Journal articles on the topic 'Sermons'
To see the other types of publications on this topic, follow the link: Sermons.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Sermons.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Vanspauwen, Aäron, and Anthony Dupont. "Studying Manichaeism in Augustine’s Sermones ad populum: Crypto-Manichaeism and the Audience’s Theology." Cuestiones Teológicas 49, no. 112 (2022): 1–22. http://dx.doi.org/10.18566/cueteo.v49n112.a06.
Full textAbstract:
This article proposes a methodology for the study of Manichaeism in the Sermones ad populum. Sermons provide a unique perspective on Augustine’s thought: they offered him the opportunity to share theological and ethical concerns with a responsive audience. Because his sermons have only recently been (re-)discovered as loci of Augustine’s ideas, and because they constitute a specific genre within his oeuvre, the development of a method for studying them is in order. To illustrate the proposed method, the present contribution examines anti-Manichaean content in the Sermones ad populum by means of two key concepts. The first concept is that of crypto-Manichaeism. Although they do not refute Manichaeism in its totality, the sermons are regularly concerned with specific aspects of Manichaeism, such as those that were relevant to the sermon’s liturgical occasion or those Augustine feared were attractive to his flock. Crypto-Manichaeism refers, on the one hand, to the tendency of Manichaeans to refrain from openly identifying themselves as such. After all, they considered themselves true Christians. Nor was Manichaeism the only movement in late antique Christianity that espoused dualistic beliefs, rejected bodily desires and material wealth, and criticized the Old Testament. Anti-Manichaean argument was therefore more broadly applicable than refutation of Manichaeism stricto sensu. Our attention to crypto-Manichaeism therefore does justice to the pastoral and exhortative function of Augustine’s sermons. A second key concept is the perspective of the audience. The setting of each sermon is unique, the composition of audiences varied, and attendance no doubt fluctuated. Each sermon ought to be considered as its own literary and theological whole, hermeneutically influenced by its concrete Sitz im Leben (i.e., composition of the audience, time and place, liturgical setting, etc.). The audience’s theology can be reconstructed in a bottom-up fashion, with each sermon supplying complementary and cumulative theological information that the audience could have gathered by participating in the liturgy. In this article we apply the proposed methodology to a group of four early anti-Manichaean sermons.
2
WHARRY, CHERYL. "Amen and Hallelujah preaching: Discourse functions in African American sermons." Language in Society 32, no. 2 (February 25, 2003): 203–25. http://dx.doi.org/10.1017/s0047404503322031.
Full textAbstract:
Numerous discourse markers have been examined in conversation and lecture contexts, but research is sparse on markers in the sermon genre and on the religious discourse communities in which sermons occur. This article examines discourse marker functions of sermonic expressions frequent in performed African American sermons (e.g. Amen, Hallelujah, Praise God). Functions identified include those of textual boundary marker, spiritual maintenance filler, rhythmic marker, and the infrequent call-response marker. Results support the importance of the role that culture (here, African oral tradition) plays in sermon performance.
3
Libowski, Łukasz, Piotr Wilk, and Mateusz Włosiński. "„Ze wszech miar stosownie zatem świątynią Boga nazywamy duszę sprawiedliwego” Absalona ze Sprinckirsbach kazanie XLI na poświęcenie kościoła – przekład i komentarz." Łódzkie Studia Teologiczne 33, no. 1 (May 22, 2024): 213–32. http://dx.doi.org/10.52097/lst.2024.1.213-232.
Full textAbstract:
This article is devoted to one of the sermons by the great and illustrious Victorine preacher, Absalon of Sprinckirsbach (died 1205), author of the extensive collection Sermones festivales, which was first published in 1534 in Cologne, and was later reprinted in 1605 in Milan and in J.-P. Migne’s perennial Latin patrology. The sermon in question is the sermon XLI, one of four sermons by Absalon intended to be read or preached on the occasion of a church dedication ceremony – three of these occasional sermons are already available in Polish translation. A translation of the indicated work is offered here with brief commentaries in the form of footnotes to selected parts of it. The Latin text of the sermon is also included below, so that the two language versions, Latin and Polish, can be easily compared by the reader. The present work, which enriches the collection of those Victorine texts in which the allegorical meaning of the Christian temple is expounded and which are available in Polish, is an element of a broader research project, which will culminate in a study referring to Absalon’s theology of the house of God. This study will complement the article “Multa in his omnibus latent profunda mysteria.” Hugh, Richard and Adam of St Victor’s understanding of the church building.
4
Maliniak, Pavol. "Tematizácia osmanského ohrozenia v kazateľskej tvorbe Izáka Abrahamidesa Hrochotského." Kultúrne dejiny 13, no. 2 (2022): 179–98. http://dx.doi.org/10.54937/kd.2022.13.2.179-198.
Full textAbstract:
As part of the manuscript collection of sermons written by Isaac Abrahamides Hrochotius, an evangelical preacher in Zvolen, two separate sermons dedicated to the problem of the Ottoman threat have been preserved. Both sermons date from 1600 and were written in Slovakized Czech. The first sermon was preached by Abrahamides in front of the army. The calls for boldness, morality and piety of soldiers, as well as expressive commenting especially when describing enemies, correspond to this. He preached the second sermon in front of the burghers, which is probably why the language is more gentle. The sermon contains admonition for penance and riticism of Christian society. Both sermons have a common feature that is plundering of the Zvolen region by the Crimean Tatars (Ottoman allies) in 1599. Expecting a new Ottoman attack, the preacher encouraged the believers and urged them to abandon sinful lives. Obviously, Martin Luther's ideas are inspiration for both sermons.
5
Sukarno, Sukarno, and Hairus Salikin. "The Generic Structure Potential of Friday Sermons in Jember, Indonesia." International Journal of Linguistics and Translation Studies 3, no. 1 (February 19, 2022): 56–73. http://dx.doi.org/10.36892/ijlts.v3i1.207.
Full textAbstract:
The research studies Friday sermons from the linguistic perspective, especially from the generic structures, not from the religious (Islamic) point of view. The structures of Friday sermons in Jember may vary from one text to another. Therefore, this study aims to investigate the reason why the generic structures of Friday sermons in Jember can vary, to present the actual structures of each Friday sermon, and to reconstruct the generic structure potential (GSP) to accommodate the various elements, sequences, and iterations occurring in Friday sermons in Jember. The research results show that (1) the variations of the actual structures of Friday sermons in Jember are determined by the optional elements, the optional element orders, and the iterations of the elements, but variation does not affect the acceptance of the sermon practices religiously, and (2) those variants of the actual structures of Friday sermons still belong to the same contextual configuration, consequently a GSP can be generated to accommodate the actual structures of different Friday sermons in many different mosques in Jember. The paper concludes that the GSP model could be applied to other Friday sermons not only in Jember but also in any other different cities.
6
Regev, Shaul. "Oral Preaching and Written Sermons in the Middle Ages." European Journal of Jewish Studies 9, no. 1 (April 21, 2015): 85–99. http://dx.doi.org/10.1163/1872471x-12341274.
Full textAbstract:
Our knowledge of the nature of medieval Jewish public sermons is limited and our conclusions mostly inferential. Nonetheless, based upon the sermon literature and through analysis of various introductions and manuals for preachers of the time, we can fairly accurately reconstruct the oral sermon. We know where and when sermons were delivered, their content, the characteristics of the various preachers, the expectations of the listeners and the efforts the preachers made to make their sermons appealing to a diverse audience. Inevitably, over the course of centuries, both the form and the content of sermons changed. This was in response to the shifting needs and desires of audiences and reflects the changes in orientation of the various periods, such as the move from philosophically based sermons to those with Kabbalistic or Halakhic content.
7
Rhatigan, Emma. "Margins of Error: Performance, Text, and the Editing of Early Modern Sermons." Library 21, no. 4 (December 2020): 423–44. http://dx.doi.org/10.1093/library/21.4.423.
Full textAbstract:
Abstract This article explores the editing of early-modern sermons, with a particular focus on the challenge of recovering the sermon in performance. Taking as its starting point the fact that most sermons were not written out until after their delivery in the pulpit, it considers the ways in which sermons resist conventional editorial methods based on the identification of ‘error’ and the reconstruction of a holograph text. It argues for a new approach to editing and a new perspective on error which uses these moments of textual complexity in order to shed light on a sermons evolution from sermon notes and pulpit delivery to written text.
8
Moses, Onipede Festus. "A Generic Structure Of Reverend E.M.F Oshoffa’s Sermons." International Journal of Systemic Functional Linguistics 3, no. 2 (July 5, 2021): 81–89. http://dx.doi.org/10.55637/ijsfl.3.2.3046.81-89.
Full textAbstract:
This research’s objectives were to examine the obligatory and optional linguistic elements, the generic structure, and the pragmatic imports of the linguistic elements identified in Reverend EMF Oshoffa's sermons. Reverend Emmanuel Mobiyina Friday Oshoffa is selected out of many white garment Churches because of the large audience that listen to him as the Supreme Head of Celestial Church of Christ worldwide. In this study, we purposively studied thirty-two (32) excerpts selected from Reverend EMF Oshoffa's sermons through participants and non- participant observations. The findings revealed the GSP catalogue for Reverend EMF Oshoffa as [P]^ [S]^ (DoP)^ [Se]^ {(CfC)^ (WtF)}^ [F]. The elements generated in the catalogue include: prayer P, Song S, Greeting G, Declaration of Purpose DoP, Sermon Se, Call for Confession CfC, Welcome to the Fold WtF, and Finis F. While DoP, CfC and WtF are optional, the remaining ones (P, S, G, Se and F) are obligatory. The findings revealed that most registers used in patterning CCC sermon feature 'angelic registers' whose meanings cannot be traced to any world languages, but their meanings can be inferred from the context of use. Notable registers of the sermon featured El-beraca-bered-Eli, Elmorijah, Elohimjah,and Eli-Bamah-Yabah. The paper concluded that the elements of GSP catalogued here are typical of CCC sermonic discourse. It is therefore suggested that future research could apply this model to other sermonic discourse of other denomination, most especially White Garment Church such as Cherubim and Seraphim to further test its validity.
9
Galloway, Andrew. "A Fifteenth-Century Confession Sermon on “Unkyndeness” (CUL MS Gg 6.26) and Its Literary Parallels and Parodies." Traditio 49 (1994): 259–69. http://dx.doi.org/10.1017/s0362152900013052.
Full textAbstract:
The later Middle Ages was the high moment of the popular, vernacular sermon, yet relatively few examples of extraliturgical sermons can be recovered from the written evidence. Latin collections of sermon cycles—those preached in the context of the mass liturgy and saints' days—were produced in large quantities in the thirteenth and fourteenth centuries, functioning more or less directly as exemplars for the actual sermons that would then be preached in the local vernaculars of western Europe. In England, such Latin sermon collections of the fourteenth and fifteenth centuries often include some vernacular materials, especially lyrics, and many treatises are extant that provide priests with the materials to make sermons on a wide range of topics and for an indefinite number of occasions. Of the relatively few English sermons and sermon collections extant from the period, however, by far the greatest number are, like the Latin cycles, those keyed to the cycle of Sunday texts and to saints' days, whose very formality militates against a sense of them as representative of the most common forms and themes of vernacular sermons, particularly those earnestly preached on the occasions like that which Chaucer satirically describes in theSummoner's Tale, when “ther wente a lymytour aboute / To preche, and eek to begge, it is no doubte” (3.1711–1712). With so few examples of non-liturgical sermons extant, our sense both of the reality and of the satire is incomplete.
10
Onipede, Festus Moses, and EDUN, Olayinka Modinat2. "A Study of Generic Structure Potential in Select Sermons of Reverend E.M.F Oshoffa." International Journal of English Language Studies 3, no. 6 (July 1, 2021): 01–11. http://dx.doi.org/10.32996/ijels.2021.3.6.1.
Full textAbstract:
This research aimed to examine the obligatory and optional linguistic elements, the generic structure, and the pragmatic imports of the linguistic elements identified in Reverend EMF Oshoffa's sermons. Reverend Emmanuel Mobiyina Friday Oshoffa is selected out of many white garment Churches because of the large audience that listens to him as the Supreme Head of Celestial Church of Christ worldwide. In this study, we purposely studied thirty-two (32) excerpts selected from Reverend EMF Oshoffa's sermons through participants and non-participant observations. The findings revealed the GSP catalogue for Reverend EMF Oshoffa as [P]^ [S]^ (DoP)^ [Se]^ {(CfC)^ (WtF)}^ [F].The elements generated in the catalogue include: prayer P, Song S, Greeting G, Declaration of Purpose DoP, Sermon Se, Call for Confession CfC, Welcome to the Fold WtF, and Finis F. While DoP, CfC and WtF are optional, the remaining ones (P, S, G,Se and F) are obligatory. The findings revealed that most registers used in patterning CCC sermons feature 'angelic registers' whose meanings cannot be traced to any world languages, but their meanings can be inferred from the context of use. Notable registers of the sermon featured El-beraca-bered-Eli, Elmorijah, Elohimjah, and Eli-Bamah-Yabah. The paper concluded that the elements of GSP catalogued here are typical of CCC sermonic discourse. Therefore, it is suggested that future research could apply this model to other sermonic discourse of other denominations, most especially White Garment Church such as Cherubim and Seraphim, to further test its validity.
11
Radošević, Andrea. "The Reception of St Jerome in a Late- Medieval Sermon Collection by Johannes Herolt." Clotho 5, no. 2 (March 4, 2024): 75–93. http://dx.doi.org/10.4312/clotho.5.2.75-93.
Full textAbstract:
Church fathers were among the most cited authorities in the medieval sermons, right after the Bible. Their quotations were used in different ways – as an exegesis of the reading, as a commentary of a moral lesson, or as a strong argument for a particular statement. Jerome was considered one of the key authorities, and his passages can be found in numerous books of sermons. The paper examines the reception of St. Jerome in the 15th-century sermon collection known as Sermones Discipuli de tempore et de sanctis cum Promptuario exemplorum et de miraculis Beatae Mariae Virginis, written by a German Dominican, Johannes Herolt (†1468). The collection includes quotations from different works of Jerome, mostly from his letters. Despite the emphasis on sentences from the texts written by Jerome, the analysis also includes extracts from the so-called Pseudo-Jerome.
12
Tayob, Abdulkader. "Sermons as Practical and Linguistic Performances: Insights from Theory and History." Journal of Religion in Africa 47, no. 1 (October 27, 2017): 132–44. http://dx.doi.org/10.1163/15700666-12340096.
Full textAbstract:
Abstract Sermons lend themselves to ambiguous identification in the study of religions. On the one hand, they are easily recognisable practices, delivered on particular days of the week, or when special occasions or needs arise. They are usually given in clearly defined places at clearly defined times. They are given by designated or recognized individuals that vary according to the respective religious traditions. On the other hand, sermons are speech performances that may and often do vary from one occasion to the next. While prone to a certain formalism, sermon speech acts are open to variation from time to time, and from preacher to preacher. To extend the possibilities offered by sermons for reflection and analysis, I explore some of the theoretical insights suggested for sermons in ritual studies and from the history of sermons within religious traditions. There is no consensus within ritual studies, but there are some useful ideas and suggestions that cover and extend the practices and speech acts that constitute sermons. More significantly, I found the longue durée of the sermon in the Abrahamic traditions of Judaism, Christianity, and Islam to be more resourceful. The historical view of the sermon in comparable religious traditions brings forth enduring elements such as reading texts, employing rhetoric, producing effects (including affect), signifying and challenging authority, and marking time and space. More than the theoretical models for rituals from anthropology and religious studies, this historical perspective brings out the value of the practices and speech elements that constitute sermons.
13
Holm, Jette. "Grundtvigs prædiken 2. s.e. trin. 1840." Grundtvig-Studier 47, no. 1 (January 1, 1996): 25–32. http://dx.doi.org/10.7146/grs.v47i1.16222.
Full textAbstract:
Grundtvig’s Sermon on the Second Sunday after Trinity, 1840.By Jette HolmIn 1983 the comprehensive edition of Grundtvig’s sermons during the 1820s and 1830s was completed. A group of editors, headed by Christian Thodberg and with Jette Holm, Leif Kallesen, Elisabeth Albinus Glenthøj and Johannes Glenthøj and others as participants, have undertaken the task of transcribing the sermons from the 1840s. An example of these sermons, held in connection with the coronation of Christian the Eighth, is reprinted here. The sermon deals with Grundtvig’s reflections on the relation between the national spirit and the Holy Spirit.
14
Donavin, Georgiana. "“De sermone sermonem fecimus”: Alexander of Ashby's De artificioso modo predicandi." Rhetorica 15, no. 3 (1997): 279–96. http://dx.doi.org/10.1525/rh.1997.15.3.279.
Full textAbstract:
Abstract: Alexander of Ashby's De artifldoso modo predicandi has the distinction of being the first medieval sermon rhetoric since the De doctrina Christiana to apply classical rhetorical terms to preaching. The text ineludes a dedicatory prologue to Alexander's abbot (of the Augustinian canons at Ashby), the treatise proper on a sermon's construction, and five sample sermons. In contradistinction to current formalist descriptions of the De artificioso modo predicandi, this essay focuses on its audience awareness. I argue that the historical importance of this treatise lies not merely in its revival of classical terminology, but also in its theorization of rhetorical scenes in which classical teachings might apply to the sermon.
15
Holm, Jette, and Elisabeth Albinus Glenthøj. "Grundtvigs prædiken i Vartov 1. maj 1844." Grundtvig-Studier 56, no. 1 (January 1, 2005): 68–71. http://dx.doi.org/10.7146/grs.v56i1.16470.
Full textAbstract:
Grundtvigs prædiken i Vartov 1. maj 1844[Grundtvig’s sermon in Vartov, 1 May 1844]By Jette Holm and Elisabeth A. GlenthøjOn Wednesday 1 May 1844 Grundtvig, ill from an attack of mumps and attendant depression, preached his last sermon before setting out on a convalescence visit to clerical friends in Sjælland. The sermon, hitherto unprinted, is presented here to supplement Christian Thodberg’s study of the remarkable process by which Grundtvig’s Sov sodt, Barnlille was begotten out of the interaction of personal crisis, sermon, biblical text and liturgy. It also offers a sample of the sermons from Vartov currently being issued. The first three volumes (sermons 1839-42), plus a volume of commentary, were published in 2003 by Forlaget Vartov; and the next instalment with three annual sets of sermons (1843-45), plus commentary, are expected to be ready for printing in Spring 2006.
16
Goodness, Devet. "Stylistic Analysis of Selected Sermons Delivered by Pentecostal Preachers." Utafiti 16, no. 2 (October 29, 2021): 203–23. http://dx.doi.org/10.1163/26836408-15020048.
Full textAbstract:
Abstract The language style of three Pentecostal sermons reveals figures of speech that not only carry artistic and rhetorical ingenuity but also enhance the effectiveness of the sermons’ impact on a congregation of believers. Pentecostal sermons make extensive use of the second singular personal pronoun ‘you’ to warn, rebuke, remind, and to command. These sermons engage both literal and metaphorical speech acts. To understand the Christian message conveyed in a sermon, factors including image schemas, the choice of pronoun and the speaker’s ecclesiastic knowledge should be addressed.
17
Bracha, Krzysztof. "Husytyzm jako kąkol. Kalendarium husyckie w kazaniu Dominica V post Epiphaniam Jana z Paczkowa Wettzigera z końca XV w." Studia z Dziejów Średniowiecza, no. 25 (September 16, 2022): 47–66. http://dx.doi.org/10.26881/sds.2022.25.02.
Full textAbstract:
In a manuscript from the end of the fifteenth century in the University of Wrocław Library, which derives from the Augustinian Monastery (canonici regulares) in Żagań (under the Provost in Zielona Góra), a collection of sermons has survived, a collection of homilies for the entire liturgical year, entitled Sermones varii de tempore et de sanctis, transcribed by Jan z Paczkowa Wettziger (died after 1497). Wettzinger, a canon regularis from Kłodzko (he later lived in Żagań, Wrocław, and Zielona Góra), was not, despite appearances, the author of the collection, but he edited it on the basis of a collection of sermons of the Bernardine Patrick during his stay in Zielona Góra. Between pages 49r and 50v of the manuscript, there is the second (in sequence) sermon Sermo II: Dominica V post Epiphaniam. It is devoted to the phenomenon of heresy, which the preacher compares allegorically to the biblical tares. Wettzinger concentrates, above all, on an anti‑Hussite polemic. He transforms a critical interpretation of heresy into a chronicle‑style piece, incorporating into the sermon a calendar of the history of Czech Hussitism in the form of a long chronicler’s note.
18
Kravchenko, N. O., and S. S. Bohuslavskyi. "MELODY OF AN ORAL RELIGIOUS SERMON." Writings in Romance-Germanic Philology, no. 1(50) (October 13, 2023): 137–47. http://dx.doi.org/10.18524/2307-4604.2023.1(50).285556.
Full textAbstract:
The article is devoted to the study of the melodic organization of the texts of Anglican and Lutheran sermons, which are an integral part of services in the respective churches. Examining the compositional features of the texts of the researched sermons made it possible to identify four compositional parts that are necessarily present in both types of sermons (topic manifestation, citation, interpretation, conclusion), each of which is characterized by relative semantic and structural independence and pursues a specific pragmatic task. The research material, consisting of oral English and German sermons, was subjected to perceptual, auditory and instrumental analysis. A complex auditory and instrumental analysis of the melodic characteristics of preachers’ speech allows us to conclude that there is unity not only in the pragmatic tasks of preachers in the two most common Protestant trends, but also in the prosodic features of the texts of oral sermons. Integral melodic parameters include the use of emphatic phrasal stress on informative and/or emotionally significant parts of phrases in supraphrasal units, the distribution of maximums of the fundamental frequency over the compositional parts of the text, the width of the frequency range of phrases, which is achieved not only at the expense of high indicators of maxima fundamental frequency in sermon phrases, but also due to lowering the lower limit of fundamental frequency values. Distinctive features include the use of different pitch levels in peculiar parts of the text: in the initial part of the Anglican sermon, there is a predominance of low pitch level, while in the Lutheran sermon, the low voice level is the most used in the final part of the sermon. On the basis of the identified integral prosodic means involved in the organisation of the analysed texts, it is possible to state that Anglican and Lutheran sermons belong to the same type of preaching discourse.
19
Wenzel, Siegfried. "A Sermon in Praise of Philosophy." Traditio 50 (1995): 249–59. http://dx.doi.org/10.1017/s0362152900013234.
Full textAbstract:
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.
20
de Leede, Bert, and Ciska Stark. "Protestantse preken in hun kracht en zwakheid: Een quickscan." NTT Journal for Theology and the Study of Religion 67, no. 2 (May 18, 2013): 85–100. http://dx.doi.org/10.5117/ntt2013.67.085.leed.
Full textAbstract:
This article reflects the outcome of a research project on the content and specific features of contemporary Protestant sermons in the Netherlands. The presupposition is that Protestant sermons have to deal in some way with all aspects of daily life in their relevance before God. A qualitative analysis of 20 sermons from a wide range of spiritual denominations within the Protestant Church in the Netherlands shows first of all which expectations are being evoked by the preachers concerning the sermon that follows. Secondly, a number of specific features is analysed: how does the sermon relate to the cultural-societal context, which moral and cultural values are predominant, what are the images of God and of human beings that occur in the sermon, how does the sermon deal with salvation and doom and finally in what way is the Bible a source and standard in the minister’s preaching. The conclusions of this first part of a wider research-program indicates a kind of theological vagueness of the sermons that ultimately determines their language, style and content. Our thesis regarding further research is that this has to do with the changing cultural and ecclesial context, as well as a theological illegibility concerning the specific meaning of the Gospel in our network-society with its liquidity and fluidity in spiritual and moral issues.
21
Anggraini, Nani. "KALIMAT EFEKTIF RAGAM LISAN KHUTBAH JUMAT DI MASJID JABAL RAHMAH KECAMATAN LANGKAPURA." Ksatra: Jurnal Kajian Bahasa dan Sastra 2, no. 2 (January 18, 2021): 151–58. http://dx.doi.org/10.52217/ksatra.v2i2.709.
Full textAbstract:
Abstract: This study aims to identify and describe the use of effective sentences in Indonesian in the Friday sermon at the Jabal Rahma Mosque, Langkapura Sub-district. The method used in this research is descriptive method. Data collection using recording techniques and interviews, the data collected is then analyzed. The content of the sermon is analyzed based on parallels, firmness, frugality, accuracy, cohesiveness, and logic of the sentences in the Friday sermon. The steps taken in analyzing Friday sermons are by transcribing the content of the sermon into written language and identifying sentences in Friday sermons. The results showed that it was less effective than usage
22
Hendra, Hendra, Achmad Ridwan, and Agung Dharmawan Buchdadi. "Characteristics of an Excellent Buddhist Sermon: A Foundation for Competency Framework Development of a Sermon Training in Indonesia." Philippine Social Science Journal 5, no. 2 (June 9, 2022): 118–27. http://dx.doi.org/10.52006/main.v5i2.499.
Full textAbstract:
Preaching is the most common and widely-used method in conveying a religious message, including the teaching of the Buddha in Indonesia. However, surprisingly, there is no standard to assess a Buddhist sermon's quality. Thus, this study examines the characteristics of excellent Buddhist sermons among Buddhist householder priests (Pandita) in Indonesia. Specifically, it further investigates the discourse of a standard of an excellent Buddhist sermon in the context of Pandita. This qualitative research employed a single-case-study method that connects the analysis of documentation studies, observations, and in-depth interviews. The findings exhibited three key dimensions and indicators through which a Pandita is expected to employ in their duties related to Buddhist sermon, namely, bringing benefits, skillful delivery, and quality of the content. The findings may benefit future research on the competency framework of sermon training in Indonesia for Panditas.
23
WENZEL, SIEGFRIED. "THE WORK CALLED CONGESTA AND FIFTEENTH-CENTURY ENGLISH THEOLOGY." Traditio 73 (2018): 291–319. http://dx.doi.org/10.1017/tdo.2018.5.
Full textAbstract:
Congesta, written about the middle of the fifteenth century in England and only partially preserved, is a massive sermon commentary, originally in five volumes, covering the Sundays of the church year, some feast days and common sermons for saints, and two special occasions (“In Time of Persecution” and “For Religious”). Of the entire cycle only forty-six sermons are extant in two manuscripts (Oxford, Magdalen College MSS 96 and 212). The commentary deals at great length with the Epistle or Gospel lection of the respective Mass. Its anonymous author, probably an English Carthusian, excerpted long passages from over 130 named authors and anonymous works, including Petrus Berchorius, Saint Brigid of Sweden, and the Imitatio Christi. The sermons, which are basically moral postillation of the lections and show much concern with the qualities of a good pastor, can be seen as part of the reforming tendencies in the English church marked especially by Thomas Gascoigne. The article describes and discusses the sermon cycle, analyzes the sermon for 23 Trinity, and discusses the structure of the sermons and some of the authors of the later Middle Ages that are quoted or excerpted. An appendix lists the authors and anonymous works quoted in alphabetical order.
24
Austnaberg, Hans. "Leading through the sermon." Scandinavian Journal for Leadership and Theology 10 (March 10, 2023): 500–512. http://dx.doi.org/10.53311/sjlt.v10.91.
Full textAbstract:
As the subject of leading through the sermon is to a large extent absent in homiletical literature, this article investigates how the sermon can be used as a tool in leading church development processes. The area of research is the Church of Norway and congregations involved in strategic processes of church development are in focus. Normally, it is the minister who preaches in the Church of Norway services and the research question asks what options the ministers have to lead church development through their sermons. The material for analysis is homiletical literature from the last 25 years that combine preaching and leadership. I understand the leadership of ministers as strategic and spiritual leadership. I have found that ministers can lead church development processes through sermons, when they are conscious about the possibilities of sermons to do so, when they see the congregation and not the individual as the target group of preaching, when they place the sermon firmly within the congregation’s life system, when they engage the external context, when they lead the congregation toward shared goals, and when they prioritise the theological dimension of the congregation. The author asks for more research, and especially empirical research investigating to what extent ministers in practice are leading the congregations through their sermons.
25
Eguiarte, Enrique A. "El fondo amploniano y los nuevos sermones de san Agustín." Augustinus 58, no. 228 (2013): 21–61. http://dx.doi.org/10.5840/augustinus201358228/2292.
Full textAbstract:
The article has two parts. In the first part, a synoptic vision of St. Augustine as a preacher is presented. It deals also with the spreading of St. Augustine's works and with his first printed works, up to the actual critical editions. The second part is a discussion of Augustine’s documents recently discovered, starting with the Divjak letters, the Dolbeau sermons, focusing on the Erfurt sermons, presenting a long introduction to these sermons, as well as an analysis of the main topics of each Erfurt sermon.
26
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.
Full textAbstract:
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.”
27
Multazim AA, Multazim AA. "STATUS HUKUM TERTIB DALAM RUKUN DUA KHUTBAH JUM’AT." Al-'`Adalah : Jurnal Syariah dan Hukum Islam 4, no. 1 (June 10, 2019): 60–73. http://dx.doi.org/10.31538/adlh.v4i1.440.
Full textAbstract:
Friday prayers are the provisions of Allah and His messengers to be performed by all Muslims whose legal status is fardlu ain yaikni must be done by every male, adult, independent and settled in an area (mukim), not mandatory for Muslim women, children children, slaves and people who are traveling (traveler). Friday Prayers are performed in a certain way and are only considered valid if they meet the requirements and harmony. One of the legal requirements for Friday prayers must be preceded by two Friday sermons. These two sermons can also be considered valid if they meet the requirements and get along well. The pillars of two popular sermons practiced in the midst of society are reading hamdalah, blessings on the Prophet Muhammad, willing the piety to Allah SWT, reading one verse in one of two sermons, and praying for Muslims and Muslims in the second sermon. These five things are read in an orderly manner even the implementation was carried out in an orderly manner, whereas, none of the verses of the Qur'an or al-Hadith that explains directly that the implementation of the two pillars of the sermon must be carried out in an orderly manner. That is why there is a need for a positive and more problematic answer for the people regarding the legal status of order in the two sermon harmony.
28
Suriawan, Suriawan. "KEBERGANTUNGAN PENGKOTBAH TERHADAP PERAN ROH KUDUS DALAM PERSIAPAN DAN PENYAMPAIAN FIRMAN TUHAN." Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen, dan Musik Gereja 2, no. 1 (April 12, 2018): 105–22. http://dx.doi.org/10.37368/ja.v2i1.64.
Full textAbstract:
The sermon is one of the central activities of the church liturgy. The role of the sermon is very important in the Christian ministry, but now we have found several problems of the sermon at the church pulpit. Nowadays, the preacher can easily get the material resources either from books or electronic journal and so on to prepare the sermon. But unfortunatelly, there are many sermons that cannot be applied in daily life or in the other word, such sermons have the poor application. This article wants to emphazise the role of the Holy Spirit for the preacher in preparing the sermon. Why do we need to depend on the role of the Holy Spirit in preparing the sermon? What do mean that we need to depend on the power of the Holy Spirit? These questions above will be discussed in this paper.
29
Miletova, Ekaterina V. "Internet preaching as a new format of religious communication." Current Issues in Philology and Pedagogical Linguistics, no. 2 (June 25, 2024): 82–93. http://dx.doi.org/10.29025/2079-6021-2024-2-82-93.
Full textAbstract:
The article is devoted to the analysis of English-language Internet sermons presented in video format in the digital environment. According to the author, a video sermon is an innovative form of religious communication; its prevalence is determined both by the information technology development and by the possibility of prompt and large-scale broadcast and popularization of religious teaching ideas. The research material is sermons posted on the Internet (the total sample size is 500 video sermons). The article emphasizes the ambiguous nature of online preaching, highlighting its positive and negative aspects. The advantages of online preaching include a wide range of target audiences, focus on educating young people and interacting with disabled people. In turn, among the negative manifestations of online preaching are lack of motivation among the addressee, the emergence of conflict situations in matters of religion and the emergence of its radical forms, movements, sects, changes in the social status of the clergyman (preacher). As differential features of online sermons, we identify: 1) non-canonical nature and lack of church recognition; 2) the dependence of the success of the sermon on both the personal and acting characteristics of the preacher, his charisma; 3) a change in the image of the clergyman and his identification with a mere mortal in the minds of believers. Particular attention is paid to describing the linguistic features of online sermons. According to the analysis of the practical material, online sermons in video format are characterized by the use of generalizing appeals, emotional and evaluative vocabulary, metaphors, and modal verbs. As for the content and structure of video sermons, the author notes the presence of allusions to precedent religious texts, stories, anecdotes, etc., entertaining the addressee.
30
Carlson, Eric Josef. "Confession and Absolution in Caroline Cambridge: the 1637 Crisis in Context." Studies in Church History 40 (2004): 180–93. http://dx.doi.org/10.1017/s0424208400002862.
Full textAbstract:
In June 1637, Anthony Sparrow and Sylvester Adams, two Cambridge scholars, preached in Great St. Mary’s Church on the subject of confessing sins. Their sermons caused such a scandal that a deeply divided vice-chancellor’s court had to act. These sermons have not gone unnoticed by historians, but they have not been contextualized in a way that makes complete sense both of the sermons and of their reception. Sparrow’s sermon, published shortly after it was delivered, is the better-known of the two, but not the more radical. Although no complete text of Adams’s sermon survives, there are manuscript sources that make it possible to reconstruct the gist of it and to prove that it made novel claims concerning the necessity of confession for salvation. Moreover, in defending Adams his supporters challenged the sources of doctrinal authority in the English Church in unprecedented ways.
31
Dandi, Rakha. "ANALISIS KRITIS TERHADAP KHUTBAH IDUL FITRI OLEH USTADZ DR. AGUS HERMANTO MHI." BASA Journal of Language & Literature 4, no. 1 (April 30, 2024): 40–46. http://dx.doi.org/10.33474/basa.v4i1.20242.
Full textAbstract:
The Eid al-Fitr sermon is one of the important moments in the Islamic religious calendar which is celebrated by Muslims around the world. Eid al-Fitr sermons are lectures delivered by religious leaders at mosques or other places of worship on Eid al-Fitr, after carrying out Eid prayers in congregation. This sermon has the aim of conveying religious messages and inspiring Muslims to increase their faith and piety. Critical analysis also reveals that the authenticity of the sermon is an important concern. Some sermons contain references that are unclear and can lead to different interpretations. In addition, choosing the right language and rhetoric has proven to be an important factor in the effectiveness of the sermon to convey messages clearly and move the congregation to act positively.
32
Hughes, Ann. "PREACHERS AND HEARERS IN REVOLUTIONARY LONDON: CONTEXTUALISING PARLIAMENTARY FAST SERMONS." Transactions of the Royal Historical Society 24 (October 24, 2014): 57–77. http://dx.doi.org/10.1017/s0080440114000036.
Full textAbstract:
ABSTRACTStudies of preaching in England during the 1640s and 1650 have focused on the high-profile sermons, preached before the parliament on fast days and other special days of thanksgiving, relying in particular on analysis of preachers’ texts as published in print. This paper explores ways of placing the fast sermons in broader contexts, drawing on the lively scholarship on early modern sermons that presents them as events as well as texts, dynamic encounters between preachers and hearers. This paper thus explores the responses of conscientious hearers to sermons in London in the 1640s and 1650s, through a variety of notes kept by pious Puritans, broadly sympathetic to the parliament's cause, including the artisan Nehemiah Wallington, John and Katherine Gell from the provincial gentry and John Harper, a city fishmonger. For these hearers, sermon note-taking had enduring purposes, for reflection, meditation and discussion, sometimes across generations; recording the immediate political context or the polemical arguments of the fast sermons was not necessarily their priority. Hearers’ notebooks place the fast sermons within a broader context of attendance at more ‘routine’ pastoral and didactic preaching in London parishes, revealing also that a preacher like Stephen Marshall, best known for his dynamic sermons before the parliament, spent most of his time on less controversial series of sermons on central issues of Protestant faith. Note-taking practices suggest that too sharp a contrast between polemical and routine preaching would be misleading; the fast sermons could be apprehended in a variety of ways by conscientious Puritan hearers, while sermons with a more pastoral focus nonetheless exhibited clear signs of the tensions and dilemmas provoked by the religious conflicts of the period.
33
Kravchenko, N. O., and S. S. Bohuslavskyi. "TEMPORAL ORGANIZATION OF ORAL ENGLISH AND GERMAN RELIGIOUS SERMONS (THEOLINGUISTIC APPROACH)." Writings in Romance-Germanic Philology, no. 2(51) (December 19, 2023): 116–27. http://dx.doi.org/10.18524/2307-4604.2023.2(51).296825.
Full textAbstract:
The article is dedicated to exploring the temporal organization of texts in Anglican and Lutheran sermons, which are an integral part of worship in their respective churches. The study of homiletic and theolinguistic literature, along with an examination of the compositional features of the analysed sermons, has allowed for the identification of four compositional parts present in both types of sermons (theme manifestation, citation, interpretation, conclusion). Each part is characterized by relative semantic and structural autonomy, serving specific pragmatic purposes. The research material, consisting of oral English and German sermons, underwent perceptual, auditory, and instrumental analysis. A comprehensive auditory and instrumental analysis of the temporal characteristics of the preachers’ speech allows the conclusion that there is unity not only in the pragmatic directives of preachers in the two most widespread Protestant traditions but also in the prosodic structure of oral sermons. Among the integral temporal parameters at the perceptual level, pauses and contrasting tempo play a leading role in creating the influential effect of sermons. Regarding integral objective temporal parameters, common patterns in the temporal organization of the introductory and main parts of the text are identified. Differentiating features include significant differences between Anglican and Lutheran sermons in the concluding part. Lutheran sermons demonstrate relatively stable use of a normal tempo with a tendency toward slowing down, while Anglican sermons exhibit contrasting use of both slowed and accelerated tempo, creating a “broken” rhythm of articulation that enhances the influential effect of this part of the sermon. Based on the identified integral temporal means involved in the construction of the analysed texts, it can be stated that Anglican and Lutheran sermons belong to the same type of homiletic discourse.
34
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.
Full textAbstract:
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.
35
Helmiati. "Friday Sermons in Singapore: The Voice of Authorities toward Building State-Centric Muslim Identity." Journal of Islamic Thought and Civilization 12, no. 2 (November 11, 2022): 41–57. http://dx.doi.org/10.32350/jitc.122.04.
Full textAbstract:
This article examines to what extent Friday sermons are used by the government of Singapore through its statutory board, Majlis Ugama Islam Singapura (MUIS) or Islamic Religious Council of Singapore, to enact government policies and communicate it’s approved Islamic interpretations. A content analysis methodology was employed to discursively elucidate Friday sermon texts delivered in 2019 in Singapore, which were all taken from MUIS websites. Findings showed that the religious authority modulated religious discourses and utilized the Friday sermons as an avenue of forging state-centric Muslim identity and modulating interpretations of Islam. This content analysis study stresses the importance of how Friday sermons could be used to construct Muslim identity in secular state policies and shape a socio-political harmony between state vision and development and Muslim minorities. This paper implies that the current entanglements of religion and development are closely intertwined in which religion and state-building initiatives led by the government reciprocally interact and mutually benefit.
Keywords: Authority, Friday Sermon, Islam, Muslim Identity, Singapore
36
Pasquier, Anne. "Augustin dans le sermon Dolbeau 26." Dossier 70, no. 3 (August 31, 2015): 493–505. http://dx.doi.org/10.7202/1032788ar.
Full textAbstract:
Le sermon Dolbeau 26 provient d’un manuscrit datant de la deuxième moitié du xve siècle qui sortit de l’oubli grâce à la publication, en 1990, d’un catalogue de manuscrits de la Stadtbibliothek de Mayence (Mainz, Stadtbibliothek I, 9). Découvert par François Dolbeau, ce sermonnaire contient 63 sermons d’Augustin et un de Césaire d’Arles. L’intérêt pour ces oeuvres est d’autant plus grand que plusieurs des sermons sont partiellement ou complètement inédits. C’est le cas du sermon D. 26 en lequel s’élaborent plusieurs réflexions qu’Augustin exprimera par la suite dans la Cité de Dieu. Dans le cadre de cet article, seront examinés les thèmes et les enjeux identitaires que l’on peut déceler en particulier dans les chapitres 1 à 9 de ce sermon.
37
Hill II, Bracy. "Apocalyptic Lollards?: The Conservative Use of The Book of Daniel in the English Wycliffite Sermons." Church History and Religious Culture 90, no. 1 (2010): 1–23. http://dx.doi.org/10.1163/187124110x506518.
Full textAbstract:
AbstractToo frequently the biblical hermeneutics of the Lollards have been oversimplified and described as “sola scriptura” or “literal” for the purpose of comparison. Limited attention has been given to the hermeneutic of Scripture particularly that of the Old Testament, present in the Wycliffite homiletic tradition as espoused in the Middle English Wycliffite festial. Building on the work of Kantik Ghosh and Curtis V. Bostick, this study asserts that the Middle English Wycliffite sermons' focus upon the Old Testament prophetic literature as a source of figures fulfilled in the New Testament, the reluctance of the politically conservative Wycliffite movement to embrace a radical apocalyptic vision, and the overriding concern of Lollard hermeneuts to acquire certitude resulted in the limited use of the book of Daniel in Wycliffite sermonic literature. When compared to contemporary sermon cycles and later uses of Daniel by more radical English groups, it becomes obvious that the Wycliffite sermons did not utilize a radical critique of empire or maintain a radical apocalyptic vision that might have found greater use for Daniel.
38
Ackerman, Ari. "Zerahia Halevi Saladin and Thomas Aquinas on Vows." Journal of Jewish Thought and Philosophy 19, no. 1 (2011): 47–71. http://dx.doi.org/10.1163/147728511x591180.
Full textAbstract:
AbstractThis article examines two medieval sermons that examine philosophic and halakhic issues: the Passover sermon of Hasdai Crescas, which discusses the laws of Passover, and a sermon of Zerahia Halevi Saladin, a disciple of Crescas, which probes an aspect of the laws of vows (nedarim). In the analysis of Zerahia’s sermon, a comparison is made between his discussion and Thomas Aquinas’s examination of vows in his Summa Theologica. The comparison establishes the dependency of Zerahia on Aquinas regarding this issue. Likewise, Zerahia’s sermon is compared with Crescas’s, and the relationship between the legal theories of Crescas and Zerahia is investigated. The articles concludes with a brief examination of the significance of the analysis these sermons for understanding of the impact of scholastic sources on Spanish-Jewish philosophy and the relationship between law and philosophy in the writings of Hasdai Crescas and his students.
39
Kaczor, Ewelina. "St. Hedwig of Silesia: The Ducal Ideal of a Wife in Light of 15th-century “Sermones de sancta Hedwigis”." Respectus Philologicus, no. 41(46) (April 15, 2022): 246–57. http://dx.doi.org/10.15388/respectus.2022.41.46.123.
Full textAbstract:
A collection of 15th-century Latin sermons for the day of St. Hedwig of Silesia (“Sermones de s. Hedwigis”) constitutes the source material for an analysis of matrimonial role models and the ideal of a wife (uxor) in medieval culture. The collection includes 84 sermons about St. Hedwig, preserved in 45 codes of Silesian provenance. The corpus of sermons on St. Hedwig is supplemented by 61 edited versions of “Vita sanctae Hedvigis” written in 47 manuscripts. The present article includes an analysis of St. Hedwig as a married woman, the ideal of a pious wife avoiding the pleasures of the flesh and observing moral norms in marriage, above all in sexual relations.
40
A. A., Multazim. "STATUS HUKUM TERTIB DALAM RUKUN DUA KHUTBAH JUM’AT (TELAAH KRITIS FIQIH KLASIK)." Ar-Risalah: Media Keislaman, Pendidikan dan Hukum Islam 17, no. 2 (November 20, 2019): 280. http://dx.doi.org/10.29062/arrisalah.v17i2.277.
Full textAbstract:
Shalat jum’at is a decree of Allah and His apostles to do all Muslims who ain yaikni fardlu legal status must be done by each community male, adult, independent and living in an area (habitation), there shall be a Muslim, children children, slaves and people who are traveling (Musafir). Friday prayer is done in a certain way and only considered valid if it qualifies and harmony. One of the requirements unauthorized Shalat jum’at among others should be preceded two Friday sermons. Two sermons can also be considered valid if it qualifies and harmony. The two pillars of the popular sermons in practice in the community is reading hamdalah, and prayers be upon our Prophet Muhammad, intestate piety to Allah SWT, read one verse on one of the two sermons, and pray for the Muslims and muslimat the second sermon. The five things orderly recitation even any dillakukan orderly implementation, though, none of the verses of the Koran or al-Hadith that explains directly that the implementation of the pillars of the two sermons should be conducted in an orderly. That's why there needs to be a positive answer and more maslahah create the legal status orderly people in the pillars of two sermons.
41
Alkhawaldeh, Asim Ayed. "Deixis in English Islamic Friday sermons: A pragma-discourse analysis." Studies in English Language and Education 9, no. 1 (January 17, 2022): 418–37. http://dx.doi.org/10.24815/siele.v9i1.21415.
Full textAbstract:
Although deixis has received increasingly academic attention in linguistic research, its use in sermons, particularly in the Islamic context, has been largely underexplored. Therefore, this paper examined deixis in Islamic Friday sermons from the perspective of pragmatics and discourse analysis. Drawing on Levinson’s Framework, it aimed at analyzing three main types of deixis (personal, temporal, and spatial), focusing on their forms, features, functions, and frequency. The data were a corpus of 70 sermons compiled by the researcher from various online websites. The study employed qualitative and quantitative methods to meet the purpose of the study. The findings revealed that these three deictic types were relatively common in the language of the respective corpus with the personal type being predominant, deictically pointing to different referents whose interpretation was sensitive to the context in which they occurred. As an affectively powerful tool in the corpus, the preachers utilized deixis to serve a wide variety of functions on the discourse and pragmatic levels. In the corpus, deictic expressions worked as a discourse strategy to persuade the listeners by drawing their attention and engaging them in the message of the sermon and to signal and organize the flow of information in the ongoing discourse. They also served to enhance togetherness, intimacy, and politeness between the preachers and their audience. This study is hoped to present a good basis for further linguistic investigation of deixis in other languages and religions to illuminate how deictics work in sermonic discourse.
42
Scales, Andrew Thompson. "Justice and Equity: Calvin’s 1550 Sermon on Micah 2:1." International Journal of Homiletics 3, no. 1 (September 7, 2018): 16–29. http://dx.doi.org/10.21827/ijh.2018.39449.
Full textAbstract:
This paper examines a new English translation of John Calvin’s sermon on Micah 2:1 by the author, and it explores the sermon’s themes of justice and equity within Calvin’s historical context of Geneva in 1550. An exploration of homiletical influences on the sermon includes consideration of Calvin’s development of “plain sense” preaching. “Plain sense” preaching in Calvin’s writing denotes a rhetorical and exegetical style that draws upon his careful study of John Chrysostom’s sermons, and his attempt in his French-language 1541 Institutes to relate covenant theology to preaching of Old Testament texts. The judgments of the prophet Micah demand the same repentance from ancient Israel, sixteenth-century Geneva, and even contemporary hearers. The paper concludes with reflection on how Calvin’s “plain sense” preaching speaks to matters of justice with respect to mistreatment of immigrants and refugees in a contemporary North American context.
43
Okeke, Fidelia Azuka. "Exploring Rhetorical Strategies in Selected Sermons of Chris Oyakhilome." International Journal of English Language Studies 4, no. 1 (March 17, 2022): 58–65. http://dx.doi.org/10.32996/ijels.2022.4.1.8.
Full textAbstract:
This paper is predicated on the assumption that the massive followership and tremendous influence which modern-day Pentecostal church preachers enjoy could be traced to their language skills. This paper explored the rhetorical strategies that are significant in the language choices of Chris Oyakhilome of Christ Embassy. The task of persuading and convincing a congregation with the power of words to positively influence their beliefs and attitudes is not an easy one. In order to unravel the mystery behind the selected preacher’s success, two sermons were purposively selected from the preacher’s numerous sermons. These electronically recorded sermons were transcribed into written form, vertically represented in numbered lines for ease of reference; The study anchored on Aristotle’s “Theory of Rhetoric” because of the assumptions of what constitutes an effective speech (sermon) presentation; since sermon is a kind of speech event. The paper, therefore, discovered that the preacher is conscious of the impact of careful language choice in an effort to achieve effective preaching as well as influence and affect his congregation.
44
Salewa, Wandrio. "Studi Biblika Kontekstual Dalam Kehidupan Iman Kristen Di Era Disrupsi." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 4, no. 1 (July 28, 2022): 41–58. http://dx.doi.org/10.37429/arumbae.v4i1.795.
Full textAbstract:
This article aims to explore the challenges of contextual biblical studies in the disruptive era. This era is marked by the development of digital technology such as smartphones, so that everyone can easily prepare sermon materials instantly from various interpretation applications on a smartphone, without basing it on in-depth Bible interpretation rules. The author presents the concepts and methods of biblical interpretation as a form of contextual biblical studies to overcome the use of instant sermons from various interpretation applications. By using a qualitative approach and the type of literature and descriptive research. From this research, it is found that contextual biblical studies are a solution to overcome biblical interpretation and the use of sermons that seem appropriate and instant regardless of the context of the text, the context of the interpreter, and the context of the listener. It also gives the impression of belittling or belittling sermon preparation and the rules of biblical interpretation. Contextual biblical studies can be used to avoid mistakes in interpreting and preparing sermons while at the same time producing biblical and contextual interpretations.
45
Islam, Aang Fatihul, and Dian Anik Cahyani. "SOCIO-STYLISTICS OF GUS BAHA’S SERMONS." JEELL (Journal of English Education, Linguistics and Literature) English Department of STKIP PGRI Jombang 9, no. 1 (September 1, 2022): 30. http://dx.doi.org/10.32682/jeell.v9i1.2514.
Full textAbstract:
As a result of this realization, a new study of Gus Baha's preaching discourse, particularly on Java, is required. This study serves a strategic purpose as a foundation for future research and, more broadly, as a reference for preaching knowledge. There are three approaches in examining sermons, according to past expert research: language, socio-culture, and religiosity or religion. As a result, the goal of this study is to describe Gus Baha's sermon presented on Java Island as a discourse, as well as its stylistics features in relation to its rules environment and how the language choice of Gus Baha send his sermon to audiences. This study applied. This is study applied qualitative method with a real-life context that describes qualitatively in words rather than numbers or statistics, using content analysis as research design. For the analysis of the data, specific finding have been made. The contextual features show that the audience of Gus Baha’s sermons are two kind namely lay society and intellectual or government offices, so that in the application of the contextual features also different. In the context of lay society which describe in ‘Toleransi Terhadap Non Muslim Menurut Gus Dur’ sermon Gus Baha in fact dominantly used Javanese language and also Pesantren culture, but on the contrary in ‘Haul K.H. Wahab Hasbullah ke-49’ sermon Gus Baha dominantly used Bahasa Indonesia and formal language, it is because the audience is in the kind of overment office and intellectual society, although there some santri there, but Gus Baha prefer choose formal language so that can be understood by all of the audiences. In the context of the application of lexyco sintaxtical choice Gus Baha applied climax, Cynicism and paradox and in the context of the application of lexico syntaxtical pattern Gus Baha applied repetition, enumeration, anaphora, and rhetorical question. in Both of sermons Gus Baha dominantly used enumeration as the general strategy to give clear understanding to audiences by sole some crucial problem in society through his clever sermon.
46
Korzo, Margarita A. "The Orthodox Sermon in the Polish-Lithuanian Commonwealth of the 17th Century: Some Observations." Slovene 6, no. 2 (2017): 578–96. http://dx.doi.org/10.31168/2305-6754.2017.6.2.25.
Full textAbstract:
It has traditionally been assumed that the oral preaching practice of the Orthodox Church in Poland at the turn of the 16th and 17th centuries was brought to life by external and mainly Catholic influences. The present article attempts to rethink these influences and offer an explanation not in terms of “mechanical” borrowings and a succumbing of Orthodox theology to Western influences (the concept of “pseudomorphosis” articulated by G. Florovsky), but rather in terms of a creative response to the external confessional challenges of the epoch (the concept of “polymorphism” proposed by G. B. Bercoff). Examples of such a reception are the sample sermons on the church sacraments and funeral sermons included as an annex to Orthodox rituals. Published for the first time in the Vilnius edition in 1621, texts of this kind were legitimized by Metropolitan of Kiev Piotr Mogila in his Euhologion of 1646. Instructive sermons from the Polish version of the Roman Ritual, which go back to the 16th-century teachings on the church sacraments by S. Karnkowski, M. Kromer, and H. Powodowski, were used as models for these Orthodox sample sermons. Although the idea to incorporate such sample sermons in Orthodox rituals was inspired by the Polish tradition, this does not mean that the Orthodox authors also borrowed the instruction texts from the Catholic rituals. As an example of borrowings, the article analyzes the “Kazanie na pogrebe” from the Vilnius Ritual, 1621. Textual analysis of the given sermon shows its compositional and, partially, even its substantial dependence on a sermon written by a Polish Dominican, W. Laudański (1617), and also its familiarity with Augustine’s theological legacy, which was available only in Latin editions.
47
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.
Full textAbstract:
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.
48
Nofal, Mohammed Y. "“I’m Praising God in the Language that He Loves”: Language Use in Religious Discourse." International Journal of Arabic-English Studies 23, no. 2 (June 20, 2023): 19–36. http://dx.doi.org/10.33806/ijaes.v23i2.451.
Full textAbstract:
Religion has been a key factor in the linguistic inquiry. Due to its significance in social life, it came to be in an intertwined relationship with language. Much of linguistic research has focused on this relationship in institutionalized settings such as schools, mosques and churches. Yet, the study of the interaction between language use and religion in less or non-institutional settings has not attracted much attention. This study responds to this need by exploring the use of Arabic within an English-language Friday sermon to address a multilingual religious community at an on-campus Muslim prayer site in New Zealand. Drawing upon data from semi-structured interviews with 10 volunteer sermon presenters, the study identifies various motivations and functions of using Arabic in the Friday sermons from the sermon presenters’ perspectives. The overall conclusion is that Arabic language use in the Friday sermons goes beyond the communicative aspect of language.
49
Dupont, Anthony. "Fides in Augustine’s Sermones ad Populum. A Unique Representation and Thematisation of Gratia." Revue des Études Anciennes 116, no. 1 (2014): 105–31. http://dx.doi.org/10.3406/rea.2014.5862.
Full textAbstract:
In his anti-Pelagian writings, Augustine asserts that the initium fidei, the growth of faith and the perseuerantia in faith are the result of God’s predestined grace. The present article studies whether the topic of the predestined grace of faith is likewise present in the sermones ad populum preached during the Pelagian controversy. Sermons are meant to exhort the listeners to actively engage in the Christian faith. At first sight it thus does not seem ‘ tactic’ for the preacher to stress that only divine grace has a role to play in the human fides. Our research revealed that despite the fact that Augustine does not deny the grace of faith in his sermones (this topic is even, although scarcely explicit, present), the bishop of Hippo pays more attention to the human role in the faith process. This preference is probably caused by the specific exhortative genre of the sermons. As such, the sermones show that Augustine’s doctrine of grace is somewhat more balanced than sometimes is presumed.
50
Mahdi, Athraa' Ammar, and Mahmood A. Dawood. "Directive Speech Acts in Muslim Eid and Christian Easter Sermons." Al-Adab Journal 2, no. 141 (June 15, 2022): 27–48. http://dx.doi.org/10.31973/aj.v2i141.3712.
Full textAbstract:
The utterances produced by people have speech acts, especially in the English teaching learning process. One of them is directive speech acts. The main aim of the study is to ascertain contrastively, in English and Arabic, how directive speech acts are represented in religious discourse and what the underlying syntactic structure. For the purpose of the investigation, the directive speech acts of two sermons, one in English and another in Arabic, were extracted and analyzed. A classification taxonomy, was created in order to categorize the different types of directive speech acts and determine their level of (in) directness depending on Bach and Harnish's types of the directive speech acts (1979), The results show that that directive speech acts have the highest occurrences of frequency in Arabic sermon than that in English sermon, since that Islamic sermons belong to the teachings of the Islamic religion which have to be applied the guidelines literally and without ambiguity. Also, Both Arabic and English selected sermons have the highest rate in the form of directness over indirectness in directive speech acts as the speaker wants to send his/her utterances and expressions clearly and without any confusion.