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Journal articles on the topic 'Sermons - General'
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1
Wenzel, Siegfried. "A Sermon in Praise of Philosophy." Traditio 50 (1995): 249–59. http://dx.doi.org/10.1017/s0362152900013234.
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Worcester Cathedral MS F.10 forms a random collection of Latin, English, and macaronic sermons which were gathered and copied by a fairly large number of scribes in the middle of the fifteenth century. These sermons, most of them anonymous, are for a variety of occasions and audiences and have been entered in no particular liturgical order, even if, as the presence of several sets of quire numbers indicates, the individual quires were reordered several times in the medieval period. The collection contains a number of pieces that were evidently preached to a university audience, as is shown by their addressing “magistri” and by internal references to a university milieu. Their locale was presumably Oxford. Besides such general university sermons, the collection also includes two that are labeled “Introitus Sententiarum” and three other pieces that agree with these in form — the scholastic sermon structure — and content — praise of theology or holy Scripture and Peter Lombard. These five pieces are introitus, academic speeches or sermons which, according to university statutes, bachelors as well as masters (or doctors) of theology were required to deliver as they began their courses on the Bible or on Peter Lombard's Sentences. In addition, the manuscript contains an item that is very similar to the introitus sermons in that it follows the scholastic sermon structure and praises its subject. The latter, however, is not theology but philosophy, and the thema on which the piece is based is not a biblical text but a quotation from Aristotle. A sermon on a secular text itself is a rarity in medieval sermon literature, certainly from England; and appearing as it does in a sermon collection, the piece seems to be a rarissima avis stuck in the wrong flock.
2
McPherson, Clair W. "Context, Craft, and Kerygma: Two Thousand Years of Great Sermons." Anglican Theological Review 101, no. 1 (December 2019): 9–25. http://dx.doi.org/10.1177/000332861910100102.
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Many people are generous in their praise and gratitude for a good sermon. But as many a deacon, priest, or bishop will agree, one of the clearest signs of a sermon that has affected someone deeply is when that sermon is remembered. The words “I've been thinking about that sermon you preached last month on …”, or something similar, are therefore even more welcome than “thank you for that great sermon today!” This article considers sermons that meet this criterion: most have been remembered for centuries. They are clear, striking, and thoughtful, in many different ways, and they were (as we shall see) relevant in their own eras, yet are still relevant today. In the words of the Book of Common Prayer, every one of these sermons “proclaims the Gospel … and [speaks] the truth.”
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Musahadi, Musahadi. "Fiqh Mu’āmalah Content in Friday Sermon: Dialectics of the Mosque as a Ritual Space and the Market as Economic Space." Al-Ahkam 31, no. 1 (April 29, 2021): 25–48. http://dx.doi.org/10.21580/ahkam.2021.31.1.7383.
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This paper describes fiqh mu’āmalah content in Friday sermons at the Great Mosque of Kauman Semarang to understand the dialectics between the mosque as a ritual space and the market as an economic space. This paper's data are in the form of 51 sermons delivered in 2015 from January 1 to December 31, 2015, and interviews with the foundation, ta’mīr, and the preachers. This paper shows that Friday sermons' characteristics at the mosque are reflected in their preachers' diversity, both in terms of educational background, scientific fields, organizational affiliations, and professions. This paper finds that fiqh mu’āmalah's content has not become the point of attention of the preachers. This finding is proven by the absence of a sermon theme on fiqh mu’āmalah (mu’āmalah madiyah). The topic that appeared in Friday's sermon was related to Islamic economics's ethical principles and business-related to mu’āmalah adabiyah. The minimal content of fiqh mu’āmalah or economic fiqh in the Friday sermon of the mosque reflects the low intensity of the mosque's dialectics as a ritual space with the market as an economic space. The Friday sermon at this mosque still does not pay more attention to the jamā’ah of Johar market seller as the essential segment.
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ROBINSON, SAM. "The Ancient and Modern Power of Islamic Sermons in Contemporary Pakistan." Journal of the Royal Asiatic Society 27, no. 3 (April 3, 2017): 461–75. http://dx.doi.org/10.1017/s1356186317000104.
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AbstractDespite the Pakistan-Afghan border's importance as the epicentre of regional insurgency, the mechanisms by which Friday sermons may be stimulating Islamic ideology have been understudied. From an analysis of 250 hours of sermons in the local Pashto language, interviews withmullahsand survey work, Robinson argues that sermons are a powerful means by which sectarian tensions and traditional ideologies are propagated. Their influence is derived from an irresistible synergy of both ancient and modern. They gain traction from using a highly credible ancient sermon form - rich in poetics and sparkling oratory - which is multiplied by the use of modern media. The religious ideology they traffic continues to grip the imagination of Pashtuns in ways which shape their society and provides a bulwark against secular intruders.
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NIGHMAN, CHRIS L. "‘Accipiant Qui Vocati Sunt’: Richard Fleming's Reform Sermon at the Council of Constance." Journal of Ecclesiastical History 51, no. 1 (January 2000): 1–36. http://dx.doi.org/10.1017/s0022046999007794.
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On Passion Sunday in 1417 (28 March) a sermon known by its scriptural theme as ‘Accipiant qui vocati sunt’ was delivered at the general council of the Church then assembled in the south German city of Constance. Three centuries later it was edited by Hermann von der Hardt who characterised ‘Accipiant’ as ‘by far the most severe sermon in which the enormous crimes of prelates – especially love of money, ambition, luxury and ignorance – are revealed with the greatest liberty and are vehemently reproached, so that it is a wonder that the council heard it patiently’. In an earlier publication containing excerpts from this sermon, Hardt had described it in similar terms as being ‘not unlike a burning furnace in terms of its fiery passion and its vehement attack on the vices of the clergy’. More recently Heinrich Finke clearly agreed with these appraisals in describing ‘Accipiant’ as a ‘scharfe Reformpredigt’, for he did not bestow such adjectival emphasis on any other reform sermon listed in his register of the Constance sermons. Paul Arendt, a student of Finke's and the author of the only monograph devoted to the many surviving sermons from Constance, repeatedly commented on the severity of ‘Accipiant’, especially in his long chapter on ‘das Hauptthema unserer Prediger: Behandlung der Frage der kirchlichen Reform’.Hardt ascribed this sermon to Vitale Valentine OFM, bishop of Toulon. However, as the following analysis will show, it is certain that this ascription was based on conjecture and that another preacher actually delivered the sermon. Hardt's only source for his edition of ‘Accipiant’ was an Erfurt manuscript which is now in the Schlossbibliothek at Pommersfelden. Because this lacks a rubric or colophon identifying the author of the sermon, Hardt's attribution must have been inferred from internal evidence. Thus began the long tradition of Vitale Valentine's authorship of ‘Accipiant’ which has previously been accepted without question by scholars of these conciliar sermons.
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Jennings, Margaret. "The “Sermons” of English Romance." Florilegium 13, no. 1 (January 1994): 121–40. http://dx.doi.org/10.3138/flor.13.008.
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The influence of sermon content on mediaeval secular literature has long been acknowledged. Widening the trail blazed by Gerald Owst in 1933, Siegfried Wenzel has recently identified sermon material in the fabliaux, the drama, the epic, and, very extensively, in the mediaeval lyric.1 Evidence for the usage of sermon formats, however, is considerably harder to develop, although efforts to do so—both brilliant and bizarre—have certainly been attempted.2 Many of the difficulties arise because the homily style in preaching design that had been dominant until the twelth century and remained a viable option especially in the thirteenth and fifteenth centuries was too unique and personalized to the individual sermon giver to be reduced to a scheme. In addition, the more organized pattern of preaching, which today is called “scholastic,” “university-style,” or more correctly “thematic,” vied for prominence with the homily throughout most of the mediaeval period. Only in the fourteenth century, and probably only in England where manuals on thematic design and sermons thus organized flourished, can the effect of a prescribed preaching structure on non-religious writing be easily discerned. Such a discovery occurs when certain unusually-shaped passages in English metrical romance are measured against thematic formats.
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German, Elena I. "MEANS OF IMPLEMENTING DIDACTIC TONE IN RELIGIOUS TEXT (on the Material of Orthodox Sermons)." Вестник Пермского университета. Российская и зарубежная филология 13, no. 1 (2021): 24–36. http://dx.doi.org/10.17072/2073-6681-2021-1-24-36.
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The paper studies how didactic tonality is linguistically expressed in texts of sermons. Didactic tonality is viewed as a category of intentionality – a more general textual category inherent in any type of communication if the latter is viewed as an activity. The material for the study included 68 texts of sermons of the famous in Russia archpriest of the Russian Orthodox Church, theologian, author of books on theology, history of Christianity and other religions, Alexander Men. The activity approach, as well as the functional-stylistic, structural-semantic, cognitive, contextual, comparative-quantitative and pragmatic methods of analysis allowed us to establish that in the sermon as a genre, intentionality is realized through a specific tonality, or such a textual modality that reflects the main intention of the author of speech in religious preaching – to bring a person closer to faith and God, to teach them faith in God. The intention of ‘teaching’ is defined in the study as didactic tonality and is considered as an auxiliary category of intentionality functioning in texts of religious sermons. The paper reveals linguistic and speech means representing didactic tonality in texts, describes the structural-semantic, pragmatic and stylistic features of these means. Didactic tonality was found to be the key textual category in terms of implementation of the main author’s intention (conceptual idea and meaning) in a sermon. The research findings demonstrate that in the sermons of Alexander Men, various means belonging to different linguistic levels are harmoniously combined: lexical units and syntaxemes that express the semantics of reflection, obligation, call for joint action, as well as textual means that include examples from pastoral life and dialogical constructions in the form of direct speech.
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Maag, Karin. "Preaching Practice: Reformed Students' Sermons." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 133–46. http://dx.doi.org/10.1163/187607505x00083.
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AbstractThis contribution assesses the ways in which Reformed theology students in the sixteenth and early seventeenth centuries learned how to preach. Based on Genevan and French sources, as well as a training manual for pastors by Andreas Hyperius, the author argues that although the sermon stood at the center of Reformed worship, the training in homiletics given to future pastors was rather haphazard. Consistency of preparation was also hampered by disputes between various church authorities over the oversight of candidates, and by the candidates' own emphasis on form over substance in their sermons, particularly in the early seventeenth century.
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Sulihkhodin, Mohammad Alfin. "PROSESI KHITBAH DI INDONESIA PERSPEKTIF LOCAL WISDOM DAN QAIDAH FIQH." Bilancia: Jurnal Studi Ilmu Syariah dan Hukum 14, no. 2 (January 4, 2021): 383–400. http://dx.doi.org/10.24239/blc.v14i2.553.
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In an initial process leading to marital ties is identical to the procession of the sermon as the delivery a serious will to get married. Where in general, the family of men first conveyed their intentions to the women. The implementation of sermon is considered important in order to avoid a regret in the future, considering the divorce rate is pretty much happening lately in Indonesia. This research was conducted in literature study, based on consideration of the provisions of the sermon in view of the local wisdom and qaidah fiqh. The procession of sermons in Indonesia as long as they dont conflict with the principles of fiqh and are of good value, the law is good and highly recommended to be implemented.
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Engh, Line Cecilie. "Imaginative immersion in the Cistercian Cloister." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 133–60. http://dx.doi.org/10.5617/acta.7804.
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This article uses analytical concepts from cognitive science to explore and deepen our understanding of how medieval monastics imagined themselves as characters within biblical narratives. It argues that Cistercian monks - and in particular Bernard of Clairvaux - used techniques of imaginative immersion to enter and blend themselves into biblical viewpoints and events, thereby engaging the monks in epistemically and personally transformative experiences. The article concludes that this served to build community and to enculture monks and converts. Specifically, the article offers a close reading of two of Bernard's liturgical sermons, Sermon Two for Palm Sunday and Sermon Two on the Resurrection, to show how his sermons 1) traverse time and space and 2) blend viewpoints. Examples are also taken from texts by John Cassian, Augustine, Gregory the Great, and William of St. Thierry.
Keywords: Bernard of Clairvaux, blended viewpoint, deictic displacement, lectio divina, liturgical time and space.
On cover:Monks singing the Office and decorated initial A[sperges me.]. Gradual Olivetan Master (Use of the Olivetan Benedictines), illuminated manuscript on parchment ca. 1430-1439. Italy, Monastero di Santa Maria di Baggio near Milan, Ca 1400-1775.Beinecke Ms1184: The olivetan Gradual. Gradual. General Collection, Beinecke Rare Book and Manuscript Library, Yale University.
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Kjøller-Rasmussen, Jonas. "Nupcie facte sunt." Dansk Teologisk Tidsskrift 81, no. 2 (October 11, 2019): 101–17. http://dx.doi.org/10.7146/dtt.v81i2.109757.
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The article provides a comparative study of sermons on thewedding at Cana (Second Sunday after Epiphany) from three Danishsermon collections by Peter Madsen (d. c. 1486), Christiern Pedersen(d. 1554), and Hans Tausen (d. 1561). The study draws upon methodologicaldevelopments within the field of sermon studies to show theimportance of a contextualizing, trans-reformation perspective: contextualizing,by referring to the context of the sermon collection in thestudy of the singular sermon and taking into account its purpose andcompilation; trans-reformation, by referring to a selection of materialfrom before and after the reformation in order to better understand thereception of tradition through its rejection, adaptation, and continuation.On this basis, the article argues that before and after the reformationthere was general agreement in the exegesis of the pericope, butgreat difference in how the text was used – a difference that may partlybe explained by a contextualization of the sermon.
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Wabuda, Susan, Pamela Gradon, and Anne Hudson. "English Wycliffite Sermons IV." Albion: A Quarterly Journal Concerned with British Studies 30, no. 2 (1998): 266. http://dx.doi.org/10.2307/4053532.
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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.
14
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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Bullitt-Jonas, Margaret. "Preaching when life depends on it: climate crisis and Gospel hope." Anglican Theological Review 103, no. 2 (May 2021): 208–19. http://dx.doi.org/10.1177/00033286211007431.
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Many preachers avoid delivering sermons about the climate crisis. Bullitt-Jonas reflects on the power of sermons to awaken moral courage, arguing that strong sermons on climate change create the conditions for spiritual awakening and prophetic action. She considers six ideas for preachers, starting with how to frame the climate emergency in terms of Christian theology. She reflects on how to approach the lectionary; how to be adequately informed about climate science; how to connect climate change with other issues, such as coronavirus and racial and economic justice; why and how to infuse sermons with the empowering love of God; and individual and collective actions to encourage. Preachers play an essential role in helping Christians understand the climate crisis as a religious and moral issue and in creating a social “tipping point” that propels rapid change. The article includes resources for “best practices” in climate preaching and communication.
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Berry, C. "Hearing the sermons in stones." QJM 97, no. 2 (January 27, 2004): 109–10. http://dx.doi.org/10.1093/qjmed/hch013.
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Carlson, Eric Josef. "English Funeral Sermons as Sources: The Example of Female Piety in Pre-1640 Sermons." Albion: A Quarterly Journal Concerned with British Studies 32, no. 4 (2000): 567. http://dx.doi.org/10.2307/4053628.
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Tode, Sven. "Preaching Calvinism in Lutheran Danzig: Jacob Fabritius On the Pastoral Office." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 239–55. http://dx.doi.org/10.1163/187607505x00146.
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AbstractJacob Fabritius was the director of the Danzig academy for almost 50 years and therefore determined the confessional identity of Danzig's pastors, who were recruited chiefly from the Latin school over a long period of time. At the same time, Fabritius was a champion of Calvinism in the predominantly Lutheran city of Danzig. This paper analyses Fabritius's programmatic sermon, given on October 24, 1596, in which he developed his understanding of the office and importance of the pastor, urged confessional unity amid the diversity of non-Catholics, and placed the pastors between the commune and the magistrate as apostles sent by God. Analysis of this sermon provides new insights into the relation between clerical and secular authorities and calls attention to the various ways in which sermons can be interpreted. Attention to these ways of interpretation contributes to a wider understanding of the structures of early modern society.
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Fidlerová, Alena A. "Preachers or Teachers? Parish Priests and their Sermons in the Late Enlightenment Habsburg Empire." Studies in Church History 55 (June 2019): 205–24. http://dx.doi.org/10.1017/stc.2018.28.
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This article explores the role parish priests were expected to play in educating the populace of the Habsburg empire at the end of the eighteenth century, and especially how this was manifested in the form and content of their sermons. Emperor Joseph II took a keen interest in the education of future priests and expected them to be good shepherds (pastores boni) and educators to their parishioners. To this end, together with his mother, he carried out several reforms in their education (such as changing theology faculty curricula, introducing pastoral theology as a new subject and establishing general seminaries) and even issued a special decree on 4 February 1783, providing detailed instructions for preachers. The article outlines how future priests were taught to educate their parishioners through their sermons, concentrating on how they followed these instructions in their homiletic practice, which changed the form and content of sermons radically. It is based on archival material concerning the education of future priests (such as court decrees, governmental orders and university curricula), pastoral theology textbooks used at the Prague faculty of theology, and selected printed sermons.
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Cels, Marc B. "Anger in Thomas of Ireland’s Manipulus florum and in Five Texts for Preachers." Florilegium 29, no. 1 (January 2012): 147–70. http://dx.doi.org/10.3138/flor.29.006.
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Thomas of Ireland’s Manipulus florum was the most famous dictionary of quotations in the late Middle Ages. Its main critical expositors, Richard and Mary Rouse, characterized it as one of the most successful reference works for providing medieval preachers with authoritative citations to support the arguments in their sermons. The Rouses highlighted the florilegium’s convenient, searchable format, which organized quotations under alphabetically arranged headings. Recently, Chris Nighman, in examining the manual’s material, has questioned the Rouses’ conclusions about Thomas’s original intention, his audience, and even the suitability of his florilegium for popular preaching. At stake is the use of the Manipulus florum for the study of what teachings were considered preachable and, probably, what was most often preached. In order to test the Rouses’ view and Nighman’s revision, this study compares the ways in which the same topic, namely, anger (ira), is discussed in the Manipulus florum and in a sample of widely-circulated Latin thirteenth- and early fourteenth-century reference works that provided elements for the composition of sermons: William Peraldus’s Summa de vitiis, the Distinctiones Mauritii, the Liber Pharetrae, Bartholomew of Pisa’s De documenta antiquorum, and Peter of Limoges’s Tractatus moralis de oculo. Many widely copied model sermons and even a few transcripts of preached sermons survive, especially those of accomplished preachers. However, the more humble preaching manuals are likely to provide a better indication of commonly preached content than more polished sermons that may never actually have been preached.
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Brown, Peter. "Vers la Naissance du Purgatoire Amnistie et Pénitence dans le Christianisme Occidental de l'antiquité Tardive au Haut Moyen Age." Annales. Histoire, Sciences Sociales 52, no. 6 (December 1997): 1247–61. http://dx.doi.org/10.3406/ahess.1997.279630.
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Dans la première décennie du 6esiècle, Jacob de Sarug, dans un de sesmemre, de ses sermons poétiques, a décrit la façon dont le paroissien moyen écoutait un sermon:Quand le prédicateur parle sur le thème de la perfection, ça le laisse indifférent ; quand il raconte des histoires sur ceux qui ont excellé par leur zèle pour la justice, notre paroissien perd sa concentration, il est dans la lune ; si un sermon commence sur le sujet de la continence, il s'assoupit ; s'il continue en parlant de la sainteté, le voilà endormi. Mais si le prédicateur parle de la rémission des péchés, c'est alors que votre chrétien moyen se redresse. Ça, c'est parler de sa propre condition. Il se reconnaît. Son cœur se réjouit ; il ouvre la bouche ; il gesticule ; il prodigue des louanges sur le sermon : parce que le prédicateur traite, à ce moment, un thème qui lui tient à cœur.
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Winn, Robert. "The Natural World in the Sermons of Eusebius of Emesa." Vigiliae Christianae 59, no. 1 (2005): 31–53. http://dx.doi.org/10.1163/1570072053623432.
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AbstractIn his extant sermons, Eusebius of Emesa rejected the use of natural analogies, such as the sun and its light, to clarify the relationship between the Father and the Son. This is remarkable not only because he was otherwise committed to the theological tradition of Origen as mediated through Eusebius of Caesarea, both of whom used such analogies, but also because he was willing to direct his audiences' attention to the natural world in many of his sermons to establish other theological positions of the church. In this article I will argue that his rejection of natural analogies in this instance must be understood in the broader context of his use of nature in general in his sermons. I conclude that his affirmation or denial of the usefulness of the natural world depended on whether it would affirm or undermine the religious identity of the church.
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Yilmaz, Ihsan, Mustafa Demir, and Nicholas Morieson. "Religion in Creating Populist Appeal: Islamist Populism and Civilizationism in the Friday Sermons of Turkey’s Diyanet." Religions 12, no. 5 (May 18, 2021): 359. http://dx.doi.org/10.3390/rel12050359.
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Drawing on the extant literature on populism, we aim to flesh out how populists in power utilize religion and related state resources in setting up aggressive, multidimensional religious populist “us” versus “them” binaries. We focus on Turkey as our case and argue that by instrumentalizing the Diyanet (Turkey’s Presidency of Religious Affairs), the authoritarian Islamists in power have been able to consolidate manufactured populist dichotomies via the Diyanet’s weekly Friday sermons. Populists’ control and use of a state institution to propagate populist civilizationist narratives and construct antagonistic binaries are underexamined in the literature. Therefore, by examining Turkish populists’ use of the Diyanet, this paper will make a general contribution to the extant literature on religion and populism. Furthermore, by analyzing the Diyanet’s weekly Friday sermons from the last ten years we demonstrate how different aspects of populism—its horizontal, vertical, and civilizational dimensions—have become embedded in the Diyanet’s Friday sermons. Equally, this paper shows how these sermons have been tailored to facilitate the populist appeal of Erdoğan’s Islamist regime. Through the Friday sermons, the majority—Sunni Muslim Turks are presented with statements that evoke negative emotions and play on their specific fears, their sense of victimhood and through which their anxieties—real and imagined—are revived and used to construct populist binaries to construct and mobilize the people in support of an authoritarian Islamist regime purported to be fighting a “civilizational enemy” on behalf of “the people”. Finally, drawing on insights from the Turkish case, we illustrate how the “hosting” function of the civilizational aspect plays a vital role in tailoring internal (vertical and horizontal) religious populist binaries.
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Cross, J. E. "Wulfstan'sDe Anticristoin a twelfth-century Worcester manuscript." Anglo-Saxon England 20 (December 1991): 203–20. http://dx.doi.org/10.1017/s0263675100001824.
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Cambridge, St John's College 42 (B. 20) is a Latin manuscript, dated as twelfth century and tentatively placed at Worcester. It contains 136 folios, closely written in double columns of forty-five lines each, in which a range of abbreviations has been used. By these means a quantity of material has been presented, including two collections of homilies/sermons, a calendar, extracts from the works of named authors and miscellaneous smaller items. The most notable of the sermons for Anglo-Saxonists is a new text of Archbishop Wulfstan's Latin composition,De Anticristo, but it keeps company with other anonymous sermons, some of which are variant texts of sermons copied or composed in English manuscripts of the Anglo-Saxon historical period. The manuscript needs a closer study than those done by M.R. James, who catalogued the anonymous items without identification, or by H. Schenkl, whose catalogue is incomplete although it includes some identifications. Identification of the anonymous items, with notice of parallel texts in other manuscripts where possible, helps to confirm the date of the manuscript, suggests that its place of origin was Worcester, and allows speculation on the canon of Wulfstan's Latin writing.
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Wepener, Cas, and Hendrik J. C. Pieterse. "Angry Preaching: A Grounded Theory Analysis from South Africa." International Journal of Public Theology 12, no. 3-4 (November 5, 2018): 401–15. http://dx.doi.org/10.1163/15697320-12341549.
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Abstract Expressions of anger can be observed all over South Africa and by individuals and groups from different social, economic and racial backgrounds. In this article the argument is advanced that such expressions of anger can be expressions of love and signs of hope showing that people still care. Therefore, anger should not be avoided, but instead be embraced and channelled for positive ends. This article furthermore develops an argument in favour of the celebration of angry liturgies and the preaching of angry sermons as an integral part of the on-going road towards reconciliation and healing after apartheid in general and in particular it reflects on sermons preached in Afrikaans Reformed churches in South Africa on the theme of anger between 2010 and 2015. By means of content analysis, and specifically Grounded Theory, the collected sermons were analysed and a homiletical theory for praxis regarding angry preaching developed. In conclusion the theory for praxis is presented as homiletical route markers for angry preaching as one way of liturgically embracing and meaningfully channelling anger.
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Sethi, Sheena, and Martin E. P. Seligman. "Optimism and Fundamentalism." Psychological Science 4, no. 4 (July 1993): 256–59. http://dx.doi.org/10.1111/j.1467-9280.1993.tb00271.x.
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Explanatory style from nine religious groups, representing fundamentalist, moderate, and liberal viewpoints, was investigated by questionnaire and by blind content analysis of their sermons and liturgy. Fundamentalist individuals were significantly more optimistic by questionnaire than those from moderate religions, who were in turn more optimistic than liberals. The liturgy and sermons showed the parallel pattern of optimism. Regression analyses suggested that the greater optimism of fundamentalist individuals may be entirely accounted for by the greater hope and daily influence fundamentalism engenders, along with the greater optimism of the religious services they hear.
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Oleksandrivna Kravchenko, Nina, and Kateryna Andriivna Bondarenko. "Lingual Means of Imperative in the Lecture and Sermon Discourses." Arab World English Journal, no. 3 (November 15, 2020): 171–83. http://dx.doi.org/10.24093/awej/elt3.15.
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The research aims to reveal the peculiarities of the linguistic means of imperative utterances which function in the lecture and sermon discourses. They encourage students/parishioners to engage in the learning process fully. The following tasks were formulated: to categorize imperative utterances in the view of characteristic features of the mentioned discourses; to characterize the lexical-syntactic peculiarities of each type of imperative phrases. The object of the research is an oral English-language institutional discourse of two kinds – academic (lecture) and religious (sermon). The subject of the study is the lexical and syntactic arrangement of imperative utterances in the lecture and sermon discourses. To achieve the aim, both general scientific and unique linguistic research methods found application. Conclusions of the study are as follows: the functioning of imperative utterances in the sermon and lecture discourse is determined by such linguistic and extralinguistic factors as the expressiveness/implicitness of the imperative constructions, the syntactic structure of the imperative constructions, the communicative-pragmatic orientation, and the targeted nature of the order/ localization of the imperative construction in the compositional text structure. In our work, direct and indirect explicit constructions, aimed at an immediate action, are viewed as operational imperative statements. According to the communicative-pragmatic orientation and considering the temporal signs, we distinguish two main types of motivation: simultaneous and post-communicative. The communicative-pragmatic orientation criterion also makes it possible to single out constructions intended to induce physical/mental impact (in lectures) and spiritual/mental impact (in sermons). The prospect of further investigation is studying non-verbal features of lecture and sermon discourses.
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SIMÕES, ANA. "Textbooks, popular lectures and sermons: the quantum chemist Charles Alfred Coulson and the crafting of science." British Journal for the History of Science 37, no. 3 (September 2004): 299–342. http://dx.doi.org/10.1017/s0007087404005424.
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In this paper I address C. A. Coulson's teaching activities, writing textbooks and delivering popular science lectures, as well as his popular lectures on religion and the ‘scientific’ sermons delivered in his capacity as a lay preacher of the Methodist Church. I will pay particular attention to his thoughts on science. His commitment to forging a way to reconcile science and religion was built upon a reflection on the aims and methods of science within the broader framework of science's role in post-Second World War society. By noting that Coulson valued chemistry, mathematics and science in general, as a kind of religious activity, I argue that he wrote masterful textbooks and delivered popular science lectures as lay sermons. These were activities which Coulson pursued energetically to build a community of science adepts and proselytes. And winning young, and indeed not so young, people to science meant teaching them one of the languages that could be used to reach God. In the same way, I extend my argument to his popular lectures on religion and his ‘scientific’ sermons and claim that they should be viewed as popular science lectures addressed to an audience that was often ignorant, or even suspicious, of science.
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Al-Haj Eid, Dr Omar Abdullah. "A SOCIOLINGUISTIC ANALYSIS OF DIGLOSSIC CODE-SWITCHING IN RELIGIOUS DISCOURSE BY PREACHERS OF FRIDAY SERMONS IN JORDAN." Humanities & Social Sciences Reviews 7, no. 5 (September 29, 2019): 340–51. http://dx.doi.org/10.18510/hssr.2019.7539.
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Purpose: The study aimed to examine the phenomenon of diglossic code-switching in religious discourse used by preachers of Friday mosques in Jordan when they deliver their Friday sermon.
Methodology: To achieve the study objective, the researcher recorded (21) Friday sermons from three different geographical locations: cities, villages, and plains. The study primarily investigated the types of functions, the forms of code-switching and subject matters that make Friday preachers code-switch from high variety to low variety. A descriptive analysis was performed by the researcher.
Main Findings: The study reveals that diglossic code-switching is purposeful and functional serving ten sociolinguistic functions such as clarity and simplicity, giving directions, warnings, etc. The analysis also reveals that Arabic consists of high variety (standard) and low variety (nonstandard). Even though high variety is much better and is frequently used in official settings, there are instances in which low variety is used because high variety does not meet Arabic speakers' daily- life communication. The study also concludes Arabic is not a pigeonholed variety as Ferguson's claimed. Therefore, Friday preachers vacillate from high to low variety to serve certain sociolinguistic functions. The research results also found three forms of code-switching: extra- sentential or tag-Switching, inter-sentential and intra-sentential. Extra-sentential was the most frequently used in the study.
Implication: This paper can be useful to a better understanding of the phenomenon of diglossic code-switching in the religious discourse in sociolinguistics in general and in particular studying the linguistic features of cod-switching in the religious discourse in the Arab world.
Novelty: No studies were conducted on diglossic code-switching in the religious discourse by Friday sermons not only in Jordan even in the Middle East.
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Crawford, Nathan. "Book Review: Without Apology: Sermons for Christ's Church." Anglican Theological Review 97, no. 3 (June 2015): 551–52. http://dx.doi.org/10.1177/000332861509700327.
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Hobbs, Valerie. "The discourse of divorce in conservative Christian sermons." Critical Discourse Studies 17, no. 2 (September 11, 2019): 193–210. http://dx.doi.org/10.1080/17405904.2019.1665079.
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Spurgeon, Charles H. "Twelve Sermons on the “Cries from the Cross”." Annals of Internal Medicine 127, no. 9 (November 1, 1997): 787. http://dx.doi.org/10.7326/0003-4819-127-9-199711010-00002.
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Taylor, Larissa. "Medieval Sermons and Society: Cloister, City, University (review)." Catholic Historical Review 86, no. 4 (2000): 664–66. http://dx.doi.org/10.1353/cat.2000.0099.
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Et.al, Phramaha Pongtaratid Sutheero. "Creation of Ethical Values in Thailand’s Isaan Literature for Sustainable Social Development." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (April 11, 2021): 4098–105. http://dx.doi.org/10.17762/turcomat.v12i3.1700.
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Values are those that are assimilated by the various healing processes that a person receives, which are instilled in the mind, which influence a person's behavior. Therefore, this study of the creation of ethical values in Isan literature for sustainable social development. It has three objectives were (1) to study ethical concepts in Isan literature, (2) to explore patterns of ethical value-building in Isan literature through Isan sermons and Mor Lam performances; and 3. To analyze the value of transmission of values through Isan sermons and the practice of Mor Lam to sustainable social development.The result of study found that. The concept of creating social values based on ethics in Isan literature from several sermons or Mor Lam performances caused by the desire to cultivate the values of the people in the Isan society, reflecting Isan society from the characteristics of the Isan people, creating applied literature and entertainment, inserting morality and doctrine, instilling in the knowledge of sin, merit, goodness and punishment, knowing the duties of a person. It is a concept that wants to create human values based on goodness with themes focusing on the role of the actors, communicating through characters. There is a summary of human actions and there are criteria for judging what is good? what is evil? what are the Dos and Don’ts? It is a model that emphasizes the creation of entertainment along with the socialization of behavior.
The development of values-building model through many sermons or Mor Lam demonstrations towards sustainable social development. From analyzing the data from both documents and going into the area to store insights. It shows to see the strengths, weaknesses and points that need to be developed of creating ethical values in Isan literature for sustainable social development under the conclusion of sustainable development that "Do not get lost in the old things, not drunken new things, until getting the tool called "CCDE Model" which is a component of the model to create values through the sermons or the display of Mor Lam to sustainable social development, including conservation, continuation, development and extension.
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Смирнов, Дмитрий Владимирович. "Sermon of Nestorius «Against the Heretics, About the Divine Trinity» (CPG 5691)”. Translation from Greek, Edition of Slavic Translation from Greek, Preface and Commentaries by Dmitry V. Smirnov." Библия и христианская древность, no. 2(10) (July 10, 2021): 28–71. http://dx.doi.org/10.31802/bca.2021.10.2.002.
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Публикация посвящена проповеди Нестория, архиепископа Константинопольского, «Против еретиков, о божественной Троице» (CPG 5691), которая сохранилась под именем Василия, архиепископа Селевкийского, и была недавно идентифицирована и издана в древнегреческом оригинале В. Кинцигом. В предисловии даётся общая характеристика корпуса греческих проповедей Нестория, рассматривается текстология публикуемой проповеди и её перевода на славянский язык, анализируются богословское содержание проповеди и её критическая рецепция святителем Кириллом Александрийским. По заключению автора, проповедь имеет скорее риторическую, чем богословскую ценность; вместе с тем она служит важным источником, позволяющим понять внутреннюю связь между триадологическими и христологическими убеждениями Нестория. Предлагается полный русский перевод проповеди; в комментариях к переводу представлен ряд исправлений и уточнений текстологических решений и интерпретаций Кинцига. По рукописям Hilandar. slav. 404, Hilandar. slav. 389 и РГБ. Ф. 98. № 462 издаётся древний славянский перевод проповеди, сделанный в конце XIV в. в кругу святителя Евфимия Тырновского, патриарха Болгарского. The publication focuses on the sermon «Against Heretics, on the Divine Trinity» (CPG 5691) of Nestorius, Archbishop of Constantinople, which survived under the name of Basil, Archbishop of Seleucia, and was recently identified and published in an ancient Greek by W. Kinzig. The preface gives a general description of the corpus of Greek sermons by Nestorius, examines the textology of the sermon and of its translation into the Slavic language, analyzes the theological content of the sermon and its critical reception by St. Cyril of Alexandria. According to the author’s conclusion, the sermon has a rhetorical rather than theological value; at the same time, it serves as an important source for understanding the inner connection between the triadological and christological beliefs of Nestorius. Full Russian translation of the sermon is offered; in the comments to the translation, a number of corrections and clarifications of textual solutions and interpretations of Kinzig are presented. Based on the manuscripts Hilandar. slav. 404, Hilandar. slav. 389 and RSB. F. 98. № 462 the ancient Slavic translation of the sermon, made at the end of the XIV century in the circle of Euthymius of Tarnovo, Patriarch of Bulgaria, is published.
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Orlemanski, Julie. "Literary Persons and Medieval Fiction in Bernard of Clairvaux’s Sermons on the Song of Songs." Representations 153, no. 1 (2021): 29–50. http://dx.doi.org/10.1525/rep.2021.153.3.29.
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Like many exegetes before him, the twelfth-century Cistercian abbot Bernard of Clairvaux regarded the lovers in the Song of Songs as allegorical fictions. Yet these prosopopoeial figures remained of profound commentarial interest to him. Bernard’s Sermons on the Song of Songs returns again and again to the literal level of meaning, where text becomes voice and voice becomes fleshly persona. This essay argues that Bernard pursued a distinctive poetics of fictional persons modeled on the dramatic exegesis of Origen of Alexandria as well as on the Song itself. Ultimately, the essay suggests, Bernard’s Sermons form an overlooked episode in the literary history of fiction.
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Shepitko, Svitlana, and Mariya Smirnova. "Panegyric as a genre of sermon: pragmatic aspect (based on the sermons by the metropolitan Arseniy (Yakovenko) of Svyatogorsk)." Przegląd Wschodnioeuropejski 9, no. 1 (June 1, 2018): 299–308. http://dx.doi.org/10.31648/pw.3440.
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The paper focuses on a pragmatic study of panegyric as one of the essential genres of Orthodox sermon. It is aimed to study linguistic means representing panegyric strategies and tactics in Russian and Ukrainian. The results of the research of 100 panegyrics belonging to Metropolitan of Svyatogorsk Arseny exemplify linguistic peculiarities, bilingualism being his style determining element. Lots of axiological elements are indicative for his speech; however pseudo dialogue and means of creating comic effect which are inherent for Orthodox sermon are absent. Prevailing topics are war, life in Donbas region, Svyatogorsk Monastery’s spiritual activity. The metropolitan of Svyatogorsk Arseny’s panegyric avoids appellatives, imperatives, tactics of aggression and fascination; his global strategy is educational as he exemplifies and calls to holiness. The outcome of our investigation proves that the homilist Metropolitan of Svyatogorsk Arseny belongs to adherents of antirhetorical approach to converting, whose speech is devoid of high style, abstractness and rhetoric, and who considers the spiritual image of the shepherd the main guarantee of successful preaching.
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Sajovic, Miran. "“Sermo eorum sicut cancer serpit”. Chromatius of Aquileia against heresies." Vox Patrum 68 (December 16, 2018): 443–55. http://dx.doi.org/10.31743/vp.3369.
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Bishop Chromatius (in office from 388 to 407), whose episcopal see was a cosmopolitan trade-center at the north end of the Adriatic Sea with the name of Aquileia, was one of the most prominent bishops in the period. He is acquainted with notable figures such as Ambrosius, Hieronymus, Rufinus, and Ioannes Chrysostomus and forth. Before being created a bishop, he was the secretary of bishop Valerianus and in the occasion of Council of Aquileia in 381, he had spoken against Arians. This Council was presided by Ambrosius and with its scale it could almost be considered as an ecumenical one. As shown in some of the Chromatius’ sermons, which are unearthed in the 20th century, he opposed not only to the ideas of Arians but also to the teaching of Fotinus, bishop of Sirmium. Chromatius was a very zealous fighter and he practically succeeded to uproot all heretical ideas in his diocese. The academia usually sees him as an anti-Arian theologian. After the Council of Constantinople (381), the Arian heresy seemed to be abated, but Chromatius said in one of his Tractatus, “Cuius (sc. Arii) discipuli hodieque oues Dei fallere ac decipere conantur per aliquantas ecclesias, sed iamdudum, magistro perfidiae prodito, discipuli latere non possunt”; it is evident that, the followers of Arius could still be found (with the mentioning of “hodie”, i.e. today) in the area of Aquileia, meanwhile one must not neglect the presence of the followers of Fotinus of Sirmium. The first part of my conference paper would be a general presentation of the religious situation in Aquileia at the time where Chromatius served as the local bishop; thus I will proceed with an in-depth reading on several passages of the Aquilerian bishop’s sermons (Sermones and Tractatus), in order to show the impact of the those heresies on his works and to identity his theological arguments against them. Among those teachings, there is the “unconquerable faith (invicta fide)”, which led to the surmounting (suppression) of heresies.
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Jones, Christopher A. "An edition of the four sermons attributed to Candidus Witto." Anglo-Saxon England 47 (December 2018): 7–67. http://dx.doi.org/10.1017/s0263675119000012.
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AbstractIn 1891, Germain Morin identified a set of brief, anonymous Latin sermons that he controversially attributed to Alcuin’s Anglo-Saxon pupil named ‘Witto’ or ‘Wizo’ in Old English, ‘Candidus’ in Latin. The texts in question are of considerable interest but have remained unprinted and thus scarcely known. The present article offers an edition of them, based on all the known manuscripts, as well as a translation and commentary. An introductory discussion reviews the state of scholarship on Candidus’s career and writings, then examines in detail the content and sources of the four texts, the evidence supporting their attribution to Candidus, and some points of comparison between the items here edited and other Latin sermons produced at Carolingian centres in the early ninth century.
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Edwards, Francis. "English Sermons: Mirrors of Society ed. by Christiane d'Haussy." Catholic Historical Review 84, no. 1 (1998): 109–10. http://dx.doi.org/10.1353/cat.1998.0089.
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Richardson, Ruth. "Bodily theft past and present: a tale of two sermons." Lancet 364 (December 2004): 44–45. http://dx.doi.org/10.1016/s0140-6736(04)17638-1.
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Tannenbaum, Nicola, and E. Paul Durrenberger. "Control, Change, and Suffering: The Messages of Shan Buddhist Sermons." Mankind 18, no. 3 (February 10, 2009): 121–32. http://dx.doi.org/10.1111/j.1835-9310.1988.tb00084.x.
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Sozinova, K. A. "Marriage Ties in England in First Half of 17th Century: Sermons to Newlyweds by Thomas Gateaker." Nauchnyi dialog, no. 8 (August 24, 2021): 478–90. http://dx.doi.org/10.24224/2227-1295-2021-8-478-490.
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The author of the article examines the evolution of ideas about marriage and matrimonial duties in the 17th century in England. The study is based on sermons to newlyweds published in the 1620s by the famous moderate Puritan Thomas Gataker: “A Summary of Marital Responsibilities” (1620), “A Good Wife is a Gift of God” (1620/23), and “A Perfect Wife” (1623). It is emphasized that these sermons are a rich source of early modern marriage. Addressing them allows us to understand the origins of changes in traditional gender practices introduced by the Puritans in the 17th century. The author demonstrates that, unlike Anglicans and Catholics, Puritans put the friendship between a man and a woman in the first place for the purpose of marriage, which serves as a salvation from loneliness, and not the birth of children. The author also concludes that the Puritans relied on traditional ideas about the patriarchal foundations of the marriage union, but the place and role of women in it was actively revised and fe-male virtue began to take its rightful place in a pious community.
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Mayse, Ariel Evan, and Daniel Reiser. "Second Thoughts: Unknown Yiddish Texts and New Perspectives on the Study of Hasidism." Zutot 14, no. 1 (November 9, 2017): 88–98. http://dx.doi.org/10.1163/18750214-12141068.
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Abstract This study explores an important Hasidic manuscript rediscovered among the papers of Abraham Joshua Heschel at Duke University. The text, first noted by Heschel in the 1950s, is a collection of sermons by the famed tzaddik Judah Aryeh Leib Alter of Ger (d. 1905). These homilies are significant because they were transcribed by one of his disciples, in many cases capturing them in the original Yiddish. Comparing this alternative witness to Alter’s own Hebrew version (called Sefat emet), printed shortly after his death, reveals substantive differences in the sermons’ development, structure, and themes. But the manuscript’s importance extends beyond a critical new perspective on Alter’s teachings. It offers a snapshot of the processes behind the formation of Hasidic books, and calls for scholars to consider the unavoidable divergences between Hebrew and Yiddish, between orality and textuality, and the transmission of ideas from a teacher to his disciples, vectors of change that inhabit all Hasidic literature.
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Ian Ker. "Apologia pro Vita Sua and Six Sermons (review)." Catholic Historical Review 95, no. 2 (2009): 405–7. http://dx.doi.org/10.1353/cat.0.0406.
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R. Emmet McLaughlin. "Nicholas of Cusa’s Didactic Sermons: A Selection (review)." Catholic Historical Review 95, no. 3 (2009): 609–10. http://dx.doi.org/10.1353/cat.0.0445.
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Sukhareva, Svitlana. "Польскоязычная политическая проза эпохи Барокко: к вопросу жанра." Bibliotekarz Podlaski. Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 42, no. 1 (March 30, 2019): 115–28. http://dx.doi.org/10.36770/bp.42.
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The article analyzes the genre features of selected Polish-language political prose from the Baroque period. It examines works of Tomasz Młodzianowski, Szymon Starowolski, Łukasz Opaliński, Eugeniusz Galiatowski, Melecjusz Smotrycki and other writers of that time. The general and individual characteristics of political writings are presented in a form of brochures, sermons, orations, teachings, dialogues etc. The author pays special attention to their thematic diversity – from anti-Turkish literature to Moscow imperial propaganda and examples of the Sarmatian ideology.
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Wallace, Dewey D., and Peter E. McCullough. "Sermons at Court: Politics and Religion in Elizabethan and Jacobean Preaching." Albion: A Quarterly Journal Concerned with British Studies 31, no. 2 (1999): 289. http://dx.doi.org/10.2307/4052760.
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Sheridan, Dennis. "Book Review: Preaching the Luminous Word: Biblical Sermons and Homiletical Essays." Anglican Theological Review 99, no. 3 (June 2017): 606–9. http://dx.doi.org/10.1177/000332861709900332.
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Long, Thomas G. "The Use of Scripture in the Sermons of Barbara Brown Taylor." Anglican Theological Review 99, no. 2 (March 2017): 291–97. http://dx.doi.org/10.1177/000332861709900207.
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