Sung Tae. "An historical and theological analysis of the role of the Holy Spirit in preaching in English Protestant writings in Britain between 1945 and 2000." Thesis, University of Wales Trinity Saint David, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683211.

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Cannon, James P. D. "The poetry and polemic of English church worship c. 1617-1640." Thesis, University of Cambridge, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368337.

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Books on the topic "English Sermons"

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O, Ross Woodburn, and British Library, eds. Middle English sermons. Millwood, N.Y: Kraus Reprint, 1987.

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Pamela, Gradon, ed. English Wycliffite sermons. Oxford: Clarendon, 1988.

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1938-, Hudson Anne, ed. English Wycliffite sermons. Oxford: Clarendon Press, 1990.

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George, MacDonald. Unspoken sermons. Eureka, Calif: Sunrise Books, 1988.

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1825-1901, Westcott Brooke Foss, and University of Cambridge, eds. Cambridge sermons. London: Methuen, 1988.

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d', Haussy Christiane, ed. English sermons: Mirrors of society. Toulouse: Presses universitaires du Mirail, 1995.

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Abbott, Edwin Abbott. Cambridge sermons. 2nd ed. London: Macmillan, 1989.

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C, Kinghorn Kenneth, ed. The standard sermons in modern English. Nashville, TN: Abingdon Press, 2002.

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Newman, John Henry. Sermons, 1824-1843. Oxford: Clarendon Press, 1991.

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Punshon, W. Morley. Lectures and sermons. 7th ed. London: F. E. Longley, 1985.

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Book chapters on the topic "English Sermons"

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Kelsey, Catherine L. "Sermons." In The Oxford Handbook of Friedrich Schleiermacher, 450–65. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780198846093.013.28.

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Abstract With its completion in 2018, KGA 3 tripled the number of sermon texts available for study and opened new research paths. This chapter shows how that fresh resource offers insight into the ways Schleiermacher sought to evoke Christ’s God-consciousness in the context of a faith community. It explores the kinds of sermons and sources for sermons now available in German and in English translation, discussing their typical form and use of Scripture. Reception of the sermons by worshippers, readers, and scholars writing in English is also discussed. The chapter argues that the sermons add significantly to the interpretation of Schleiermacher’s dogmatic and ethical writing.
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Wyclif, John. "English Wycliffite Sermons." In English Wycliffite Sermons, Vol. 3, edited by Pamela Gradon. Oxford University Press, 1990. http://dx.doi.org/10.1093/oseo/instance.00253593.

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"Two Fruitful Sermons." In English Works of John Fisher, Bishop of Rochester, edited by Cecilia A. Hatt, 211–88. Oxford University Press, 2002. http://dx.doi.org/10.1093/0198270119.003.0006.

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Wyclif, John. "Sermons for the Ferials." In English Wycliffite Sermons, Vol. 3, edited by Anne Hudson. Oxford University Press, 1990. http://dx.doi.org/10.1093/oseo/instance.00253706.

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"ADDRESSING LAYWOMEN IN OLD ENGLISH SERMONS." In Addressing Women in Early Medieval Religious Texts, 15–52. Boydell UK, 2021. http://dx.doi.org/10.2307/j.ctv1q16rtp.6.

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"Certain Sermons or Homilies." In Sexuality and Gender in the English Renaissance, edited by Lloyd Davis, 3–36. Routledge, 2019. http://dx.doi.org/10.4324/9781315861234-1.

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Wyclif, John. "Sermon 64." In English Wycliffite Sermons, Vol. 2, edited by Pamela Gradon. Oxford University Press, 1988. http://dx.doi.org/10.1093/oseo/instance.00252978.

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Wyclif, John. "Sermon 239." In English Wycliffite Sermons, Vol. 3, edited by Anne Hudson. Oxford University Press, 1990. http://dx.doi.org/10.1093/oseo/instance.00253825.

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Wyclif, John. "Sermon 229." In English Wycliffite Sermons, Vol. 3, edited by Anne Hudson. Oxford University Press, 1990. http://dx.doi.org/10.1093/oseo/instance.00253815.

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Wyclif, John. "Sermon 203." In English Wycliffite Sermons, Vol. 3, edited by Anne Hudson. Oxford University Press, 1990. http://dx.doi.org/10.1093/oseo/instance.00253789.

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Conference papers on the topic "English Sermons"

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Ebaugh, Helen Rose, and Dogan Koc. "FUNDING GÜLEN-INSPIRED GOOD WORKS: DEMONSTRATING AND GENERATING COMMITMENT TO THE MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mvcf2951.

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The projects sponsored by the Gülen-inspired movement are numerous, international and costly in terms of human and financial capital. Critics of the movement often question the fi- nancing of these initiatives – with some convinced of collusion with Middle Eastern govern- ments, others (within Turkey) suspicious that Western governments are financially backing the projects. Aware of these criticisms, in a recent comment to a group of visiting follow- ers, Fethullah Gülen indicated greater financial transparency must become a priority for the movement. This paper addresses the financing of Gülen-inspired projects, based on interviews with busi- ness leaders in Turkey, as well as local businessmen throughout Turkey who constitute the financial infrastructure of the movement. In addition, the paper presents data from one local Gülen movement organisation in Houston, Texas, that collects thousands of dollars annually from local members, mostly students on small educational stipends. The paper is framed sociologically in terms of organisational theories of commitment. Beginning with Kanter (1972;1977) and including subsequent major figures in the organi- sational field (e.g. Reichers 1985; Meyer and Allen 1991; Hall 2002; Scott 2003), scholars have demonstrated a positive correlation between sacrifices asked of members and degree of commitment to the goals of the organisation. Using this perspective, the paper argues that the financial contributions made by members in the Gülen movement both demonstrate commit- ment to the ideals espoused by Fethullah Gülen and generate commitment to the movement. The paper presents empirical evidence, based on interviews with financial supporters both in Turkey and the U.S., of how financial resources are generated, the initiatives being supported and the impact of financial giving on the commitment of supporters. The Gülen movement is a civil society movement that arose in the late 1960s in Turkey, initially composed of a loose network of individuals who were inspired by M. Fethullah Gülen. As a state-approved mosque preacher, Gülen delivered sermons in cities throughout Turkey, beginning with a handful of listeners and gradually drawing tens of thousands of people. His sermons focused not only on religious texts but included a broad array of such topics as religion and science, social justice, human rights, moral values and the importance of education. Gülen repeatedly stressed the importance of educating the youth of society by establishing first-rate schools that expose students to the latest scientific knowledge in an at- mosphere of moral values. The projects sponsored by Gülen-inspired followers today number in the thousands, span international borders and are costly in terms of human and financial capital (Woodhall 2005). These initiatives include over 2000 schools and seven universities in more than ninety countries in five continents (Yavuz and Esposito 2003; Baskan 2004; Tekalan 2005), two modern hospitals, the Zaman newspaper (now in both a Turkish and English edition), a television channel (Samanyolu), a radio channel (Burc FM), CHA (a ma- jor Turkish news agency), Aksiyon (a leading weekly news magazine), national and interna- tional Gülen conferences, Ramadan interfaith dinners, interfaith dialog trips to Turkey from countries around the globe and the many programs sponsored by the Journalists and Writers Foundation. In addition, the Isik insurance company and Bank Asya, an Islamic bank, are af- filiated with the Gülen community. In 1993 the community also established the Business Life Cooperation Association (ISHAD) which has 470 members (Baskan 2004). Questions regarding the financing of these numerous and expensive projects are periodically raised by both critics of the Gülen Movement and newcomers to the movement who are invited to Gülen related events. Because of the large amounts of money involved in these projects, on occasion people have raised the possibility of a collusion between the movement and various governments, especially Saudi Arabia and/or Iran, and including the Turkish government. There has even been suspicion that the American CIA may be a financial partner behind the projects (Kalyoncu, forthcoming). Aware of these criticisms, in a recent comment to a group of visiting followers, Fethullah Gülen indicated that a priority must be proactive financial transparency. In this paper, we address directly the issue of the financing of Gülen inspired projects based on the little that is available in published sources, including an interview with Gülen himself, and supplementing that information with interviews with business leaders in Turkey who constitute the infrastructure of the movement. In addition, we present data from one local Gülen organization in Houston, Texas, that regularly collects over half a million dollars from local members, mostly students on small educational stipends. Our analysis is framed socio- logically in terms of organizational theories of commitment. We argue that the contributions made by rank and file movement members, as well as by wealthier sponsors, both demon- strate commitment to the ideals of the movement and simultaneously generate commitment to the movement. An analysis of Gülen-inspired financial contributions must include the ideological and reli- gious motivations inherent in the concepts of hizmet, himmet, sohbet, istisare, and mutevelli. For an understanding of these concepts, we are most indebted to the superb work of Mehmet Kalyoncu whose study of the Gülen movement in Mardin, a city in southeastern Turkey, was very helpful both in understanding these ideas and in demonstrating their applicability to the financing of local projects in the city.
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