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Relevant bibliographies by topics / Religion / Sermons / Christian

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Academic literature on the topic 'Religion / Sermons / Christian'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Religion / Sermons / Christian"

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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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Maślak-Maciejewska, Alicja. "Chrześcijańskie ramy, żydowskie treści? Żydowskie kazania szkolne w Galicji." Studia Judaica, no. 1 (51) (June 30, 2023): 41–68. http://dx.doi.org/10.4467/24500100stj.23.003.18220.

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Christian Framework, Jewish Content? Jewish School Sermons in Galicia The article is devoted to so-called “exhortations,” school sermons delivered to Jewish school youth in Galicia since the 1880s by Jewish teachers of religion. The author traces the roots of these sermons by analyzing the legal framework and the realms of Galician school that since the late 1860s became non-confessional. Sermons were part of religious education which in theory should have been provided to all children. The article shows that the Jewish exhortations, while retaining Jewish content, resembled Christian sermons in various ways (sources, length, language, typical features such as brevity, chronology of publication, even frequency of the words). Those affinities and relationship between both traditions are analyzed in the article.

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Hovi, Tuija. "Clinical services instead of sermons." Scripta Instituti Donneriani Aboensis 24 (January 1, 2012): 128–44. http://dx.doi.org/10.30674/scripta.67413.

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Today, we are facing the decline of institutional religion. In Finland, the decrease in membership of the mainstream Evangelical Lutheran Church has been unusually rapid over the past few years, but, at the same time, the variety of religious supply has significantly increased. In addition to non-Christian spiritual and religious alternatives, innumerable lay movements, functions and practices are also offering their services within the Christian field, both in non-denominational circles and in those more or less linked to the mainstream church. The changes that occur in the religious field in Finland take place largely within the Christian cultural field. In addition to the obvious organisational changes taking place in the religious landscape of Finland, there is a certain fragmentation of contemporary religious attitudes. Such changes have been identified throughout the Western world—conventional definitions of ‘believing’ and ‘belonging’ do not seem to fit anything properly anymore. Furthermore, ‘practising’ and ‘participating’ as dynamic aspects of religiosity make the general view even more nuanced. An example of religious involvement within this frame is a Christian intercessory prayer service called the Healing Rooms. It is a religious practice that is attempting to accommodate the contemporary situation of post-secular Finland, and simultaneously advocating its traditional mission of evangelicism.

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Schvéd, Brigitta. "Discourse on Peace and Balance of Power in Early Eighteenth-Century English Political Sermons." Specimina Nova Pars Prima Sectio Medaevalis 12, no. 1 (November 25, 2023): 159–81. http://dx.doi.org/10.15170/spmnnv.2023.12.10.

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In the public debate on the English involvement in the War of the Spanish Succession, and over time, on the peace that would end the prolonged war, sermons occupy a special place among the various political mediums of the time. After briefly reviewing the main features of the political controversy, the present study specifically examines two political sermons by the English churchman John Adams (1662–1720), in which the discourse on balance of power is organically present, reinforcing the theme of the need for a “good peace”. In Adams’ sermons, published in 1709 and 1711, respectively, the notion of Christian joy and prosperity as well as the glad tidings of the securing of Protestant succession in the form of a future peace were given explicit emphasis alongside the discourse on balance of power. Both sermons were delivered on thanksgiving days, therefore – while supporting the anti-war, pro-peace Tory propaganda – they have a strong emphasis on predictions of the positive prospects for Christian spirituality. The paper focuses on the conceptual analysis of these delightful promises, showing how Adams considered the effects of a prospective peace on the Christian religion in general as well as on the future of the balance of power both at home and in Europe.

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Graff-Kallevåg, Kristin, and Sturla Johan Stålsett. "Meaning-Making Mechanisms on the Boundary between Religion and Sports." International Journal of Practical Theology 27, no. 1 (June 2, 2023): 46–61. http://dx.doi.org/10.1515/ijpt-2022-0017.

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Abstract What characterises religious meaning-making on the boundary between church and sports? Drawing on Sanne F. Akkerman and Arthur Bakker’s theory about boundary crossing, this article analyses religious meaning-making in sermons from Christian services in the context of international sports events. The article demonstrates that potential learning mechanisms at this boundary are more effective when not only seeking harmonious coordination and legitimisation but also bringing out differences and confrontation.

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Syarifuddin, Syarifuddin, Asnandar Abubakar, Hamsiati Hamsiati, and Wardiah Hamid. "Contextual Content of Friday Sermons in the Religious Moderation Discourse in Jayapura City." Proceedings of International Conference on Da'wa and Communication 2, no. 1 (November 25, 2020): 147–58. http://dx.doi.org/10.15642/icondac.v2i1.384.

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The study of Friday sermon content is always interesting to discuss, especially in Muslim minority areas. This study describes the content of the Friday sermons selected by the preachers in Jayapura City. The research method used is a qualitative method by recording Friday sermons from several types of mosques, namely the Great Ash Shalihin Mosque in Jayapura City, the Baiturrahim Mosque, Kotaraja, Skyland Complex, and the IAIN Fathul Muluku Jayapura Campus Mosque. This study found that the procedure for selecting khatibs in Jayapura City was coordinated by the Ministry of Religious Affairs except for Heram and Muara Tami Districts. Therefore, content is easier to coordinate. In general, preachers in Jayapura City prefer themes around issues of faith, jurisprudence, and morals. Besides that, the preacher also often chooses content related to events that are currently viral. Meanwhile, content related to religious moderation, including local wisdom, is still very minimal. Khatib tends to choose a religious theme or context that is safe from controversy because in Jayapura the majority is Christian. In addition, the preachers' and community's literacy is still lacking towards moderation material on religion and local wisdom. The control efforts undertaken by the Ministry of Religion over the implementation of the Friday sermon schedule in Jayapura City need to be increased by capturing all mosques. There needs to be a mapping related to the distribution of preachers, da'wah themes, the religious characteristics of community groups as objects of da'wah so that the preaching delivered does not impress provocative da'wah just because it differs in religious understanding.

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Greve, Justine. "Jesus Didn't Tap: Masculinity, Theology, and Ideology in Christian Mixed Martial Arts." Religion and American Culture: A Journal of Interpretation 24, no. 2 (2014): 141–85. http://dx.doi.org/10.1525/rac.2014.24.2.141.

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AbstractThis essay analyzes blogs, sermons, videos, and published interviews to examine the religious rhetoric of Christian practitioners of mixed martial arts as well as pastors who promote or reference the sport in their sermons. In the tradition of muscular Christianity (the Bible-based manhood movement of the late-nineteenth and early-twentieth centuries), these fighters and pastors argue that MMA teaches Christian virtues such as discipline and self-control. Linking a healthy physical body with a healthy mind and spirit, they suggest that athletes enact and embody Christian values and ideals of manliness. Some scholars (such as Tony Ladd and James Mathisen) have argued that modern incarnations of muscular Christianity preach a mere “folk theology”—that is, essentially a locker-room pep talk with a touch of Jesus thrown in. Drawing on the field of lived religion, however, I argue that practitioners of Christian MMA experience a close connection between the sport and their religious beliefs. Though the theology may take the language of the “folk,” certain values (discipline and self-sacrifice), theological positions (premillennialism, life as a struggle, Jesus as the focus of religion), and social agendas (addressing masculine aggression and religious and cultural effeminacy) characterize both turn-of-the-century muscular Christianity and Christian MMA today. Athletes strive to imitate Christ and embody Christian values—aided, perhaps, by the bodily practice of their sport. Their focus on Jesus at the expense of doctrine does not indicate a lack of theology. Rather, the image of a manly Christ who will not give up represents a strong, assertive, masculine ideal that fits clearly into an evangelical worldview.

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NEW, MELVYN. "‘The life of a Wit is a warfare upon earth’: Sterne, Joyce, and their Portraits of the Artist." Shandean 33, no. 1 (November 2022): 237–61. http://dx.doi.org/10.3828/shandean.2022.33.13.

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Acknowledging Peter de Voogd’s dual dedication to Sterne and Joyce and my own interest in Sterne and Modernism, this essay explores the portraits of Stephen Dedalus and Tristram Shandy as each develops the aesthetic values that will shape their artistic careers. While Stephen emerges from a Dublin in conflict over politics and religion, Tristram’s childhood is shaped by Walter’s opinions and arguments supporting them — and the result of human quarrelsomeness, enacted on Toby’s bowling green. Relevant to their artistic development are the sermons each author provides. Yorick’s ‘Abuses of Conscience’ sermon introduces to the reader the Christian worldview wherein Judgment and Truth matter, but the death of Yorick in the early pages frees Tristram into a world of directionless indeterminacy and the relativity of all values, the Shandy world. Father Arnall’s sermon, on the other hand, is so intent on colouring all human desire with the taint of hellfire (compare Ernulphus’s curse in Tristram) that it frees Stephen from the vocation, although, as will become apparent in Ulysses, his life as an artist is permanently marked, as is Modernism more generally, by his inability to free himself from the aesthetic values of Judgment and Truth, which continue to exert their domination as the qualities that distinguish meaningful artistic endeavour.

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Van Klinken, Adriaan S. "Male Headship as Male Agency: An Alternative Understanding of a ‘Patriarchal’ African Pentecostal Discourse on Masculinity." Religion and Gender 1, no. 1 (February 19, 2011): 104–24. http://dx.doi.org/10.1163/18785417-00101006.

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In some Christian circles in Africa, male headship is a defining notion of masculinity. The central question in this article is how discourses on masculinity that affirm male headship can be understood. A review of recent scholarship on masculinities and religion shows that male headship is often interpreted in terms of male dominance. However, a case study of sermons in a Zambian Pentecostal church shows that discourse on male headship can be far more complex and can even contribute to a transformation of masculinities. The main argument is that a monolithic concept of patriarchy hinders a nuanced analysis of the meaning and function of male headship in local contexts. The suggestion is that in some contexts male headship can be understood in terms of agency.

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Belišová, Jana. "Sounds, Emotions, and the Body in Pentecostal Romani Communities in Slovakia." Religions 15, no. 5 (April 25, 2024): 532. http://dx.doi.org/10.3390/rel15050532.

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In the past, the Romani in Slovakia identified with the prevailing religion, mainly with the Roman Catholic Church. However, the missionary activities of various Christian denominations after 1990 resulted in the conversion of the Romani to Pentecostal Christian communities. This launched a long, creative process of the formation of Pentecostal Romani music. Romani believers consider music and the ability to play and sing to be a gift from God and view these as a form of prayer that should serve for the praise of God. That is why many have given up their worldly music making and now play only praise songs. They gradually modified the hymns they borrowed and replaced them with their own creations. The soundscape of religion does not lie only in religious singing and music, as the emotional sermons and prayers, glossolalia and sounds during the healing and blessing rituals can also be considered religious sounds. During the worship services, this mixture of various sounds leads to the gradual spiritual and emotional unification of the community. The music and the rituals create feelings of intense sensory and emotional character that reflect in bodily expressions. Movements, dance, and the positions of the hands can help glorify God and experience the worship service more intensely. However, under certain circumstances, they might become sources of temptation and sin. This is related to the concepts of “purity” and “impurity”. The premises, whether sacral or profane, interior or exterior ones, also play a significant role in creating the sound. In writing this paper, I have also drawn on my own research on Romani Christian songs, which I carried out in (2012–2013 in Eastern Slovakia).

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Dissertations / Theses on the topic "Religion / Sermons / Christian"

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Parks, Robert N. "Gender, Image of God, and the Bishop's Body: Augustine on Women in Christ and the Church." University of Dayton / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1596704007228859.

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Mejias, Sarah J. "Sense and Sensibility: A Sermon on Living the Examined Life." ScholarWorks@UNO, 2017. http://scholarworks.uno.edu/td/2387.

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Jane Austen’s novels remain an essential component of the literary canon, but her first published novel, Sense and Sensibility, is frequently neglected. However, in Sense and Sensibility is the genesis of Austen’s technique through which her major characters cultivate and reveal a strong inner life, demonstrated through the character of Elinor Dashwood. This technique is a characteristic she incorporates in each of her succeeding novels. Her approach to literature centers on the interiority of her characters and their ability to change, but it her first novel Austen takes a unique approach. Following the structure of an eighteenth-century sermon, Austen creates a sermon for lay people that centers on the cultivation of a strong interior life.

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Armanios, Febe Y. "Coptic Christians in Ottoman Egypt: religious worldview and communal beliefs." The Ohio State University, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=osu1068350208.

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Ogilvie, Kevin Ahnfeldt. "Breaking words : towards a malagasy oral theology of homiletics." Thesis, 2010. http://hdl.handle.net/10413/3463.

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This study uncovers the underpinnings of a Malagasy Lutheran oral theology of homiletics. Using original sermons collected in the field from a cross section of Lutheran preachers and places in Madagascar this study is anchored in contextual materials. To the close readings of these materials the author brings anthropological, textual and Biblical exegetical methodologies for their analysis. Making the distinction between oral and literate composition and cultures, using the theories of Werner Kelber, Walter Ong, Eric Havelock, et al., the author demonstrates the oral structure of the socio-intellectual milieu of Malagasy society. In order to display this mindset in Malagasy theological thinking, this study sets the Malagasy exegesis of the Longer Ending of Mark’s Gospel against the horizon of Kebler’s theory regarding the written gospel as a “parable of absence” in the main body of the Gospel of Mark. This study makes manifest the Malagasy theology of presence, an oral theology. Framing his research with the Fifohazana (Revival) movement, the author briefly surveys the history of Christian missions in Madagascar. This history serves to demonstrate Western missionary literate culture and theology entering into dialogue with the oral culture of Madagascar and the subsequent indigenization of Christianity in the Fifohazana movement. This Fifohazana serves as a paradigm of the Malagasy homiletic and oral theology. Key leading figures of this movement, Rainisoalambo and Volahavana Germaine (Nenilava) are discussed. Extensive appendices of original Malgasy material, while not forming part of the body of the thesis, are provided for reference.
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.

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Books on the topic "Religion / Sermons / Christian"

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John, Wesley. The sum of all true religion. Nicholasville, KY: Schmul Publishing Company, 2014.

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Stephen, Hill. White cane religion: And other messages from the Brownsville revival. Shippensburg, Penn: Destiny Image, 1997.

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Leo. Sermons. Washington, DC: The Catholic University of America Press, 1995.

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1965-, Leemans Johan, ed. Let us die that we may live: Greek homilies on Christian martyrs from Asia Minor, Palestine, and Syria, c. 350-c. 450 AD. London: Routledge, 2003.

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Mark, Trigsted, ed. Jonathan Edwards: His greatest sermons. Gainesville, Fla: Bridge-Logos, 2003.

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Rock, Calvin B. Go on!: Vital messages for today's Christian. Hagerstown, MD: Review and Herald Pub. Association, 1994.

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1941-, Clarke Erskine, ed. Exilic preaching: Testimony for Christian exiles in an increasingly hostile culture. Harrisburg, Pa: Trinity Press International, 1998.

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Peter. St. Peter Chrysologus: Selected sermons. Washington,D.C: Catholic University of America Press, 2005.

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Andrewes, Lancelot. The liturgical sermons of Lancelot Andrewes. Durham: Pentland Press, 1992.

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Alistair, Stewart-Sykes, ed. On Pascha: With the fragments of Melito and other material related to the quartodecimans. Crestwood, N.Y: St. Vladimir's Seminary Press, 2001.

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Book chapters on the topic "Religion / Sermons / Christian"

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Witten, Marsha. "The restriction of meaning in religious discourse: centripetal devices in a fundamentalist Christian sermon." In Vocabularies of Public Life, 19–38. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003344759-3.

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Emerson, Michael O., and Glenn E. Bracey. "The Issue." In The Religion of Whiteness, 1–11. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197746288.003.0001.

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Abstract Chapter 1 introduces a conundrum—why the United States still has racism and racial inequality more than a half century after the civil rights movement—and offers the book’s main argument in brief. The argument is that racial inequality remains entrenched because race has become religionized in the United States. Indeed, a religion with unique beliefs, practices, and organizations has developed around whites’ racial dominance. This religion, which we call the Religion of Whiteness (ROW), feeds on racial inequality. Race and racial injustice have not receded from American life because they are, in good part, the life-giving force of a dominant group’s religion. Thus understanding the relationship between race and religion is essential for conceptualizing and dismantling racism. The ROW is consequential for the Church and the nation. Through two short stories, we illustrate how the ROW animates much behavior in white Christian spaces, including sermons and interpersonal interactions. One consequence of the ROW is that it causes its practitioners to defend white dominance, even at the expense of fellow Christians, especially Christians of color. These Christians of color often suffer “betrayal trauma” as a result of many white Christians’ rejection.

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Gutacker, Paul J. "Overturning the Past." In The Old Faith in a New Nation, 10–28. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780197639146.003.0002.

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Abstract Chapter 1 traces how the most widely read histories provided important justification for distancing civil government from religion. Eighteenth-century historiography presented the Christian past as a fall from apostolic-era purity into medieval corruption, and blamed this on the post-Constantine establishment of Christianity. Thomas Jefferson and James Madison commended these histories and used arguments from the Christian past in their most important works on religious freedom; likewise, Isaac Backus and John Leland appealed to Christian history in their sermons and political speeches. American religious disestablishment was achieved in part because of a compelling historical narrative: to disestablish state churches would overturn the great error of Christendom and allow for the recovery of pure, apostolic-era Christianity. As disestablishment progressed on the state level, the same narratives appeared in new American tellings of religious history.

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Arnold, John H. "Instruction and Storytelling." In The Making of Lay Religion in Southern France, c. 1000-1350, 270–333. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780192871763.003.0008.

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Abstract There were various tenets of faith and associated ideas that informed the shape of Christian life and behaviour, some of which stayed consistent across many centuries, others developing and changing within the period studied here. This chapter asks how much of this Christian ‘knowledge’ lay people were expected to have, how much they did in fact possess, and how they related to it. Using a variety of pastoral works, ecclesiastical councils, inquisition records, and some twelfth-century vernacular sermons, the chapter explores how the depth of knowledge required of the ordinary Christian developed between the eleventh and fourteenth centuries. It explores also how much written material, available directly or indirectly, might have reached the laity, with particular attention paid to the New Testament, and to a variety of thirteenth- and early fourteenth-century vernacular works of pious instruction. Throughout the chapter, the difference is explored between doctrinal instruction and Christian ‘storytelling’, as a different mode of communicating matters of faith.

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Gray, Douglas. "Religious Prose I: Introduction: Lollards and Answers to Them; Sermons and Books of Religious Instruction." In Later Medieval English Literature, 246–69. Oxford University PressOxford, 2008. http://dx.doi.org/10.1093/oso/9780198122180.003.0009.

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Abstract The large surviving body of religious prose contains some of the most brilliant and most attractive writing in English in this period. Religion was still omnipresent in England, but even before the great shock of the Reformation and the ‘stripping of the altars’ it was confronted by a variety of challenges. With many of these the inherited orthodox tradition could cope: indeed, it proved to be enduring and, in spite of persecution, a surprisingly long-lived one. In this period of ferment and strain, the Christian, traditionally seen as an exile and a pilgrim in a sinful world, found much to disturb, distract, or destroy the restless heart that would find no peace until it rested in God.

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Na, Hyemin. "Preacher Playlist: Reception and Curation of Celebrity Pastors in the Korean Diaspora." In Religion, Hypermobility and Digital Media in Global Asia. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463728935_ch08.

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Korean megachurches use digital media to distribute religious content across transnational boundaries. Megachurches upload sermons, livestream worship services and publicise events on websites, mobile apps and social media platforms. Studying the reception side reveals a fuller picture of how religious content circulates and how it is interpreted, curated and used. This chapter provides insights into how Korean- American Christian women in the U.S. incorporate religious digital media produced in South Korea into their everyday lives. The study finds that Korean-American women 1) gather knowledge of popular pastors and develop expertise on their preaching styles, 2) diagnose their own spiritual needs as well as those of others, and access religious digital media content in order to address these needs, and 3) use online religious content to curate daily routines that adhere to their conceptions of a faithful life. The women exercise a form of spiritual authority as curates of digital media content.

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Evener, Vincent. "Epilogue." In Enemies of the Cross, 290–94. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190073183.003.0008.

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Recent scholarship has often focused on the failure of sixteenth-century reform aspirations; scholars have also questioned the coherence and historical significance of the Reformation. The present study brings into relief a yet-unresolved question underlying these debates: what did reformers want to achieve? Scholars have highlighted numerous goals (relief from the social and psychological burdens of late-medieval religion, Christianization, consolation, certitude); this book views the reformers’ central concern as truth and the alignment of Christian life around truth. Luther, Karlstadt, and Müntzer agreed that human self-assertion in thinking and willing was the root of religious deception; thus, they agreed in seeing suffering both as key to the reception and perception of truth and as an inevitable consequence of life according to truth in a fallen world. Eckhartian mysticism inspired and aided their work to teach discernment and self-discipline. Such pedagogical efforts continued through the preaching, printed sermons and postils, and devotional literature of the early modern era, and it is inappropriate to pass judgment on the success or failure of the Reformation without attending to that literature.

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Hayes, John. "Sacramental Expressions." In Hard, Hard Religion. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469635323.003.0005.

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This chapter looks closely at a related group of practices and beliefs: grave decoration, Christmas lore, folk sermons, baptism, and praying spots. It traces the New South practice of decorating graves with household objects to African cultural practices, and New South Christmas lore (and related lore) to legends circulating in modernizing England. Connecting these with other practices and oral forms common among folk Christians, it shows that they all display a strong sacramental impulse—the longing to manifest the sacred in tangible, material ways. While the dominant religious culture wrought a “disenchantment” of the world, the cultural work of folk Christians envisioned an enchanted world where seemingly ordinary, mundane things were transformed and infused with sacred meaning.

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McDermott, Gerald R. "Introduction." In Jonathan Edwards Confronts The Gods, 3–14. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195132748.003.0001.

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Abstract Eighty years ago Karl Barth stunned Europe with his re-presentation of the “strange, new world” of the Bible. For two hundred and fifty years Jonathan Edwards has horrified readers with his description of a god who dangles sinners by a spider-thread over the flames of hell. Few have known that this most famous sermon in American history was rather uncharacteristic of Edwards, who was obsessed not by the wrath of the divine but by its beauty. Fewer still have known his declaration that those whom terror has driven to religion are probably unconverted. Most have assumed that for Edwards only Christians—and perhaps only Calvinist Christians—had religious truth. They have assumed wrongly. This book is about a strange, new Edwards unfamiliar to generations of readers and scholars. It is the story of America’s most frightening preacher who—strangely—was fascinated by other religions and religious others. It will startle those who know Edwards from their American literature surveys to learn that he believed there was true revelation from God in non-Christian religions. Those who have been schooled in the stereotypical Edwards will find it even more remarkable that he believed that some non-Christians worshiped, perhaps without knowing it, the true god.

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Shearn, Samuel Andrew. "Tillich at War (1914–18)." In Pastor Tillich, 182–211. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192857859.003.0009.

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This chapter studies Tillich’s war sermons, lecture on theodicy, and correspondence with Emanuel Hirsch. Tillich’s sermons exhibit at times a crass war theology; the war must be undoubtable. But religious doubt is given a voice and a pastoral response. Perhaps most strikingly in his Christmas sermons, Tillich speaks about the loss of faith among the soldiers. He also offers an unfinished theodicy with three moments, increasingly emphasizing the weakness and suffering of God. Tillich’s sermon from late October 1917 to mark the 400th anniversary of the Reformation is a clear expression of the justification of the doubter. Tillich subsequently explains and develops this new understanding of ‘faith without God’ in correspondence with Hirsch.

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