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Journal articles on the topic 'Homiletical'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

Dreyer, T. F. J. "Die homiletiek van Karl Barth." HTS Teologiese Studies / Theological Studies 43, no. 1/2 (1987): 121–37. http://dx.doi.org/10.4102/hts.v43i1/2.5732.

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Karl Barth's homiletical viewsKarl Barth is well-known for his theology and dogmatics. His struggle as a young preacher to proclaim the word of God, inspired his theological views, especially his homiletics. This paper is an attempt to pay tribute to his homiletical views. In order to do this research it is necessary to evaluate his works against the background of the theological trends of his time. The conclusions of this paper are formed by putting Barth's homiletical principles to the test, comparing them ith abstracts from his sermons.

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2

De Jager, Koos-jan. "WARE GODSDIENSTZIN EN STRENGE MORALITEIT." De Moderne Tijd 3, no. 1 (2019): 51–75. http://dx.doi.org/10.5117/dmt2019.1.003.jage.

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TRUE RELIGION AND STERN MORALITY A thematic-historical analysis of the sermons of Chief Rabbi Tobias Tal (1847-1898) The process of integration of the Jewish community in modern Dutch society was accompanied by a change of Jewish homiletics in both content and form. This article presents the case of the Dutch Chief Rabbi Tobias Tal with the aim of showing how Jewish homiletics changed in the second half of the nineteenth century. Based on an analysis of his sermons, this article argues that Tal successfully combined liberal-protestant ideals and homiletical forms with old Jewish thoughts.

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3

Verweij, André, and Theo Pleizier. "The Personal Presence of the Preacher in Preaching: An Explorative Study on Self-Disclosure in Sermons at Pentecost." Homiletic 45, no. 2 (2020): 36–52. http://dx.doi.org/10.15695/hmltc.v45i2.4999.

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How does self-disclosure work in preaching? This study explores that question empirically, using a variety of data collection methods such as sermon analysis, focus groups, and interviews. Self-disclosure is an ambiguous concept in homiletical and theological literature, and it remains an ambiguous concept when considered from an empirical approach. Our focus is on how self-disclosure works brings to the fore three different homiletical processes: negotiating homiletical space, shaping the homiletical relationship, and performing self-disclosure. This study argues that researching implicit sel

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4

Lee, Mason. "Prophets and Sour Grapes: Wrestling with Theological Traditions in Homiletical Theology." Theology Today 78, no. 1 (2021): 43–55. http://dx.doi.org/10.1177/00405736211004869.

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Homiletical Theology understands the work of preaching to be continuing the “unfinished” task of theology. Embracing a fundamentally provisional nature, homiletical theology understands its work as the continual negotiation of the message of the Gospel with the contexts into which preaching speaks. This unfinished quality raises questions for how the preacher, in their theological task, navigates the various theological traditions they encounter. Using the example of the “sour grapes” proverb found in both Jeremiah and Ezekiel, this article explores how Scripture itself wrestles with theologic

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5

Wilson, Paul. "Paul's Letters: A Homiletical Perspective." Toronto Journal of Theology 11, no. 1 (1995): 59–70. http://dx.doi.org/10.3138/tjt.11.1.59.

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6

Borst, Troy M. "Publishing a Better Homiletical Textbook." Publishing Research Quarterly 32, no. 3 (2016): 170–77. http://dx.doi.org/10.1007/s12109-016-9462-7.

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7

Nell, I. "’n Postliberale venster op die preek." Verbum et Ecclesia 20, no. 1 (1999): 150–72. http://dx.doi.org/10.4102/ve.v20i1.1172.

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A Postliberal view on the sermon Over the same period that homiletics has enjoyed a resurgence, mainline Protestant churches have been in decline. The multiplication of preaching theories and resources has taken place alongside a growing concern about the life and future of the church. Despite all the theories and resources many local pastors know something is lacking in their preaching. They've tried inductive preaching, story preaching, dialogue sermons, and homiletical plots. While these new methods have been exciting for the moment, many preachers sense something is still missing. It will

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8

Vos, C. J. A. "A hermeneutical-homiletic reading of Psalm 37 with reference to H J C Pieterse's homiletics." Verbum et Ecclesia 23, no. 2 (2002): 575–85. http://dx.doi.org/10.4102/ve.v23i2.1225.

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In this article Psalm 37 is viewed hermeneutic-homiletically. The socio-historical context of Psalm 37 is considered. Furthermore, the structure of the Psalm receives attention, as does its posture. Particular emphasis is placed on the term "righteous" as it functions in the Psalm. More specifically, manifestation of the Psalm is traced in the homiletics of H J C Pieterse. The "just man” serves as the sermon's homiletic context within his homiletics, and preaching the gospel to the victims of social injustice stands central to it. This article expresses an appreciation for the valued contribut

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9

Schirr, Bertram. "Improvisieren für mehr Beteiligung am Gottesdienst?" International Journal of Practical Theology 23, no. 2 (2019): 242–56. http://dx.doi.org/10.1515/ijpt-2018-0042.

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Abstract Analyzing contemporary experiments in homiletical and liturgical improvisation shows fresh and exciting potential for more participation in worship. The use of Free Jazz as a paradigm for liturgical and homiletical practice is complimented by the model of Theatrical Improvisation. By rendering empirical improvisations in liturgy and preaching as interactions, a grid of participatory improvisational strategies is generated that can be usefully employed for the analysis and improvement of other pastoral practices such as pastoral care or ministerial training.

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10

Sigmon, Casey Thornburgh. "Homiletical possibilities and challenges in Colossians." Review & Expositor 116, no. 4 (2019): 458–65. http://dx.doi.org/10.1177/0034637319879034.

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Colossians shines a light onto how some early churches on the margins of society adjusted to everyday life in the midst of a non-Christian society. Engaging baptismal liturgy and hymnody, the Colossian authors instruct Christians in the Lycus Valley (western Turkey) to beware of philosophies and ascetic practices competing for their devotion. According to Colossians, the baptized are now living a new life in Christ, the head of the Church and cosmos. New fruit is visible evidence to the outside world of the cosmic reconciliation that occurred through the cross of Jesus Christ. As dramatic as t

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11

Stevenson, Geoffrey. "Safe, Sound, and Accessible Homiletical Teaching." Expository Times 131, no. 8 (2020): 370. http://dx.doi.org/10.1177/0014524620916049.

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12

Seo, Ji-Ma. "Homiletical Theodicy for Preaching on Suffering." Theology and Praxis 75 (July 30, 2021): 53–83. http://dx.doi.org/10.14387/jkspth.2021.75.53.

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13

Yang, Sunggu. "Homiletical aesthetics: A paradigmatic proposal for a holistic experience of preaching." Theology Today 73, no. 4 (2017): 364–77. http://dx.doi.org/10.1177/0040573616669563.

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The article is a proposal for a paradigmatic change in homiletical pedagogy. In North America today, most homiletical training at the seminary or divinity school is either text-driven or know-how-driven (or, at times, topic-driven). Thus, the homiletical training focuses on (1) how to exposit a text for a key topic, (2) how to structure a sermon, (3) how to deliver a message, and (4) how to analyze the text-driven sermon. While admitting the usefulness of this current textual or know-how pedagogy, the article suggests the addition of a holistic-aesthetic component of preaching, which I will la

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14

Myers, Jacob D. "The Crisis of Preaching Politics: Homiletical Insights from the Young Karl Barth." Homiletic 45, no. 2 (2020): 25–35. http://dx.doi.org/10.15695/hmltc.v45i2.4998.

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Many contemporary preachers and homileticians address what they believe to be a “crisis” of preaching. Without denying these claims, this essay offers theological and homiletical insights from the young Karl Barth on what he believed to be a more fundamental and pervasive homiletical crisis subsuming all others. Just what this crisis was for Barth becomes clearer when we look to the sociopolitical commitments of two of Barth’s pastoral mentors: Friedrich Naumann and Christoph Blumhardt. Drawing from his theologico-political discernment leading up to the Great War, Barth offers us ways to chall

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15

Shin, Sung Wook. "Homosexuality in Postmodern Era and Homiletical Alternatives." Bible & Theology 81 (April 25, 2017): 339–84. http://dx.doi.org/10.17156/bt.81.11.

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16

Brinton, Alan. "The homiletical context of Butler's moral philosophy." British Journal for the History of Philosophy 1, no. 2 (1993): 83–107. http://dx.doi.org/10.1080/09608789308570884.

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17

Stacey, John. "John Wyclif's Homiletical Theology in theSermones Quadraginta." Reformation 3, no. 1 (1998): 1–28. http://dx.doi.org/10.1179/ref_1998_3_1_002.

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18

Cho, Ji-Hoon. "A Homiletical Implication of “Preaching the Gospel”." Theology and Praxis 68 (February 28, 2020): 147–68. http://dx.doi.org/10.14387/jkspth.2019.68.147.

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19

Cho, Ji-Hoon. "A Homiletical Implication of “Preaching the Gospel”." Theology and Praxis 68 (February 28, 2020): 147–68. http://dx.doi.org/10.14387/jkspth.2020.68.147.

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20

Willimon. "Homiletical Implications of Barth’s Doctrine of Election." Princeton Seminary Bulletin 32 (2015): 47. http://dx.doi.org/10.3754/1937-8386.2015.32.06.

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21

Vos, CJA. "A language of hope from a homiletical perspective." Verbum et Ecclesia 28, no. 1 (2007): 325–44. http://dx.doi.org/10.4102/ve.v28i1.110.

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The purpose of a sermon is to give hope when it appears that there is none. This hope must be like a light, breaking through the darkness. Wolfgang Amadeus Mozart's music is a transition from darkness to light. His music helps us to look further than darkness, suffering and death. In the Old Testament, there is a reference to Psalm 42/43 and also the perspective of hope in God, despite the dark circumstances in life. The hope that bubbles out of Romans has christological, pneumatological, cosmological and anthropological dimensions. From this theological foundation, a sermon becomes a messenge

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22

McCray, Donyelle. "Quilting the Sermon: Homiletical Insights from Harriet Powers." Religions 9, no. 2 (2018): 46. http://dx.doi.org/10.3390/rel9020046.

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23

김재선. "A Homiletical Study on Diversity of Application form." Korea Reformed Theology 50, no. ll (2016): 103–29. http://dx.doi.org/10.34271/krts.2016.50..103.

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24

박성환. "A Homiletical Understanding of The Canons of Dort." Korea Reformed Theology 59, no. ll (2018): 48–84. http://dx.doi.org/10.34271/krts.2018.59..48.

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25

Lange, Dirk G. "Preaching and Homiletical Theory - By Paul Scott Wilson." Teaching Theology & Religion 11, no. 1 (2007): 58–59. http://dx.doi.org/10.1111/j.1467-9647.2007.00400.x.

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26

Young-Chang Cho. "Eugene Lowry’s Homiletical Plot and Its Controversial Issues." Korea Presbyterian Journal of Theology ll, no. 43 (2011): 311–34. http://dx.doi.org/10.15757/kpjt.2011..43.013.

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27

Jeon, Chang-Hee. "A Study on Homiletical Methodology for Expository Preaching." Theology and Praxis 59 (May 30, 2018): 67–93. http://dx.doi.org/10.14387/jkspth.2018.59.67.

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28

조광현. "Paul's Use of Narratives and It's Homiletical Implications." Journal of Korean Institute for Reformed Studies ll, no. 24 (2019): 29–54. http://dx.doi.org/10.36365/kukirs.2019..24.29.

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29

Smith, Stephen. "Book Review: Preaching Must Die! Troubling Homiletical Theology." Anglican Theological Review 101, no. 1 (2019): 164–66. http://dx.doi.org/10.1177/000332861910100126.

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30

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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31

Zink-Sawyer, Beverly. "“The Word Purely Preached and Heard”." Interpretation: A Journal of Bible and Theology 51, no. 4 (1997): 342–57. http://dx.doi.org/10.1177/002096439605100402.

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Throughout Christian history, preachers have been mindful of the awesome responsibility of mediating the sacred space between pulpit and pew. The most recent homiletical move toward the listeners raises opportunities and challenges for the preacher.

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32

Montover, Nathan, and Scott Hendrix. "Preaching the Reformation: The Homiletical Handbook of Urbanus Rhegius." Sixteenth Century Journal 36, no. 4 (2005): 1181. http://dx.doi.org/10.2307/20477648.

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33

Duchesne, Suzanne Wenonah. "Antiracist Preaching: Homiletical Strategies for Undermining Racism in Worship." Liturgy 29, no. 3 (2014): 11–20. http://dx.doi.org/10.1080/0458063x.2014.894826.

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34

최진봉. "A Homiletical Prospect on Paul Ricoeur’s Hermeneutic of Belief." Korea Presbyterian Journal of Theology 46, no. 4 (2014): 275–301. http://dx.doi.org/10.15757/kpjt.2014.46.4.011.

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35

Myers, Jacob D. "Obscure preaching: Postmodern homiletical insights from Ezekiel the prophet." Review & Expositor 111, no. 4 (2014): 401–10. http://dx.doi.org/10.1177/0034637314562379.

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36

Hannas, Hannas, and Rinawaty Rinawaty. "Kepemimpinan Hamba Tuhan Menurut Matius 20:25-28." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 3, no. 2 (2019): 208. http://dx.doi.org/10.46445/ejti.v3i2.156.

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Abstract: The leadership of God's servant raises a polemic because there are still those who think about God's servant being only servant and not being leader, however, in that opinion it is true. The researcher found a superior idea from Matthew 20:25-28 that placed God's servant not only as servant but also as leader. The method used in this research is the research developed by Walter C. Kaiser, Jr. in the book Towards Exegetical Theology: Biblical Exegesis for Teaching and Teaching, which addresses: contextual analysis, syntactic analysis, verbal analysis, theological analysis and homileti

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37

Wepener, Cas, and Hendrik J. C. Pieterse. "Angry Preaching: A Grounded Theory Analysis from South Africa." International Journal of Public Theology 12, no. 3-4 (2018): 401–15. http://dx.doi.org/10.1163/15697320-12341549.

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Abstract Expressions of anger can be observed all over South Africa and by individuals and groups from different social, economic and racial backgrounds. In this article the argument is advanced that such expressions of anger can be expressions of love and signs of hope showing that people still care. Therefore, anger should not be avoided, but instead be embraced and channelled for positive ends. This article furthermore develops an argument in favour of the celebration of angry liturgies and the preaching of angry sermons as an integral part of the on-going road towards reconciliation and he

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38

Voelz, Richard W. "Questions for Conversational Preaching." Interpretation: A Journal of Bible and Theology 75, no. 2 (2021): 134–45. http://dx.doi.org/10.1177/0020964320982746.

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This essay considers the role of questions within sermons, in dialogue, with efforts to develop an ethos of conversational preaching. Questions reveal much about who preachers are, how they relate to listeners, and how they envision the homiletical situation. And in so doing, they continue to highlight the relationship between theology and rhetoric in preaching.

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39

Bos, R. "Wat is de mens, dat Gij hem gedenkt? Een bijdrage tot een homiletische antropologie." Verbum et Ecclesia 22, no. 2 (2001): 231–51. http://dx.doi.org/10.4102/ve.v22i2.642.

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This article offers a contribution to the homiletical anthropology. It is an attempt to correct certain elements of the classical reformed vision, where human beings are theologically defined as sinners. About human relations, human thoughts, words and deeds, one cannot speak only in terms of sin, deficit or guilt that must be redeemed. Human experience also attests to the reality of the Kingdom of God and its righteousness. Theoretical homiletics and practical sermons have to accept this ambivalence of experience. This article wants to do justice to the multifacetted and multi-coloured charac

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40

이현웅. "A Search for a Homiletical Methodology in the Postmodern World." THEOLOGICAL THOUGHT ll, no. 143 (2008): 277–314. http://dx.doi.org/10.35858/sinhak.2008..143.008.

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41

박성환. "The Changing Homiletical Scene in The United States of America." Korea Reformed Theology 38, no. ll (2013): 316–61. http://dx.doi.org/10.34271/krts.2013.38..316.

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42

Park, Hyun-shin. "A Homiletical Analysis and Implication of John Piper`s Sermons." Bible & Theology 81 (April 25, 2017): 385–429. http://dx.doi.org/10.17156/bt.81.12.

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43

Zink-Sawyer, Beverly. "Book Review: The Fully Alive Preacher: Recovering from Homiletical Burnout." Interpretation: A Journal of Bible and Theology 61, no. 3 (2007): 346–48. http://dx.doi.org/10.1177/002096430706100331.

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44

Fisher, Cass. "Beyond the Homiletical: Rabbinic Theology as Discursive and Reflective Practice." Journal of Religion 90, no. 2 (2010): 199–236. http://dx.doi.org/10.1086/649848.

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45

Cho, Ji Hoon. "The Homiletical Implications of Rev. Youngsan Yonggi Cho’s Fivefold Gospel." Journal of Youngsan Theology 45 (September 30, 2018): 185–222. http://dx.doi.org/10.18804/jyt.2018.09.45.185.

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46

Cressman, Lisa. "Book Review: The Homiletical Question: An Introduction to Liturgical Preaching." Anglican Theological Review 101, no. 1 (2019): 158–59. http://dx.doi.org/10.1177/000332861910100122.

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47

Lewis, Harold T. "Unapologetic Apologetics: The Essence of Black Anglican Preaching." Anglican Theological Review 101, no. 1 (2019): 45–66. http://dx.doi.org/10.1177/000332861910100104.

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In his 1892 sermon preached at the centennial celebration of St. Thomas Church, Philadelphia, the Rt. Rev. Henry Codman Potter, bishop of New York, declared, “I do not think it would have been very strange if the colored race, after it had been freed, should have refused to follow the white people's God. It shows a higher order of intelligence and an acute discernment in the African race to have distinguished the good from the evil, in a religion that taught all men were brothers, and practiced the opposite.” In this brief homiletical observation, Bishop Potter captured the perennial challenge

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48

Somov, A. B. "Traditions about the Martyrdom and Resurrection of Daniel and the Three Youths." Orientalistica 4, no. 2 (2021): 459–88. http://dx.doi.org/10.31696/2618-7043-2021-4-2-459-488.

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The article deals with the Christian legend about the persecution and martyrdom of Daniel and his three companions at the hands of a wicked Persian king. This story is found in mediaeval Eastern Orthodox liturgical, hagiographical, and homiletical texts and is based on extracanonical traditions similar to those of the “rewritten Bible” in the Old Testament Pseudepigrapha. The article demonstrates how the “canonical” story about Daniel and the Three Youths developed into this legend, which narrates their martyrdom for Christ and their subsequent resurrection together with him. The origins and t

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49

Graves, Mike. "Word about Recent Book: III. Ministerial Studies: Preaching and Homiletical Theory." Review & Expositor 104, no. 3 (2007): 687–89. http://dx.doi.org/10.1177/003463730710400323.

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50

Bartlett, David L. "Book Review: Theories of Preaching: Selected Readings in the Homiletical Tradition." Interpretation: A Journal of Bible and Theology 43, no. 4 (1989): 432–34. http://dx.doi.org/10.1177/002096438904300421.

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