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Journal articles on the topic 'Religion / Sermons / Christian'
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1
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.
2
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.
9
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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Bendroth, Margaret. "Why Women Loved Billy Sunday: Urban Revivalism and Popular Entertainment in Early Twentieth-Century American Culture." Religion and American Culture: A Journal of Interpretation 14, no. 2 (2004): 251–71. http://dx.doi.org/10.1525/rac.2004.14.2.251.
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AbstractEvangelist Billy Sunday (1862–1935) is well-known for an aggressively masculine platform style that was clearly aimed at attracting a male audience to his urban revival campaigns. Less recognized but equally important are Sunday's meetings for “women only,” in which the handsome, athletic evangelist preached passionate, explicit sermons on sexual vice to an audience that had been purged of all male interlopers. Though Sunday's ostensible purpose was to reinforce traditional Victorian morality—the sermons were originally meant to rail against birth control—the social context for his message subtly undermined its conservative aim. As is illustrated by his campaign in Boston during the winter of 1916–1917, Sunday was perceived by many of his contemporaries, both men and women, as scandalously frank to the point of sexual crudeness. Critics and supporters alike described him in the same terms they used for vaudeville and theater idols, a notion that ex-baseball player Sunday did little to dispel. Yet, evangelical Protestant women came to hear his muscular Christian message anyway. The ability of his female audiences to adapt to—and obviously enjoy— Sunday's physical stage presence suggests that often-used terms like “feminization” and “masculinization” are too stark to describe the transition from Victorian to modern forms of religious behavior. Women's response to Sunday, situated at the intersection of evangelical religion and popular entertainment culture, demonstrates the durability of feminine religious tastes and suggests ways in which the blurring and confusion of formal gender categories factored into the transition from Victorian piety into the more individualized, popularized forms of religious faith in the twentieth century. Women were not passive observers in the transformation of American religion but central to the nature and direction of its survival.
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DICKSON, GARY. "Revivalism as a Medieval Religious Genre." Journal of Ecclesiastical History 51, no. 3 (July 2000): 473–96. http://dx.doi.org/10.1017/s0022046999002870.
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Perhaps because the classification of religious behaviour in the Middle Ages has not received much attention, there seems to be no scholarly consensus concerning the number or nature of its genres. This means that at present we tend to have either inadequately differentiated, broad categories of medieval religious acts, or somewhat incoherent lists of highly specific religious practices. That a good number of these religious forms pre-existed and continued long after the Christian Middle Ages is not in doubt; nor is the fact that such religious behaviours are not necessarily confined to the Christian tradition. The present discussion, however, will focus exclusively upon the Latin Christian tradition, c. 1000–c. 1500.Surveying the expressive modes of medieval religion presents less difficulty than grouping such behaviours within larger intelligible categories. Current scholarly literature makes it clear that certain varieties of medieval religious practice are almost universally acknowledged: veneration of the saints; attendance at sermons; private prayer; participation in public, collective liturgies (for example, processions on diverse occasions); acting under the influence of prophecy; setting off on pilgrimage, whether penitential or devotional; taking the Cross; performing formal or informal acts of devotion or piety (‘devotion’ is one aspect of the medieval religious life urgently in need of sharp definition); and attempting, often through ascetic exercises, to experience God (mysticism). By no means is this an exhaustive list. The titular subject of this essay, as the reader will have noticed, does not appear in it.
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Borkowska Osu, Urszula. "From Royal Prayer Books to Common Prayers: Religious Practices in Late Medieval and Early Modern Poland." Studies in Church History 42 (2006): 180–88. http://dx.doi.org/10.1017/s0424208400003934.
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The Union between Poland and Lithuania, whose foundations were laid in 1386 with the baptism of Jagiello, the pagan grand duke of Lithuania, and his marriage to Queen Jadwiga (Hedwig), daughter of the last king of Poland, marked the beginning of a systematic Christianization to which the pagan Lithuanians offered remarkably little resistance. Recent research on religious practice under the ruling Jagiellonian dynasty in Poland and Lithuania (1386–1572) shows that royal piety was often designed to elicit participation at a popular level, cementing both the diffusion of Christian involvement across the newly unified kingdom, and in turn the role of the royal family at its centre. Surviving royal accounts and prayer books can offer a privileged insight into the personal religion of the monarchs and their relatives. These accounts, although only partially extant, constitute an objective source by which religious practices may be understood. Created for bureaucratic reasons, to keep order in the Treasurer’s Chancery, rather than to present the king as pious, they detail expenses for masses and other opera pia of the king and his family, recording the rhythm of royal religious practices – for the day, the week and the whole liturgical year. The accounts also provide evidence of sacramental practices and royal almsgiving. Pious literature composed at the behest of the Jagiellons, combined with extant pedagogical treatises and didactic sermons delivered in the presence of the monarch, is particularly valuable in admitting us into the world of royal Christian education.
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Walsh, Cheryl. "The Incarnation and the Christian Socialist Conscience in the Victorian Church of England." Journal of British Studies 34, no. 3 (July 1995): 351–74. http://dx.doi.org/10.1086/386082.
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Among the churches of nineteenth-century Britain, the Anglican Church held a unique, and somewhat embarrassing, position. It was, of course, the established Church of England—an arm of the state, assigned the honor and duty of serving as the focus and guide of the nation's spiritual life. Its position was embarrassing by the mid-nineteenth century because it obviously was not fulfilling its ostensible role. The increasingly secular nature of industrial society on the one hand, and the Christian challenge of Nonconformity on the other, cost the Church membership among all classes of people. That loss significantly undermined the Anglican claim that the established Church served the religious needs of the whole nation, and it led to persistent Nonconformist cries for disestablishment. Furthermore, Christianity's appeal to its traditional following, the poor and lowly, seemed to evaporate in the industrial environment of the Victorian city. Not only did typical urban workers not go to church (or chapel, for that matter), they were generally rather hostile to organized religion and particularly to the Anglican Church. In the Church of governors and employers, where services and sermons often could appeal only to the educated, workers felt, not unjustly, uncomfortable and unwelcome.There were several internal impediments to increasing the popularity (and thereby the social influence) of the Anglican Church, not the least of which was the dominant theology of early Victorian England. During what Boyd Hilton has called the “Age of Atonement” (roughly the first half of the nineteenth century), evangelical thought both shaped and justified the economic and social assumptions which underlay the policies of competitive capitalism.
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Чміль, Наталія. "Вербальна репрезентація концепту "проповідь" (за даними асоціативного експерименту)." East European Journal of Psycholinguistics 4, no. 1 (June 27, 2017): 30–39. http://dx.doi.org/10.29038/eejpl.2017.4.1.chm.
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Статтю присвячено психолінгвістичному аналізу вербальної репрезентації студентами концепту «проповідь» шляхом вільного асоціативного експерименту. Розглянуто поняття концепту та релігійного концепту. Представлені основні лінгвістичні дослідження проповіді українськими та закордонними вченими. Описано комунікативні особливості релігійної проповіді. Зазначено особливості та процедура проведення вільного асоціативного експерименту. У результаті здійсненого асоціативного експерименту вербальної репрезентації концепту «проповідь» було отримано всього 260 реакцій на слово-стимул «проповідь», серед яких 97 різних асоціацій. Аналіз асоціацій дозволив виявити найчастотніші реакції на «проповідь», серед яких: «священик», «розповідь», «повчання» та «настанова». Аналіз отриманих асоціацій на «проповідь» здійснено за логічним критерієм, що дозволило виявити переважання центральних реакцій на слово «проповідь». За граматичним критерієм серед отриманих асоціацій на «проповідь» переважають парадигматичні реакції. Аналіз отриманих асоціацій на «проповідь» здійснено за тематичним критерієм, що дало змогу виокремити чотири різні тематичні категорії: атрибути місця (ситуація проповіді), особливості жанру, люди (учасники проповіді), емоції та оцінки. Найчисельнішою виявилено тематичну групу пов’язану з особливостями жанру. Найменш чисельною серед отриманих асоціацій виявилась тематична група «учасники проповіді».
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Oguntola Laguda, Danoye. "RELIGION, LEADERSHIP AND STRUGGLE FOR POWER IN NIGERIA: A CASE STUDY OF THE 2011 PRESIDENTIAL ELECTION IN NIGERIA." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 219–33. http://dx.doi.org/10.25159/2412-4265/225.
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The crisis of leadership today in Nigeria provides a formidable challenge to political and other social scientists. Between 1999 and 2015 several elections have been held with many leaders elected and sworn into office; with interactions between religion and politics the ongoing subject of academic analysis (Abubakar 1984; Igboin 2012; Kukah 1998; Oguntola-Laguda 2008; and so forth). Political office holders often drew on religious ideas, practices and symbols as a tool of negotiation with the electorate during political campaigns. As a result, candidates were often selected based on their religious rhetoric and affiliations. Thus the debate about Muslim/Muslim or Muslim/Christian tickets emerged as a key issue in the elections. Religious leaders are often political actors in the elections. There were several media allegations that some religious leaders were complicit in compromising and corrupting the electoral process. Many prophetic statements preceded the 2011 elections. For example, the prominent Pentecostal leader and presidential candidate, Pastor Kris Okotie, the general overseer of Household of God Church in Lagos, prophesied (unsuccessfully) that he would be sworn in as president after the election. In this paper we will examine how political leaders managed (or manipulated) their religious claims and allegiances in the pre- and post-election periods in 2011, against the backdrop of a religiously pluralistic setting such as Nigeria, and the resultant contradictions. Particular attention will be paid to the concepts of power and authority, as these are central to both worlds of religion and politics. Additionally, I will discuss the varying differentiations of the religious and political domains in the political process, campaign speeches, sermons and prophecies, perceptions of individual politicians, as well as media and popular opinion.
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Maliniak, Pavol. "Tematizácia osmanského ohrozenia v kazateľskej tvorbe Izáka Abrahamidesa Hrochotského." Kultúrne dejiny 13, no. 2 (2022): 179–98. http://dx.doi.org/10.54937/kd.2022.13.2.179-198.
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As part of the manuscript collection of sermons written by Isaac Abrahamides Hrochotius, an evangelical preacher in Zvolen, two separate sermons dedicated to the problem of the Ottoman threat have been preserved. Both sermons date from 1600 and were written in Slovakized Czech. The first sermon was preached by Abrahamides in front of the army. The calls for boldness, morality and piety of soldiers, as well as expressive commenting especially when describing enemies, correspond to this. He preached the second sermon in front of the burghers, which is probably why the language is more gentle. The sermon contains admonition for penance and riticism of Christian society. Both sermons have a common feature that is plundering of the Zvolen region by the Crimean Tatars (Ottoman allies) in 1599. Expecting a new Ottoman attack, the preacher encouraged the believers and urged them to abandon sinful lives. Obviously, Martin Luther's ideas are inspiration for both sermons.
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Sihombing, Nurma Sari, Sefriyono Sefriyono, and Dwi Wahyuni. "Potret Toleransi Muslim dan Kristen HKBP (Studi Masyarakat Muslim dan Kristen di Jorong Sentosa Nagari Panti, Kabupaten Pasaman, Sumatera Barat)." Abrahamic Religions: Jurnal Studi Agama-Agama 3, no. 2 (September 30, 2023): 152. http://dx.doi.org/10.22373/arj.v3i2.19628.
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This article discusses Muslim and Christian tolerance in Jorong Sentosa Nagari Panti. Even though the people at the Panti are diverse both in terms of religion and culture, the people can live in harmony. This study intends to answer the question; first, why are Muslims and Christians in Panti tolerant?; second, what are the forms of tolerance in the Panti? This research uses a qualitative method with a case study approach. This research was conducted in Jorong Sentosa Nagari Panti, Pasaman, West Sumatra. Data was collected using interview techniques with community leaders, religious leaders and the Panti community. The interview data was then analyzed using the Miles and Huberman approach. The study results show that; First, the people of Jorong Sentosa Nagari Panti live in harmony driven by several factors, namely: self-awareness; human attitude; ethnic equality; institutionalization of tolerance values in the form of lectures and sermons by religious figures and interactions in educational institutions. Second, forms of tolerance occur in religious and social aspects. The religious aspect can be seen from appreciating and not interfering with the worship performed by each religion and participating in and supporting the celebrations carried out by each religion. The social aspect can be seen from the form of cooperation in government activities; participate in religious celebrations; inviting and helping at weddings and even condolences.AbstrakArtikel ini membahas toleransi Muslim dan Kristen di Jorong Sentosa Nagari Panti. Meskipun masyarakat di Panti beragam baik dari segi agama maupun segi kultur, tetapi masyarakatnya dapat hidup harmonis. Studi ini bermaksud untuk menjawab pertanyaan; pertama, mengapa Muslim dan Kristen di Panti bertoleransi?; kedua, apa-apa bentuk toleransi di Panti?. Penelitian ini menggunakan metode kualitatif dengan pendekatan studi kasus (case studies). Penelitian ini dilaksanakan di Jorong Sentosa Nagari Panti, Pasaman, Sumatera Barat. Data dikumpulkan menggunakan teknik wawancara kepada tokoh masyarakat, tokoh agama dan masyarakat Panti. Data wawancara kemudian dianalisis menggunakan pendekatan Miles dan Huberman. Hasil studi menunjukkan bahwa; Pertama, masyarakat Jorong Sentosa Nagari Panti hidup harmoni didorong dengan beberapa faktor yaitu: kesadaran diri sendiri; sikap kemanusiaan; persamaan etnis; pelembagaan nilai-nilai toleransi dalam bentuk ceramah maupun khutbah oleh tokoh agama dan interaksi di Lembaga pendidikan. Kedua, bentuk toleransi terjadi dalam aspek keagamaan dan sosial. Aspek keagamaan dapat dilihat dari menghargai dan tidak mengganggu ibadah yang dilakukan oleh masing-masing agama serta turut dan mendukung perayaan-perayaan yang dilakukan oleh masing-masing agama. Aspek sosial dapat dilihat dari bentuk kerja sama dalam kegiatan pemerintahan; turut hadir dalam perayaan keagamaan; mengundang dan membantu dalam acara pernikahan bahkan belasungkawa.
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Proskurina, A. V. "The Concept of Body and Soul in the Old English Tradition." Critique and Semiotics 38, no. 2 (2020): 237–55. http://dx.doi.org/10.25205/2307-1737-2020-2-237-255.
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The author examines the 10 th century ancient English poem Soul and Body through the prism of the soul, spirit and body in the Old English tradition, which has survived in two versions. The first, which was part of the poetry book Exeter Book, is a short version of the conversion of the unfortunate soul to the flesh. The second version is an expanded version of the poem, listed in the Vercelli Book along with Christian sermons and poems, also represents the con- version of the tormented soul to the flesh, as well as a monologue of the saved soul. However, unfortunately, the speech of the redeemed soul was not fully preserved due to damage to the Vercelli Book collection. This article provides an author's translation of the second version of the poem. The article focuses on the dualism of René Descartes. Thus, an extended version of the Old English poem Soul and Body precedes the dualism of René Descartes, whose main ideas are the duality of the ideal and the material, the independence of the soul and body. The philosophy of René Descartes is to accept a common source – God as the creator who forms these two independent principles that we find in this poem. The spirit, as shown in the work, is the divine principle in man, created in the image and likeness of God, and appears as the highest part of the soul, and the soul, in turn, is the immortal spiritual principle. In the framework of the Judeo- Christian culture, a central doctrine of the presence of the soul arose, suggesting the elevation of man over all other living beings due to the presence of it. According to religious ideology, a person’s position in the dolly and mountain worlds directly depends on the purity of the believer’s soul, on his refusal from sinful thoughts and deeds. As soon as the Judeo-Christian teaching is fixed as the main religion, a person endowed with a soul is considered as the only ration- al creature created in the image and likeness of God. The existence of the soul is not limited only to the Judeo-Christian idea of the world around us, for example, the Quran also contains the idea of the unity of man and soul, and, undoubtedly, the soul of a righteous Muslim ascends to heaven after death.
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White, Robert. "Women and the Teaching Office According to Calvin." Scottish Journal of Theology 47, no. 4 (November 1994): 489–510. http://dx.doi.org/10.1017/s0036930600046615.
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Few aspects of Paul's teaching have proved more controversial in recent times than his injunction that women should neither speak (lalein) nor teach (didaskein) in church assemblies (1 Cor. 14.34–35; 1 Tim. 2.11–12). To those seeking to promote the ministry of women in the church, the apostle's words appear as a personal expression of opinion founded on patriarchal prejudice, on rabbinic conservatism or on purely local considerations of strategy, motives which are of little more than documentary interest in the current debate. To proponents of the principle of male leadership, on the other hand, Paul's instruction forms part of a normative, enduring evangelical tradition which is often assumed to bear not only on the order of the church but on the order of creation itself. In these circumstances it is instructive to examine Calvin's treatment of the subject as found not only in his major dogmatic work, The Institute of the Christian Religion, but at various places in his sermons and commentaries. Our purpose here is not to make Calvin the arbiter of what, in his own day, was a highly marginal question – outside of court and literary circles, equality of the sexes was not a serious Renaissance concern – but rather to understand how he interpreted Paul's teaching in the context of a creation which God was already renewing and of a church where all were already made one in Christ.
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Jaeger, C. Stephen. "Charisma and the Transformation of Western Culture 12th to 13th Centuries." Religions 14, no. 12 (December 8, 2023): 1516. http://dx.doi.org/10.3390/rel14121516.
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The academic discussion of charisma takes two major voices as the point of departure: Max Weber and St. Paul. In both areas, sociology and religion, charisma is seen as a quality of persons. My argument is that entire cultures can be suffused by this force, and that social life, education, and modes of expression can be bearers and transmitters of charismatic force. I approach the argument conceptually, drawing on a remarkable passage in Goethe’s autobiography Dichtung und Wahrheit. What Goethe calls “the demonic” is charisma conceived as a force that can penetrate, unpredictably, either natural phenomena or persons. To these I add institution, cultures, and structures of government. The charisma of larger structures, like personal charisma, has a life-cycle, charisma in its cultural structuring being as unstable as in its personal embodiment. The idea opens cultural transformations to analysis. Clifford Geertz has provided a model. The sea-changes that transformed western European culture from the twelfth to the thirteenth century show us the end of a life-cycle of charismatic culture, and the transition to intellectual or textual culture. Charisma moved out of the realm of the lived and expressed social forms and into art and artifice, rationalizing philosophy, theology, liturgy and other forms of Christian discourse (sermons). Three voices from the later thirteenth century observe this development closely—the loss of charisma as a political–social–cultural force—and lament the loss.
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Sharov, Konstantin S. "The Neoimperial Motif in Russian Historical Movies of the 2000s-2010s and the Phenomenon of Orthodox Cinematographic Sermon." Imagologiya i komparativistika, no. 16 (2021): 269–91. http://dx.doi.org/10.17223/24099554/16/16.
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During the last two decades, the topic of imperial consciousness and the ideological construction of a neo-imperial approach to contemporary Russian history within the narrative of post-Soviet “neo-imperialism” has been increasingly revived in Russian cinema. It has not much about developing the idea of Great Russia with a highest world mission. There are hardly more Slavophile motives here than Westernisers’ ones. The new historical movies shot mainly by the Russian state or Church request construct a parable about a great supranational historical empire, which unites all ethnic groups, peoples, and religions under the rule of the Russian Tsar / Emperor / Patriarch. For Soviet times, the Communist Party or its leader usually plays the role of the monarch, while the role of civil religion can be played by political ideology. The modern Patriarchate of the Russian Orthodox Church disseminates the idea of imperialism as a basis of the Orthodox media cinematographic preaching. This type of preaching, along with Christian preaching on the Internet, social networks, and video games, has become increasingly used by Orthodox clergymen and church organisations. Here Russian Orthodox Church follows the Roman Catholics and Protestants, who currently use media sermon as an important part of their homiletics. From priests to clergy of the highest rank, such as Metropolitan Hilarion (Alfeev) of Volokolamsk or Metropolitan Tikhon (Shevkunov) of Pskov and Porkhovsk, more and more men of cloth begin to attract audience by their performance in offline and online video blogs, by online streams of their sermons in the digital space and finally, by shooting films, both documentaries and feature films. The main components of the neo-imperial narrative in the modern ideologised cinematographic preaching are the following: 1) constructing the parable of the great supranational historical empire (pre-Mongol Rus, Horde, Russian Principality, Russian Tsardom, Russian Empire, finally, the Soviet Union); 2) emphasising the great role of political leader, prince / tsar / emperor / general secretary / president; 3) resorting to preposterous synthesis of incompatible ideals of the Russian Empire and the Soviet Union; 4) spreading anti-historicism, anachronism, including linguistic, substituting historical fantasy for the history of the Russian Orthodox Church; 5) elevating the current national ideology to the status of national archetype, with searching and successful finding of “eternal” geopolitical enemies and friends of Russia; 6) re-considering Orthodoxy as a glamour “export product” for the West. The Cinematographic Orthodoxy depicted in imperial propaganda films has little in common with the history of the Russian Orthodox Church and the ideal of Orthodox Christian morality. Under the pen of scriptwriters and film directors who create their mass products by the order of the current Russian state or Patriarchate, Orthodox Christianity becomes a social and media construct that must exists solely for the blessing and support of the state power, as well as for the entertainment of the mass audience. Therefore, we must stress that such a preaching does not achieve its goals, as it does not preach Jesus Christ’s teaching, spirituality and a way for soul salvation and improvement.
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Farrell, James J. "Thomas Merton and the Religion of the Bomb." Religion and American Culture: A Journal of Interpretation 5, no. 1 (1995): 77–98. http://dx.doi.org/10.1525/rac.1995.5.1.03a00040.
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In 1958, C. Wright Mills delivered his “Pagan Sermon to the Christian Clergy,” a piece in which he challenged American churches to consider their complicity in the coming of World War III. Mills complained that “the verbal Christian belief in the sanctity of human life… does not itself enter decisively into the plans now being readied for World War III.… Total war ought indeed be difficult for the Christian conscience to confront, but the Christian way out makes it easy; war is defended morally and Christians easily fall into line—as they are led to justify it—in each nation in terms of Christian faith itself.”
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McEachnie, Robert. "A History of Heresy Past: The Sermons of Chromatius of Aquileia, 388–407." Church History 83, no. 2 (May 27, 2014): 273–96. http://dx.doi.org/10.1017/s0009640714000031.
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Chromatius served as bishop of Aquileia, a large trade-centered city at the north end of the Adriatic Sea, from 388–407. He interacted with notables like Rufinus, Jerome, Ambrose, and John Chrysostom, but our knowledge of Chromatius was limited to second-hand statements until the rediscovery of his sermons in the last century. When one examines the sermons in their original context, a disconnect on the issue of heresy emerges. Based on a survey of Christianities in northern Italy, it seems that the variety we might expect is lacking in the sources. An examination of the region reveals that the area during this time was remarkably homogenous in terms of the diversity among its Christian adherents. In Aquileia, Chromatius would have been unchallenged by other churches. In light of that, what did his continued tirades against non-existent “heretical” groups achieve? By examining the whole of each sermon mentioning heretics a pattern emerges surrounding the history of heresy and orthodoxy. The maintenance of institutional memory was not done sentimentally, but to advance the domination Christians had achieved into new arenas, namely, for Chromatius, control over an urban religious space which included Judaism.
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Chumakova, Tatiana V. "Russian Literature of the 19th — Early 20th Centuries in the Infosphere of Theological Academies of the Russian Empire." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 39, no. 3 (2023): 595–606. http://dx.doi.org/10.21638/spbu17.2023.315.
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The purpose of the article is an attempt to develop approaches to the reconstruction of the place and role of literature in the intellectual and information sphere of Russian theological academies of the nineteenth — early twentieth centuries. The current publication has been prepared on the basis of sources of various origins: catalogs of libraries of theological academies, periodicals published in the Orthodox theological academies of the Russian Empire (Khristianskoe chtenie (Christian Reading), Trudy Kievskoi Dukhovnoi Akademii (Proceedings of the Kiev Theological Academy), Pravoslavnyi sobesednik (Orthodox Interlocutor), Bogoslovskii vestnik (Theological Bulletin), for instance), Orthodox autobiographies, proceedings of meetings of councils of theological academies, programs of training courses, teaching manuals (textbooks and anthologies), etc. The analysis of those numerous sources shows that the libraries of four Orthodox theological academies of the Russian Empire had large collections of fiction in various languages, including works of Russian literature. Studying Russian literature was also part of a number of training courses. Initially, it was due not so much to the desire to provide students with a versatile education, but to the desire to develop their artistic taste and literary abilities, which was necessary for composing sermons. But later, literature was interpreted as something of powerful influence at a person’s worldview, something that could compete with religion. The study shows that the influence of contemporary Russian literature was constantly increasing, and, by the early twentieth century, the programs of theological educational institutions included studying works by almost all Russian writers. At the same time, not only ‘spiritual’ writings were studied, but also those which were considered ‘harmful’, and the last one got almost a central place in the ecclesiastic periodicals (L.N.Tolstoy).
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Kolomiiets, I. "WAY-RELATED METAPHORS IN MODERN RELIGIOUS DISCOURSE." Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, no. 1(96) (September 6, 2022): 121–35. http://dx.doi.org/10.35433/philology.1(96).2022.121-135.
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The study of the peculiarities of religious communication belongs to promising directions in modern linguistics. Researchers of religious discourse state that metaphors are one of the most distinct features of the language of religion and play a pragmatic role in religious communication. The article is about modern religious texts, including sermons, messages, appeals to Ukrainian religious figures. The article also examines metaphors concerning a way and the specifics of their use.
Way-related metaphors for the designation of human life are traditional, rooted in the spatial experience of reality. In religious discourse, the source of the way-related metaphors is the texts of Scripture, they usually represent the life choice of a Christian, which is generally denoted as a righteous path, leading to salvation and as an unjust path, leading to the death of the human spirit. Both paths are specified through metaphors containing axiological characteristics of human life guidelines. The emphasis in religious discourse is on the transfer of the truth, thus the purpose of life and person’s behaviour is a salvation, but a person cannot grasp this path on their own, they may not see it, this idea is transmitted by metaphors for the designation of accompaniment on the way taken by God, Christ, Holy Mother. Sins, unjust actions are compared to a lost man, lost his orientation, got off the way, rejected to the sidelines.
Life as a way is categorized through tokens to designate the way: the way, the road, through verbs that mark motion: go, step, follow the way. Way-related metaphors can be represented as a journey, a life-long journey with the Christian community, as well as a fragment, limited by an event.
Specific for contemporary religious works is the projection of the way-related metaphors to Ukrainian realities: the severe and bloody struggle of Ukraine for freedom is determined by the metaphor of the Crossroad of Ukraine, the road to the glorious resurrection – spiritual and national.
Way-related metaphors facilitate the transfer of truths from the sphere of sacred and facilitate the addressees of their perception.
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Tuwohingie, Desmin, Christian Koloay, and Alfrianus Papuas. "PEMBERDAYAAN PEMUDA GEREJA SEBAGAI TIM MULTIMEDIA DAN TEKNOLOGI INFORMASI." Jurnal Ilmiah Tatengkorang 5, no. 1 (February 1, 2021): 39–43. http://dx.doi.org/10.54484/tkrg.v5i1.361.
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Perkembangan teknologi informasi yang semakin terus-menerus mempercepat penyebaran informasi melalui internet sehingga mempengaruhi bagaimana cara masyarakat bersentuhan dengan agama bahkan telah mempengaruhi serta membentuk gaya hidup, kebiasaan serta cara berelasi para penggunanya. Gereja pada zaman ini diperhadapkan pada perkembangan multimedia yang kemudian bisa memasukkan unsur-unsur visual dalam peribadatan Kristen. Media visualisasi menjadi kebutuhan dalam menghantarkan peribadatan melalui tampilan teks, gambar atau dokumentasi film. Penggunaan layar proyektor serta LCD TV telah menggantikan budaya orang membawa Alkitab serta buku kidung pujian termasuk visual-images dimanfaatkan sebagai media bantu penyampaian khotbah. Hasil yang dicapai pada kegiatan ini adalah terbentuknya tim multimedia dan teknologi informasi GMIST Betania Kalama Darat yang anggotanya adalah pemuda gereja. Selain itu, tim telah memiliki kemampuan untuk membuat liturgi digital dan mampu mengoperasikan perangkat teknologi informasi. Tim pengabdian juga telah menyerahkan 1 unit LCD Projector dan 1 set screen projector 70 inch.
The development of information technology continuously accelerates the dissemination of information via the internet so that it affects how people touch religion and has even influenced the lifestyle, habits and ways of relating to its users. The church today faced with the development of multimedia which can then include visual elements in Christian worship. Visualization media is a necessity in delivering worship through the display of text, pictures or film documentation. The use of projector screens and LCD TV has replaced the culture of people carrying Bible and hymn books including visual-images used as a medium for delivering sermons. The results achieved in those activity were the formation of a multimedia and information technology team at GMIST Betania Kalama Darat whose members are church youths. In addition, the team has the ability to make digital liturgy and was able operate information technology tools. The community service team also handed over one unit of LCD Projector and 1 set of 70 inch screen projector.
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Atsen, Isuwa Y. "Self-Defence and a Phronetic Use of Violence: A Christian Response to Muslim-mob Attacks in Northern Nigeria." International Journal of Public Theology 15, no. 4 (December 2, 2021): 496–512. http://dx.doi.org/10.1163/15697320-01540016.
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Abstract The sermon on the mount has often been used to support a nonviolent response to any form of injustice and violent attacks against Christians. This article argues that the sermon, understood in its original Old and New Testament contexts, does not necessarily support a wholesale prohibition of the use of violence. It also argues that the implicit ethical theory of the sermon – and the New Testament in general – is a combination of a virtue ethics and a divine command theory. On this premise, one is able to show that a measured use of violence for self-defence is a theologically tenable Christian response to unauthorized attacks. This measured use of violence for self-defence is qualified by a Christian phronesis or practical wisdom, which takes into full account both the teaching of Jesus on love of the enemy and the contextual or existential realities of Christians facing violent attacks in northern Nigeria.
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Andrew, Donna T. "On Reading Charity Sermons: Eighteenth-Century Anglican Solicitation and Exhortation." Journal of Ecclesiastical History 43, no. 4 (October 1992): 581–91. http://dx.doi.org/10.1017/s0022046900001974.
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Neither charity nor charity sermons were new to the eighteenth century. Giving to the needy was a long–established feature of Christianity. In his ‘Rule and Exercise of Holy Living’ (1650), an extreme expression of such Christianity, Jeremy Taylor urged good Christians to ‘Give, looking for nothing again, that is, without consideration of future advantages: give to children, to old men, to the unthankful, and the dying, and to those you shall never see again; for else your Alms or courtesie is not charity, but traffick and merchandise.’ By the eighteenth century the City of London already had a tradition of sponsored annual sermons, called ‘spital’ sermons, for its own hospitals, i.e. St Thomas's, Barts, Bethlem, etc. However, as associated charities, charities conceived by, supported and directed by contributors, grew increasingly numerous in the course of that century, charity sermons also increased in number and importance. Associated or joint–stock voluntary charity welcomed its need for ongoing financial support; this, its supporters claimed, would ensure efficiency and accountability. The problem with such support, however, was not only that the charity needed to attract, and continue to attract, large numbers of donors, but also that it needed to convince those donors to repeat their contributions annually. The charity sermon became a central instrument in this process. Thus, usually on the anniversary of the establishment of the charity, the society would invite a prominent or popular clergyman to address present and potential donors, and a collection would be taken afterwards. After one such sermon on 9 July 1762, the governing committee of the Asylum for Orphaned Girls congratulated itself, well pleased with a collection of over £226 ‘and many new subscribers added’.1
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Ryazanova, S. V. "New/Old Idea of Man in Urban Religious Communities of a New Type." Concept: philosophy, religion, culture 7, no. 4 (December 23, 2023): 59–75. http://dx.doi.org/10.24833/2541-8831-2023-4-28-59-75.
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The purpose of the article is to establish the specificities of the formation of ideas about a person within the framework of the activities of the new urban religious communities of the Kama region, namely the Intercession Monastery and the Family of God. These communities combine features of folk religiosity, new religious movements, and the so-called historical sects. Such eclecticism makes it impossible to apply to the communities the established research apparatus for new religious movements (NRMs), formed by Western (B. Wilson, D. Stone, A. Barker) and Russian (L. N. Mitrokhin, E. A. Balagushkin, I. Kanterov and others) researchers and substantiates the need for this study conducted from both a different perspective and involving new research methodology. Both communities act as a closed community, which is expressed in the territorial and communication isolation of the residents of the communal estate, the practice of internal labor duties, and the idea of the group as a family. The study is based on interviews and correspondence with former members of both communities, analysis of materials from a closed group on a social network, and recordings of classes conducted by one of the group leaders. The theoretical basis of the work was K. Dobellard’s concept of the so-called patchwork religiosity, characteristic of an individual’s attitude towards religion in modern culture. The image of a person in both communities is constructed at two levels: through making changes to the traditional Christian idea of a person and at the level of religious and near-religious activities. It has been shown that innovations related to faith include the idea of a special status of community members compared to other people, as well as provisions about their special role in the struggle to save the world. The religious activities of the groups involve conducting adjusted Christian rituals (baptism, wedding), elements of mystical experience (mental struggle with evil and enemies in the Intercession Monastery), training seminars and sermons justifying the special role of followers of the teaching in society. Social interaction within communities is built on a strict selection of monks, leader control over the behavior of group members, a system of specific penalties, including ignoring offenders, public repentance, burial alive and expulsion from the brotherhood. The study concludes that the so-called new religious movements are in reality examples of traditional religious sects observed in Russia over the centuries. Their values, behavior, and the image of the person are archaic, however they also include additional external elements of secular culture.
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Oluoch, Monica Oloo. "Implicatures Used to Communicate Meanings in Sermons: A Study of Pentecostal Churches in Eldoret, Kenya." International Journal of Linguistics, Literature and Translation 3, no. 5 (May 31, 2020): 121–29. http://dx.doi.org/10.32996/ijllt.2020.3.5.14.
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Implicatures are taken to be the meanings that arise due to the flouting of any of the maxims of the Cooperative Principle. The maxims are flouted in order to communicate a meaning beyond the literal meaning of the words used. This paper examines the implicatures used to convey meanings in sermons from selected Pentecostal churches in Eldoret town, Kenya. The research assumed that preachers perform various speech acts but at times they do not get the desired response. It was guided by the Speech Acts theory and the Cooperative Principle. Data for the study was collected using camcorder video recording and participant observation. The data from the camcorder was transcribed word-for-word and then analysed at the level of speech acts and implicatures. The relevant texts were extracted from the selected sermons to illustrate the speech acts and implicatures identified. It was revealed that preachers flout the maxims in order to communicate implied meanings. Preachers use repetition of words and phrases to flout the quantity maxim. In this way, they are able to communicate and reinforce messages to their congregations. Preachers also flout the quality maxim to underscore some of the weaknesses of Christians that make them prone to mistakes or sin. They emphasize these implicatures by making references to examples of characters in the Bible who were not careful in their spiritual walk and who subsequently ended up in a bad place. The relevance maxim is flouted through reference to contextual information in order to strengthen the main message in the sermon. Lastly, the manner maxim is flouted through the use of obscurities in communication, which in themselves represent a lack of spiritual steadiness. It is recommended that the examination of implicatures should be replicated in other Christian denominations and other major world religions to illustrate the communicative strategies used in religious discourse.
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Nyborg, Ole. "N.F.S. Grundtvig og kærligheden til næsten." Dansk Teologisk Tidsskrift 75, no. 1 (February 10, 2012): 20–38. http://dx.doi.org/10.7146/dtt.v75i1.105549.
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In this paper the conception of Christian love to neighboursand fellow human beings is analyzed within the sermons of the Danishtheologian N.F.S. Grundtvig (1783-1872). In his sermons Grundtvigpersistently expresses the importance of the value of fatherliness. TheChristian person should thus act in a strongly fatherly way towards hisneighbour. Grundtvig criticizes popular ideas of his own time of the natureand essence of Christian neighbour love, and he distinguishessharply between a true and a false sort of Christian love. According tothe sermons of Grundtvig, only a responsible and fatherly, or even patriarchal,way of loving can be a true form of Christian love. These findingsbreak with quite a few common assumptions in the research literature.
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Morrill, John. "Sermons for the Christian Year." Expository Times 116, no. 6 (March 2005): 197–203. http://dx.doi.org/10.1177/0014524605052068.
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Jack, Alison. "Sermons for the Christian Year." Expository Times 116, no. 8 (May 2005): 267–73. http://dx.doi.org/10.1177/0014524605052842.
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Healey, Robert M. "John Knox's “History”: A “Compleat” Sermon on Christian Duty." Church History 61, no. 3 (September 1992): 319–33. http://dx.doi.org/10.2307/3168373.
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John Knox considered himself a preacher, not a writer of books. His History of the Reformation of Religion in the Realm of Scotland is an extended sermon on the duty of Scottish Christians to rely solely, obediently, and unflinchingly on God. The printed work contains five books, but Knox did not write Book 5. In Book 4, Knox made the point that the Lord authorizes and requires all Christians (even common subjects, when they are able to do so) to correct their rulers' religion and to compel them to obey God's commandments. For Knox, no more history was needed. His sermon was “compleat.”
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Halvorsen, J. Sergius. "Preaching the Impossible in the Face of the Unthinkable: Nonviolence, Love, and Thanksgiving in a Coptic Easter Sermon." Religions 15, no. 4 (April 3, 2024): 455. http://dx.doi.org/10.3390/rel15040455.
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This essay examines the Holy Monday sermon by Boules George, a senior priest at St. Mark Church in Cairo, that was preached the day after the Palm Sunday suicide bomb attacks against St. George Coptic Orthodox Church in Tanta and St. Mark Coptic Orthodox Cathedral in Alexandria in Egypt in 2017, which left forty-four people dead and more than one hundred injured. The sermon addressed Coptic Orthodox Christians in Cairo as well as the wider Coptic Orthodox community in Egypt and throughout the world through a live video broadcast. The sermon is remarkable for presenting a radical call to nonviolence and Christian love. Notably, the preacher speaks to “those who are killing us”, and says “thank you” for the opportunity to die as Christ died, for “this is the greatest honor that we could have”. This essay analyzes the sermon in light of the work of Walter Brueggemann and Alexander Schmemann, and argues that the sermon is an example of daring speech that offers divine empowerment to the suffering and the fearful.
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Gawrońska-Oramus, Beata. "Ficino And Savonarola Two Faces of the Florence Renaissance." Roczniki Humanistyczne 66, no. 4 SELECTED PAPERS IN ENGLISH (October 23, 2019): 63–86. http://dx.doi.org/10.18290/rh.2018.66.4-3e.
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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 61 (2013), issue 4.
Analysis of the mutual relations between the main intellectual and spiritual authority of the Plato Academy—Marsilio Ficino on the one hand, and Girolamo Savonarola, whose activity was a reaction to the secularization of de Medici times on the other, and a thorough study of their argument that turned into a ruthless struggle, are possible on the basis of selected sources and studies of the subject. The most significant are the following: Savonarola, Prediche e scritti; Guida Spirituale—Vita Christiana; Apologetico: indole e natura dell'arte poetica; De contempt mundi as well as Ficino’s letters and Apologia contra Savonarolam; and also Giovanni Pica della Mirandoli’s De hominis dignitate.
The two adversaries’ mutual relations were both surprisingly similar and contradictory. They both came from families of court doctors, which gave them access to broad knowledge of man’s nature that was available to doctors at those times and let them grow up in the circles of sophisticated Renaissance elites. Ficino lived in de Medicis' residences in Florence, and Savonarola in the palace belonging to d’Este family in Ferrara. Ficino eagerly used the benefits of such a situation, whereas Savonarola became an implacable enemy of the oligarchy that limited the citizens’ freedom they had at that time, and a determined supporter of the republic, to whose revival in Florence he contributed a lot. This situated them in opposing political camps.
They were similarly educated and had broad intellectual horizons. They left impressive works of literature concerned with the domain of spirituality, philosophy, religion, literature and arts, and their texts contain fewer contradictions than it could be supposed.
Being priests, they aimed at defending the Christian religion. Ficino wanted to reconcile the religious doctrine with the world of ancient philosophy and in order to do this he did a formidable work to make a translation of Plato’s works. He wanted to fish souls in the intellectual net of Plato’s philosophy and to convert them. And it is here that they differed from each other. Savonarola’s attitude towards the antiquity was hostile; he struggled for the purity of the Christian doctrine and for the simplicity of its followers’ lives. He called upon people to repent and convert. He first of all noticed an urgent need to deeply reform the Church, which led him to an immediate conflict with Pope Alexander VI Borgia.
In accordance with the spirit of the era, he was interested in astrology and prepared accurate horoscopes. Savonarola rejected astrology, and he believed that God, like in the past, sends prophets to the believers. His sermons, which had an immense impact on the listeners, were based on prophetic visions, especially ones concerning the future of Florence, Italy and the Church. His moral authority and his predictions that came true, were one of the reasons why his influence increased so much that after the fall of the House of Medici he could be considered an informal head of the Republic of Florence. It was then that he carried out the strict reforms, whose part were the famous “Bonfires of the Vanities.”
Ficino only seemingly passively observed the preacher’s work. Nevertheless, over the years a conflict arose between the two great personalities. It had the character of political struggle. It was accompanied by a rivalry for intellectual and spiritual influence, as well as by a deepening mutual hostility. Ficino expressed it in Apologia contra Savonarolam written soon after Savonarola’s tragic death; the monk was executed according to Alexander VI Borgia’s judgment. The sensible neo-Platonist did not hesitate to thank the Pope for liberating Florence from Savonarola’s influence and he called his opponent a demon and the antichrist deceiving the believers.
How deep must the conflict have been since it led Ficino to formulating his thoughts in this way, and how must it have divided Florence's community? The dispute between the leading moralizers of those times must have caused anxiety in their contemporaries. Both the antagonists died within a year, one after the other, and their ideas had impact even long after their deaths, finding their reflection in the next century’s thought and arts.
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Кожевников, Семён Валериевич. "A Synthesis of Faith and Scientific Knowledge in the Life and Work of St. Luka (Professor-surgeon V. F. Voyno-Yasenetsky) in 1941-1944." Theological Herald, no. 4(35) (December 25, 2019): 167–85. http://dx.doi.org/10.31802/2500-1450-2019-35-167-185.
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Цель исследования - описать соединение христианской православной веры и медицинской хирургической науки в личности профессора В. Ф. Войно-Ясенецкого (святителя Луки) в красноярский период его жизни и деятельности. Для этого автором представлены сведения об общем количестве научных трудов Валентина Феликсовича по хирургии, об объёме произнесённых и записанных проповедей и философско-теологических произведений архиепископа Луки. В цифрах продемонстрирована его масштабная хирургическая деятельность. Показано исключительное значение хирурга В. Ф. Войно-Ясенецкого как учёного-новатора в области военно-полевой и, особенно, гнойной хирургии. Отмечена видная педагогическая роль Валентина Феликсовича в подготовке им в Красноярске ученых-врачей, продолживших и развивших дело профессора после его переезда в Тамбов. На основании воспоминаний очевидцев его священнического служения и научно-практической деятельности представлены убедительные доказательства гармоничного соединения науки и религии в личности святителя Луки в красноярский период. В итоге автор формулирует вывод: успех научно-практической работы учёного-монаха в глубоком тылу в военное время оказался возможным именно благодаря синтезу веры и науки. Необходимо отметить, что тема, изученная в данной статье, поднимается впервые. The aim of the study is to describe the connection of the Christian Orthodox faith and medical surgical science in the personality of Professor V. F. Voino-Yasenetsky (St. Luke) in the Krasnoyarsk period of his life and activity. For this purpose, the author presents information on the total number of scientific works of Valentin Feliksovich on surgery, the volume of sermons delivered and recorded, and philosophical and theological works of Archbishop Luke. The figures show his large-scale surgical activity. The exceptional value of the surgeon Valentin Felixovich is shown. Voyno-Yasenetsky as a scientist-innovator in the field of military and, especially, purulent surgery. The prominent pedagogical role of Valentin Feliksovich in the training of scientists-doctors in Krasnoyarsk, who continued and developed the work of the Professor after his move to Tambov, was noted. Based on the recollections of eyewitnesses of his priestly Ministry and scientific and practical activities, convincing evidence of the harmonious Union of science and religion in the personality of St. Luke in the Krasnoyarsk period is presented. As a result, the author formulates a conclusion: the success of scientific and practical work of the scientist-monk in the deep rear in wartime was possible thanks to the synthesis of faith and science. It should be noted that the topic studied in this article is raised for the first time.
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Pype, Katrien. "Dancing for God or the Devil: Pentecostal Discourse on Popular Dance in Kinshasa." Journal of Religion in Africa 36, no. 3-4 (2006): 296–318. http://dx.doi.org/10.1163/157006606778941968.
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AbstractThis article studies the dance poetics and politics of Christians in contemporary Kinshasa. For Kinois (inhabitants of Kinshasa), dance is one of the most important technologies to get in touch with an invisible Other, the divine or the occult. In sermons, and other modes of instruction, spiritual leaders inform their followers about the morality of songs and dances. These discourses reflect pentecostal thought, and trace back the purity of specific body movements to the choreography's source of inspiration. As the specific movements of so-called sacred dances borrow from a wide array of cultural worlds, ranging from traditional ritual dances and popular urban dance to biblical tales, the religious leaders state that not just the body movements, but also the space where people dance and the accompanying songs, define the Christian or pagan identity of the dancer. Therefore, both the reflections upon dance movements and the dance events within these churches will be discussed as moments in the construction of a Christian community.
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Francis, Leslie J. "Following Christ: sermons for the Christian year." Rural Theology 18, no. 1 (January 2, 2020): 69–70. http://dx.doi.org/10.1080/14704994.2020.1747725.
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Christoyannopoulos, Alexandre J. M. E. "Turning the Other Cheek to Terrorism: Reflections on the Contemporary Significance of Leo Tolstoy's Exegesis of the Sermon on the Mount." Politics and Religion 1, no. 1 (March 14, 2008): 27–54. http://dx.doi.org/10.1017/s1755048308000035.
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AbstractThe “war on terror” has brought to the fore the old debate on the role of religion in politics and international relations, a question on which Tolstoy wrote extensively during the latter part of his life. He considered Jesus to have clearly spelt out some rational moral and political rules for conduct, the most important of which was non-resistance to evil. For Tolstoy, Jesus' instructions not to resist evil, to love one's enemies and not to judge one another together imply that a sincere Christian would denounce any form of violence and warfare, and would strive to respond to (whatever gets defined as) evil with love, not force. In today's “war on terror,” therefore, Tolstoy would lament both sides' readiness to use violence to reach their aims; and he would call for Christians in particular to courageously enact the rational wisdom contained in Jesus' Sermon on the Mount. Tolstoy's exegesis of Christianity may be too literal and too rationalistic, and may lead to an exceedingly utopian political vision; but it articulates a refreshingly peaceful method for religion to shape politics, one that can moreover and paradoxically be related to by non-Christians precisely because of its alleged grounding in reason.
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Bawa, Joseph, Anthony Ayim, and Bossman Bastimi. "Attitude and Perception of Ghanaians toward the Church." Journal of Religion in Africa 51, no. 1-2 (February 16, 2022): 150–83. http://dx.doi.org/10.1163/15700666-bja10046.
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Abstract Although a secular state by legislation, Ghana is highly considered a religious one with a significant number of the population being Christians. Using Christians in some selected municipalities in the Greater Accra Region of Ghana, this study examines the opinions of believers toward Ghanaian churches. Through a quantitative method, the study revealed that prayer service is the least important practice of the church liked by Christians. In addition, majority of Christians disliked their churches because of unfaithful pastors, long sermons and late closure of church services. Again, the study revealed that churches concentrate on the message of personal prosperity more than repentance toward salvation. They have an overly monetized and materialistic leaning in their sermons. The study recommends the need for churches in Ghana to leverage on the importance of research on regular basis to ascertain the opinions of the members to give churches the right direction to develop.
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Jones, Peter J. A. "Laughing with Sacred Things, ca. 1100–1350: A History in Four Objects." Church History 89, no. 4 (December 2020): 759–78. http://dx.doi.org/10.1017/s0009640721000019.
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Exploring the range of circumstances in which medieval Christians laughed with, against, at, and through religious topics, this article investigates four objects: an ivory cross, an ampulla of a saint's blood, a preaching codex, and a pilgrim's badge. While these objects are taken to illustrate a diversity of attitudes to religious humor, they are also, in light of recent work citing the productive power of medieval matter, scrutinized as agents in their own right. The article suggests two significant patterns. On the one hand, the objects point to laughter's use as a unique mode of spiritual practice. Through amusing miracles, through the provocative work of comic sermons, and through the playful humor of pilgrimage badges, Christians from the twelfth to the fourteenth centuries were able to use humor to relate to their faith in sophisticated and often counterintuitive ways. Yet as the four objects and their use also attest, these modes of comic relation were also subjected to clerical reduction and regulation. Harnessing the pedagogical potential of laughter especially, preachers, hagiographers, and clerics all worked to redirect more anarchic forms of religious humor toward functional ends. While tracing how laughter with Christian topics was increasingly encouraged, the article suggests that the price of this encouragement was that laughter was often brought into a more policed domain of orthodox Christian practice.
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Schut, Kirsten. "Jews and Muslims in the Works of John of Naples." Medieval Encounters 25, no. 5-6 (November 18, 2019): 499–552. http://dx.doi.org/10.1163/15700674-12340055.
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Abstract This article seeks to shed light on attitudes towards Jews and Muslims in the Kingdom of Naples during the early fourteenth century by examining references to non-Christians in the quodlibets, disputed questions, and sermons of the Dominican theologian John of Naples (Giovanni Regina, d. ca. 1348). John’s patron, King Robert of Naples (r. 1309–1343) has traditionally been portrayed as a more tolerant monarch than his predecessor Charles II, and John’s views seem to accord well with Robert’s: he does not advocate conversion, but rather allows Jews and Muslims a limited place within Christian society. Treating topics as diverse as biblical exegesis, blasphemy, sorcery, slavery, mercenaries, and medical ethics, John’s writings on Jews and Muslims were inspired both by traditional scholastic questions and contemporary events. While his views on non-Christians are far from positive, John stops short of disseminating the more virulent polemics of his time.
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Madden, Deborah. "Medicine and Moral Reform: The Place of Practical Piety in John Wesley's Art of Physic." Church History 73, no. 4 (December 2004): 741–58. http://dx.doi.org/10.1017/s0009640700073030.
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It was the Primitive Christians of the “purest ages” who inspired and encouraged the Methodist leader, John Wesley, to create a movement based on his vision of the ancient Church. Wesley was convinced that Methodist doctrine, discipline, and depth of piety came nearer to the Primitive Church than to any other group. Methodism, he argued in his sermon forLaying the Foundation of the New Chapelin 1777, was the “old religion, the religion of the Bible, the religion of the Primitive Church.”
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Case, Brendan. "Abolishing Anger: A Christian Proposal." Religions 14, no. 11 (November 15, 2023): 1427. http://dx.doi.org/10.3390/rel14111427.
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In recent years, advocates of (so-called) righteous anger have become increasingly vocal and articulate, as is evident from a growing literature defending anger as a moral emotion and tool for social change. Righteous anger has defenders both among secular philosophers—notably Myisha Cherry in her The Case for Rage and Failures of Forgiveness—and Christian theologians and activists, particularly, though by no means only, those drawing inspiration from Thomas Aquinas’s Aristotelian defense of anger. As a Christian theologian writing in the first instance for other Christians, I will argue in what follows that permissive attitudes to anger—even of the “righteous” sort—are fundamentally mistaken, not least because they are inconsistent with the universal obligation to love one’s neighbor as oneself. Christians instead ought to take something approaching an abolitionist approach to anger, as an emotion intrinsically opposed to charity. We can see this most clearly by beginning with the faults of a qualified defense of anger, which I reconstruct from Cherry’s work, and from the work of Thomas Aquinas, whose views on anger are interestingly convergent with hers. (This pairing has at least two advantages: it highlights the essentially traditional character of Cherry’s approach, and illustrates how relatively untutored Aquinas’s Aristotelian treatment of anger is by distinctively theological commitments.) I then sketch and defend the view, with a particular reliance on the Sermon on the Mount, that we ought to seek to abolish anger from our lives and defend that position against three apparent defeaters drawn from the Christian Scriptures.
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Han, Qiaoyu. "Sessō Sōsai and the Chinese Anti-Christian Discourse." Religions 14, no. 8 (August 18, 2023): 1058. http://dx.doi.org/10.3390/rel14081058.
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The early Tokugawa period witnessed the establishment of anti-Christian policy as a significant agenda. In 1647, Sessō Sōsai, a Zen monk, undertook the task of delivering sermons in Nagasaki, aiming to convert the local population to Buddhism. Following his preaching, Sessō authored two anti-Christian texts, with the second text reflecting a pronounced influence from Chinese Buddhist anti-Christian discourse. This article seeks to explore the correlation between Sessō’s anti-Christian writings and his engagement with the Chinese Buddhist community in Nagasaki. By delving into the analysis of personal networks, this study illustrates Sessō’s familiarity with the evolution of Buddhism in China and his incorporation of ideas from the Chinese Buddhist anti-Christian movement during his time.
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Milburn, Joe. "Faith and Reason in the Oxford University Sermons." American Catholic Philosophical Quarterly 92, no. 3 (2018): 483–97. http://dx.doi.org/10.5840/acpq2018524158.
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I argue that we can understand John Henry Newman as defending the Principle of Faith throughout the University Sermons. According to the Principle of Faith, belief in the Christian message is in itself a good act of the mind, and it has moral significance. I argue that Newman’s developed account of faith and its relation to reason in Sermons 10 through 12 are designed to defend the Principle of Faith. Finally, I argue that we can understand Newman’s defense of the Principle of Faith as a reaction against criticisms dating back to the English Deists.
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Farrugia, Jonathan. "Teaching Moral Ethics through Sermons: A Case Study on Gregory of Nyssa." Religions 14, no. 8 (August 7, 2023): 1004. http://dx.doi.org/10.3390/rel14081004.
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This article studies six sermons related to proper social behavior from a Christian perspective by fourth-century theologian Gregory of Nyssa. A brief comment on the dating and the context of the sermons is given before the different themes discussed in the different liturgical seasons are analyzed, and then the content of each of these sermons is explored in some depth. Following this, an analysis of the persuasive and instructive styles in these sermons is made, underlining the different ways the bishop exhorts his people according to the matters at hand. When discussing issues that set a bad example, such as the practice of usury and the rejection of correction, the language used is very harsh; in other cases, the tone is softer, such as when it comes to deciding whether one should postpone his baptism or not or how one should behave vis-à-vis the more needy in society; when dealing with sensitive issues like fornication, given the natural human weakness in this aspect, the language is much more pastoral. Finally, a comment on the narratives used concludes the study.
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Knust, Jennifer, and Tommy Wasserman. "Earth Accuses Earth: Tracing What Jesus Wrote on the Ground." Harvard Theological Review 103, no. 4 (October 2010): 407–46. http://dx.doi.org/10.1017/s0017816010000799.
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The story of the woman taken in adultery (John 7:53–8:11) has a long, complex history. Well-known in the Latin West, the story was neglected but not forgotten in the East. Incorporated within Late Antique and Early Medieval Gospel manuscripts, depicted in Christian art, East and West, and included within the developing liturgies of Rome and Constantinople, the passage has fascinated interpreters for centuries despite irregularities in its transmission.1 Throughout this long history, one narrative detail has been of particular interest: the content and significance of Jesus— writing. Discussed in sermons, elaborated in manuscripts, and depicted in magnificent illuminations, Jesus— writing has inspired interpreters at least since the fourth century, when Ambrose of Milan first mentioned it. Offering his opinion on the propriety of capital punishment, the bishop turned to the pericope in order to argue that Christians do well to advocate on behalf of the condemned since, by doing so, they imitate the mercy of Christ. Nevertheless, he averred, the imposition of capital punishment remains an option for Christian rulers and judges. After all, God also judges and condemns, as Christ showed when, responding to the men questioning him and accusing the adulteress, he wrote twice on the ground. Demonstrating that “the Jews were condemned by both testaments,” Christ bent over and wrote “with the finger with which he had written the law,” or so the bishop claimed.2 Ambrose offered a further conjecture in a subsequent letter: Jesus wrote “earth, earth, write that these men have been disowned,” a saying he attributes to Jeremiah (compare Jer 22:29),3. As Jeremiah also explains, “Those who have been disowned by their Father are written on the ground,” but the names of Christians are written in heaven.4