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Journal articles on the topic 'Homiletic and pastoral review'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Jackson, Gregory S. "“What Would Jesus Do?”: Practical Christianity, Social Gospel Realism, and the Homiletic Novel." PMLA/Publications of the Modern Language Association of America 121, no. 3 (2006): 641–61. http://dx.doi.org/10.1632/003081206x142805.

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This essay makes the historical case for an unrecognized genre of fiction–the homiletic novel. Drawing on traditional Protestant interpretive practices, Social Gospel authors fused forms of spiritual identification rooted in Protestant homiletic exercises (catechisms, interactive allegories, conversion dramas) with practical Christianity's emerging ethic of social intervention, attaching older modes of readerly identification to new sites of literary culture. Homiletic novels democratized pastoral guidance and legitimized fiction as a repository of ethical experience. Through interactive ficti

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2

Platten, Stephen. "Book Review: Homiletic." Theology 91, no. 741 (1988): 243–45. http://dx.doi.org/10.1177/0040571x8809100325.

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3

Ong,, Walter J. "God's Known Universe and Christian Faith Pastoral, Homiletic, and Devotional Reflections." Thought 66, no. 3 (1991): 241–58. http://dx.doi.org/10.5840/thought199166323.

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4

Ştefan, Paula. "Instances of Preaching in a Medieval Transylvanian Town. The Case of Cluj in the Century before the Reformation." Studia Universitatis Babeș-Bolyai Historia 68, no. 1 (2023): 59–78. http://dx.doi.org/10.24193/subbhist.2023.1.03.

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Preaching was an essential component of the religious life during the Middle Ages, shaping the Christian identity and promoting the norms and decisions of the Church. In line with recent contributions that have drawn attention to Transylvanian expressions of medieval preaching, the present paper intends to examine its significance in the urban milieu prior to the Protestant Reformation, by exploring the case of Cluj (hu. Kolozsvár/ germ. Klausenburg). An important town of the region, it was inhabited by a mixed population of Hungarian- and German-speaking communities, whose pastoral care and a

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5

Moskal, Tomasz. "Księgozbiór parafii we Wrzawach w świetle wizytacji generalnej z 1748 roku." Saeculum Christianum 25 (April 25, 2019): 239–48. http://dx.doi.org/10.21697/sc.2018.25.19.

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The article presents the parish library in Wrzawy in 1748. Information about it was provided by the protocol of the general visitation of the archdeaconry of Zawichost in the diocese of Cracow, realized by the archdeacon of that time, Józef Cyprian Lange (+1757). The collection of 15 books had a typically pastoral character. Texts of the Holy Scriptures, homiletic works of Alexander Lorencowicz, Sebastian Stryjewicz, Jan Osorius, Didacus Nisenus theological-moral Jan Busaeus, Robert Bellarmine, Ludwik of Granada and ascetic Tomasz and Kempis, helped to work on the pulpit or in the confessional

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6

Dupont, Anthony, and José Anoz. "Predicación de Agustín sobre la gracia, en Pentecostés." Augustinus 60, no. 236 (2015): 113–25. http://dx.doi.org/10.5840/augustinus201560236/2398.

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Augustine’s ‘corpus’ of Pentecost sermones (29, 29A-B, 266-272B, 378) serves in this contribution as a case study to see whether he touches on the topic of grace within these specifically pastoral and liturgical sermones, and to what extent his homiletic treatment is different from his (anti-Pelagian) treatises on grace. The Spirit, liturgically celebrated at Pentecost, plays a central role in Augustine’s doctrine of grace. Furthermore, a possible link with the Donatist controversy will be examined. Augustine stresses ecclesial unity in the collection of Pentecost sermons, which is given by th

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7

Творогов, Питирим. "Epistolary Legacy of Saint Theophanes in the Light of Homiletic Tradition." Theological Herald, no. 4(35) (December 25, 2019): 186–95. http://dx.doi.org/10.31802/2500-1450-2019-35-186-195.

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В статье рассматривается пастырское окормление свт. Феофаном (Говоровым) его духовных чад через письма. Автор предлагает рассматривать его эпистолярное наследие как разновидность проповеди. Показывает, что в письмах Затворнику Вышенскому приходилось отвечать на вопросы не только личного характера, но и толковать об общих проблемах современного мира, вскрывать болезни века. На примерах писем доказывается, что все без исключения послания свт. Феофана обладают качеством слова, дающего, возбуждающего и направляющего жизнь. The article deals with the pastoral care of St. Theophanes (Govorov) his sp

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8

Long, Thomas G. "Book Review: Speaking Parables: A Homiletic Guide." Interpretation: A Journal of Bible and Theology 55, no. 4 (2001): 430–32. http://dx.doi.org/10.1177/002096430005500412.

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9

Fidlerová, Alena A. "Preachers or Teachers? Parish Priests and their Sermons in the Late Enlightenment Habsburg Empire." Studies in Church History 55 (June 2019): 205–24. http://dx.doi.org/10.1017/stc.2018.28.

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This article explores the role parish priests were expected to play in educating the populace of the Habsburg empire at the end of the eighteenth century, and especially how this was manifested in the form and content of their sermons. Emperor Joseph II took a keen interest in the education of future priests and expected them to be good shepherds (pastores boni) and educators to their parishioners. To this end, together with his mother, he carried out several reforms in their education (such as changing theology faculty curricula, introducing pastoral theology as a new subject and establishing

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10

Necula, Constantin. "Dietrich Bonhoeffer – the Realism of Preaching. Milestones for an Orthodox Preacher’s Proclaiming Culture." Review of Ecumenical Studies Sibiu 9, no. 3 (2017): 410–25. http://dx.doi.org/10.1515/ress-2017-0028.

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Abstract This paper aims to successively present approaches to German theologian Dietrich Bonhoeffer’s thinking in the Romanian research area and to retain a series of milestones of his ample theological vision that could be relevant to the culture of an Orthodox preacher. I believe that the example of Bonhoeffer’s life and work are positive challenging models for the pastoral Orthodox thinking, due to his homiletic vision of life, somehow comparable with the vision of some theologians, who gave good Christian testimony during the difficult times of Romanian and European history. I dare to ass

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11

Hartog, Paul A. "Calvin’s Preface to Chrysostom’s Homilies as a Window into Calvin’s Own Priorities and Perspectives." Perichoresis 17, no. 4 (2019): 57–71. http://dx.doi.org/10.2478/perc-2019-0028.

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Abstract John Calvin drew from patristic authors in a selective manner. His preference for the theological perspectives of Augustine is readily evident. Nevertheless, while he resonated with the doctrine of Augustine, he touted the interpretive and homiletic labors of John Chrysostom. Even though Calvin’s Institutes of the Christian Religion critiqued Chrysostom’s understanding of grace and free will, the Antiochene bishop is the most frequently referenced patristic author within Calvin’s commentaries. Calvin composed a preface to a projected edition of Chrysostom’s homilies (Praefatio in Chry

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12

Pardue, Brett. "Preaching on the Edge: Presence, Concealment, and the Tension of Truth." Homiletic 50, no. 1 (2025): 74–90. https://doi.org/10.15695/hmltc.v50i1.5682.

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Preaching is often imagined as fearless proclamation—unmasking truth in the full light of day. Yet for many preachers, especially those navigating identity-based vulnerability, full self-revelation is neither safe nor possible. This article challenges the familiar dichotomy between pastor and prophet, arguing instead for a homiletic that honors both presence and concealment as interwoven expressions of faithful proclamation. Drawing from incarnational theology, kenotic Christology, performance theory, and queer and coming-out discourse, this study reframes strategic withholding not as a failur

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13

Graves, Mike. "Book Review: III. Ministry Studies: Speaking Parables: A Homiletic Guide." Review & Expositor 97, no. 2 (2000): 268–69. http://dx.doi.org/10.1177/003463730009700229.

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14

Philip, Crowe. "Book Review: The Homiletic of All Believers: A Conversational Approach." Theology 110, no. 853 (2007): 74–75. http://dx.doi.org/10.1177/0040571x0711085333.

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15

Long, Thomas G. "Book Review: A New Hearing: Living Options in Homiletic Method." Interpretation: A Journal of Bible and Theology 42, no. 4 (1988): 438–39. http://dx.doi.org/10.1177/002096438804200422.

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16

Howard, Roy W. "Book Review: The Homiletic of All Believers : A Conversational Approach." Interpretation: A Journal of Bible and Theology 60, no. 3 (2006): 359. http://dx.doi.org/10.1177/002096430606000337.

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17

Bratcher, Robert G. "Review: The Pastoral Epistles." Bible Translator 43, no. 1 (1992): 154–55. http://dx.doi.org/10.1177/026009359204300108.

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18

Elford, R. John. "Book Review: Pastoral Theology." Theology 91, no. 744 (1988): 552–53. http://dx.doi.org/10.1177/0040571x8809100637.

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19

Showman, Linda. "Book Review: Pastoral Theology." Irish Theological Quarterly 75, no. 2 (2010): 245–46. http://dx.doi.org/10.1177/00211400100750020810.

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20

Kinast, Robert L. "Book Review: Pastoral Counsel." Theological Studies 51, no. 3 (1990): 552–54. http://dx.doi.org/10.1177/004056399005100331.

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21

Adriansen, Hanne Kirstine. "Pastoral Mobility: A Review." Nomadic Peoples 9, no. 1 (2005): 207–14. http://dx.doi.org/10.3167/082279405781826182.

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22

Kerry, Trevor. "Book Review: Pastoral Care." Gifted Education International 3, no. 2 (1985): 151. http://dx.doi.org/10.1177/026142948500300220.

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23

Finn, Douglas E., and Anthony Dupont. "Preaching Adam in John Chrysostom and Augustine of Hippo." Vigiliae Christianae 73, no. 2 (2019): 190–217. http://dx.doi.org/10.1163/15700720-12341397.

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Abstract Is Adam merely a bad moral example, or has his first sin left a lasting impact on the human condition? The current paper revisits the traditional juxtaposition between John Chrysostom and Augustine of Hippo as holding, respectively, a preference for humankind’s autonomy and heteronomy. The way both perceived Adam as an example serves, in this paper, as a concrete case study. First, we investigate how both preachers understand the notion of exemplarity, and how they develop their own pedagogy based on examples. Next, we observe how both preachers apply these pastoral didactics to the f

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24

Deeg, Alexander. "Is There Still a Place for the Sermon? Some Observations in German-speaking Homiletical Books and Discussions." Homiletic 48, no. 1 (2023): 65–67. http://dx.doi.org/10.15695/s1tzgr48.

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This issue of Homiletic includes a new feature, a "International Development in Homlietics." At the request of our readers, we will occasionally offer reviews of international development in homiletics to inspire, support, and/or challenge your work with students. We hope you enjoy our review by Alexander Deeg, Chair for Practical Theology and Dean of the Faculty Leipzig Universit.

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25

Biggs, Frederick M. "The Fourfold Division of Souls: The Old English ‘Christ III’ and the Insular Homiletic Tradition." Traditio 45 (1990): 35–51. http://dx.doi.org/10.1017/s0362152900012678.

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A review of the scholarship on the sources of the Old English Christ III makes it increasingly clear that the poem is related to the homiletic tradition, a term used here to refer to both sermons and homilies. This relationship is apparent in three main ways: first, several long passages directly translate known homilies; second, a number of other passages are homiletic in their hortatory tone and their direct apostrophes to their audiences; and third, the constant rearrangement of biblical material to make specific thematic points suggests that the poet was working from homilies rather than d

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26

Jantzen, Grace M. "Book Review: A Pastoral Art." Theology 91, no. 741 (1988): 245–46. http://dx.doi.org/10.1177/0040571x8809100326.

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27

Smith, N. "Book review. Pastoral. T Gifford." Essays in Criticism 50, no. 2 (2000): 191–98. http://dx.doi.org/10.1093/eic/50.2.191.

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28

Woodward, James. "Book Review: Pastoral Care Revisited." Theology 100, no. 794 (1997): 151–52. http://dx.doi.org/10.1177/0040571x9710000236.

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29

Halio, Jay L. "American Pastoral (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 18, no. 1 (1999): 137–39. http://dx.doi.org/10.1353/sho.1999.0017.

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30

Ballard, Paul. "Book Review: Pastoral Care Resource." Expository Times 117, no. 10 (2006): 431–32. http://dx.doi.org/10.1177/0014524606067214.

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31

Rimmer, Chad. "Book Review: The Pastoral Luther." Expository Times 121, no. 11 (2010): 581. http://dx.doi.org/10.1177/00145246101210110914.

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32

Somerville, Kris. "American Pastoral (review)." Missouri Review 20, no. 3 (1997): 217. http://dx.doi.org/10.1353/mis.1997.0108.

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33

Jacobsen, David Schnasa. "Book review: Speaking Jesus: Homiletic Theology and the Sermon on the Mount." Interpretation: A Journal of Bible and Theology 58, no. 4 (2004): 424. http://dx.doi.org/10.1177/002096430405800420.

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34

Andrei, Constantin. "The homiletic structure of the Christian obituary and the role of the word of consolation for the bereaved." Technium Social Sciences Journal 40 (February 8, 2023): 427–38. http://dx.doi.org/10.47577/tssj.v40i1.8305.

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The aim of the Christian obituary is not to indoctrinate the faithful, but to train them, to bring hope, to create natural attitudes and constructive spiritual skills of man during life and in the face of death, to transmit Christian teachings for his salvation. This requires a commensurate sacrifice on the part of the preacher. In this context, the focus will be on the stages of preparation and elaboration of a Christian obituary, taking into account its special features. A special aspect that should not be neglected is related to the additions to the obituary that may be contrary to both loc

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35

BABARINDE, Oluwakemi Bolatito. "Ethical Issues in Pastoral Counselling of Widows: A Critical Review." Pastoral Counsellors: Journal of Nigerian Association of Pastoral Counsellors 3, no. 1 (2024): 41–47. https://doi.org/10.5281/zenodo.11244634.

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Widowhood is a reality and consists of grief situations. Often, widows seek help from pastors and the church during these unpleasant experiences. To aid holistic healing, pastoral counselling, a unique and integral facet of spiritual care, is vital.  However, some pastors often use these counselling processes to exploit widows financially, sexually, and emotionally, amongst others. These exploitations have necessitated a careful review of the ethical issues during the counselling of widows. Secondary data sources were used to understand widows' grief situations, the impact of pastoral cou

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36

VandeCreek, Larry. "Book Review and Note: Pastoral Relatedness: The Essence of Pastoral Care." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 57, no. 3 (2003): 367–68. http://dx.doi.org/10.1177/154230500305700317.

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37

Howell, Patrick J. "Book Review: Pastoral Care in Context: An Introduction to Pastoral Care." Theological Studies 55, no. 3 (1994): 582–84. http://dx.doi.org/10.1177/004056399405500332.

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38

Mohamed, Abduselam Abdulahi. "Pastoralism and Development Policy in Ethiopia: A Review Study." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 4 (2019): 01–11. http://dx.doi.org/10.33258/birci.v2i4.562.

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Pastoralism is a culture, livelihoods system, extensive use of rangelands. It is the key production system practiced in the arid and semi-arid dryland areas. Recent estimates indicate that about 120 million pastoralists and agro-pastoralists life worldwide, of which 41.7% reside only in sub-Saharan Africa (SSA). Pastoralists live in areas often described as marginal, remote, conflict prone, food insecure and associated with high levels of vulnerability. Pastoral communities of Ethiopia occupy 61% of the total land mass and 97% of Ethiopian pastoralists found in low land areas of Afar, Somali,

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39

Loscalzo, Craig A. "Book Review: III. Ministry Studies: Preaching Jesus Christ: An Exercise in Homiletic Theology." Review & Expositor 86, no. 2 (1989): 286–87. http://dx.doi.org/10.1177/003463738908600232.

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40

Ashby, Homer U. "Book Review: Pastoral Care to Black South Africans: African-American Pastoral Care." Journal of Pastoral Care 47, no. 2 (1993): 197–98. http://dx.doi.org/10.1177/002234099304700216.

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41

Butchers, Mark. "Book Review: Keble as Pastoral Preacher." Expository Times 116, no. 11 (2005): 391–92. http://dx.doi.org/10.1177/001452460511601119.

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42

Hinkle, John E. "Book Review: Pastoral Counseling across Cultures." International Bulletin of Missionary Research 12, no. 2 (1988): 81–83. http://dx.doi.org/10.1177/239693938801200222.

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43

Eastman, Moira. "Book Review: Pastoral Care in Hospitals." Pacifica: Australasian Theological Studies 9, no. 3 (1996): 346–47. http://dx.doi.org/10.1177/1030570x9600900318.

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44

Frederico, Margarita. "Book Review: Listening: A Pastoral Style." Pacifica: Australasian Theological Studies 12, no. 3 (1999): 363–66. http://dx.doi.org/10.1177/1030570x9901200320.

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45

Bergeson, Robert W. "Book Review: Introduction to Pastoral Care." Journal of Pastoral Care 39, no. 1 (1985): 83–85. http://dx.doi.org/10.1177/002234098503900114.

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46

Strunk, Orlo, and Kenneth R. Mitchell. "Book Review and Resource: Pastoral Counsel." Journal of Pastoral Care 44, no. 3 (1990): 289–92. http://dx.doi.org/10.1177/002234099004400312.

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47

Russell, William D. "Book Review: Pastoral Care in Hospitals." Journal of Pastoral Care 51, no. 1 (1997): 123–25. http://dx.doi.org/10.1177/002234099705100121.

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48

Woodward, James. "Book Review: Ritual and Pastoral Care." Theology 92, no. 746 (1989): 144–45. http://dx.doi.org/10.1177/0040571x8909200225.

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49

Theiss, Norman. "Book Review: Ritual and Pastoral Care." Interpretation: A Journal of Bible and Theology 42, no. 3 (1988): 330–32. http://dx.doi.org/10.1177/002096438804200325.

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50

Hunter, R. "Review. What is Pastoral? P Alpers." Classical Review 47, no. 2 (1997): 320–22. http://dx.doi.org/10.1093/cr/47.2.320.

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