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Journal articles on the topic 'Sermons on the mount'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2025

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1

Morace, Robert. "Kurt Vonnegut, Jr.: Sermons on the Mount." Critique: Studies in Contemporary Fiction 51, no. 2 (2010): 151–58. http://dx.doi.org/10.1080/00111610903446195.

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2

이선희. "Study of John Wesley’s 13 sermons “Upon our Lord’s Sermon on the Mount”." Korean Jounal of Systematic Theology ll, no. 37 (2013): 249–82. http://dx.doi.org/10.21650/ksst..37.201312.249.

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3

Lee, Hoo-Jung. "Theology of John Wesley’s “Sermons on the Mount”." Theology and the World 97 (December 31, 2019): 105–36. http://dx.doi.org/10.21130/tw.2019.12.97.105.

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4

Kings, Graham. "Proverbial, Intrinsic, and Dynamic Authorities: A Case Study on Scripture and Mission in the Dioceses of Mount Kenya East and Kirinyaga." Missiology: An International Review 24, no. 4 (1996): 493–501. http://dx.doi.org/10.1177/009182969602400403.

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What concepts of authority lie behind different uses of Scripture? This article considers the uses of Scripture in three sermons of Bishop David Gitari and in student litanies and drama. It contrasts the proverbial authority illustrated by Kenyatta's use of the story of Naboth with the intrinsic and dynamic authorities behind the prophetic sermons of the bishop and the creative work of the students.

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5

Wudel, B. Diane. "Enticements to community: Formal, agonistic and destablizing rhetoric in the Sermon on the Mount." Studies in Religion/Sciences Religieuses 29, no. 3 (2000): 275–85. http://dx.doi.org/10.1177/000842980002900301.

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Kenneth Burke's writings on rhetoric may guide an exploration of how the Sermon on the Mount in the Gospel of Matthew functions as a persuasive act, inviting hearers to identify with the community being formed around a promised kingdom of heaven. Burke's approach provides, first, a way to evaluate how other interpreters have described formal features of the Sermon's rhetoric. Second, Burke's insights help elucidate the Sermon's agonistic elements—its enticements to social identification and detachment. Finally, a reading à la Burke points to the paradoxically destabilizing effects of the Sermo

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6

Adams, Sheri. "Sermon-on-the-Mount Christians." Review & Expositor 96, no. 4 (1999): 589–92. http://dx.doi.org/10.1177/003463739909600408.

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7

Apressyan, Ruben. "The Golden Rule and the Sermon on the Mount." Ethical Thought 24, no. 2 (2024): 61. https://doi.org/10.21146/2074-4870-2024-24-2-61-75.

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The article analyses the Golden Rule (GR), which is considered to be one of the fundamental principles of Christian ethics along with the Commandment of love, as a part and one of the culminating points of the Sermon on the Mount. The comparison of the GR with the Beatitudes, commandments of righteousness, “social obligations” and their accompanying commentaries allows us to identify both the deep normative-ethical affinity of the GR with them and their differences, as well as to answer the important question of what is the moral subject to whom the GR is addressed. Due to its complex unity wi

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8

Machinek, Marian Szczepan. "Gerhard Lohfink’s Interpretative Key to the Sermon on the Mount." Verbum Vitae 39, no. 4 (2021): 1335–55. http://dx.doi.org/10.31743/vv.12864.

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The purpose of this article is to elicit and analyze the main interpretative key used by the German exegete Gerhard Lohfink in his reading of the Sermon on the Mount. It does not attempt, however, tracing in detail the scholar's interpretation of the individual passages within that biblical text. In Lohfink’s understanding, the Sermon on the Mount is not addressed directly to all people but only to those who become disciples of Jesus, and who allow themselves to be gathered as the new Israel. By living according to the message of the Sermon on the Mount, communities of disciples become a light

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9

Baasland, Ernst. "Auf der Spur einer „Grundsatzrede“ vor der Bergpredigt." Zeitschrift für die neutestamentliche Wissenschaft 110, no. 2 (2019): 202–37. http://dx.doi.org/10.1515/znw-2019-0013.

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Abstract The thesis of an Inaugural Speech is widely accepted. To neglect its existence will substantially weaken the “two-source theory”. The exact content, the genre and rhetoric of the speech have, however, not been investigated sufficiently. Is Luke’s Sermon on the Plain in fact identical with the historical Inaugural Speech? Do also parts of the Q-material in Matthew’s Sermon on the Mount originate from this speech? A new approach is to differentiate four groups of traditions in the Sermon on the Mount: a. the Inaugural Speech = common material in Luke and Matthew; b. the Q material in th

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10

Pfeffer, Michelle. "The Society of Astrologers (c.1647–1684): sermons, feasts and the resuscitation of astrology in seventeenth-century London." British Journal for the History of Science 54, no. 2 (2021): 133–53. http://dx.doi.org/10.1017/s0007087421000029.

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AbstractBefore the Royal Society there was the Society of Astrologers (c.1647–1684), a group of around forty practitioners who met in London to enjoy lavish feasts, listen to sermons and exchange instruments and manuscripts. This article, drawing on untapped archival material, offers the first full account of this overlooked group. Convinced that astrology had been misunderstood by the professors who refused to teach it and the preachers who railed against it, the Society of Astrologers sought to democratize and legitimize their art. In contrast to the received view of seventeenth-century Lond

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11

Turner, David. "An Australian 'Sermon on the Mount'." Anthropology Today 4, no. 2 (1988): 1. http://dx.doi.org/10.2307/3033228.

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12

Guelich, Robert A. "Interpreting the Sermon on the Mount." Interpretation: A Journal of Bible and Theology 41, no. 2 (1987): 117–30. http://dx.doi.org/10.1177/002096438704100202.

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Although interpreters have been occupied with the Sermon on the Mount for nearly two millenia, and have produced widely differing results, the challenge of these verses for Christians remains undiluted.

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13

Chilton, Bruce. "Book Reviews : Sermon on the Mount." Expository Times 97, no. 1 (1985): 22. http://dx.doi.org/10.1177/001452468509700113.

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14

Chester, Andrew. "Book Reviews : Sermon On the Mount." Expository Times 99, no. 6 (1988): 184. http://dx.doi.org/10.1177/001452468809900613.

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15

Court, John M. "Book Reviews : Sermon On the Mount." Expository Times 100, no. 2 (1988): 66–67. http://dx.doi.org/10.1177/001452468810000218.

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16

T, Arokiyathas. "Theories and Principles of Theology in the Sermon on the Mount Teaching of Jesus." International Research Journal of Tamil 3, S-2 (2021): 130–34. http://dx.doi.org/10.34256/irjt21s226.

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The Bible is a good teaching and ethics. The first book of the New Testament is the Gospel of Matthew. The most famous of the teachings of Jesus Christ is the Sermon on the Mount teaching. The purpose of this article is to highlight the theological principles found in the Sermon on the Mount and explain with evidence that the theological elements are found in the Gospel of Matthew for the development of society.

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17

Schoenig, Richard. "A PROBLEM WITH CHRISTIAN ETHICS." Think 12, no. 35 (2013): 25–37. http://dx.doi.org/10.1017/s147717561300016x.

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Christianity's claim of privileged access to correct morality has always been a key element in its ability to attract and retain adherents. Jesus' Sermon on the Mount has been considered the most complete and authoritative exposition of Christian ethics this side of the Ten Commandments. In this article I will argue that the moral authority of Jesus and some important aspects of Christian ethics can be called into question by a number of seriously flawed moral imperatives from the Sermon on the Mount.

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18

MARANTZ, KENNETH. "On Deconstructing Eisner's Sermon from Mount Getty." Journal of Art & Design Education 9, no. 2 (1990): 197–99. http://dx.doi.org/10.1111/j.1476-8070.1990.tb00472.x.

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19

Malik, Jamal. "Islam and the Sermon on the Mount." Islam and Christian–Muslim Relations 24, no. 1 (2013): 43–56. http://dx.doi.org/10.1080/09596410.2013.746173.

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20

Goulder, Michael. "Book Review: The Sermon on the Mount." Theology 92, no. 748 (1989): 328–29. http://dx.doi.org/10.1177/0040571x8909200430.

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21

Harvey, A. E. "Book Review: The Sermon on the Mount." Theology 98, no. 781 (1995): 60–61. http://dx.doi.org/10.1177/0040571x9509800120.

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22

Barton, Stephen C. "Book Review: The Sermon on the Mount." Theology 102, no. 810 (1999): 444–45. http://dx.doi.org/10.1177/0040571x9910200611.

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23

Hagner, Donald A. "Ethics and the Sermon on the Mount." Studia Theologica - Nordic Journal of Theology 51, no. 1 (1997): 44–59. http://dx.doi.org/10.1080/00393389708600200.

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24

Dillon, Richard J. "Book Review: The Sermon on the Mount." Theological Studies 57, no. 4 (1996): 736–38. http://dx.doi.org/10.1177/004056399605700410.

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25

Davies, W. D., and Dale C. Allison. "Reflections on the Sermon on the Mount." Scottish Journal of Theology 44, no. 3 (1991): 283–310. http://dx.doi.org/10.1017/s0036930600025631.

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Because the sermon on the mount (hereafter SM) has received as much attention as any text in all of world literature, informed attempts to interpret it should in some way come to terms with the history of the discussion. For this reason we shall commence by examining several traditional approaches to the SM. We fully recognise that ‘a history of the interpretation of the Sermon on the Mount throughout the past two millennia would virtually amount to an introduction to the entire development of Christian theology and ethics’ — a fact which means that our own review is of necessity brief and pie

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26

Franklin, Eric. "Book Reviews : The Sermon On the Mount." Expository Times 101, no. 4 (1990): 121. http://dx.doi.org/10.1177/001452469010100411.

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27

Ilongo, Luigi John B. "Thematic Structure in Jesus Christ’s Sermon on the Mount: A Systemic Functional Approach." International Journal of Research and Innovation in Social Science IX, no. II (2025): 3702–19. https://doi.org/10.47772/ijriss.2025.9020287.

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Systemic Functional Linguistics (SFL) is a useful tool for analyzing the message of a clause since it is centered around a clause by determining the themes and the thematic progression/theme-rheme patterns associated with clauses. Analyzing the Sermon on the Mount from a linguistic perspective offers a new insight beyond theological issues on how Christ structured His sermon to convince the rebellious Jews in His generation. That being said, this study aimed to determine the themes present in the Sermon on the Mount and the theme-rheme patterns formed by the themes of the clauses. The study em

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28

Joseph, P.T. "The Liberative Spirituality of the Sermon on the Mount: George M. Soares-Prabhu's Contribution towards Biblical Spirituality." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2021, no. 25/1-2 (2021): 153–75. https://doi.org/10.5281/zenodo.4438494.

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George M. Soares-Prabhu started teaching his course on the Sermon on the Mount in1984 by comparing Legalistic spirituality of the Pharisees with Personalistic spirituality of Jesus and then went on to develop a Liberationist spirituality based on the Sermon on the Mount. Some of these ideas are found in the collected writings of Soares-Prabhu, especially in his paper on ‘The Spirituality of Jesus’ and the ‘Dharma of Jesus’ (,” CWG 2, 141-155 and  CWG 4, 153-172). I shall combine my class notes with his published writings to bring out his understanding of Chri

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29

Lischer, Richard. "The Sermon on the Mount as Radical Pastoral Care." Interpretation: A Journal of Bible and Theology 41, no. 2 (1987): 157–69. http://dx.doi.org/10.1177/002096438704100205.

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30

Compton, Todd. "The Sermon at the Temple and the Sermon on the Mount." Review of Books on the Book of Mormon 3 (1991) (January 1, 1991): 319–22. http://dx.doi.org/10.2307/44792684.

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31

Foster, Paul. "Spiritual Formation in the Sermon on the Mount." Expository Times 132, no. 4 (2021): 196. http://dx.doi.org/10.1177/0014524620982527.

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32

Bauer, David R., and Georg Strecker. "The Sermon on the Mount: An Exegetical Commentary." Journal of Biblical Literature 109, no. 2 (1990): 347. http://dx.doi.org/10.2307/3267038.

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33

Allison, Dale C. "The Structure of the Sermon on the Mount." Journal of Biblical Literature 106, no. 3 (1987): 423. http://dx.doi.org/10.2307/3261066.

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34

Betz, Hans Dieter, Jan Lambrecht, and Leo Hug. "The Sermon on the Mount: Proclamation and Exhortation." Journal of Biblical Literature 106, no. 3 (1987): 541. http://dx.doi.org/10.2307/3261089.

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35

Battle, John. "The Sermon on the Mount and Political Ethics." Studies in Christian Ethics 22, no. 1 (2009): 48–56. http://dx.doi.org/10.1177/0953946808100226.

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36

Wright, Rabbi Alexandra. "The Sermon on the Mount: a Jewish View." New Blackfriars 70, no. 826 (1989): 182–89. http://dx.doi.org/10.1111/j.1741-2005.1989.tb04662.x.

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37

Whiting, Michael F. "Lamarck, Giraffes, and the Sermon on the Mount." Review of Books on the Book of Mormon 5 (1993) (January 1, 1993): 209–22. http://dx.doi.org/10.2307/44796543.

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38

Foster, Paul. "Book Review: Metaphor in the Sermon on the Mount: Ernst Baasland, Parables and Rhetoric in the Sermon on the Mount." Expository Times 127, no. 5 (2016): 247–48. http://dx.doi.org/10.1177/0014524615615453a.

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39

Cahill, Lisa Sowle. "The Ethical Implications of the Sermon on the Mount." Interpretation: A Journal of Bible and Theology 41, no. 2 (1987): 144–56. http://dx.doi.org/10.1177/002096438704100204.

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40

Bashkirova, M. A. "“Preaching” Architecture: the Saviour of Bethany Monastery of Metropolitan Platon (Levshin)." Art & Culture Studies, no. 2 (June 2023): 324–53. http://dx.doi.org/10.51678/2226-0072-2023-2-324-353.

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The Saviour of Bethany Monastery was founded by Metropolitan Platon (Levshin) near the Trinity Lavra of St.Sergius in 1783. The Transfiguration Cathedral of Bethany had an extraordinary altar in the shape of a grotto, which, according to the founder’s plan, was supposed to represent the evangelical Tabor. After a series of harmful reconstructions in the 19th century, in the 1930s, the monastery ceased to exist. Thereafter this unique building was excluded from the paradigm of studying the history of the 18th century Russian architecture. The article examines a set of ideas behind Metropolitan

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41

Okafor, Henrietta C., Gilbert N. Alaribe, and Chidozie R.P. Okafor. "EXPLORING THE INFLUENCE OF THE SERMON ON THE MOUNT ON COMPUTER SCIENCE UNDERGRADUATE STUDENTS' LIFESTYLE AND MENTAL WELL-BEING." International Journal of Interdisciplinary Research and Innovations 12, no. 2 (2024): 38–44. https://doi.org/10.5281/zenodo.11219465.

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<strong>Abstract:</strong> The study explored the influence of the Sermon on the Mount on computer science undergraduate students’ lifestyle and mental well-being. This became imminent due to the immense pressure faced by these students while striving to achieve academic excellence in today’s complex social dynamics, which sometimes lead to heightened levels of stress, anxiety, and lack of direction with regards to ethical decision-making and personal fulfillment. Guided by these, the researchers posed three questions towards actualizing the aim of the study. The population of the

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42

Neenan, Benedict, and Hugh Feiss. "Struggle and Ascent: The History of Mount Angel Abbey by Joel Rippinger, O.S.B., and: Various Sermons by Bernard of Clairvaux (review)." American Benedictine Review 71, no. 4 (2020): 465–68. http://dx.doi.org/10.1353/ben.2020.a923908.

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43

Banks, John S. "Jonathan Edwards Jr.’s Relish for True Religion: The Advance of the New England Theology in the Sermon on the Mount." Evangelical Quarterly 91, no. 1 (2020): 66–92. http://dx.doi.org/10.1163/27725472-09101004.

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Jonathan Edwards Jr. is often portrayed as a spiritless preacher who drove away his congregation with metaphysical preaching. This narrative, produced by the early liberalism of the pre-civil war era, has stuck to Edwards Jr. for nearly two hundred years. Accordingly, this narrative typically describes Edwards Jr. and his fellow New Divinity pastor-theologians as distorting the Edwardsean legacy. This essay begins to amend the inherited narrative by showing that between the younger and elder Edwards there can be no line of demarcation. In particular, the younger shares his father’s relish that

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44

Garland, David E., and Roland H. Worth. "The Sermon on the Mount: Its Old Testament Roots." Journal of Biblical Literature 118, no. 4 (1999): 747. http://dx.doi.org/10.2307/3268135.

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45

ALLISON, D. C. Jr. "A New Approach to the Sermon on the Mount." Ephemerides Theologicae Lovanienses 64, no. 4 (1988): 405–14. http://dx.doi.org/10.2143/etl.64.4.556411.

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46

Konradt, Matthias. "Particularism and Universalism in the Sermon 01 the Mount." Biblische Zeitschrift 58, no. 1 (2014): 126–28. http://dx.doi.org/10.1163/25890468-058-01-90000017.

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47

O'Donovan, Oliver. "Prayer and Morality in the Sermon on the Mount." Studies in Christian Ethics 22, no. 1 (2009): 21–33. http://dx.doi.org/10.1177/0953946808100224.

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48

Meier, John P. "Book Review: Essays on the Sermon on the Mount." Interpretation: A Journal of Bible and Theology 41, no. 2 (1987): 202–3. http://dx.doi.org/10.1177/002096438704100219.

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49

Songer, Harold S. "The Sermon on the Mount and Its Jewish Foreground." Review & Expositor 89, no. 2 (1992): 165–77. http://dx.doi.org/10.1177/003463739208900202.

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50

Stassen, Glen H. "Grace and Deliverance in the Sermon on the Mount." Review & Expositor 89, no. 2 (1992): 229–44. http://dx.doi.org/10.1177/003463739208900206.

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