Types Of Sermons Research Articles

KHOTBAH EKSPOSITORI YANG KEKINIAN

Expository preaching is a type of sermon that is considered to promote biblical validity and inerrancy. In accordance with the Bible's doctrine of inerrancy, the Bible's texts regarding past truths should also be applied to us in the 21st century. This means that a biblical text that was acknowledged as true in the past should still be relevant to be applied today. To bring it to the present, the meaning and intent of writing a biblical text must first be captured by the expositor. Therefore, this study attempts to explore various writings on expository sermons, how they are structured, and how they are delivered from various sources in a descriptive way, then compiles a practical argument regarding current expository sermons. The preparation of an expository sermon involves exegesis in the form of in-depth research on the verses to be preached, the use of various research aids such as Bible commentaries, lexicons, Bible dictionaries, encyclopedias, and other tools. Furthermore, the results of that study can be compiled into an expository sermon. The next step is the hermeneutic task, to adapt it to the needs of the congregation today. The last step is how the preacher then uses the art of rhetoric with a variety of communication skills to be able to send a Biblical message according to the listeners and their current needs. The whole process is aimed at delivering sermons that are Biblical, but up to date.

TEMPORAL ORGANIZATION OF ORAL ENGLISH AND GERMAN RELIGIOUS SERMONS (THEOLINGUISTIC APPROACH)

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.

MELODY OF AN ORAL RELIGIOUS SERMON

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.

ТЕКСТОТВІРНІ ФУНКЦІЇ ІМПЕРАТИВІВ У КАЗАННЯХ ЛЕОНТІЯ КАРПОВИЧА

In this article we study the texts of Leontii Karpovych in the context of a new type of sermon — the baroque sermon of the 17th century. The seventeenth century is notable for the fact that the aesthetics of the Baroque brought Ukrainian religious literature to a qualitatively new level, enriched it with many original compositions. In this context, we emphasize the figure of Leontii Karpovych, as in his work the features of a new type of sermon are beginning to be clearly pronounced, although the first texts date back to 1617. In order to form the views of believers and to enshrine in their minds religious teachings, to convey to them the word of God, the preacher must be able to use language resources skillfully that will help to achieve the goal. We analyze the functions of imperative forms of verbs in Leontii Karpovych’s baroque sermons. The sermon is studied as a communicative act between the preacher and the recipient. In the article we study the peculiarities of the functioning of grammatical categories of person and number in the text of Leontiі Karpovych’s sermon. We put emphasis on the use of imperative forms in accordance with the structural canon of the baroque sermon of the 17th centurу (the structure of the sermon consists of exordium, narration, and conclusion). Also, we investigate the functioning of performative verbs (mental and social) because the sermon, as a genre of religious literature, is based on the act of communication of the preacher with the audience. We analyze the consequences of using certain forms of imperatives (rapprochement with the audience, separation from the audience, the formation of a call to action, the actualization of the role of the preacher as a mentor), and the productivity of these forms.

The Symbolic Role of Poverty in the Franciscan Preaching of the Saxon Era

The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 61 (2013), issue 2.
 The article presents selected aspects of the functioning of the concept of poverty in the narrative of Old Polish Franciscan preaching of the Saxon era. The relationship between the context formed by Old Polish culture and the role of the idea of poverty in the Franciscan movement is presented. The author attempts to present the adaptation of the topica, drawing on the broadly conceived Christian tradition, to the realities of the Polish Republic. To do so, an analysis of the discourse of various types of sermons is presented. The object of the analysis is Sunday and holiday preaching. The article, though, focuses on funeral sermons, which apparently has great significance for the Sarmatian culture. The concluding section highlights the extreme importance of the issue of poverty as one of those cultural symbols that defined the place and meaning of caritas in Old Polish culture. It was also necessary to form various aspects of the social sensitivity of those times.

Un sermón de Juan José de Eguiara y Eguren sobre san José: La congregación de todos los ángeles y hombres santos excedida por san José (Manuscrito 760 de la Biblioteca Nacional de México)

The illustrious 18th century bibliographer, theologian, preacher and professor Juan José de Eguiara y Eguren, wrote and preached approximately 212 sermons and talks which have been preserved in manuscript form in the Biblioteca Nacional de México. Despite the fact that these texts account for almost half of this author’s written work, we are only aware of the publication of 10 of his sermons. We may find this surprising when we consider, on the one hand, the literary and cultural transcendence of the genre of the sermon during the Colonial period and, on the other, the great care that Eguiara dedicated to the composition, correction and transcription of many of these pieces of writing. In this article, I present the edition of the first part of a manuscript sermon by Eguiara dedicated to St. Joseph, to whom the author seemed to show particular devotion, as I intend to demonstrate, based on the work and on the cultural and religious context of the historical period. I also propose here that this relatively extensive piece of writing complies with the formal characteristics of an “academic sermon,” insofar as we may speak of such a type of sermon in the 18th century. We know that Eguiara’s sermon about St. Joseph was preached during the second quarter of the century, on a more or less solemn occasion, though we do not know where; I shall propose some options regarding possible locations. We also know that Eguiara considered this sermon to be ready to go to press, both because of his clearly stated indication thereof and because of the attention given to the style and the structure of the work. It was carefully copied by an amanuensis and has corrections and additions by Eguiara; it was bound along with 9 other booklets containing other sermons about saints.

The Teaching about Concord and Reconciliation in the Encyclical of Metropolitan Daniil of Moscow

The Encyclical of Metropolitan Daniil (On Reconciliation, Unity, Concord, Love, the Preservation of Orthodoxy and Religious Instruction and Guidance for All of Us), written in 1539, represents a farewell instruction from the hierarch. Following the deaths of Vasily III and Elena Glinskaya, the historical circumstances in Moscow did not favour Daniil, and, as a result, he had to leave his throne. The Encyclical has not been studied thoroughly or published previously. The article aims to uncover the history behind the text and the development of the author’s ideas. Using textological, structural, typological, historical, and literary methods of analysis, the article singles out two versions of the work in question and describes them, focusing on the author’s intentions. Additionally, the article contains a critical assessment of the conclusions made byV. Zhmakin in 1881. The Encyclical can be found in three handwritten collections of the mid-16th century, all related to the Iosifo-Volokolamsky Monastery. The copies kept in the Russian State Library are the initial short and extended versions of the instruction. The extended version contains insets clarifying the message of the author and providing a continuation of the text. The plot of the Encyclical contains two themes: reconciliation in society and preservation of the Orthodox faith. In the short version, their roles are unequal. The teaching about reconciliation and concord is addressed to laymen, the clergy, and all God’s children. The structure of the model of reconciliation and concord is based on the Gospel and the Epistles. Daniil maintains that salvation is to be found in humility and agape, which is the root of all good causes. Agape is the leitmotif of Daniil’s theology. The short version of the Encyclical only contains one sentence about the observation of divine law (the other theme of the instruction). In the extended version, the author develops the idea connected with the protection of faith from evil teachings and hostile people. He encourages the reader to fight with them and maintains that in this case, there can be no reconciliation. The final part of the work in the extended version is a nakaz (pastor’s instruction) as a type of sermon. The structural connection of the Encyclical with Daniil’s Sobornik revealed in the article allow the author to describe the principles of the ecclesiastical writer and prepare his work for academic publication.

Ioannis Duns Scoti Collationes Oxonienses eds. by Guido Alliney e Marina Fedeli

Reviewed by: Ioannis Duns Scoti Collationes Oxonienseseds. by Guido Alliney e Marina Fedeli Mary Beth Ingham Ioannis Duns Scoti Collationes Oxoniensesa cura di Guido Alliney e Marina Fedeli. Union Académique internationale/Unione Accademica Nazionale, Corpus Philosophorum Medii Aevi, Testi e studi xxiv. Firenze: Edizioni del Galluzzo, 2016. 318 pp. ISBN 978-88-8450-737-2. As the final volumes of John Duns Scotus's Opera Omniaare published by the International Scotistic Commission (Vatican), this volume of the Subtle Doctor's Oxford Collationesare a welcome addition to all the texts we now have at our disposal. Indeed, we can enumerate the corpus of critical works now available: the Opera Philosophica(Noone et al) along with the 'safe' texts of the ReportatioIA (Wolter/Bychkov) and, at this writing, the first seventeen distinctions of ReportatioIV (Bychkov/Pomplun). The Oxford and Parisian Collationesoffer the remaining pieces to the scholarly puzzle around Scotus, and a clearer portrait of his development as philosopher and theologian is slowly coming into view. The scholarly debates around the Collationes(their authenticity as well as their dating) have been alive since the beginning of the 20 thcentury. While the Wadding (III: 339-430) and Vivès (V: 131-317) editions reproduce the Collationesunder one title ( Collationes Parisienses), there is textual evidence from Scotus himself that some of these belong to the period during which he was a student in Oxford, at the Franciscan house of studies. As early at 1927, Carlo Balić claimed that it was a mistake to consider all these as part of his Parisian years, and that, indeed, the greater part were from his earlier years in Oxford. It was later established that the Wadding/Vivès editions did not contain all the Collationes. Between 1927 and 1929 various additional Collationeswere discovered. As a result, the listing of (what would become) the first fourteen was established on the basis of Magdalen Codex 194 (discovered by Longpré) and the ordering of numbers fifteen to twenty-four were the result of the discovery of Merton Codex 65 and Balliol Codex 209 (Balić). To these we can add the discoveries of Merton Codex 90 and Peterborough Codex 241 (Cambridge), both by Balić. Collationeswere student exercises, held outside of ordinary university work and most often in the houses of studies of the various religious orders. Ephrem Bettoni held them to be authentic but not important to our understanding of Scotus's teaching. Palémon Glorieux thought they [End Page 537]were a type of sermon or student exercise. Over the past twenty years, scholarly investigation and debate regarding Scotus's Collationeshas intensified, thanks to the electronic resources that enable deeper textual study and identification of sources and interlocutors. Recent studies by Stephen Dumont (Coll. 14), Richard Cross (Coll. 17), Olivier Boulnois (Coll. 24) and Guido Alliney (Coll. 18-23) frame the context for this present volume and its effort to contribute to the ongoing discussion around the role of these 'student exercises' in the development and clarification of Scotus's positions. Indeed, as the editors explain (p. xvi), their purpose is to provide a critical 'instrument de travail' for the future work that is still needed. In their lengthy introduction (178 pp.), the editors explain the modalities that guided the work of the team of international scholars who have contributed to this project. They followed four axes of analysis: 1) study of manuscript traditions; 2) provisionary edition to identify the typology of genre of each Collatio; 3) thematic study of the diverse groupings; and 4) reconstruction of the doctrinal positions held by the protagonists in the debate. The debates themselves fall into groupings that range from student exercises (that follow the methodology of a medieval disputation) to critical analyses of a particular doctrinal position, studied according to a 'pro' and 'con' approach. A cluster of the texts focus on metaphysical and theological questions, particular in terms of the question of relationships. Several focus on questions relating to the human will. The editors agree with Anton Vos' dating the Oxford Collationesto 'no later than 1301.' As a result of their work, and in light of the ongoing debate...

Wer predigt am Reformationstag?

Abstract Reformation Day sermons share many characteristics with secular commemorative speeches. Lutze discusses three qualities of certain types of sermons that rely on programmatic ways of expressing the identity of Protestantism and of the actualization of the Reformation. The sermon is closer to the self-criticizing traditions of the Reformation when it is not formed as a selfglorification of the past, but rather invites subjective perspectives, including those of people outside the German Protestant tradition.

From Preacher to Adult Educator: Recasting Skills for New Impact

The Sunday after the Oklahoma City bombing on April 19, 1995, I preached at an old friend's church. Just after Easter, the sermon should have proclaimed the news of our highest holy day; but I was, like many in the congregation, seething. Departing from the standard list of biblical readings for that day, I chose Psalm 137 as my text, in part, because it expressed my eye-for-an-eye feelings toward the yet-to-be-identified bomber(s): Happy is the one who seizes your children and dashes them to pieces on the rock (v. 9, paraphrase of my own translation). Fourteen years and three careers later, I am earning a Ph.D. in a field that, until three years ago, I did not know existed. In doing so, I join a large contingent of former religious workers who now call themselves adult educators. Given the field's eclectic interests and welcoming spirit--attend the annual AAACE conference to experience this first hand--this migration of ministers and missionaries is not surprising. The two professions have a lot in common. Both are deeply concerned about people, and both intend to change the world. Meeting People Where They Are There may be other reasons the theologically minded find their way to adult education. In my case, I am realizing that I have some contributions to offer the field. The first is a commitment to meeting people where they are. In April 1995, I could not have preached an upbeat, Glory! Hallelujah! type of sermon. Our hearts, our heads, our hopes, and our happiness were all buried with those 168 innocents in a pile of Oklahoma rubble. My sermon had to start there and acknowledge, with the author of Psalm 137, the anger, hurt, and helplessness the congregation was feeling. Only then were we ready to hear some good news. I once had a supervisor who did not understand the principle of meeting people where they are. He scolded me occasionally for coddling my supervisees, but I knew that those employees could not do all they were expected to do if personal concerns were weighing them down. I listened. I helped when I could, and my unit enjoyed a level of productivity that impressed others and kept the boss happy. This is, of course, a principle that many adult educators already practice. They understand that sometimes there are more important things to do than completing a worksheet, writing a paper, or studying for the GED. Students' families, jobs, and mental health are higher priorities. Adult educators listen to the overwhelmed, help when they can, and accommodate learners' needs with gracious flexibility. Living Exegesis The second trait I bring to adult education results from all that seminary training in biblical exegesis. The Bible, we were taught, operates on many levels of meaning simultaneously. In the case of Psalm 137, existence is itself meaningful. In other words, there must have been a reason that those who compiled the psalter included this hate-filled, violence-espousing song of mourning. The historical events to which the psalm refers (the fall of Jerusalem and Israel's sojourn in Babylon) constitute another meaning layer. Other meaning layers in Psalm 137 include the words chosen, literary devices used, genre features incorporated and modified, previous interpretations given by two-and-a-half millennia of Jewish and Christian scholars, and worship elements mentioned. Had this psalm not be so loaded with meaning--had it only been about vengeance--my Oklahoma City sermon would simply have been a rant. Most texts--and even life situations--are similarly loaded with meaning. The exegete views them from every conceivable angle and through every possible lens--micro and macro--while asking, What is really going on here? The resulting impressions are synthesized to form a single, tentative understanding. Though a premium is placed on precision, conclusions are never truly conclusive. The exegete knows new, more definitive meanings can always emerge and is ready to continue the interpretative process--to begin again at the beginning--in order to gain a more thorough understanding. …

"Your Voice Like a Ram's Horn": Themes and Texts in Traditional Jewish Preaching (review)

Hebrew Studies 39 (1998) 264 Reviews concludes that both are significant strands within the complex of Hekhalot literature, which developed independently but were linked by a later redactor who understood their goals to be intimately related. Swartz's argument has important implications for the relationship of.ascent and adjuration in Merkabah mysticism, a topic addressed by Scholem (who considered ascent to be at the center of the movement) and other scholars. Scholastic Magic addresses the issues of memory, ritual, and purity by closely examining the Sar-Torah texts and by drawing on rabbinic and nonJewish material. Swartz's analysis of memory raises a number of intriguing issues, including the significance of food in the Sar-Torah texts and its relation to memory, a topic which he fleshes out with comparative examples from rabbinic and Muslim sources. His discussion of ritual and purity is also enlightening although the topic of women and their relation to impurity could have been examined in greater depth. Swartz provides an invaluable service to non-Hebrew readers by translating and critically commenting on the various Sar-Torah texts. His interpretations are lucid and well supported by Jewish and non-Jewish sources alike. Scholastic Magic is an indispensable work for those interested in the role of magic in Judaism and in early Jewish mysticism. Because of its clear writing, cross cultural references. and methodological awareness, it is also accessible to readers outside of Jewish studies with a background in history of religions. Nathaniel Deutsch Swarthmore College Swarthmore. PA 19081 ndeutsch@swarthmore.edu "YOUR VOICE LIKE A RAM'S HORN": THEMES AND TEXTS IN TRADITIONAL JEWISH PREACHING. By Marc Saperstein. Monographs of the Hebrew Union College 18. pp. xix + 522. Cincinnati: Hebrew Union College, 1992. Cloth. The study of Hebrew preaching has a long history. The first survey, by Leopold Zunz (Die goltesdienstlichen Vortriige der Jaden historisch entwickelt [Berlin, 1832]), dates back to the previous century and was followed by Israel Bettan's study (Studies in Jewish Preaching [Cincinnati. 1939]), in the beginning of the current century. Despite the significant chronological gap between them, both of these works are representative of older scholarship. More recently, major advances in the study of Jewish Hebrew Studies 39 (1998) 265 Reviews preaching have been made by such modem scholars as Joseph Dan (Sifrut Ha-Musar We-Ha-Derush [Jerusalem, 1975]), Mordechai Pachter (Sijrut Ha-Derush We-Ha-Musar shel Hakhmei Sefat Be-Me'ah Ha-Tet-Zayin UMa 'arekhet Ra'ayonoteha Ha-'/qariyyim [Ph.D. thesis, Hebrew University Jerusalem, 1976]), and Jacob Elbaum (Peti/.zut We-Histagrut: Ha-Ye$irah Ha-RuI;zanit Ha-Sifrutit Be-Polin U-Be-Ar$ot Ashkenaz Be-Shalhei HaMe 'ah Ha-Shesh 'Esreh [Jerusalem, 1990]). However, the leading modem scholar of Hebrew preaching is the author of the present volume, Marc Saperstein. Saperstein's studies of Jewish preaching, in his previous book (Jewish Preaching 1200-1800 [New Haven, 1989]) as well as in his numerous articles and the current volume, are devoted exclusively to the study of Hebrew sermons, beginning with the Middle Ages. In all of these works, Saperstein studies Jewish preaching from varied perspectives: historical, literary, and philosophical. He compares Jewish sermons with their Christian counterparts and notes features both common and unique to the two types of sermons. To a certain extent the present volume continues the previous one. However, while the previous volume is devoted to Hebrew preaching in general, the present volume limits itself to specific issues as it deals with two types of sermons: penitential sermons and sermons preached on the High Holidays, which bear a hortatory character; and eulogies. Sermons of the first category are general in nature, as they deal with transgressions of all sorts; only rarely do they discuss a particular sin or relate to a specific place or occasion. By contrast, eulogies deal with a specific person whom the preacher felt himself bound to eulogize, whether out of a sense of personal obligation, due to personal acquaintance or out of professional obligation, as when the preacher served as a rabbi and communal leader. The present volume includes both articles published previously in assorted scholarly journals and new material, which links the earlier studies into a...