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Homily

A homily is a form of religious discourse in Christianity, typically delivered by an ordained minister during a liturgical service such as the Mass, that expounds upon the scriptural readings of the day to proclaim the Paschal Mystery of Christ and foster the faithful's participation in the Eucharist.^[1] Derived from the Ancient Greek homilía (ὁμιλία), meaning "conversation" or "discourse among a crowd," the term entered English in the late 14th century via Old French omelie and Church Latin homilia, originally denoting an informal, communal address rather than a formal oration.^[2] In its liturgical context, the homily serves as an essential element of the Liturgy of the Word, providing explanation, reflection, and exhortation to connect biblical texts with the mysteries of faith and everyday Christian living, thereby nourishing the spiritual life of the assembly.^[1] Historically, homilies trace their roots to early Christian practices in the patristic era, where figures like Origen of Alexandria (c. 185–254 AD) developed them as scriptural expositions during worship gatherings, evolving from prophetic addresses in Jewish synagogue traditions to structured proclamations integral to the emerging Church's liturgy.^[3] Post-Vatican II reforms in the Catholic Church emphasized the homily's role as a "quasi-sacramental" act, where Christ is present through the preacher's words, distinguishing it from standalone sermons by its unbreakable tie to the Eucharistic celebration.^[1] While most prominent in Catholic and Orthodox traditions, the homily influences broader Christian preaching, underscoring the transformative power of God's Word in communal worship.^[4]

Etymology and Definition

Origins of the Term

The term "homily" originates from the Ancient Greek word homilía (ὁμιλία), signifying "conversation," "discourse," or "association," derived from the verb homileîn (ὁμιλεῖν), "to converse" or "to associate with," which combines homós (ὁμός), meaning "together" or "same," and îlos (ἵλος), denoting "crowd," "troop," or "company."^[2] This etymology reflects an initial emphasis on communal interaction or informal gathering, rather than formal oratory.^[2] In the New Testament, homilía appears only once as a noun, in 1 Corinthians 15:33, rendered as "communications" or "company" in translations, where Paul cautions, "Do not be deceived: 'Bad company corrupts good morals,'" using homilía kakôn to denote harmful associations.^[5] The related verb homileô (ὁμιλέω) occurs in Luke 24:14, describing the two disciples who "conversed" or "talked together" about recent events while walking to Emmaus, and in Acts 24:26, where it refers to Paul's ongoing "intercourse" or discussions with the governor Felix during imprisonment. These instances underscore the term's connotation of familiar, interpersonal exchange, often in a social or dialogic context. Early patristic writers adapted homilía for Christian instruction. In the 3rd century, Origen of Alexandria distinguished homilía as an informal, conversational exposition of Scripture, contrasting it with lógos (λόγος), a more systematic or rhetorical treatise, thereby applying the term to extemporaneous biblical teaching aimed at a gathered audience.^[6] By the 4th century, homilía had solidified as an ecclesiastical term for verse-by-verse scriptural commentary delivered in a direct, engaging manner, as seen in the prolific works of John Chrysostom (c. 347–407 CE), whose thousands of preserved homilies exemplified this conversational yet authoritative style, earning him the epithet "golden-mouthed" for his preaching eloquence.

Core Meaning and Distinctions

A homily constitutes a scriptural commentary delivered to a congregation, elucidating sacred doctrine through explanation of its literal and spiritual meanings while emphasizing practical moral and spiritual applications for daily life.^[7] This form of discourse, rooted in early Christian practice, prioritizes an exegetical engagement with biblical texts, weaving extensive scriptural integration into a simple, accessible exposition that is often moral or hortatory in nature.^[7] Its conversational tone fosters communal edification, aiming to build faith and inspire ethical living rather than provoke theological debate or systematic argumentation.^[7] Distinct from a sermon, which typically encompasses a broader religious exhortation with a formal structure including introduction, divisions, and conclusion, a homily remains shorter, more interpretive, and extemporaneous, functioning as an informal reflection tied directly to the day's liturgical readings.^[7]^[8] Whereas a sermon may address varied topics independently of the worship context, the homily serves as an organic extension of the Scripture proclamation within the liturgy itself.^[8] In comparison to a lecture, which delivers instructional content in an academic or detached educational setting focused on information transfer, a homily is profoundly liturgical and faith-based, bridging biblical insights to the Eucharistic celebration to nurture communal spiritual growth.^[9] Exemplary instances of homilies include Origen's series on Genesis, where he pioneered the distinction between this interpretive form and more structured sermons, offering verse-by-verse analysis to uncover deeper theological layers.^[7]^[10] Likewise, John Chrysostom's Paschal Homily exemplifies the genre through its vibrant, inclusive proclamation of Christ's Resurrection, inviting all to partake in the joy of salvation regardless of personal failings.^[11]

Historical Development

Early Christian Era

The homily in early Christianity emerged from the tradition of apostolic preaching, which drew directly from New Testament models of scriptural exposition. In the Gospel of Luke, Jesus himself exemplifies this practice during his post-resurrection appearance on the road to Emmaus, where he interprets the Scriptures beginning with Moses and the prophets to explain the necessity of the Messiah's suffering and glory (Luke 24:25–27). This act of opening the Scriptures served as a foundational pattern for early Christian preachers, who sought to illuminate the [Old Testament](/page/Old Testament) prophecies in light of Christ's fulfillment, transitioning from prophetic synagogue readings to explanatory discourses within worship gatherings. During the 2nd and 3rd centuries, the homily developed into a more systematic form, particularly through the work of Origen of Alexandria (c. 185–253 CE), whose numerous preserved homilies include series on Genesis, Exodus, Leviticus, Numbers, Joshua, and the Psalms. Origen's approach emphasized allegorical interpretation, viewing Scripture as containing multiple layers of meaning—literal, moral, and spiritual—to guide believers toward deeper spiritual insight and transformation. His homilies, delivered to mixed congregations in Caesarea, represented the first major collection of such works, blending philosophical influences with exegetical depth to foster Christian doctrine amid emerging theological debates.^[12]^[13] The 4th century marked the homily's prominence in ecclesiastical life, exemplified by John Chrysostom (c. 347–407 CE), who delivered over 600 preserved homilies on Scripture, focusing on practical ethics and moral application for everyday Christian living. As Archbishop of Constantinople, Chrysostom used his sermons for catechesis, instructing new converts in orthodox beliefs, and as a tool against heresies such as Arianism and Judaizing tendencies, urging listeners to embody scriptural truths in urban society. His eloquent, accessible style earned him the epithet "Golden-Mouthed," making homilies central to combating doctrinal errors and promoting ethical conduct.^[14] The spread of homiletic practices among other Church Fathers further adapted these discourses for diverse audiences, notably through Ambrose of Milan (c. 340–397 CE) and Augustine of Hippo (354–430 CE). Ambrose, as bishop of a major urban center, composed homilies on Old and New Testament texts that addressed congregational needs in Milan, incorporating rhetorical flair to engage city dwellers and counter Arian influences while influencing figures like Augustine. Augustine, preaching extensively in Hippo's urban setting, produced approximately 600 sermons that integrated scriptural exposition with pastoral exhortation, adapting homilies to instruct mixed assemblies on faith, virtue, and community life amid North African challenges.^[15]^[16]

Medieval and Reformation Periods

During the medieval period, homilies became integral to the educational frameworks of monastic and cathedral schools, serving as tools for scriptural instruction and spiritual formation within these institutions. In monastic settings, preaching evolved from internal cloister practices to a more formalized duty, with sermons circulating between religious communities and secular audiences by the twelfth century, reflecting debates on monks' roles in public exhortation. Cathedral schools, as centers of clerical training, emphasized homiletic preparation, where future priests learned to expound scripture for pastoral care. This integration helped preserve and disseminate patristic traditions while adapting them to local contexts.^[17] A notable development was the emergence of vernacular homilies aimed at lay audiences, exemplified by the works of Bernard of Clairvaux (1090–1153), whose sermons were often delivered or translated into local languages like French to reach non-clerical listeners effectively. Bernard's preaching, such as his sermons on the Song of Songs, combined mystical exegesis with accessible moral guidance, bridging monastic theology and popular devotion during the twelfth-century Cistercian revival. This shift toward vernacular delivery responded to the growing need for lay edification amid expanding urban populations and crusading movements. Scholasticism further influenced homiletic practice through figures like Thomas Aquinas (1225–1274), who blended biblical exegesis with systematic theology in works that informed preaching. While the Summa Theologica itself is a comprehensive theological treatise drawing extensively from scripture to elucidate doctrines like the Trinity and sacraments, Aquinas also composed dedicated homilies—such as those on the Apostles' Creed and the Lord's Prayer—that excerpted and applied Summa-style arguments for liturgical use. This approach elevated homilies from simple moral tales to intellectually rigorous expositions, integrating Aristotelian logic with scriptural interpretation to train preachers in universities and mendicant orders.^[18]^[19] The Reformation brought sharp critiques of medieval homiletic traditions, with reformers prioritizing scriptural fidelity over perceived ritualistic excesses. Martin Luther (1483–1546) advocated for homilies centered solely on biblical exposition, rejecting allegorical indulgences and emphasizing Christ's revelation through scripture alone, as seen in his postils and sermons that urged repentance and faith via direct textual analysis. Similarly, John Calvin (1509–1564) modeled structured expository preaching, sequentially unpacking scripture in vernacular sermons delivered multiple times weekly in Geneva, aiming to render the Bible's plain sense accessible and authoritative for congregational life. These approaches democratized homiletics, shifting authority from ecclesiastical hierarchy to the text itself.^[20]^[21] In response, the Catholic Church's Council of Trent (1545–1563) sought to reaffirm and reform homiletic practice to counter Protestant gains, mandating that bishops and pastors preach on Sundays and feast days, expounding Mass readings in the vernacular when beneficial for lay understanding. Decrees in Sessions V and XXII required clerics to explain scriptural "oracles" and salvation doctrines in the common tongue during festivals, while establishing seminaries to train priests in effective preaching. This post-Reformation divergence preserved Latin liturgy but promoted vernacular homilies as a pastoral tool, fostering doctrinal clarity amid confessional divides.^[22]

Role in Christian Liturgy

In the Catholic Church

In the Catholic Church, the homily forms an integral part of the Liturgy of the Word during Mass, delivered immediately after the readings from Sacred Scripture and before the Profession of Faith.^[23] According to the General Instruction of the Roman Missal (GIRM), it concludes this section of the liturgy by providing an exposition that ties the proclaimed word to the Eucharistic celebration.^[23] The homily is obligatory at Masses celebrated with a congregation on Sundays and holy days of obligation, and it cannot be omitted except for a serious reason; on weekdays, especially during seasons like Advent and Lent, it is strongly recommended.^[23] This placement and requirement underscore its role in bridging scriptural proclamation with communal worship. The homily must be delivered by an ordained minister, ordinarily the celebrating priest, though it may occasionally be given by a concelebrating priest or deacon at the discretion of the celebrant; it is never permitted for a layperson to preach the homily during Mass.^[23] Its content is required to explain the Scripture readings of the day, the texts proper to the Mass, or the mystery being celebrated, always drawing primarily from biblical and liturgical sources.^[23] The homily should be brief to maintain attentiveness and follows a brief period of silence after the readings to allow reflection. These guidelines ensure the homily remains a focused liturgical element rather than an extended discourse. In contemporary practice, as emphasized by Pope Francis in 2024, homilies should be less than 10 minutes, inspired by prayer, and centered on Jesus.^[24] The purpose of the homily is to proclaim the mystery of Christ, particularly the Paschal Mystery, fostering deeper faith, Christian initiation, and ongoing spiritual formation among the faithful by applying Scripture to their lives.^[25] It should be tailored to the assembly's particular circumstances, culture, and needs, promoting active participation in the Eucharist while avoiding an overemphasis on personal anecdotes, which could shift focus from the Church's doctrine to individual experiences. This emphasis traces back to the Second Vatican Council, where Sacrosanctum Concilium (1963) mandated that homilies expound the mysteries of faith and principles of Christian life from sacred texts, esteeming them as essential for liturgical renewal and scriptural engagement.^[25]

In Eastern Orthodox and Oriental Churches

In the Eastern Orthodox and Oriental Churches, the homily forms a key element of the Divine Liturgy, delivered immediately following the Gospel reading as part of the Liturgy of the Catechumens. This positioning allows the preacher to interpret the proclaimed Scriptures in light of the ongoing liturgical action, bridging the instructional phase of the service with the sacramental Liturgy of the Faithful that ensues. The homily thus serves to edify both catechumens—those preparing for baptism—and the baptized faithful, reinforcing the communal encounter with the divine word within the Eucharistic celebration.^[26] Within the Byzantine rite predominant in Eastern Orthodox churches, homilies are typically given by priests or bishops, maintaining a tradition rooted in early patristic practices where bishops like St. John Chrysostom expounded Scripture with rhetorical eloquence and theological depth. Oriental Orthodox churches, including the Coptic, Armenian, Syriac, and Ethiopian traditions, similarly incorporate homilies into their Divine Liturgies, often emphasizing patristic continuity through veneration of figures like Chrysostom, whose feast-specific sermons influence contemporary preaching. For instance, in Coptic services, bishops deliver homilies during the Liturgy to elucidate Gospel passages, aligning with the rich liturgical heritage shared across these ancient communions.^[27]^[28]^[29] Homilies in these traditions prioritize a mystagogical interpretation, connecting biblical texts to the sacraments and the Church's mystical life, thereby guiding the assembly toward deeper participation in the divine economy. This approach often results in more extended and poetically structured discourses compared to Western counterparts, with compositions tailored to major feasts—such as the renowned Paschal homily of St. John Chrysostom, proclaimed during Paschal matins to celebrate Christ's resurrection and invite all to the Eucharistic joy. Early patristic influences, like Chrysostom's emphasis on scriptural exposition, briefly underscore this enduring focus on salvation history.^[30] In modern Eastern Orthodox practice, homilies are strongly encouraged at every Divine Liturgy to foster repentance, Christocentric teaching, and eschatological hope, though they are not universally obligatory, particularly on weekdays or in smaller gatherings. Among Oriental Orthodox communities, similar encouragement persists through structured preaching in litanies and youth formation, adapting to contemporary contexts while preserving sacramental ties.^[27]^[29]

In Protestant Traditions

During the Protestant Reformation, the homily evolved from a liturgical commentary into a central form of scriptural exposition, emphasizing the Bible's authority over ecclesiastical rituals. Martin Luther viewed sermons—often termed homiletical in his writings—as direct expositions of Scripture to convey God's grace, following a law-gospel pattern to address self-righteousness and proclaim Christ.^[31] Huldrych Zwingli initiated sequential preaching in Zurich starting in 1518, systematically expounding the Gospel of Matthew and other texts to reform public theology through biblical narrative.^[32] John Calvin advanced this model with lectio continua, delivering exhaustive verse-by-verse sermons, such as 159 on the Book of Job, to foster doctrinal depth and personal application in Geneva's congregations.^[33] In Anglican and Lutheran churches, homilies function as concise scriptural addresses integrated into Eucharistic services, distinguishing them from longer standalone sermons in other Protestant groups. The Anglican Book of Common Prayer mandates the reading of approved homilies from the Books of Homilies (1547 and 1563) during services lacking a preacher, ensuring orthodox teaching on doctrines like justification by faith.^[34] Lutheran liturgy similarly positions the homily—termed a sermon—as a proclamation of Law and Gospel following Scripture readings, often brief to complement the sacrament.^[35] Broader Protestant denominations, such as Baptists, favor the term "sermon" for extended topical or expository preaching, though "homily" persists for shorter moral reflections tied to lectionary texts in ecumenical or liturgical settings.^[36] Modern Protestant homilies exhibit flexibility in length and focus, adapting scriptural exposition to contemporary issues like social justice and personal ethics while prioritizing relevance.^[37] In non-Eucharistic gatherings, laity increasingly deliver homilies, reflecting the Reformation's priesthood of all believers and enabling diverse voices in Bible studies or prayer meetings.^[38] The Anglican Thirty-Nine Articles uphold the Books of Homilies as doctrinal standards, influencing ongoing provisions for homiletic reading in the Book of Common Prayer to maintain reformed teaching.^[39]

Characteristics of a Homily

Structure and Content

A homily typically follows a standard structure designed to engage the congregation with Scripture while fostering spiritual growth. The introduction contextualizes the scriptural reading, often linking it to the liturgical season or immediate context to draw listeners in. This is followed by exegesis, which involves a careful analysis of the biblical text, explaining its meaning within the tradition of the Church without delving into overly academic details. The application section then draws moral and spiritual lessons, connecting the exegesis to everyday life and the Paschal Mystery. Finally, the conclusion offers a call to action, summarizing key insights and inspiring practical commitment to faith.^[1] Content in a homily is firmly rooted in the lectionary texts proclaimed during the liturgy, ensuring alignment with the Church's liturgical cycle and emphasizing the Gospel reading. It balances doctrinal exposition, ethical imperatives, and eschatological hope, presenting the faith in a way that nourishes belief and practice. Political topics are generally avoided unless directly tied to faith principles, maintaining focus on spiritual formation.^[1] Variations in homily length influence its development, with shorter homilies of about 5-7 minutes concentrating on a single key point from the readings for concise impact. Longer homilies allow for sequential exploration of multiple themes, building a more layered reflection while remaining accessible; as of a 2019 study, Catholic homilies averaged around 14 minutes, shorter than many Protestant sermons, though recent papal guidance as of December 2024 recommends limiting homilies to no more than 10 minutes to sustain attention.^[40]^[1]^[41] Homilies often employ rhetorical devices to enhance clarity and engagement, such as analogies that illustrate abstract truths through relatable comparisons. For instance, early preachers like John Chrysostom used analogies, including similes and metaphors, to make scriptural teachings vivid and memorable for diverse audiences.^[42]

Delivery and Purpose

The delivery of a homily emphasizes a conversational tone to foster connection with the congregation, rather than a formal lecture style, allowing the preacher to engage listeners as participants in the liturgical dialogue.^[1] Effective techniques include maintaining eye contact to build rapport and convey sincerity, incorporating pauses for reflection to let key insights resonate, and employing voice modulation—such as varying pitch and pace—to hold attention across diverse audiences, including children and the elderly.^[43] These elements, drawn from nonverbal cues and vocal clarity, help transform the homily from mere exposition into a dynamic proclamation that invites communal response.^[44] In Catholic and Orthodox traditions, the role of delivering a homily is reserved for ordained ministers—such as priests, deacons, or bishops—who are entrusted with this function within the liturgy, though Protestant traditions often allow lay preachers.^[1] Preparation begins with prayerful immersion in Scripture through practices like lectio divina, involving reading, meditation, prayer, and contemplation, followed by rigorous study of theological resources to ensure doctrinal fidelity.^[45] This process, often spanning several days, integrates personal reflection with an awareness of the assembly's context, culminating in a manuscript or outline that aligns the message with the liturgical readings. The primary purpose of a homily is to illuminate the truths of faith by breaking open the Scriptures, connecting them to everyday life, and proclaiming Christ's Paschal Mystery to nurture the Christian community's spiritual growth.^[1] It aims to inspire conversion and deeper commitment, guiding listeners toward active participation in the Eucharist and ethical living, while fostering a sense of unity among believers.^[46] Delivering homilies in contemporary settings presents challenges, particularly in adapting content to diverse cultural contexts through inculturation, which requires sensitivity to local customs and social realities without diluting core doctrine.^[47] Preachers must also navigate modern distractions by avoiding overused clichés or superficial anecdotes that risk alienating hearers, instead prioritizing fresh, relatable insights grounded in Scripture to maintain relevance and depth.

Uses Beyond Christianity

In Other Religions

In Judaism, the drash (or derash) constitutes the homiletical interpretation within rabbinic sermons, drawing on midrashic exegesis to explore deeper moral and ethical meanings from biblical texts during synagogue services.^[48] This form of discourse, part of the traditional PaRDeS interpretive method (encompassing peshat, remez, drash, and sod), emphasizes narrative expansion and application to contemporary life, often delivered orally by a rabbi after Torah readings.^[49] Unlike the Christian homily's direct tie to liturgical scripture proclamation, the drash prioritizes dialogical engagement with sacred narratives to foster communal reflection.^[48] In Islam, the khutbah serves as the obligatory Friday sermon delivered in mosques, centering on explanations of Quranic verses, prophetic traditions (hadith), and ethical guidance to exhort moral conduct among worshippers.^[50] Performed by an imam standing on a minbar, it typically unfolds in two parts—praise of God followed by admonition—and integrates historical religious narratives to reinforce community values, preceding the congregational prayer (salat al-jumu'ah).^[50] This practice, rooted in the Prophet Muhammad's example, functions as a key medium for religious education and social commentary, though it remains distinct from Christian homilies by its emphasis on legal (fiqh) and communal exhortation without eucharistic context.^[51] Parallels appear in other traditions, such as Buddhist dharma talks, which involve oral expositions on sutras and core teachings to guide practitioners toward enlightenment and ethical living.^[52] These discourses, often given by monks or teachers in monastic or lay settings, unpack texts like the Lotus Sutra to illustrate concepts such as impermanence and compassion, promoting meditative insight over ritual enactment. Similarly, in Hinduism, upadesa denotes spiritual instruction through discourses in temple or guru-led gatherings, focusing on scriptural wisdom from texts like the Upanishads to impart knowledge of the self (atman) and ultimate reality (brahman).^[53] Delivered by spiritual teachers, these teachings emphasize devotional and philosophical guidance, sharing the exhortative tone of homilies but diverging in their non-liturgical, initiatory orientation toward personal liberation (moksha).^[54] Across these practices, the scriptural and motivational elements echo homiletic purposes, yet they operate independently of Christian sacramental frameworks.^[48]

Secular and Literary Contexts

In secular contexts, the term "homily" refers to a lecture or discourse on a moral theme, often carrying a pejorative connotation of tedious or moralizing advice, such as a "parental homily" cautioning against poor behavior.^[55] This usage extends from its original religious meaning of a sermon, evolving by the late 16th century to describe any admonitory or inspirational talk lacking doctrinal authority.^[2] For instance, it can denote commonplace platitudes or clichés intended to impart ethical guidance in everyday situations.^[56] In literary traditions, the homily has functioned as a genre blending moral instruction with narrative or reflective prose, particularly prominent in medieval English literature. Geoffrey Chaucer's The Parson's Tale (c. 1400), the final prose piece in The Canterbury Tales, exemplifies this as a treatise on penance and the seven deadly sins, structured like a penitential manual rather than a narrative tale, drawing from Latin sources to offer ethical counsel.^[57] In modern literature, Ralph Waldo Emerson's essays, such as those in Essays: First Series (1841), adopt a homiletic style through reflective moral explorations of self-reliance and individualism, emphasizing ethical self-cultivation without religious dogma.^[58] By the 19th century, the homily had shifted from primarily sacred connotations to a commonplace secular form, reflecting broader cultural secularization where moral discourse permeated non-religious spheres like philosophy and public address.^[2] This evolution is evident in 20th-century speeches, such as Martin Luther King Jr.'s "I Have a Dream" (1963), which employs homiletic techniques like rhythmic repetition and anaphora—drawn from sermonic traditions—to advance ethical calls for racial justice and human dignity.^[59] Unlike a traditional sermon, which typically invokes divine authority and scriptural exegesis, the secular homily centers on practical ethics, wisdom, or social critique, delivered in informal or literary settings to persuade through reason rather than revelation.^[55] This distinction underscores its role as a versatile tool for moral persuasion in profane contexts, free from liturgical constraints.^[56]

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[PDF] an an!lysis of the rhetoric of st. john chrysostok with special ...
The literary legacy of Chrysostom includes extensive exegetical homilies ... Other devices making for olearness are the use of the simile, the metaphor ...Missing: analogy | Show results with:analogy
[42]
The Art of Sermon Delivery (Part 2 of 2) - Working Preacher
Jun 12, 2024 · Effective sermon delivery uses verbal clarity, storytelling, and nonverbal cues like eye contact, body language, and facial expressions.
[43]
Effective sermon delivery - Ministry Magazine
Successful preaching is a science and an art. This article will transport you from thorough sermon preparation to effective delivery—one step at a time.
[44]
https://www.ministrymagazine.org/archive/2017/09/Effective-sermon-delivery
[45]
Do This in Remembrance of Me, Part 24: The Homily
May 31, 2023 · According to the New Catholic Encyclopedia, “a homily is a more or less brief, instructive discourse on a passage of Scripture wherein the ...Missing: definition | Show results with:definition
[46]
8 Elements of a Phenomenal Homily - Word on Fire
Aug 31, 2015 · A homily may present wonderful and challenging ideas, and inspire people to change, they need some idea of what that might mean.
[47]
The transforming power of the homily and a critique of long homilies
Nov 21, 2024 · “Inculturation demands a rigorous, collaborative process involving bishops, theologians, and cultural experts,” Arinze explained. He dismissed ...
[48]
David Stern, “Midrash and Jewish Interpretation,” in Marc Brettler ...
The examination of midrash as a unique form of Jewish biblical interpretation reveals its pivotal role in Jewish culture and religion.
[49]
[PDF] Writing the Tree of Life: Midrash to Re-vision Our Lives
Midrash is the Hebrew tradition of re-interpreting and re-visioning our guiding myths and messages to foster greater meaning, freedom, and authenticity.
[50]
[PDF] The principles and required elements of the official Friday Sermon â
Oct 19, 2017 · Such speech should consists of verses from the Quran and Sayings of the Prophet Muhammad. It may include historical religious stories as well as ...
[51]
[PDF] Research Note An appraisal of Shaykh Kishk's khuṭbah presentation
Shaykh Kishk became an imam and began to deliver Friday sermons in government-funded mosques under the Ministry of Awqāf. Since 1964, he preached and delivered ...
[52]
[PDF] The Joy of the Dharma: Esoteric Buddhism and the Early Medieval ...
Finally, Chapter 3 looks at sutra-offering ceremonies and clarifies their role in the consecration of the exemplary Heian-period romance tale,. The Tale of ...
[53]
RAMALINGA SWAMIGAL (1823–1874), HUNGER, AND RELIGION ...
influence on Ramalinga Swamigal's later theology becomes particular clear when we consider the prose writings in entirety and look at his discourses (upadesa) ...
[54]
https://scholarlycommons.pacific.edu/cgi/viewcontent.cgi?params=/context/uop_etds/article=3891/&path_info=David_20Benjamin_20White_201959_20Pt._201.pdf
[55]
HOMILY Definition & Meaning - Merriam-Webster
The story starts with the ancient Greek word homilos, meaning "crowd" or "assembly," and travels through related Greek words homilein, "to address," and ...
[56]
HOMILY definition in American English - Collins Dictionary
1. a sermon, usually on a Biblical topic and usually of a nondoctrinal nature ; 2. an admonitory or moralizing discourse ; 3. an inspirational saying or cliché.
[57]
The Parson's Tale
The Parson's Tale was once thought to be a sermon, but it is now generally recognized as what Lee Patterson terms a “manual for penitents.”
[58]
Essays | work by Emerson - Britannica
Oct 29, 2025 · In his first volume of Essays Emerson consolidated his thoughts on moral individualism and preached the ethics of self-reliance, the duty of self-cultivation, ...
[59]
How Dr. Martin Luther King, Jr. used Black preaching traditions to ...
Jan 17, 2022 · Overall, the speech follows the rhetorical structure of a Jeremiad, a litany of injustices followed by a hopeful claim (“I still have a dream”).