Zeitschriftenartikel: „Sermons on the mount“

1

Morace, Robert. „Kurt Vonnegut, Jr.: Sermons on the Mount“. Critique: Studies in Contemporary Fiction 51, Nr. 2 (03.02.2010): 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, Nr. 37 (Dezember 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 (31.12.2019): 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, Nr. 4 (Oktober 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, Nr. 3 (September 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 Sermon on the Mount's perfectionistic demands.

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6

Adams, Sheri. „Sermon-on-the-Mount Christians“. Review & Expositor 96, Nr. 4 (Dezember 1999): 589–92. http://dx.doi.org/10.1177/003463739909600408.

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7

Machinek, Marian Szczepan. „Gerhard Lohfink’s Interpretative Key to the Sermon on the Mount“. Verbum Vitae 39, Nr. 4 (17.12.2021): 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 to the world, creating a “contrast society” and thereby demonstrating to the world that human relationships can be shaped in new ways. It is only through this mediation of Christian communities that the world at large can discover the message of the Sermon on the Mount which, in the end, is not a set of abstract moral norms, but rather an indication of the way of life appropriate for the social sphere in which God reigns.

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8

Baasland, Ernst. „Auf der Spur einer „Grundsatzrede“ vor der Bergpredigt“. Zeitschrift für die neutestamentliche Wissenschaft 110, Nr. 2 (01.08.2019): 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 the Sermon on the Mount; c. “The triple-tradition”; d. the “Sondergut” in Matthew and Luke. A precise and comprehensive reconstruction of the Inaugural Speech as such is hardly possible, but the genre and the rhetorical outline of the Speech can to a large extent be reconstructed. The parallels in Mark, the Gospel of Thomas and particularly in the Epistle of James and in Justin’s Apology can also illuminate the genre and text behind Matthew and Luke. Reconstructions often have an element of speculation. Due to the existence of the Sermon on the Mount in Matthew and the Sermon on the Plain in Luke a reconstruction is necessary, possible and fruitful – at least if we take the parallels, the genre and the composition into account.

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9

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, Nr. 2 (15.03.2021): 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 London astrologers, which emphasizes their bitter interrelationships, this article draws attention instead to their endeavours to mount a united front in defence of astrology. The article locates the society's attempts to promote astrological literacy within broader contemporary programmes to encourage mathematical education. Unlike other mathematical arts, however, astrology's religious credibility was an area of serious concern. The society therefore commissioned the delivery and publication of apologetic sermons that justified astrology on the basis of its sacred history. In this context, the legitimacy of astrology was more a religious than a scientific question. The society's public relations campaign ultimately failed, however, and its members disbanded in the mid-1680s. Not only were they mounting a rearguard action, but also they built their campaign on out-of-date historical arguments.

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10

Turner, David. „An Australian 'Sermon on the Mount'“. Anthropology Today 4, Nr. 2 (April 1988): 1. http://dx.doi.org/10.2307/3033228.

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11

Guelich, Robert A. „Interpreting the Sermon on the Mount“. Interpretation: A Journal of Bible and Theology 41, Nr. 2 (April 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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12

Chilton, Bruce. „Book Reviews : Sermon on the Mount“. Expository Times 97, Nr. 1 (Oktober 1985): 22. http://dx.doi.org/10.1177/001452468509700113.

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13

Chester, Andrew. „Book Reviews : Sermon On the Mount“. Expository Times 99, Nr. 6 (Juni 1988): 184. http://dx.doi.org/10.1177/001452468809900613.

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14

Court, John M. „Book Reviews : Sermon On the Mount“. Expository Times 100, Nr. 2 (August 1988): 66–67. http://dx.doi.org/10.1177/001452468810000218.

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15

T, Arokiyathas. „Theories and Principles of Theology in the Sermon on the Mount Teaching of Jesus“. International Research Journal of Tamil 3, S-2 (30.04.2021): 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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16

Schoenig, Richard. „A PROBLEM WITH CHRISTIAN ETHICS“. Think 12, Nr. 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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17

MARANTZ, KENNETH. „On Deconstructing Eisner's Sermon from Mount Getty“. Journal of Art & Design Education 9, Nr. 2 (Juni 1990): 197–99. http://dx.doi.org/10.1111/j.1476-8070.1990.tb00472.x.

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18

Malik, Jamal. „Islam and the Sermon on the Mount“. Islam and Christian–Muslim Relations 24, Nr. 1 (Januar 2013): 43–56. http://dx.doi.org/10.1080/09596410.2013.746173.

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19

Goulder, Michael. „Book Review: The Sermon on the Mount“. Theology 92, Nr. 748 (Juli 1989): 328–29. http://dx.doi.org/10.1177/0040571x8909200430.

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20

Harvey, A. E. „Book Review: The Sermon on the Mount“. Theology 98, Nr. 781 (Januar 1995): 60–61. http://dx.doi.org/10.1177/0040571x9509800120.

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21

Barton, Stephen C. „Book Review: The Sermon on the Mount“. Theology 102, Nr. 810 (November 1999): 444–45. http://dx.doi.org/10.1177/0040571x9910200611.

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22

Hagner, Donald A. „Ethics and the Sermon on the Mount“. Studia Theologica - Nordic Journal of Theology 51, Nr. 1 (Januar 1997): 44–59. http://dx.doi.org/10.1080/00393389708600200.

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23

Dillon, Richard J. „Book Review: The Sermon on the Mount“. Theological Studies 57, Nr. 4 (Dezember 1996): 736–38. http://dx.doi.org/10.1177/004056399605700410.

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24

Davies, W. D., und Dale C. Allison. „Reflections on the Sermon on the Mount“. Scottish Journal of Theology 44, Nr. 3 (August 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 piecemeal. Nonetheless, the following few pages do suffice to reveal certain important tendencies in exegetical history. Among them, and of first importance for our concerns, is the unfortunate habit of viewing the SM in isolation. Interpreters have again and again failed to take seriously the broader, literary context of Mt. 5–7 and have instead interpreted the chapters as though they were complete unto themselves, as though they constituted a book instead of a portion of a book. The considerable hermeneutical consequences have, on the whole, led away from the intent of the evangelist (our primary concern herein). It is our contention that any credible interpretation of Mt. 5–7 must constantly keep an eye on Mt. 1–4 and Mt. 9–28, for the part (the SM) draws its true meaning only from the whole (Matthew's Gospel). Put otherwise, the proper interpretation of the SM must be at one with the proper interpretation of the First Gospel in its entirety.

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25

Franklin, Eric. „Book Reviews : The Sermon On the Mount“. Expository Times 101, Nr. 4 (Januar 1990): 121. http://dx.doi.org/10.1177/001452469010100411.

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26

Compton, Todd. „The Sermon at the Temple and the Sermon on the Mount“. Review of Books on the Book of Mormon 3 (1991) (01.01.1991): 319–22. http://dx.doi.org/10.2307/44792684.

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27

Foster, Paul. „Spiritual Formation in the Sermon on the Mount“. Expository Times 132, Nr. 4 (Januar 2021): 196. http://dx.doi.org/10.1177/0014524620982527.

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28

Bauer, David R., und Georg Strecker. „The Sermon on the Mount: An Exegetical Commentary“. Journal of Biblical Literature 109, Nr. 2 (1990): 347. http://dx.doi.org/10.2307/3267038.

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29

Allison, Dale C. „The Structure of the Sermon on the Mount“. Journal of Biblical Literature 106, Nr. 3 (September 1987): 423. http://dx.doi.org/10.2307/3261066.

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30

Betz, Hans Dieter, Jan Lambrecht und Leo Hug. „The Sermon on the Mount: Proclamation and Exhortation“. Journal of Biblical Literature 106, Nr. 3 (September 1987): 541. http://dx.doi.org/10.2307/3261089.

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31

Battle, John. „The Sermon on the Mount and Political Ethics“. Studies in Christian Ethics 22, Nr. 1 (Februar 2009): 48–56. http://dx.doi.org/10.1177/0953946808100226.

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32

Wright, Rabbi Alexandra. „The Sermon on the Mount: a Jewish View“. New Blackfriars 70, Nr. 826 (April 1989): 182–89. http://dx.doi.org/10.1111/j.1741-2005.1989.tb04662.x.

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33

Whiting, Michael F. „Lamarck, Giraffes, and the Sermon on the Mount“. Review of Books on the Book of Mormon 5 (1993) (01.01.1993): 209–22. http://dx.doi.org/10.2307/44796543.

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34

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, Nr. 5 (Februar 2016): 247–48. http://dx.doi.org/10.1177/0014524615615453a.

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35

Lischer, Richard. „The Sermon on the Mount as Radical Pastoral Care“. Interpretation: A Journal of Bible and Theology 41, Nr. 2 (April 1987): 157–69. http://dx.doi.org/10.1177/002096438704100205.

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36

Cahill, Lisa Sowle. „The Ethical Implications of the Sermon on the Mount“. Interpretation: A Journal of Bible and Theology 41, Nr. 2 (April 1987): 144–56. http://dx.doi.org/10.1177/002096438704100204.

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37

Bashkirova, M. A. „“Preaching” Architecture: the Saviour of Bethany Monastery of Metropolitan Platon (Levshin)“. Art & Culture Studies, Nr. 2 (Juni 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 Platon’s intention as reflected in his writings. There is not enough material on the construction of the monastery; consequently, the texts of the founder himself are particularly valuable, even though they mostly belong to the genre of sermon that does not imply a commemorative function. Also, as a possible approach to the problem, the article suggests considering the pastoral speeches of Platon that were delivered in the Bethany Cathedral as works that formed an ensemble with its architecture. Five speeches of Metropolitan Platon have been analysed, fixing his theological interpretation of the gospel stories, which the altars of the cathedral and the monastery itself are dedicated to: the Resurrection of Lazarus and his house in Bethany, the Transfiguration of Christ, and the mount Tabor. “Autobiography” by Platon and some writings by his contemporaries have also been investigated. All these sources have allowed to, firstly, clarify the precondition for Platon’s design of the Bethany monastery and highlight its particular reflexive level; and secondly, to put fundamentally different questions to sermons, which were previously considered only as a kind of written sources, and to show their connection with temple architecture as synthesis of arts.

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38

Neenan, Benedict, und 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, Nr. 4 (Dezember 2020): 465–68. http://dx.doi.org/10.1353/ben.2020.a923908.

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39

Garland, David E., und Roland H. Worth. „The Sermon on the Mount: Its Old Testament Roots“. Journal of Biblical Literature 118, Nr. 4 (1999): 747. http://dx.doi.org/10.2307/3268135.

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40

ALLISON, D. C. Jr. „A New Approach to the Sermon on the Mount“. Ephemerides Theologicae Lovanienses 64, Nr. 4 (01.12.1988): 405–14. http://dx.doi.org/10.2143/etl.64.4.556411.

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41

Konradt, Matthias. „Particularism and Universalism in the Sermon 01 the Mount“. Biblische Zeitschrift 58, Nr. 1 (29.11.2014): 126–28. http://dx.doi.org/10.1163/25890468-058-01-90000017.

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42

O'Donovan, Oliver. „Prayer and Morality in the Sermon on the Mount“. Studies in Christian Ethics 22, Nr. 1 (Februar 2009): 21–33. http://dx.doi.org/10.1177/0953946808100224.

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43

Meier, John P. „Book Review: Essays on the Sermon on the Mount“. Interpretation: A Journal of Bible and Theology 41, Nr. 2 (April 1987): 202–3. http://dx.doi.org/10.1177/002096438704100219.

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44

Songer, Harold S. „The Sermon on the Mount and Its Jewish Foreground“. Review & Expositor 89, Nr. 2 (Mai 1992): 165–77. http://dx.doi.org/10.1177/003463739208900202.

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45

Stassen, Glen H. „Grace and Deliverance in the Sermon on the Mount“. Review & Expositor 89, Nr. 2 (Mai 1992): 229–44. http://dx.doi.org/10.1177/003463739208900206.

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46

Elliott, John H. „The Evil Eye and the Sermon On the Mount“. Biblical Interpretation 2, Nr. 1 (1994): 51–84. http://dx.doi.org/10.1163/156851594x00042.

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AbstractBelief in the malignant force of the Evil Eye and strategies to ward off its destructive power pervaded the cultures of the ancient Near East and Circum-Mediterranean basin. This belief was shared by the biblical communities who in their writings refer frequently to the Evil Eye, its associated dispositions, and means of protection from its injurious effects. This paper situates one such biblical Evil Eye text within its cultural context. Following a summary of salient features of Evil Eye belief and practices and a review of biblical Evil Eye texts, the focus is on one reference to this belief in the teaching of Jesus: Matt: 6:22-23 in the Sermon on the Mount. The aim of this paper is to demonstrate how reference to the Evil Eye was culturally and conceptually appropriate in this segment of teaching, how the Evil Eye here and generally was associated with the vice of envy, and how this Evil Eye allusion functions in both its literary and cultural contexts. A related aim is to use this topic to demonstrate the utility and procedure of social scientific criticism as a necessary supplementation of conventional historical-critical exegesis.

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47

Hong, Soonwon, und Hyunsuk Hwang. „Sermon on the Mount, law, Gospel, ethics, contrast-society“. Theology and praxis 39 (30.05.2014): 173–97. http://dx.doi.org/10.14387/jkspth.2014.39.173.

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48

du Toit, Andrie B. „Revisiting the Sermon on the Mount: Some Major Issues“. Neotestamentica 50, Nr. 3 (2016): 59–91. http://dx.doi.org/10.1353/neo.2016.0019.

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49

Ellingworth, Paul. „“THOU” and “YOU” in the Sermon on the Mount“. Bible Translator 58, Nr. 1 (Januar 2007): 11–19. http://dx.doi.org/10.1177/026009350705800102.

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50

Strathearn, Gaye. „A Unique Approach to the Sermon on the Mount“. FARMS Review 22 (2010), Nr. 1 (01.01.2010): 11–16. http://dx.doi.org/10.5406/farmsreview.22.1.0011.

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Zeitschriftenartikel zum Thema „Sermons on the mount“

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