Relevant bibliographies by topics / Georgian Sermons

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Academic literature on the topic 'Georgian Sermons'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Georgian Sermons"

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Ким, Сергий. "Leontius, Presbyter of Constantinople. Homily on the Nativity of Christ (CPG 7899a; BHGa 1914m): Old Georgian Fragment 1." Библия и христианская древность, no. 4(12) (December 15, 2021): 15–39. http://dx.doi.org/10.31802/bca.2021.12.4.001.

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В статье публикуется новое критическое издание первого из двух древнегрузинских отрывков проповеди «На Рождество Христово» (CPG 7899a; BHGa 1914m) Леонтия, пресвитера Константинопольского, которые не сохранились в дошедших до нас греческих рукописях. Издание основано на тексте «Афонского многоглава» (Ivir. georg. 11); в критическом аппарате указаны разночтения с «Пархальским многоглавом» (Tbilisi, A-95) по предыдущему изданию Нино Меликишвили. На основании анализа разночтений высказывается гипотеза о редакционной правке, проведённой на грузинской почве над изначальным текстом перевода. Также в введении рассматриваются параллели первого грузинского фрагмента с другими проповедями Леонтия и место грузинского фрагмента внутри греческого текста. Издание древнегрузинского фрагмента сопровождается переводом на русский язык. The present article features a new critical edition of the first of two Georgian fragments of the sermon “On the Nativity of Christ” (CPG 7899a; BHGa 1914m) by Leontius, Presbyter of Constantinople, which are lost in the extant Greek manuscripts. The edition is based on the text of the so-called “Athos Mravaltavi” (Ivir. georg. 11); the critical apparatus collates readings of the “Parchal Mravaltavi” (Tbilisi, A-95) published earlier by Nino Melikishvili. An analysis of readings allows to proceed to the hypothesis that initial Georgian translation underwent editorial interventions. Parallels between the Georgian fragment and other sermons by Leontius are assessed in the Introduction, as well as the emplacement of the Georgian fragment within the Greek text. A Russian translation accompanies the edition of the Georgian fragment.
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Ким, Сергий. "Saint Meletius of Antioch. On the Treason of Judas (CPG 3425/1)." Метафраст, no. 2(2) (June 15, 2019): 95–105. http://dx.doi.org/10.31802/2658-770x-2019-2-2-95-105.

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В статье впервые публикуется перевод на русский язык древнегрузинской проповеди свт. Мелетия Антиохийского о предательстве Иуды (CPG 3425/1). Оригинальный текст, сохранившийся в единственной рукописи, доныне остается неизданным. Публикация грузинского текста готовится по афонской рукописи, датируемой Х веком. Текст, который в рукописи приписан свт. Мелетию Антиохийскому, входит в цикл из девяти проповедей на Страстную седмицу, дошедших до наших дней на древнегрузинском и древнеармянском языках. Автора отличает подлинная поэтическая интонация в передаче евангельских событий. Данная публикация является первой в предполагаемой серии исследований/переводов наследия свт. Мелетия Антиохийского на кавказских языках. The article presents the first Russian translation of the Old Georgian homily on the Treason of Judas by Saint Meletius of Antioch, CPG 3425/1. The original Georgian text preserved in one single manuscript remains inedited. We are preparing an edition of the Old Georgian original on the ground of the Athonite manuscript dating back to the tenth century. The homily is ascribed to Saint Meletius, bishop of Antioch, and is one of the cycle of nine sermons for the Holy Week surviving in Old Georgian and in Classical Armenian. The preacher proves a genuine poet while narrating the Gospel events. The present publication is conceived to be the first one in the series of works on the Caucasian heritage of Saint Meletius of Antioch.
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Соловьева, Любовь Тимофеевна. "ВЗГЛЯД РОССИЙСКИХ ПРАВОСЛАВНЫХ ЧИНОВНИКОВ НА РЕЛИГИОЗНУЮ СИТУАЦИЮ У ГРУЗИН-ГОРЦЕВ: ПО АРХИВНЫМ МАТЕРИАЛАМ XIX ВЕКА." Традиции и современность, no. 27 (November 5, 2021): 50–59. http://dx.doi.org/10.33876/2687-119x/2021-27/50-59.

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В статье на основе материалов первой половины ХIХ в. из Центрального исторического архива Грузии (ЦИАГ) рассматривается отношение российских православных чиновников к тем религиозным традициям, которые были характерны для грузин-горцев Восточной Грузии (хевсуры, пшавы, тушины). Грузия была одной из первых стран, где христианство стало государственной религией. Но к началу ХIХ в. роль православной церкви в некоторых труднодоступных горных регионах Грузии была значительно ослаблена. Грузины-горцы осознавали себя христианами, но бытование христианства здесь нередко принимало своеобразные формы. Здесь сохранялся синкретизм религиозных воззрений, а в определенной мере происходил возврат к архаичным дохристианским верованиям. После вхождения Грузии в состав Российской империи власти стали уделять значительное внимание укреплению православного христианства у грузин-горцев, строительству здесь церквей и назначению священнослужителей в эти отдаленные районы. Миссионерская проповедь должна была укрепить православие на Кавказе и способствовать более полной интеграции местного населения в пространство Российской империи. Based on the materials of the Central Historical Archive of Georgia of the first half of the nineteenth century, the article examines the attitude of Russian Orthodox officials to the religious traditions that were characteristic of the Georgian mountaineers of Eastern Georgia (Khevsurians, Pshavs, Tushins). Georgia was one of the first countries where Christianity became the state religion. But by the beginning of the nineteenth century, the role of the Orthodox Church in some remote mountainous regions of Georgia was significantly weakened. The Georgians-Highlanders recognized themselves as Christians, but the forms of Christianity’s existence often took a very peculiar form here. Here the syncretism of religious views was preserved, and to a certain extent there was a return to archaic pre-Christian beliefs. After Georgia became part of the Russian Empire, the authorities began to pay considerable attention to strengthening Orthodox Christianity among mountain Georgians, building churches here and appointing priests to these remote areas. The missionary sermon was supposed to strengthen Orthodoxy in the Caucasus and promote a more complete integration of the local population into the space of the Russian Empire.
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Gorman, Leo Braselton. "Religion, Segregation, and Voting Rights: Unforgetting the Legacies of Bishops George Foster Pierce and Lucius Henry Holsey in Hancock County, Georgia, USA." Genealogy 5, no. 3 (July 12, 2021): 64. http://dx.doi.org/10.3390/genealogy5030064.

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In this essay, I explore the history and public memory of two important bishops in the Methodist churches in Georgia. Through an examination of the lives of my ancestor, Bishop George Foster Pierce, and his Black contemporary, Bishop Lucius Holsey, I seek to illustrate how the forces of settler colonialism, White supremacy, and emergent American capitalism converged with religious paternalism to shape their material lives and moral perspectives. Through family documents, letters, sermons, memorials, newspaper articles, and in-depth interviews, I situate their histories in the ongoing struggle for racial justice in Hancock County.
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Valone, David A. "Hugh James Rose’s Anglican Critique of Cambridge: Science, Antirationalism, and Coleridgean Idealism in Late Georgian England." Albion 33, no. 02 (2001): 218–42. http://dx.doi.org/10.1017/s0095139000067119.

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On Commencement Sunday in the summer of 1826, Hugh James Rose ascended the pulpit of the University Church at Cambridge to deliver a sermon. As Rose surveyed the assembled crowd, he would have been well aware that before him sat the future of English political, religious, and intellectual life—present and future members of Parliament, the leaders and local prelates of the Church of England, and the next generation of Cambridge scholars. While commencement addresses today are rather formulaic in their celebratory character, the sermon Rose had prepared for that day was far from uplifting. Rose had chosen to preach on Ecclesiastes chapter eleven, verse five: “No man can find out the work, which God maketh, from the beginning to the end.” Using this passage as a decree upon the limits of human knowledge, Rose launched into a blistering attack on the University and the educational philosophy that he believed it espoused. Far from praising the University and its graduates, Rose called into question much of what Cambridge had been doing to educate its students. The essence of Rose’s critique was that the University had lost its way as a religious institution and had become dominated by the search for “knowledge of the material Universe.” Pursuing this end, Rose warned, was a tremendous danger, because in so doing Cambridge was failing to provide a proper moral and religious foundation for those who would guide the nation. Naturally, Rose’s sermon came as a shock to many of those gathered before him, especially since it not only took the University to task but also implicitly seemed to indict some of Rose’s closest friends. His sermon battered one of the girders of Cambridge intellectual and religious life, and of Anglican theology more generally: the notion that natural philosophy was an appropriate handmaiden to religion. The tradition of reasoning up from nature to the Creator had long flourished at Cambridge in the hands of both men of science and theologians. Most at Cambridge took for granted the compatibility between the study of God’s creation and religious faith. For the previous three decades Cambridge had made the works of alumnus William Paley, replete with the ways nature manifested the wisdom and goodness of God, a cornerstone of undergraduate instruction. Ironically, many of Rose’s acquaintances from his own undergraduate days at Cambridge were themselves involved in scientific and mathematical pursuits and were generally sympathetic to Natural Theology. His dearest friend at the University was William Whewell, an intellectual polymath who excelled in mathematics, physics, and mineralogy, as well as moral philosophy, history, and theology. Rose also was a close associate of John Herschel and Charles Babbage, men who were renowned for their astronomical and mathematical work. Himself a fairly accomplished mathematician a decade earlier, Rose even had considered publishing some work to support Herschel and Babbage’s efforts to revitalize Cambridge mathematics during his undergraduate days.
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6

Arriola, Kimberly R. Jacob, April Hermstad, Shauna St Clair Flemming, Sally Honeycutt, Michelle L. Carvalho, Sabrina T. Cherry, Tamara Davis, Sheritta Frazier, Cam Escoffery, and Michelle C. Kegler. "Promoting Policy and Environmental Change in Faith-Based Organizations: Description and Findings From a Mini-Grants Program." American Journal of Health Promotion 31, no. 3 (November 17, 2016): 192–99. http://dx.doi.org/10.4278/ajhp.150212-quan-724.

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Purpose. The Emory Prevention Research Center’s Cancer Prevention and Control Research Network mini-grant program funded faith-based organizations to implement policy and environmental change to promote healthy eating and physical activity in rural South Georgia. This study describes the existing health promotion environment and its relationship to church member behavior. Design. Cross-sectional. Setting. Data were obtained from parishioners of six churches in predominantly rural South Georgia. Subjects. Participants were 319 church members with average age of 48 years, of whom 80% were female and 84% were black/African-American. Measures. Questionnaires assessed perceptions of the existing church health promotion environment relative to nutrition and physical activity, eating behavior and intention to use physical activity facilities at church, and eating and physical activity behaviors outside of church. Analysis. Multiple regression and ordinal logistic regression using generalized estimating equations were used to account for clustered data. Results. Results indicate that delivering messages via sermons and church bulletins, having healthy eating programs, and serving healthy foods are associated with participants’ self-reported consumption of healthy foods at church (all p values ≤ .001). Serving more healthy food and less unhealthy food was associated with healthier eating in general but not to physical activity in general (p values ≤ .001). Conclusion. The church environment may play an important role in supporting healthy eating in this setting and more generally.
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7

Hambrick-Stowe, Charles. "The Art of Prophesying: New England Sermons and the Shaping of Belief. By Teresa Toulouse. Athens, Georgia: University of Georgia Press, 1987. xii + 211 pp." Church History 59, no. 4 (December 1990): 562–64. http://dx.doi.org/10.2307/3169166.

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8

Seidova, G. "Christianity in the Caucasian Albania." Voprosy kul'turologii (Issues of Cultural Studies), no. 3 (March 1, 2020): 11–18. http://dx.doi.org/10.33920/nik-01-2003-02.

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The paper discusses the history of the penetration and further spread of Christianity on the territory of present-day Russia, in the medieval state of Caucasian Albania, on the historical territory of most of present-day Azerbaijan, part of the south of Dagestan and Georgia. There existed an independent, having an apostolic beginning, Albanian Church. The fact that the sermon began in Derbent determines our desire to turn to the history of Christianity in our city, which was not just a part of the Christian world of Caucasian Albania, but also a long time residence of its patriarchal throne. Today, out of the 26 tribes that once made up the Albanian Union, one nation has survived, remaining faithful to Christianity — these are the Udins. The Udins were one of the first (313) in the Caucasus to adopt Christianity as the state religion, retained their faith and ethnic identity. Today they strive for their selfdetermination in religious and canonical relations.
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Bibikov, Mikhail Vadimovich. "To the Source Studies of the Byzantine Accounts of the Spiritual Centers in Palestine." Античная древность и средние века 51 (2023): 90–104. http://dx.doi.org/10.15826/adsv.2023.51.005.

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The review of the sources includes the characteristics of such literary monuments as the texts of the Holy Scripture of the Septuagint, sermons, spiritual hymns, and hagiography. The main documental evidences are represented by the Notitia episcopatuum, Synodal acts, canons and decisions, Typika of monasteries, account of the churches, abbeys and nunneries in Christian East. In Christian Byzantium, Jerusalem became the main destination of pilgrims. Many monasteries were built by the monks from Georgia who lived in Palestine. In the countries neighbouring to Palestine there was active monastic building in Byzantine Syria, as well as in the area of ancient monastic formations, Egypt. Therefore, there appeared the picture of energetic monastic building in the Holy Land, which is accounted to by documents, such as various Notitia, as well as the statutes and the journals of pilgrims and travellers. Although not all the monasteries existed for long due to devastating raids of Bedouins, Muslims, and crusaders, many of them were renovated from the ashes to continue servicing to these days. From that time on, Byzantine geographical literature went outside purely literary borrowings from the classical heritage and the environment of theoretical-mathematical and astronomical treatises to the practice of actual travels and pilgrimages. Although the latter kept their importance in all the periods of Byzantine literature, from the Christian topography of Kosmas In- dikopleustes to the ethno-geographical excursions in the History of Nikephoros Grigoras.
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Jones, Deborah L. "Teresa Toulouse, The Art of Prophesying: New England Sermons and the Shaping of Belief (Athens & London: University of Georgia Press, 1987, £19.95). Pp. 211. ISBN 0 8203 0892 7." Journal of American Studies 22, no. 3 (December 1988): 474–75. http://dx.doi.org/10.1017/s0021875800023483.

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Dissertations / Theses on the topic "Georgian Sermons"

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Martin, Benton Caldow. "The Sermon on the mount as a manual for discipleship a course in discipleship at Wrens United Methodist Church, Wrens, Georgia /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Books on the topic "Georgian Sermons"

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cent, Ioane Bolneli 10th-11th, Maisuraże Marina, Mamulašvili M, Ġambašiże A, and Čʻxenkeli M, eds. Atʻonis mravaltʻavi. Tʻbilisi: Sakʻartʻvelos mecʻnierebatʻa akademia, K. Kekeliżis saxelobis xelnacertʻa instituti, 1999.

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Gabrieli. Kʻadagebani Imeretʻis episkoposis Gabrielisa. 4th ed. Tʻbilisi: [Sabčotʻa Sakʻartʻvelo], 1989.

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Giorgi. Ganġmrtʻoba, rogorcʻ adamianis cʻxovrebis azri. Tʻbilisi: [publisher not identified], 2015.

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Japʻariże, Anania. Deda eklesia: Kʻadagebani da cerilebi. Tʻbilisi: Gamomcʻemloba "Ganatʻleba", 1996.

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K. Kekeliżis saxelobis xelnacertʻa instituti, ed. Klarjuli mravalt'avi. Tʻbilisi: Mecʻniereba, 1991.

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Melikʻiże, Akaki. Jer ars simdable cinaše Ġvtʻisa: Kʻadagebebi. Tʻbilisi: [s.n.], 2008.

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Melikʻiże, Akaki. Jer ars simdable cinaše Ġvtʻisa: Kʻadagebebi. Tʻbilisi: [s.n.], 2008.

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Melikʻišvili, Nino. Basili Kesarielis, Grigol Nazianzelis, Grigol Noselisa da Ioane Okʻropiris homiletikuri tʻxzulebebi kʻartʻul enaze. Tʻbilisi: Logos, 2000.

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Gregory. Orationes XXXIX et XL. Turnhout: Brepols, 2007.

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Ilia. Socʻialur-ekonomikuri ganvitʻarebis akʻturaluri sakitʻxebis šesaxeb, 1977-2004 cc. Tʻbilisi: Gamomcʻemloba "Geokeria", 2004.

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Book chapters on the topic "Georgian Sermons"

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Darwall-Smith, Robin. "Theology and Religion in Georgian Oxford." In History of Universities: Volume XXXV / 1, 83–108. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192867445.003.0005.

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Abstract Theology was pervasive throughout Georgian Oxford: its members had to attend services in College chapels, and most Fellows of Colleges had to take holy orders and study theology. Yet Georgian theology suffers from Victorian disdain for its perceived dry dogmatism. This chapter therefore aims to provide some reappraisal. What to a Victorian seem dry and unemotional would to many Georgians appear seemly and restrained; to them moderation was a virtue, and enthusiasm something to fear. The importance of preaching has been underrated in Georgian Oxford: clerics were expected to preach regularly, and a good preacher could hope to win a reputation and even preferment. Sermons were regularly printed, exchanged and used—and occasionally sent up. The University Press, often written off during this period as a time of torpor, in fact published many sermons during this time, mainly on commission. On a larger scale, much of Georgian Oxford’s greatest scholarly work, such as that by Lowth, Kennicott and Routh, was done in theology rather than classics. As regards varieties of belief, Oxford’s most famous religious ‘export’, Methodism, in fact set down few roots there, and arguably the less well known Hutchinsonians proved more influential. Earlier in the century there had been some dangerously unorthodox thinkers in Oxford, most notably the Deist Matthew Tindal, but they proved less influential in the long run. It is therefore important not to forget the orthodoxy of most Oxford clerics, and the training which they received, especially in the later part of the century. Edward Bentham’s inaugural lecture as Regius Professor of Divinity is discussed as an example of this training.
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Caudle, James J. "A Model Minority? The Dissenting Press and Political Broadcasting in the Georgian Revolution." In Negotiating Toleration, 33–52. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198804222.003.0003.

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In 1660–88, Protestant Dissenters had been stigmatized as naturally rebellious and regicidal. However, from 1689–1716, they reshaped their image and became something of a ‘model minority’ in terms of their producing a number of loyalist political sermons in favour of George I far out of proportion to their actual percentage of the Christian population of England. How did they attempt to effect a change in public attitudes towards them, altering their reputation from radical fringe element to model minority? This essay uses James J. Caudle’s database/bibliography of the political sermons of 1714–17 in order to analyse patterns in the geography of Dissenter communities and publishing houses.
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Haydon, Colin. "Anti-Catholicism and Protestant Relations with Catholics." In The Oxford History of British and Irish Catholicism, Volume III, 142—C8S8. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198843443.003.0009.

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Abstract This chapter examines anti-Catholicism and Protestant-Catholic relations in Britain and Ireland from 1746 and the demise of Jacobitism to Catholic emancipation in 1829. The chapter delineates the continuing dissemination of anti-Catholicism through printed works, sermons, language itself, the commemoration of anniversaries, and rituals, and by bodies such as the Protestant Association and the Orange Order. It outlines lessening Protestant-Catholic animosities among social and intellectual elites from c.1760, but also emphasizes sources of persisting discord, notably theological differences. Consideration is given to tensions and accommodations within families and workplaces and in local communities, where plebeian memories and superstitions could both reinforce and temper anti-Catholic prejudices. Violence and rioting (most notably the Gordon Riots in Edinburgh and London) are analysed. So is the sympathy for Catholics in France engendered by the Revolutionaries’ persecution of the Church and hence for the Georgian State’s own Catholic subjects (though the Revolution excited some Protestants to expect the imminent ‘Fall of Antichrist’ too). The chapter describes the 1798 Irish Rising’s entrenchment of ‘no popery!’ sentiment among aghast Protestants, and not only in Ireland, during the three decades preceding emancipation, and opposition to that measure.
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"Jeremiah 28:16: “This Year Thou Shalt Die”." In The Speeches of Bishop Henry McNeal Turner, edited by Andre E. Johnson, 97–100. University Press of Mississippi, 2023. http://dx.doi.org/10.14325/mississippi/9781496843852.003.0015.

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This chapter examines Bishop Henry McNeal Turner's sermon given at St. James' Tabernacle at Savannah, Georgia on January 2, 1876, which reminded his congregation that death is a reality that one should face and be prepared for. It explains how Turner's sermon drew from Jeremiah 28:16, which emphasized how some people might not live to see the end of the year despite the jubilant feelings and expectations that the new year brings. The sermon was a call to recognize that death comes and sometimes comes quickly. The chapter explores Jeremiah 28:16, which points out that death is the common lot of man and is a truism that has taxed Almighty wisdom that forces its recognition among the inhabitants of the earth. The chapter discusses how Turner's sermon stressed the vague assent of death given to everyone and the realization of the magnitude of that assent.
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"Genesis 16:13: “Thou God Seest Me”." In The Speeches of Bishop Henry McNeal Turner, edited by Andre E. Johnson, 93–96. University Press of Mississippi, 2023. http://dx.doi.org/10.14325/mississippi/9781496843852.003.0014.

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This chapter highlights the sermon Bishop Henry McNeal Turner delivered at St. James' Tabernacle at Savannah, Georgia on November 28, 1875. It points out that the Turner's sermon drew from the story of Hagar and centered his sermon on the phrase, “God seest me,” which told his listeners that God saw them as God saw Hagar in the wilderness. It also discusses how Genesis 16:13 pictures God's dealings with people in a manner too significant to ever be forgotten afterward, reminding Turner's congregation that God is very present and sees all. The chapter looks at Turner's words on Godism in the age of skepticism and pantheism, when men were trying to overturn the truth of revelation and making the Bible a myth. Turner emphasizes that there is a God, that He is omnipresent, almighty, and possesses the qualities accorded to Him by protestant Christianity.
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