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Artykuły w czasopismach na temat „Preaching”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 29 lipca 2024

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1

Dawami, Iqbal. "Drama Sebagai Media Dakwah". TASAMUH: Jurnal Studi Islam 10, nr 1 (2.04.2018): 215–39. http://dx.doi.org/10.47945/tasamuh.v10i1.71.

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Realization of preaching does not only attempt to increase the understanding in behavior and perspective but also to aim the broader target. By the complicated problem of preaching, preaching must be role to aim toward implementation of Islam more overall and share the kinds of life aspect. The preaching media is used for religious teacher to convey the preaching’s messages must be appropriate with condition of society. This matter causes the media of traditional preaching still existing in the center of modern media for present day. One of the traditional preaching media is still used until present day as drama. By drama, preaching can have sent well by the words or face expression. Actualization of preaching’s mission through drama or theater is combination between the art and preaching, so that in developing to aim based on the rules of Islam. Hence, the using of drama as preaching media is really effective because through the locution, movement and action that bundle in a performance of drama so that the preaching’s messages can be sent to the society and it can be as spectacle and the a beneficial guide.

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Gilbert, Kenyatta R. "Homiletical Peonage: The Pedagogical Dilemma Whiteness Creates". Theology Today 79, nr 1 (27.03.2022): 67–76. http://dx.doi.org/10.1177/00405736211065469.

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This article revisits a key theme in retired Princeton Seminary homiletics professor James F. Kay’s work, preaching as a promissory-kerygmatic saving event. Kay calls for a disciplinary turn in theoretical focus in homiletics, lamenting homiletics’ over-reliance on theories of rhetoric to account for its distinctiveness and argues that theological analysis of preaching leads us to a better understanding of preaching’s essential core and function as Christian proclamation. After briefly summarizing Kay’s proposal on this topic, I bring to bear upon it a central criterion of Black preaching theory and praxis: groundedness in the concrete experience and ongoing legacies of racial injustice. This article’s fundamental question is, “In view of its European developmental origins, does promissory kerygmatics offer a theological theorization of preaching adequate to the demands of Black preaching pedagogy and praxis today?”

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Jabbar, Abdul. "Pesantren". TASAMUH: Jurnal Studi Islam 10, nr 1 (2.04.2018): 125–48. http://dx.doi.org/10.47945/tasamuh.v10i1.68.

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Islamic school is an education institutional of Islam that functions as center of education and transmission of Islam (preaching). There are five elements of Islamic school, among one and another cannot be separated. The five of this element include an Islamic religious teacher, religious pupil, Islamic boarding school, mosque, and teaching of classical holy book, or it can be mentioned as yellow’s holy book. The process of inherent preaching in education is conducted in Islamic school environment. The problematic of preaching is the challenge and the preaching’s future for the Islamic boarding school that is required to be an institutional of preaching and Islam education but also following as the development. Thus, Islamic school is not only recognized as traditional, but it is able to be institutional modern of preaching and education that has three transmission functions of Islamic knowledge, maintenance of Islamic tradition and development of Islamic Teacher.

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Jabbar, Abdul. "PESANTREN: TANTANGAN DAN MASA DEPAN DAKWAH". Tasamuh: Jurnal Studi Islam 10, nr 1 (7.11.2018): 125–48. http://dx.doi.org/10.32489/tasamuh.50.

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Islamic school is an education institutional of Islam that functions as center of education and transmission of Islam (preaching). There are five elements of Islamic school, among one and another cannot be separated. The five of this element include an Islamic religious teacher, religious pupil, Islamic boarding school, mosque, and teaching of classical holy book, or it can be mentioned as yellow’s holy book. The process of inherent preaching in education is conducted in Islamic school environment. The problematic of preaching is the challenge and the preaching’s future for the Islamic boarding school that is required to be an institutional of preaching and Islam education but also following as the development. Thus, Islamic school is not only recognized as traditional, but it is able to be institutional modern of preaching and education that has three transmission functions of Islamic knowledge, maintenance of Islamic tradition and development of Islamic Teacher.

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Hyunchul Oh. "Calvin's Preaching Context and Preaching". Korea Reformed Theology 29, nr ll (luty 2011): 45–73. http://dx.doi.org/10.34271/krts.2011.29..45.

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Kim, Ji-Hyuk. "Preaching Justification As Preaching Christ". Theology and Praxis 55 (30.07.2017): 211–47. http://dx.doi.org/10.14387/jkspth.2017.55.211.

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Maliki, Noval. "Generasi Rabbani". TASAMUH: Jurnal Studi Islam 10, nr 1 (2.04.2018): 189–214. http://dx.doi.org/10.47945/tasamuh.v10i1.70.

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The obligation of preaching is essential for all the Muslim that is appropriated by the capability and proficiency every Muslim because the meaning of religious preacher generally is every Muslim or Muslim women of Mukallaf, the obligation attaches and does not separate from the mission as the Muslim. Moreover, for special meaning are they taking special proficiency (mutakhassis) in Islam religion recognized as Islamic teacher. Then, in conveying the preaching, the religious preacher wants the preaching material that was message conveyed by the religious preacher to mad’u that includes the truth and kindness for the people that source from al-Quran and Prophet Muhammad (Hadis) covered faith, Islamic law, and behavior with kinds of knowledge that achieved by him. Nevertheless, in conveying the preaching material, a religious preacher must determine the media to be used; it is able in oral, written, portrayal, audio visual and behavior. The awareness will be importance of media of preaching in conveying the preaching material to get the preaching’s goal. So that, many religious teachers have taken advantage the media of television as the facility in distributing the preaching. One of the religious teachers is Jefri al-Bukhori. He introduces as massive message of preaching in Rabbani generation through television. The Rabbani generation is the generation who believes and Islamic theology, and between of those trusting in God, patience, and positive thinking. To get this matter, it is needed the role and active parents and family’s role to be always train, giving guiding and presenting the environment for the children that always full of Islamic condition

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8

Bockmann, Melanie. "Faith, Doubt, and Disbelief: Preaching Undeconstructible Truth in a Metamodern Context". International Journal of Homiletics 6, nr 1 (20.12.2023): 23–36. http://dx.doi.org/10.21827/ijh.6.1.23-36.

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Postmodernism’s claim against absolute truth has been problematic for preaching. If the primary purpose for preaching is disseminating truth, and there is no absolute truth, then what is preaching’s principal purpose? Many preachers feel the pressure of navigating a context in which truth and authority are under fire, and questioners are leaving the evangelical church in the US in increasing numbers. Homiletic responses to postmodernism include ignoring or vocally opposing it, with few preachers accepting postmodernism as a worthy conversation partner. However, postmodernism has given way to a new cultural era identified as metamodernism, and the postmodern truth dismissal has shifted, allowing room for the possibility of truth. Metamodernism maintains postmodernism’s cynicism toward truth, but is fused with modern optimism for the possibility that truth exists. This provides a unique opportunity for preaching through a metamodern lens and accepting the challenges of preaching that deconstructs toward that which is “undeconstructible.”

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9

Park, Sung-Whan. "Preaching Ministry : Biblical Meditation with Preaching". Gospel and Praxis 47 (15.05.2018): 77–114. http://dx.doi.org/10.25309/kept.2018.5.15.077.

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10

Denisov, D. V. "LANGUAGE ASSESSMENT AS A MEANS OF INFLUENCING THE ADDRESSEE PREACHING". Modern Linguistic and Methodical-and-Didactic Researches, nr 1(32) (31.12.2021): 66–73. http://dx.doi.org/10.36622/mlmdr.2021.32.1.007.

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Statement of the Problem. The paper focuses on evaluative aspects of bishop Vissarion (Nechaev’s) preachings. The author of the paper aims at revealing the methods and ways of influencing the recipient of the preachings by bishop Vassarion. The evaluative functions of Bishop Vissarion’s preaching have never been analyzed in detail in linguistic literature Results. Bishop Vissarion (Nechaev) uses a variety of evaluative language means (evaluative nouns, adverbs, verbs, collocations, adjectives) to influence the reader in terms of forming his or her moral and ethical worldview. The author of the preachings uses common evaluative means (good, badetc.) as well as specific evaluative language means (ethical (moral, kind), aesthectical (beautiful), psychological etc. All these evaluative meanings enable the preacher to reflect his opinion on various aspects of human life. Moreover, the preacher aims at attracting his listeners’ and readers’ attention towards various crucial phenomena of human mental and physical activities and constructing Christian attitude towards them. The preacher uses appraisal and negative evaluation to highlight his views. The extent to which he uses specific and common evaluative means depends on the topics of his preaching. It is worth mentioning that bishop Vissarion uses various epigraphs (fragments from New Testament, epistles of the apostles etc.) which contain evaluative meanings. The latter serve as a starting point for the preacher when he is developing his ruminations and judgements. Conclusion. Bishop Vissarion’s preachings are focusing on crucial aspects of life of a Orthodox Church Christians. It is the evaluative means that provide the preacher with all the instruments for developing and forming Christian worldview in his listeners and readers. He warns them against various harmful mental and physical activities with the help of negative evaluative language means as well as encourages them to opt for goodness with the help of appraisal. The preacher has developed a unique metalanguage that combines philological explanations of the most important words in his preachings with their theological meanings. This approach enables the preacher to express himself to the full extent and to reveal for the reader all the implicit meanings that the evaluative words in his preaching contain.

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11

Farley, Edward. "Preaching the Bible and Preaching the Gospel". Theology Today 51, nr 1 (kwiecień 1994): 90–103. http://dx.doi.org/10.1177/004057369405100108.

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12

Turner, William. "Preaching the Spirit: The Liberation of Preaching". Journal of Pentecostal Theology 14, nr 1 (2005): 3–16. http://dx.doi.org/10.1177/0966736905056493.

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AbstractThis article attempts to make a case for preaching as theological method for testing the veracity of systematic projects. Pneumatology is offered as a case study, especially for theologies where it is under-represented. More specifically, pneumatology is offered as a grounding point for Black Theology, which began as a ‘church project’ that needs to return to the church to offer and receive critique.

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13

Lee, Seung Jin. "Abraham Kuruvilla's Christiconic Preaching after Christocentric Preaching". 설교한국 18 (30.11.2023): 9–41. http://dx.doi.org/10.48054/ksh.2023.18.1.

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14

Meyer, Ockert. "Preaching the Truth and the Truth of Preaching: Jewish Lessons for Christian Preaching". International Journal of Homiletics 6, nr 1 (20.12.2023): 87–104. http://dx.doi.org/10.21827/ijh.6.1.87-104.

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In colloquial language, people often refer to the truth as ‘plain and simple’. There is little doubt that in a so-called post-truth world truth has become rather obscured and complicated. Truth has not only become disconnected from reality, but its meaning has also become adrift from its theological and biblical mooring. It is in and from this context that the three questions of this conference are raised: questions about the preaching of the truth, the role of the truth-preacher and the truth of preaching itself. There are few other (Jewish or other) philosophers that have thought so deeply and profoundly about the relation of truth and reality than Franz Rosenzweig in his opus magnum, Der Stern der Erlösung. Together with some of his contemporaries (Martin Buber, among others), they direct us to an understanding of truth and reality that is deeply rooted in the Torah. They show us that the real disconnect is between truth as an idea and truth as an experience or encounter; that truth is not abstract and general, but concrete and particular. Therefore, Rosenzweig begins his quest for truth with reality, taking us on a journey through life and it is here, in reality, where truth is finally, not so much discovered, but revealed. Finally, Rosenzweig teaches us that preaching does not supply an apology for the truth, but guides both preacher and congregation in their encounter with one another, with God in and through reality, to ‘verify’ the truth of the Gospel: in the contingencies of life.

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15

Myers, Jacob D. "Erotic Preaching". Theology Today 77, nr 4 (styczeń 2021): 393–407. http://dx.doi.org/10.1177/0040573620956725.

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Emerging from a Barthian perspective on the necessary impossibility of preaching, this paper articulates an erotic phenomenology for preaching as a means of knowing and speaking about God in contemporary ecclesial contexts. It draws upon the philosophies of Jean-Luc Marion, Luce Irigaray, and Emmanuel Levinas to sketch the contours of a method for sermon development that respects the alterity of the Word as revealed in and through Scripture.

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16

Wells, Samuel. "Narrative Preaching". Anglican Theological Review 101, nr 1 (grudzień 2019): 109–16. http://dx.doi.org/10.1177/000332861910100110.

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Hudgins, Tripp. "Preaching Online". Anglican Theological Review 101, nr 1 (grudzień 2019): 79–88. http://dx.doi.org/10.1177/000332861910100106.

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Brackett. "Preaching Blues". Black Music Research Journal 32, nr 1 (2012): 113. http://dx.doi.org/10.5406/blacmusiresej.32.1.0113.

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19

Simpson, James A. "On Preaching". Expository Times 114, nr 9 (czerwiec 2003): 309. http://dx.doi.org/10.1177/001452460311400907.

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20

Parachini, Patricia A. "Participatory Preaching". Liturgy 7, nr 2 (styczeń 1987): 60–65. http://dx.doi.org/10.1080/04580638709408155.

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21

O'Neill, Judith. "Kenelm Preaching". New Blackfriars 67, nr 798 (październik 1986): 418. http://dx.doi.org/10.1111/j.1741-2005.1986.tb07042.x.

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22

Turiel, Elliot. "Preaching Again". Contemporary Psychology 44, nr 6 (grudzień 1999): 456–58. http://dx.doi.org/10.1037/002093.

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HANSON, DAVID. "PREACHING CONVERGENCE". Chemical & Engineering News Archive 89, nr 4 (24.01.2011): 29,33. http://dx.doi.org/10.1021/cen-v089n004.p029.

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Buttrick, David G. "Easter Preaching". Interpretation: A Journal of Bible and Theology 65, nr 1 (styczeń 2011): 56–67. http://dx.doi.org/10.1177/002096431106500106.

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Farris, Stephen. "Preaching Joshua". Interpretation: A Journal of Bible and Theology 66, nr 2 (13.03.2012): 176–88. http://dx.doi.org/10.1177/0020964311435033.

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Hayton, D. W. "Preaching History". Irish Historical Studies 38, nr 151 (maj 2013): 523–27. http://dx.doi.org/10.1017/s0021121400001632.

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Armbrust, Walter. "Preaching Islam". Middle East Studies Association Bulletin 29, nr 2 (grudzień 1995): 151–54. http://dx.doi.org/10.1017/s0026318400031539.

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Lipford, Jody, Robert E. McCormick i Robert D. Tollison. "Preaching matters". Journal of Economic Behavior & Organization 21, nr 3 (sierpień 1993): 235–50. http://dx.doi.org/10.1016/0167-2681(93)90051-p.

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Campion-Vincent, Véronique. "Preaching Tolerance?" Folklore 106, nr 1-2 (styczeń 1995): 21–30. http://dx.doi.org/10.1080/0015587x.1995.9715889.

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Bailey, Raymond. "Preaching Ephesians". Review & Expositor 93, nr 4 (grudzień 1996): 543–51. http://dx.doi.org/10.1177/003463739609300410.

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Do-Hwa Huh. "Prophetic Preaching as a Prototype for Biblical Preaching". Theology and Mission ll, nr 39 (listopad 2011): 117–52. http://dx.doi.org/10.35271/cticen.2011..39.117.

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Sayles, Guy. "Preaching incarnation, incarnational preaching: The witness of limitation". Review & Expositor 114, nr 2 (maj 2017): 220–25. http://dx.doi.org/10.1177/0034637317702118.

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Preaching the incarnation entails acknowledging and exploring the implications of bodily existence. Such preaching affirms that embodied life calls for ethical concern and reflection. The body is not, for Christian faith, merely a container for a “soul”; instead, the body is essential to, and constitutive of, human personhood. The doctrine of incarnation says that divinity became known in humanity, including the singular and limited bodily life of Jesus. Incarnational preaching is confident that human limitations are a crucible of revelation.

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Jufri, Muhammad, i La Ode Ismail Ahmad. "Towards a Culture of Tolerance: The Hadith Approach to Cultural Preaching". International Journal of Cultural and Religious Studies 3, nr 1 (7.05.2023): 24–30. http://dx.doi.org/10.32996/ijcrs.2023.3.1.3.

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This research aims to examine the activities of cultural approach in preaching as a solution to building tolerance. This is urgent in providing a solution to the highly intolerant social and religious life, which is very concerning in weaving the social ties of the nation. The role of community organizations such as Nahdlatul Ulama and Muhammadiyah in carrying out their social functions through cultural preaching approaches is significant. The understanding of cultural preaching among NU and Muhammadiyah is essentially the same as a preaching approach but differs in the preaching object. If cultural preaching among NU aligns with the social and cultural practices of the community, cultural preaching among Muhammadiyah is more about emphasizing the pure teachings of Islam. The implementation of cultural preaching among NU and Muhammadiyah has the same implementation process, which is direct cultural preaching that touches on aspects of the community, while cultural preaching is more about cooperation with government institutions.

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McLaughlin-Sheasby, Amy. "Proclamation and Power: Toward a Phenomenology of Preaching and Its Affects". Religions 15, nr 4 (24.03.2024): 392. http://dx.doi.org/10.3390/rel15040392.

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Preachers have long perceived that the power of proclamation can only partially be traced to sermonic language. Something is always stirring beneath the surface of our words—a sublinguistic property of preaching tugs at the attention and responses of our hearers. Many homileticians affirm that preaching is empowered by the Spirit. God gives preaching its efficacy, sometimes despite our language. We frequently describe effective preaching as anointed, evoking the distinctly divine quality of preaching. But preaching—like scripture, the sacraments, and the incarnation—is a mysterious union of the divine and the human, the Creator and the created. This essay focuses on a creaturely aspect of preaching, namely, the way it awakens, conjures, transmits, and configures emotion. The divine cannot be parsed from the experiencing body; however, affect theory offers insight into creaturely emotional interplay that elucidates what happens in preaching and how. This essay follows the lead of affect theorists who contend that activities such as preaching are always inherently affective, and that affects contribute to the structuring of social power. Attention to the emotional experiences of bodies in preaching offers a mode by which a phenomenology of social power in preaching may emerge.

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Matera, Frank J. "Preaching from the Cross A Study of Paul’s Preaching". Verba Theologica 21, nr 1 (2022): 7–20. http://dx.doi.org/10.54937/vt.2022.21.1.7-20.

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This essay addresses three questions: Why did Paul preach? What did Paul preach? How did Paul preach? It argues that Paul preached because he was commissioned to do so at his call/conversion when the risen Christ was revealed to him. To preach the gospel was not Paul’s decision. He was commissioned and sent to preach, and so the content of his proclamation was not his own. Like a “herald” of the ancient world, he proclaimed the message of the gospel, the announcement of Christ’s death and resurrection, that was entrusted to him. Because he was a herald of the gospel, Paul did not preach with rhetorical eloquence lest he conceal the scandal of the crucified Christ. Rather, he proclaimed the gospel in a way that those who heard it had to choose whether to believe or reject the message of the cross he proclaimed. Thus, there is an intimate connection between why Paul preached, what he preached, and how he preached, which has implications for preaching today.

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Kim, Chan-Gyu. "Why Counseling Preaching? - In center of Counseling Preaching Establishing -". Theology and Praxis 48 (28.02.2016): 91–115. http://dx.doi.org/10.14387/jkspth.2016.48.91.

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Nash, Bryan. "Topical Preaching and Otherness: A Conversational Topical Preaching Proposal". International Journal of Homiletics 2, nr 1 (19.07.2017): 37–46. http://dx.doi.org/10.21827/ijh.2017.39434.

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This article suggests that topical preaching can be revisited with integrity in postmodernity. The topical sermon in postmodernity should seek to place texts in conversation with one another in such a way that each text is valued and respected. Instead of allowing only one text to be heard at the exclusion of all others, appropriate topical preaching should model the embrace of otherness and conversation.

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Mumford, Debra J. "Preaching Wholeness: Attending to Mental Health in Preaching Ministries". Religions 15, nr 4 (25.03.2024): 393. http://dx.doi.org/10.3390/rel15040393.

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“Wilt thou be made whole?” This is a question posed by Jesus in the Gospels. Wholeness for Jesus means being in right relationship with God and in right relationship with other human beings. Wholeness can also be defined as completeness or well-being. This essay argues that preaching ministries committed to addressing the total well-being of all of God’s people must include sermons about mental health. As evidence of the need, the author cites statistics from the National Institutes of Health (NIH) that at least one in four people in the United States is affected by mental illness directly or indirectly during their lifetime. Then, to equip preachers to address mental health concerns, the author: addresses the causes of mental health stigma both in and beyond the pulpit; shares theological and hermeneutical approaches and concerns of disability proposed by the theologians Nancy Eiesland and John Swinton and homiletician Kathy Black; and provides resources for preachers to use in their preaching.

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Jung, Jae-Woong. "Beyond the Dichotomy Between Expository Preaching and Narrative Preaching". Theology and Praxis 87 (30.11.2023): 87–110. http://dx.doi.org/10.14387/jkspth.2023.87.87.

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Ibrahim, Muhammad Tijjani. "Linguistic Interface: Nature of Hausa-English Code-Switching in Hausa Islamic Preaching". British Journal of Multidisciplinary and Advanced Studies 4, nr 2 (8.04.2023): 46–55. http://dx.doi.org/10.37745/bjmas.2022.0151.

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This paper investigates the use of Hausa-English Code-switching in Hausa Islamic preachings in Northern Nigeria. The objectives of this research are to identify instances of code-switching in Hausa Islamic preachings and to analyze its type. The study employs functionalist view of Discourse analysis as the theoretical frame work in the analysis of data and ethnography of communication method for the data collection. The findings of the research show that, code-switching in Islamic preaching is a conscious and unconscious behavior and intra-sentential switching is more commonly used than any other type of switching. It also reveals that the preachers switch to the two codes for different functions such as: clarification, situational, attraction of attention and addressing audience, similarly the research showed the existence of inter-sentential, intra-sentential and tag-(types of code-switching) in the Islamic preachings.

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41

Satria, Eri, i Roslan Mohamed. "ANALISIS TERHADAP PERANAN NASYID DALAM DAKWAH". Jurnal Ilmiah Islam Futura 16, nr 2 (18.07.2017): 227. http://dx.doi.org/10.22373/jiif.v16i2.1329.

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Islamic preaching (dakwa) and nasyid are two elements that have different meaning, but have similarities in purpose, that is to convey the message of Islamic preaching (dakwa). At this time nasyid becomes one of alternatives chosen as a medium to spread propagation through the lyrics of a song presented by a murshid. Thus, nasyid has conveyed messages of Islamic preaching through lyrics of a song indirectly. In this study the authors collected data from several referral sources related to Islamic preaching and nasyid derived from books, journals, and other referral sources related to the title of the study. The study found a relationship between Islamic preaching and nasyid that can be seen in terms of goals. In addition, nasyid also becomes a connection between Islamic preaching and society. It can serve as a medium in conveying Islamic preaching. It cannot be denied that Islamic preaching activities must use various media as a means of delivery Islamic messages. Hence, this study is expected to be input to use nasyid as a medium in conveying Islamic preaching.

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Bhakti, Wirayudha Pramana. "PERANAN LINGUISTIK TERAPAN DALAM DAKWAH MULTIKULTURAL DI INDONESIA". RELIGIA 19, nr 2 (20.02.2017): 59. http://dx.doi.org/10.28918/religia.v19i2.750.

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Dakwah or preaching Islam has a purpose to invite people to consistently perform good deeds and to prevent them from doing evil deeds (amar ma’ruf nahi munkar). However, most of conflicts occur bringing the name of religion, which of those are believed to be caused by the content of the preaching. Often the preaching is conducted in provocative ways and is intolerant with differences. In fact, a good understanding on differences and plurality play a significant role in determining a success of the preaching. Therefore, in order to avoid conflicts bringing the name of Islam, there is a need of preaching which has a comprehensive understanding on differences: multicultural preaching. This type of preaching involves three disciplines of applied linguistics, namely sociolinguistics, anthropolinguistics, and psycholinguistics. In this article, the writer attempts to investigate the roles as well as the interconnection between these three disciplines of linguistics in multicultural preaching.

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Farley, W. Edward. "Can Preaching Be Taught?" Theology Today 62, nr 2 (lipiec 2005): 171–80. http://dx.doi.org/10.1177/004057360506200203.

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Preaching—defined as sermon writing, exegesis, or discursive skill—appears to be teachable. On the other hand, is preaching, defined as announcing the gospel, hence the mysteries of God and God's redemptive work, teachable? Preaching the gospel embodies and, at the same time, transforms the three primary features of aesthetic art: creativity, emotional world-engagement, and imagination. If these artistic features are gifts prior to any teaching, then we may doubt that pedagogy can facilitate preaching the gospel. At the same time, however, teachers of preaching can identify students' artistic powers, stir them up, and expose alien paradigms and rhetorics that divert preaching from the gospel, redirecting them toward those that embody the gospel's true aims. In this sense, preaching can be taught.

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O'Lynn, Robert. "Developing a Transformative Theology for Preaching". International Journal of Homiletics 3, nr 1 (7.09.2018): 99–111. http://dx.doi.org/10.21827/ijh.2018.39453.

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The purpose of this article is to put forward a new paradigm for understanding the preaching event and what the overall purpose of preaching should be in a post-Christian context. It will first examine traditional sermon structures that facilitate preaching as a “performed event.” This then segues into discussing the author’s understanding of the functions of preaching (Instruction/Reflection/Application/Transformation), offering summaries of sample sermons for each function. The article concludes with an argument for why a new definition of preaching is needed, seeing preaching as a momentary encounter that leads to spiritual transformation over time.

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Ibrahim, Murtala. "Oral Transmission of the Sacred: Preaching in Christ Embassy and nasfat in Abuja". Journal of Religion in Africa 47, nr 1 (27.10.2017): 108–31. http://dx.doi.org/10.1163/15700666-12340100.

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Abstract This article1 compares and contrasts the practices of preaching between Christ Embassy and nasfat in the city of Abuja. The preaching of the two groups responds to the social situation of Abuja, which includes hard economic conditions and religious pluralism. The article analyses the preaching styles in Christ Embassy and nasfat within the framework of performance theory. It argues that preaching is an important instrument for empowering urban residents with the necessary mental resources for meeting the challenges of the urban environment. Moreover, the article argues that preaching is a practice of mediation that is facilitated by aspects such as stage design, dress, background music, eloquence, and preaching assistants. In Christ Embassy, one of the purposes of preaching is a total transformation of the individual mindset and the cultivation of new norms and values. Preaching in nasfat has the purpose of producing modern and pious Muslims who can live comfortably in pluralistic urban settings and project a positive image of Islam.

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Ferreira, Johan. "The Plan of God and Preaching in Acts". Evangelical Quarterly: An International Review of Bible and Theology 71, nr 3 (12.09.1999): 209–16. http://dx.doi.org/10.1163/27725472-07103003.

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Preaching in Acts is defined by the important Lukan concept of the plan of God. This concept provides the theological basis for Luke's understanding of preaching. God has acted for the salvation of the world through the suffering and resurrection of Jesus, and is now acting through the preaching of the disciples. In Acts the disciples must preach as a result of the activity of God. Acts, therefore, emphasises the necessity of preaching. The content of preaching also revolves around the plan of God. In addition, the response to the preaching, whether people accept or reject the message, inevitably leads to the spread of the gospel. Therefore, the preaching of the disciples not only conveys the message of God's plan; it is an integral part of that plan and illustrates its inevitable fulfilment.

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Kater, M. J. "Er staat wat op het spel in de prediking. Het spel en de prediker als homo ludens in Bohrens Homiletik". Theologia Reformata 65, nr 4 (30.11.2022): 338–53. http://dx.doi.org/10.21827/tr.65.4.338-353.

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The German homiletician Rudolf Bohren speaks of “preaching as play, a play which must be qualified because preaching is a serious act. This essay reviews Bohren’s view of the art and nature of the ‘preaching game’ and how this influences the writing of sermons. It then examines elements of this game as discussed by Johan Huizinga in his Homo ludens, in order to uncover the contributions of ‘preaching as play’ to Reformed homiletics. The essay ends with an evaluation of the preacher as ‘homo ludens’, the sermon preparation as play, and preaching itself as play. It concludes by suggesting that preaching as play belongs to the theological locus of pneumatology.

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Neal, Jerusha Matsen. "Preaching Migrations: Introduction". Liturgy 36, nr 2 (3.04.2021): 1–2. http://dx.doi.org/10.1080/0458063x.2021.1895632.

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Fuller, R. "Liturgical Preaching Today". Toronto Journal of Theology 3, nr 2 (wrzesień 1987): 331–41. http://dx.doi.org/10.3138/tjt.3.2.331.

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Spelman, Kate. "Metaphor in Preaching". Anglican Theological Review 101, nr 1 (grudzień 2019): 123–28. http://dx.doi.org/10.1177/000332861910100112.

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