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Littérature scientifique sur le sujet « Turkish Sermons »

Auteur : Grafiati

Publié le 27 juillet 2024

Mis à jour le 19 juillet 2025

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Articles de revues sur le sujet "Turkish Sermons"

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Gürlesin, Ömer F. "Understanding the Political and Religious Implications of Turkish Civil Religion in The Netherlands: A Critical Discourse Analysis of ISN Friday Sermons." Religions 14, no. 8 (2023): 990. http://dx.doi.org/10.3390/rel14080990.

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Civil religion encompasses the implicit religious values of a nation manifested through public rituals, symbols, and ceremonies at significant locations and on special occasions. The emergence of new religious symbolisms reflects the evolving structure of religious authority. The Islamic Foundation Netherlands (Islamitische Stichting Nederland (ISN)), the largest mosque umbrella organization in the Netherlands, holds significant influence in shaping the religious beliefs and ethical standards of the Turkish–Dutch Muslim community. Furthermore, the ISN possesses the ability to construct and aut

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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 (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 constru

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Yilmaz, Ihsan, and Ismail Albayrak. "Instrumentalization of Religious Conspiracy Theories in Politics of Victimhood: Narrative of Turkey’s Directorate of Religious Affairs." Religions 12, no. 10 (2021): 841. http://dx.doi.org/10.3390/rel12100841.

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While victimhood has been studied from very different perspectives, the question how secular nation states have instrumentalised religion for the politics of victimhood has not been studied. This paper addresses this gap in the literature on victimhood by analysing the empirical case of Turkey. As is well known, the constitutionally secular Turkish state, first under the rule of the Kemalists and now Erdoganists, has been using the Directorate of Religious Affairs (Diyanet) to propagate the state ideology to the faithful. This paper shows that the Turkish state has recently been using Islam to

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Richardson, Bill T. "Are We Speaking the Same Language? The Influence of Scripture Translations on How Christians and Muslims Talk about God." Bible Translator 70, no. 1 (2019): 16–34. http://dx.doi.org/10.1177/2051677018824774.

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The publication of the Turkish Common Language translation in 2001 ( Kutsal Kitap) helped Protestant Christians in Turkey develop their own unique subdialect of Turkish for discussing religious and theological topics. Consequently, there is now a kind of language barrier between Christians and the average Muslim. I evaluated a variety of written texts and oral discourse produced by Turkish Muslims as well as translations of the Qur’an. With regard to the names and forms of address used for God, I found that usage in Turkish closely correlates with the Arabic of the Qur’an. I also found that di

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Yilmaz, Ihsan, Ismail Albayrak, and Omer Erturk. "Use of Religion in Blame Avoidance in a Competitive Authoritarian Regime: Turkish Directorate of Religious Affairs (Diyanet)." Religions 13, no. 10 (2022): 876. http://dx.doi.org/10.3390/rel13100876.

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Blame avoidance has been one of the most applied strategies by policy makers in both democratic and non-democratic regimes to avoid responsibility and accountability in cases of failure and tragic events. It is also known that politicians have used religion for Machiavellian purposes, as exactly advised by Machiavelli. However, a systematic empirical analysis of how religion is used for blame avoidance by politicians has not been conducted. In this article, we aim to address this gap by examining the empirical data derived from the weekly Friday sermon texts produced by Turkey’s Directorate of

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Walton, Jeremy F. "Pulpit, Mosque and Nation: Turkish Friday Sermons as Text and Ritual." Journal of Contemporary Religion 38, no. 1 (2023): 180–83. http://dx.doi.org/10.1080/13537903.2022.2127568.

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Sukhareva, Svitlana. "Польскоязычная политическая проза эпохи Барокко: к вопросу жанра". Bibliotekarz Podlaski. Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 42, № 1 (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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Yilmaz, Ihsan, and Omer F. Erturk. "Pro-Violence Sermons of a Secular State: Turkey’s Diyanet on Islamist Militarism, Jihadism and Glorification of Martyrdom." Religions 12, no. 8 (2021): 659. http://dx.doi.org/10.3390/rel12080659.

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The literature on martyrdom has not, so far, systematically analysed a constitutionally secular state’s extensive use of religion in propagating martyrdom narratives by using state-controlled religious institutions. This paper addresses this gap in martyrdom literature. In addition, even though some studies have analysed how martyrdom narratives have been used for political purposes in Turkey for mythmaking and building a collective memory, a religious institution’s active use by the state for the purposes of mythmaking and collective memory building has not been studied. This paper shows that

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Gibbon, James. "God is great, God is good: Teaching god concepts in Turkish Islamic sermons." Poetics 36, no. 5-6 (2008): 389–403. http://dx.doi.org/10.1016/j.poetic.2008.06.009.

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KIRMIT, Ömer Faruk. "MEHMET AKIF ERSOY IN THE PERIOD OF NATIONAL STRUGGLE." NEW ERA JOURNAL OF INTERDISCIPLINARY SOCIAL STUDIES 7, no. 12 (2022): 41–52. http://dx.doi.org/10.46291/newera.171.

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In the histories of nations, there are people whose names are written in gold letters and whose names are always remembered with pride and gratitude. In Turkish history, one of the foremost among them was Mehmet Akif Ersoy. He is the author of the National Anthem, the national and country poet, a great idea man. He was born in Istanbul in 1873 and died in Istanbul in 1935. He saw the last period of the Ottoman Empire and lived the first years of the Republic. It has not only emerged with its literary aspect, but has also been adopted and loved by the Turkish nation because it is sensitive to a

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Livres sur le sujet "Turkish Sermons"

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Âkif, Mehmet. Mehmed Âkif'in Kur'an-ı Kerim'i tefsiri, mev'ıza ve hutbeleri. Diyanet İşleri Başkanlığı, 1991.

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Basri, Hasan. Kastamonu Hz. Pîr Camîinden vaazlar. Pamiray Yayınları, 2017.

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Börekçi, Mehmet Rifat. Cumhuriyetin ilk Türkçe hutbesi. Heyamola Yayınları, 2017.

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Vakfı, Osmanlı Araştırmaları, ed. Osmanlı döneminde cami hatipliği. Osmanlı Araştırmaları Vakfı, 2019.

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Kohen, Shelomoh ben Afidah. Sefer Ospe ḳayits: ʻal ḳorot ḥaye ḳehilat ha-Yehudim ha-Ḳaraʼim be-Turkiyah ba-ʻet ha-ḥadashah. Mekhon "Tiferet Yosef" le-ḥeḳer ha-Yahadut ha-Ḳaraʼit, 1999.

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Hutbe kitabı. Kitabevi, 2017.

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Türk Islam Tarihinden Hitabeler. Kamer Yay?nlar?, 2016.

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Özdalga, Elisabeth. Pulpit, Mosque and Nation: Turkish Friday Sermons As Text and Ritual. Edinburgh University Press, 2022.

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Özdalga, Elisabeth. Pulpit, Mosque and Nation: Turkish Friday Sermons As Text and Ritual. Edinburgh University Press, 2022.

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Özdalga, Elisabeth. Pulpit, Mosque and Nation: Turkish Friday Sermons As Text and Ritual. Edinburgh University Press, 2022.

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Chapitres de livres sur le sujet "Turkish Sermons"

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Mikkelsen, Gunner. "Work in progress on the Manichaean Traité/Sermon on the Light-Nous in Chinese and its Parallels in Parthian, Sogdian and Old Turkish." In Realms of the Silk Roads: Ancient and Modern. Brepols Publishers, 2000. http://dx.doi.org/10.1484/m.srs-eb.4.00072.

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Özdalga, Elisabeth. "Early Authorised Hutbe Collections: A Homiletic Tradition under Secular State Control." In Pulpit, Mosque and Nation. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474488204.003.0003.

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Turkey as a modern, independent and secular republic and the need to instruct believers and citizens about the ‘new social contract.’ In order to inspire, educate – and control – imams and preachers (hatips) around the country along these lines, political leaders, above all the president Mustafa Kemal Atatürk himself, initiated the writing of hutbe collections. These were distributed by Diyanet to towns and villages, accompanied by exhortations as to the importance of actively using them. The chapter analyses in some detail the sermons of an edition written by renowned Ahmet Hamdi Akseki, published and distributed in modern Turkish in 1927-28. The discussion is based on a large number of longer quotations translated to English (original Turkish in Appendix). The overall message of these sermons is that of a considerably mainstream form of Sunni Islam (sharia-mindedness), centring on daily life in various local settings (small-scale society), emphasising the need for cleanliness, hard and meticulous work, honesty and communal and national unity and togetherness.

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Michelson, Emily. "Saints, Turks, and Heretics." In Catholic Spectacle and Rome's Jews. Princeton University Press, 2022. http://dx.doi.org/10.23943/princeton/9780691211336.003.0007.

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This chapter focuses on conversionary preaching that reflected and promoted early modern Catholicism's innovations and triumphalism. It highlights unusual departures that are best revealed in an untapped cache of over 750 manuscript sermons by Gregorio Boncompagni Corcos. Corcos, a respected conversionary preacher of the late seventeenth century, held his position for nearly forty years and delivered handwritten sermons that introduced unprecedented topics discussing Catholicism's triumphs. The chapter recounts how Corcos formulated influential arguments for the continued importance of sermons to Jews in the Roman devotional landscape, revealing his own personal doubts and insecurities. Corcos's preaching confirms that Judaism directly helped a resurgent early modern Catholicism to define itself, providing a context for the new “others” and new devotional priorities of the early modern period.

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Özdalga, Elisabeth. "The Significance of Ritual: Liturgical Turkification Contested." In Pulpit, Mosque and Nation. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474488204.003.0004.

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In addition to their zeal to modernise society and unite the nation, the Turkish leaders of the mid-war period also wanted to reform the forms of religious worship. Instead of using Arabic, a foreign language, they aimed at using the Turkish vernacular as much as possible. Concerning the homiletical part of the Friday sermon there was no problem, but concerning Koranic recitations there was a strong resistance from learned ulema as well as the common people. Things came to a head in relation to the prohibition against using Arabic in the call to prayer. Instead a ‘Turkish ezan’ was introduced. Based on an analysis of the various turnabouts on these reform efforts the chapter argues that the liturgical rituals were more significant in creating a sense of congregational – and national – unity than the exhortations spent in favour of unity and togetherness during the discoursing part of the sermon.

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Petersen, Rodney L. "Bullinger and the Testimony of the Church." In Preaching in the Last Days. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195073744.003.0005.

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Abstract To the anxieties of the sixteenth century, whether political fears of internal social disintegration, Turkish advance into Europe, natural catastrophe, or even that of a fraudulent clergy,1 Luther’s answer was to preach the effective graciousness of God. Our two witnesses were actual or symbolic representatives of God’s last call to humanity to accept that grace prior to Judgment. Heinrich Bullinger, and many of the reformers who would take the name “Reformed “ as opposed to “Lutheran, “2 nuanced this answer differently. Without denying the proffered grace of God, their preaching focused more upon God’s promise given throughout the history of his people. Our witnesses became symbols of that promise. Heinrich Bullinger (1504-1575), reformer of Zurich in Switzerland and successor to Huldrych Zwingli, writes about prophets as they herald God’s promise. The existence of the Christian ministry is a sign of God’s care for humanity. The work of that ministry, of prophets and preaching or prophesying, is to call people to live in terms of this covenant. Prophets are a part of Bullinger’s concern for the restoration of the precepts of the covenant in the sixteenth century. They call God’s people to return to the theological simplicity and spiritual immediacy connoted for him by the covenant. The way in which Bullinger’s ideas of prophets, prophecy, and, indeed, the covenant are handled in his set of sermons on the Apocalypse, a book which he argues is a summary of biblical revelation, offers (1) an affective argument to his conception of the place of the covenant in shaping history, (2) a polemical yet effective vision of the Reformed pastor, and (3) lays an important part of the foundation for the later speculative development of the Apocalypse among Reformed churches and with implications for Protestant historiography.7

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"Pope Urban II: Call to Crusade." In Milestone Documents of Christianity. Schlager Group Inc., 2024. https://doi.org/10.3735/9781961844117.book-part-030.

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Pope Urban II’s Call to Crusade was a sermon he delivered in 1095 to a large audience at the end of a church council held at Clermont, in the Auvergne region of France. Urban had traveled from Piacenza, in northern Italy, to preside over the council, marking the first time a pope had visited France in nearly fifty years. In Urban’s Call to Crusade, he asked the faithful to aid the Christians of the East against the Turks and to liberate Jerusalem from Turkish rule. To those who took up the challenge, Urban offered a spiritual reward: forgiveness of all the sins they had committed to date. Although Urban’s words would transform the course of world history, no official record of what he said is extant. Historians have to rely instead on later accounts, all of which were written after 1099, when the campaign he inspired resulted in the conquest of Jerusalem.

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"Pope Urban II: Call to Crusade." In Milestone Documents in World History. Schlager Group Inc., 2024. https://doi.org/10.3735/9781961844056.book-part-047.

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Pope Urban II’s Call to Crusade was a sermon he delivered in 1095 to a large audience at the end of a church council held at Clermont, in the Auvergne region of France. Urban had traveled from Piacenza, in northern Italy, to preside over the council, marking the first time a pope had visited France in nearly fifty years. In Urban’s Call to Crusade, he asked the faithful to aid the Christians of the East against the Turks and to liberate Jerusalem from Turkish rule. To those who took up the challenge, Urban offered a spiritual reward: forgiveness of all the sins they had committed to date. Although Urban’s words would transform the course of world history, no official record of what he said is extant. Historians have to rely instead on later accounts, all of which were written after 1099, when the campaign he inspired resulted in the conquest of Jerusalem.

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Yılmazyaşar, Hasan, Betül Teoman, and Gültekin Teoman. "Karacahisar Kalesi Osmanlı Sikkeleri." In Beylik’ten Cihan Devleti’ne Osmanlılar. TÜRKİYE BİLİMLER AKADEMİSİ, 2024. http://dx.doi.org/10.53478/tuba.978-625-6110-14-4.ch13.

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According to the archaeological findings, Karacahisar Castle, which is understood to have been inhabited as a Byzantine castle at the beginning of the 7th century, was conquered by Osman Ghazi in 1288 and joined the Ottoman lands. Karacahisar Castle, which is mentioned as first conquered castle by Ottoman Beylik and where the sermon was first read. Today the Castle 7 km. from the city center in the southwest of Eskisehir. The first scientific studies in the castle started with surface surveys in 1999, then continued with archaeological excavations and these studies have been continued for twenty years. The findings unearthed during the excavations provided access to extremely important information about the history of the Castle in both Byzantine and Ottoman periods. At the same time, these findings are the source of important information about the history of the castle and the early period of the Ottoman Beylik, where written sources are almost non-existent. The most intense groups of finds founded during the Karacahisar excavations consist of coins and ceramics. During the studies, many coins dated Turkish periods as well as Byzantine and Latin coins. Among these, the coins dated from Aydinoglu, Menteseoglu, Germiyanoglu, Karamanoglu and Ottoman period. These early examples of Ottoman coins are from Orhan Ghazi period. Although there are examples of coins belonging to peroids of Murad I, Bayezid I, Çelebi Mehmed, Emir Suleyman, Murad II and Mehmed II, there are very few examples of coins belonging the the period of Mehmed II, which support the information conveyed by written soruces about the use of Karacihisar Castle. In this study, the early Ottoman coins found during Karacahisar Castle excavations will be discussed and introduced and an evaluation will be made about the numismatics of the early Ottoman period and Karacahisar Castle in the light of the numismatic data obtained.

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"Bloodless Turks and Sanguine Crusaders: William of Malmesbury’s Use of Vegetius in His Account of Urban II’s Sermon at Clermont." In The Medieval Chronicle 13. BRILL, 2020. http://dx.doi.org/10.1163/9789004428560_014.

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Actes de conférences sur le sujet "Turkish Sermons"

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TÜRK, Osman. "AN EVALUATION ON THE “STORIES IN THE I. Vol. OF MEVLANA'S MESNEVİ”." In 3. International Congress of Language and Literature. Rimar Academy, 2021. http://dx.doi.org/10.47832/lan.con3-2.

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Mevlânâ was born on September 30, 1207, in the city of Balkh, one of the old Turkish cultural centers, today within the borders of Afghanistan. His real name is Muhammed Celâleddin. His grandfather, Hüseyin Hatibî, was one of the great scholars of his time. His father, Bahâeddin Veled, was known as "Sultânü'l Ulemâ" (Sultân of Scholars). Sultânü'l Ulemâ, an honest person who did not hesitate to speak to anyone, would say everything he knew right in his lessons and sermons without knowing any boundaries. Language is the symbol of being human. Language, which is the necessity of being human, the

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Ebaugh, Helen Rose, and Dogan Koc. "FUNDING GÜLEN-INSPIRED GOOD WORKS: DEMONSTRATING AND GENERATING COMMITMENT TO THE MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mvcf2951.

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The projects sponsored by the Gülen-inspired movement are numerous, international and costly in terms of human and financial capital. Critics of the movement often question the fi- nancing of these initiatives – with some convinced of collusion with Middle Eastern govern- ments, others (within Turkey) suspicious that Western governments are financially backing the projects. Aware of these criticisms, in a recent comment to a group of visiting follow- ers, Fethullah Gülen indicated greater financial transparency must become a priority for the movement. This paper addresses the financing of Güle

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