172 Sentences With "homiletic" | Random Sentence Generator

Perhaps that's giving too much away, but the play's spare, homiletic approach is upfront from the beginning.

Her poems, which are built of unadorned language and accessible imagery, have a pedagogical, almost homiletic quality.

Any sense that such scenes, with their homiletic wisdom, are ripe for parody is forestalled by the acting.

The story was a foundational text for the distinctly Victorian version of Christmas which remains familiar today, with roast bird, festive cheer and homiletic tone.

Detractors will consider this record too predictable a move — she's so pat, so homiletic, so complacent in her niceness that for her to release a Christmas album after only three years as a solo artist hardly surprises.

Though the show's scripts dealt with various slights of racism — or "discrimination," as it was called then — in a gentle, homiletic manner, many critics felt that "Julia" painted a far rosier picture of American racial amity than actually existed in 19863.

But, argues this furious, jam-packed and (eventually) very good season, so is the homiletic idea that you can simply turn things around by focusing on the now — especially if you're spending that now in a place that encourages the worst and squashes the best.

In homiletic exegesis (aggadah), however, he was even more influential. He had a high opinion of that study, and he explained , "the works of God," as referring to homiletic exegesis.Midrash Tanhuma 28:5 Similarly in he identified "glory" (kavod) with homiletic exegesis.Babylonian Talmud Bava Batra 9b There is also a reference to a book ("pinkes") by Joshua ben Levi which is presumed by some to have presented aggadic themes,Weiss, "Dor," p. 60 but this can not be well reconciled with Joshua’s disparaging of the writing down of homiletic exegesis.Jerusalem Talmud Shabbat 15c; Midrash Tehillim 22:4; Bacher, "Ag. Pal. Amor." 1:129, against Weiss, "Dor," 3:60, who assumes that the "pinkes" was the work of another rabbi of the same name. Nonetheless, homiletic exegesis occupied an important place in the teaching of Rabbi Joshua.

Narrative Preaching is a deliberate break from "the Old Homiletic," the traditional style of Christian preaching derived ultimately from Augustine of Hippo's championship of using Greek forms of rhetoric derived from Aristotle's Rhetoric and Poetics. "The Old Homiletic" was based on reasoning in which a general thesis is stated which leads to particular applications and proofs. "The New Homiletic," in contrast, is based on reasoning in which particular details lead both the preacher and the congregation to new ways of thinking.

Shir haShirim Zutta (Hebrew: שיר השירים זוטא) is a midrash (homiletic commentary) on Shir haShirim (the Song of Songs).

It was dedicated to the honor of Saints Sergius and Bacchus in 593 CE.The Homiletic review, 72. Funk and Wagnallis (1916).

Development of the "new" or "narrative" homiletic came from a combination of new ways of thinking in theological, philosophical, and Biblical studies.

Although these do not mention the name of this midrash, S. Schechter supposes that they probably used ancient homiletic commentaries, among others Shir haShirim Zutta.

PEP Sept 2004 Often characterized as preaching with a style that is "folksy," Craddock is known for using humour in sermons. Newsweek ranked him as one of America's greatest preachers. Craddock's new homiletic has influenced further generations of homileticians who have developed new sermon forms while holding to certain values found within the new homiletic: narrative preaching, phenomenological preaching, and conversational preaching, to name a few.

There are at least three major features of Craddock's new homiletic that distinguish it from traditional homiletics. First, instead of using a traditional deductive approach, in which three points are named and illustrated, in his sermons, Craddock advocates an inductive style. Critiquing traditional homiletics—called the "old homiletic"—Craddock turned toward induction, in which the preacher re-creates for the listener the inductive process of study used to create the sermon itself. A second unique feature of Craddock's new homiletic is that a sermon should seek to create an experience for the listener, rather than attempting to gain the listeners' assent through sermons using deductive, linear logic.

The Memar Marqah, or The teaching of Marqah, is a Samaritan homiletic tractate.Memar Marqah. The Teaching of Marqah, edited and translated by John Macdonald. Vol. I, The Text, 177 pp.

Ruth Rabbah (Hebrew: רות רבה) is an haggadic and homiletic interpretation of the Book of Ruth. Like the midrash on the four other "megillot", it is included in the Midrash Rabbot.

The Talmud, in an Aggadic (homiletic) teaching, states that the Divine presence does not rest on a prophet unless he is in a state of happiness as the result of fulfilling one of the commandments.

Friedman, Maurice S. Martin Buber: The Life of Dialogue. Harper & Row Publishers. 1955. Pages 16-23. Hasidic teachings, often termed exegesis, are seen as having a similar method to that of the Midrash (the rabbinic homiletic literature).

During his sermons, Rev. Doorn excelled in exegesis. His text partitioning testified of homiletic skills and marked him as a student of Prof. v. Velzen. He shunned flowery language and phantasies and was known for his solid outlines, clarity and anointing.

Dieffenbach was educated at Giessen and was made chief pastor in Schlitz in 1871. His poems for children are still very popular in Germany. He also wrote many liturgical, devotional, homiletic and poetical works, which attained a great degree of popularity.

For this reason, it is better considered a homiletic hand-book rather than a homiliary. Further, despite its name, the ‘homilies’ it contains are closer in character to the definition of sermons.Óskarsdóttir, Svanhildur (2007) "Prose of Christian Instruction" in McTurk, Rory, ed.

A mass-book is a book, used most commonly by the laity, as an aid while attending Catholic Mass (the principal Catholic church service). The massbook comprises scriptural readings, prayers, and psalms for the day's mass, sometimes also including homiletic or exegetical material.

He authored a four-part a textbook of Hungarian language,Magyar nyelvtan, Előkészítés s guide on stylusra and yeah, serdültebbek számára. 1-4. Rész. (Trnava, 1844) a brief history of Trnava gymnasium and various homiletic literature. He died July 17, 1881 in Esztergom.

A didactic, homiletic poem, Cleanness consists of 1812 lines. Alliteration is used consistently throughout the poem, usually with three alliterating words per line. The unidentified narrator or preacher speaks in the first person throughout the work. It is an exemplum from the perspective of many.

Exell was also the editor for several other large commentary sets like The Men of the Bible, The Preacher's Homiletic Library and The Biblical Illustrator. Henry Donald Maurice Spence-Jones was the Vicar and Rural Dean of St. Pancras, London and the principal of Gloucester Theological College.

In spite of its investment in a homiletic framework of sin and repentance, it also features a thoroughgoing interest in early household economies and the appetites and labors accompanying them.Wendy Wall, Staging Domesticity: Household Work and English Identity in Early Modern Drama (Cambridge: Cambridge UP, 2002), 215.

Nethanel ben Isaiah (14th century) was a Yemenite Jewish rabbi, Biblical commentator and poet of the fourteenth century. He is best known as the author of a homiletic commentary on the Torah entitled Nur al-Zulm wa-Mashbah al- Hikm, translated into Hebrew as Sefer Me'or ha-Afelah ().

"Homiletic Notes", 17 The Furrow Vol. 19, No. 11, Supplement: The Bible, No. 6 (Autumn, 1968), pp. 14–19 Prayer acts as a way for St. Paul to acknowledge God's power. Intercessory prayer also acts as a way for the Apostle to "share in ... the Father's redemptive love".

The Poema Morale ("Conduct of life" or "Moral Ode") is an early Middle English moral poem outlining proper Christian conduct. The poem was popular enough to have survived in seven manuscripts, including the homiletic collections known as the Lambeth Homilies and Trinity Homilies, both dating from around 1200.

In the Roman Catholic Church, the Holy See, through the Congregation for Divine Worship and the Discipline of the Sacraments (headed as of February 2015 by Cardinal Prefect Robert Sarah), has published an official guide and directory for use by bishops, priests, and deacons, who are charged with the ministry of preaching by virtue of their ordination, and for those studying the subject, among others seminarians and those in diaconal formation, called the Homiletic Directory.Congregation for Divine Worship and the Discipline of the Sacraments, Homiletic Directory, Vatican City, 2014 The Directory was developed in response to a request made by participants in the Synod of Bishops held in 2008 on the Word of God, and in accordance with the instructions of Pope Benedict XVI.

Within mainstream exoteric classic Rabbinic literature, such as the Talmud and Midrashim, Halacha is Jewish legal discussion and ruling, while Aggadah is Jewish theological/narrative discussion. As two approaches in exoteric Judaism, so Peshat-Simple, Remez-Hinted and Drush-Homiletic exegeses methods, which work exoterically, can be used in either Halachic or Aggadic contexts.

Wulfstan wrote some works in Latin, and numerous works in Old English, then the vernacular. He has also been credited with a few short poems. His works can generally be divided into homiletic, legal, and philosophical categories. Wulfstan's best-known homily is Sermo Lupi ad Anglos, or Sermon of the Wolf to the English.

Numbers Rabbah (or Bamidbar Rabbah in Hebrew) is a religious text holy to classical Judaism. It is a midrash comprising a collection of ancient rabbinical homiletic interpretations of the book of Numbers (Bamidbar in Hebrew). In the first printed edition of the work (Constantinople, 1512), it is called Bamidbar Sinai Rabbah. Nahmanides (1194–c.

A didactic, homiletic poem, “Patience” consists of 530 lines. Alliteration is used consistently throughout the poem, usually with three alliterating words per line. The very last line repeats the opening line of the poem, giving it a kind of cyclic feel. The unidentified narrator speaks in the first person throughout the work, posing as an autobiography.

Homiletic and Pastoral Review is a religious journal, the first Catholic Clergy magazine to appear in the United States and has been the leading journal of its kind for over a century. The editor emeritus is the Rev. Kenneth Baker, S.J.; current editor is the Rev. David Vincent Meconi, S.J., a professor of patristic theology at St. Louis University.

In the spring of 2010, Fr. David Vincent Meconi, S.J., became editor of HPR. The journal is currently owned and published by Ignatius Press, which purchased it in 1995. In October 2011, it was announced that the print version of the Homiletic and Pastoral Review would be discontinued at the end of the year. An online version would continue.

Two Alexandris, one of whom is surnamed "b. Haggai" (or Hadrin) and the other "karobah" (the liturgical poet), the former reporting a homiletic observation in the name of the latter, are also mentioned.Leviticus Rabbah 19, Shir haShirim Rabbah to 5:11 Their relation to the two Alexandris of this article must be a matter of conjecture only.

The practice of rising for prayer in the middle of the night is as old as the Christian Church.Benedictine Monks of Buckfast Abbey, "Divine Office: Matins — Prayer at Night", Homiletic and Pastoral Review, pp.361-367, Joseph F. Wagner, Inc., New York, NY, January 1925 There is evidence of the practice from the first years of the second century.

He is frequently mentioned in the responsa collection Abḳat Rokel, in which responsum No. 84 belongs to him. Chaim Benveniste quotes Gallico's responsa in his Keneset ha-Gedolah. Gallico wrote homiletic-allegorical commentaries on Ecclesiastes (published during the author's lifetime, Venice, 1577), on the Book of Esther (Venice, 1583), and on the Song of Songs (Venice, 1587).

Maggidism reached a period of high literary activity in the 16th century. The expulsion of the Jews from Spain in 1492 revealed a master maggid in Isaac Abravanel. His homiletic commentary on the Bible became an inexhaustible source of suggestion for future maggidim. In his method of explaining every chapter, preceded by a number of questions, he followed the early maggidim and sophists.

The Dream of the Rood survives in the Vercelli Book, so called because the manuscript is now in the Italian city of Vercelli. The Vercelli Book, which can be dated to the 10th century, includes twenty-three homilies interspersed with six religious poems: The Dream of the Rood, Andreas, The Fates of the Apostles, Soul and Body, Elene and a poetic, homiletic fragment.

Phayer, 2000, p. xii–xiii. Various commentators have challenged the book's leading ideas, or challenged factual assertions contained within it.Anger, Matthew, "The Rabbi and the Pope", Homiletic and Pastoral Review, 2008 Ignatius PressArchives debunk 'Hitler's Pope' theories, p. 5, Catholic Herald (UK), 29 September 2006Dalin, David The Myth of Hitler's Pope: How Pope Pius XII Rescued Jews from the Nazis, p.

Founded over one hundred years ago, Homiletic and Pastoral Review is one of the most well- respected pastoral journals in the world. The journal is carried by 191 university libraries.Homiletic and Pastoral Review, WorldCat Retrieved 5 October, 2011 It features contributors such as James V. Schall, S.J., Alice von Hildebrand, Paul Vitz, Kenneth Whitehead, Donald DeMarco, Regis Scanlon, and John F. Harvey.

This came about by processes such as changing the vocalisation of verbiage, because Hebrew alphabet is consonantal, to suit a particular interpretation. At other times Talmudic sages would split words into two. With this evidence, Mazuz points out that the Quranic charge of the Torah's corruption was not misleading but was a rejection of the homiletic methodology in the Talmud.

Eliezer ben Reuven Kahana was a Jewish preacher and homiletic exegete in Karlin, present-day Belarus, at the beginning of the eighteenth century. His works include: Siah Sefunim (Zolkiev, 1751–52), a commentary on the Five Scrolls, each of them having its special subtitle; and Ṭa'ame Torah (ib. 1752-65), on the accents, the Masoretic Text, and the recitation of the Pentateuch.

In some cases, long pieces, in others brief sentences only, have been adduced in connection with the Scriptural passages, seemingly in accordance with the material at the redactor's disposal. Inasmuch, however, as the homilies in Leviticus Rabbah deal largely with topics beyond the subject matter of the Biblical text itself, the explanations of the individual verses are often replaced by series of homiletic quotations that refer to the theme considered in the homily.Compare chapters 8, 12-15, 18, 19, 23, 31-34, 36, 37 In this, Leviticus Rabbah differs from the Pesikta, for in the Pesikta the individual explanations are seldom lacking. And while the Pesikta rarely quotes lengthy homiletic excerpts after the proems, Leviticus Rabbah quotes such materials after the conclusion of a proem, in the course of each chapter, and even toward the end of a chapter.

It is characterized by its homiletic aspects, heroic songs, folklore ballads and humorous dialogues which accurately depict Swahili life, cultural beliefs and traditions. Because of the immediate historical aspect of the Swahili literature, especially in the 19th century, it is still a hard job to interpret many of the poems due to the lack of knowledge of the context in which the poem was written.

The synagogue installed its first rabbi in 1926. From 1928 to 1935 the spiritual leader was Rabbi Wolf Gold, a founder of the Williamsburg Talmud Torah and Mesivta Torah Vodaas. From 1935 through 1973, Dr. Harry I. Wohlberg, a professor of Bible and homiletic literature at Yeshiva University, was the synagogue rabbi. Wohlberg was the first rabbi to receive a lifetime contract from an American Orthodox synagogue.

In the Cologne edition (sixteenth century) the authorship is ascribed to Alcuin, but the royal decree alluded to leaves no doubt as to the purpose or author; Alcuin may have revised it. Though not intended expressly for preachers, the homiliarium of Charlemagne no doubt exercised an indirect influence on the pulpit, and as late as the fifteenth or sixteenth century served for homiletic purposes.

It is significant, that "dia" in several dialects of the Georgian language and among them in Megrelian means mother and "skuri" means water. In Abkhaz, the city is known as Аҟәа (Aqwa), which, according to native tradition, signifies water. The medieval Georgian sources knew the town as Tskhumi (ცხუმი).Vita Sanctae Ninonis . TITUS Old Georgian hagiographical and homiletic texts: Part No. 39Martyrium David et Constantini .

The manuscript contains two homilies (I and VI) that are primarily narrative pieces and lack the typical homiletic structure. The arrangement of the homilies, coupled with the placement of the poetic pieces, creates a manuscript which Scragg considers to be "one of the most important vernacular books to survive from the pre-Conquest period". None of the homilies can be precisely dated, nor can any be assigned to a specific author.

His Staten Island home, "grand in scale and extremely decorative", was built in 1893 in what was then Prohibition Park, and the home still stands. In 1875Funk & Wagnalls New Encyclopedia. 1996. he founded the publishing firm of I.K. Funk & Company, with the help of a Wittenberg classmate, Adam Willis Wagnalls, a lawyer and accountant. That year he founded and published the Metropolitan Pulpit (later its name was changed to Homiletic Review).

Wulfstan II, Archbishop of York wrote some works in Latin, and numerous works in Old English, then the vernacular.An up-to-date list is provided by Sara M. Pons-Sanz, 'A Reconsideration of Wulfstan's use of Norse-Derived Terms: The Case of Þræl', pp. 6-7. He has also been credited with a few short poems. His works can generally be divided into homiletic, legal, and philosophical (or socio-political) categories.

The Pulpit Commentary is a homiletic commentary on the Bible created during the nineteenth century under the direction of Rev. Joseph S. Exell and Henry Donald Maurice Spence-Jones. It consists of 23 volumes with 22,000 pages and 95,000 entries, and was written over a 30-year period with 100 contributors. Rev. Joseph S. Exell M.A. served as the editor of Clerical World, The Homiletical Quarterly and the Monthly Interpreter.

He took up the teaching of apologetics and homiletics, with the direction of the homiletic seminary, on 1 January 1867. From 1871 he lectured on dogmatic theology in the place of Denzinger, whose health had failed, and after the latter's death, he became ordinary professor of dogmatic theology (16 Dec., 1884). In 1859 he received the honorary degree of Doctor of Philosophy from the philosophical faculty of Würzburg.

It uses the homiletic principles of education with entertainment (Horace's utile et dulce) and is primarily rooted in Biblical stories. The reference to the fall of the angels is drawn from pseudepigrapha. The technique of presenting exempla and then explicating them as demonstrations of moral principles is characteristic of many sermons of the medieval period. Here the poet uses three exempla with explication in the transitions between them.

D.L. Stevenson review in Nation, May 10, 1958, p.425, Brown, p.105 Critic and literary theorist Ihab Hassan argued that the novel was more complex than homiletic, concluding that it is ‘rich in moral ambiguities’,Ihab Hassan, Radical Innocence: studies in the contemporary novel (Princeton NJ: Princeton University Press, 1961), p.154 while Dale Brown points out that ‘the novel is, strictly speaking, no more religious than it is political.

TITUS Old Georgian hagiographical and homiletic texts: Part No. 41Kartlis Cxovreba: Part No. 233. TITUS Later, under the Ottoman control, the town was known in Turkish as Suhum-Kale, which can be derived from the earlier Georgian form Tskhumi or can be read to mean "water-sand fortress".Abkhazeti.info Tskhumi in turn is supposed to be derived from the Svan language word for "hot", or the Georgian word for "hornbeam tree".

109), and Leon of Modena (comp. Azulai, "Shem ha- Gedolim," s.v.). In the eighteenth century Jacob Kranz of Dubno (Dubner Maggid) was especially noted as a composer of parables, introducing them frequently into his sermons. His homiletic commentaries on the Pentateuch and on certain other books of the Old Testament contain many parables taken from life and which serve to illustrate the condition of the Jews of his time.

He appeared frequently on the radio and television, such as the national "Catholic Hour," "Church of the Air," and "Washington Catholic Hour." He wrote numerous articles for the reviews Angelicum, American Ecclesiastical Review regularly from 1943 to 1967, Clergy Review, Thought, Homiletic and Pastoral Review, and Atlantic Monthly, as well as a number of books. He was preparing a two volume text on moral theology when he died.

The title "(The) Seasons for Fasting" refers to an incomplete Old English homiletic poem, which deals primarily with the observance of fasts on the appropriate dates of the liturgical calendar, but which also attacks the misbehaviour of lax priests. The piece appears to have been composed by a clergyman and directed at a lay audience, addressed as ' in line 212, whom he perhaps believed to have been potentially misguided.

By the end of the seventh century with the reform of 692, the kontakion, Romanos' genre was overshadowed by a certain monastic type of homiletic hymn, the canon and its prominent role it played within the cathedral rite of the Patriarchate of Jerusalem. Essentially, the canon, as it is known since 8th century, is a hymnodic complex composed of nine odes that were originally related, at least in content, to the nine Biblical canticles and to which they were related by means of corresponding poetic allusion or textual quotation (see the section about the biblical odes). Out of the custom of canticle recitation, monastic reformers at Constantinople, Jerusalem and Mount Sinai developed a new homiletic genre whose verses in the complex ode meter were composed over a melodic model: the heirmos. During the 7th century kanons at the Patriarchate of Jerusalem still consisted of the two or three odes throughout the year cycle, and often combined different echoi.

The library at Blickling Estate contains one of the most historically significant collections of manuscripts and books in England. The library's estimated 13,000 to 14,000 volumes span 146 linear feet. The core collection was formed by Sir Richard Ellys (1682-1742), a cousin of the Hobarts of Blickling. The most important manuscript associated with the house is the Blickling Homilies, which is one of the earliest extant examples of English vernacular homiletic writings.

Leviticus Rabbah, Vayikrah Rabbah, or Wayiqra Rabbah is a homiletic midrash to the Biblical book of Leviticus (Vayikrah in Hebrew). It is referred to by Nathan ben Jehiel (c. 1035-1106) in his Aruk as well as by Rashi (1040–1105).In his commentaries on Genesis 46:26, Exodus 32:5, Leviticus 9:24, and elsewhere According to Leopold Zunz, Hai Gaon (939-1038) and Nissim knew and made use of it.

Several compilation albums feature his sermons, with "Black Diamond Express to Hell" being found on The Gospel Book, Gospel: Negro Spirituals, Rough Trade Shops, and Goodbye, Babylon, among others. In the mid-1990s, Document Records released an album which focuses solely on the Reverend's work called Rev. A. W. Nix: Complete Recorded Works in Chronological Order (1927–1928). The Reverend's homiletic preaching, expressive articulation, and soulful singing has continued to influence others of the practice.

The Catholic Encyclopedia defines homiletics as "that branch of rhetoric that treats of the composition and delivery of sermons or homilies". This definition was particularly influential in the 19th century among such thinkers as John Broadus. Thinkers such as Karl Barth have resisted this definition, maintaining that homiletics should retain a critical distance from rhetoric. The homiletics/rhetoric relationship has been a major issue in homiletic theory since the mid-20th century.

Cornwell accused Pius of antisemistism and subordinating opposition to the Nazis to his desire to increase and centralise papal power.Phayer, 2000, pp. xii–xiii A number of historians have criticised Cornwell's conclusions;Anger, Matthew The Rabbi and the Pope Homiletic and Pastoral Review, 2008 Ignatius Press Dalin, David The Myth of Hitler's Pope:How Pope Pius XII Rescued Jews from the Nazis, p. 138, Regnery Publishing 2005Rychlak, Ronald J. and Michael Novak Righteous Gentiles, p.

Deuteronomy Rabbah () is an aggadah or homiletic commentary on the Book of Deuteronomy. It does not contain running commentaries on the entire book of Deuteronomy. Rather, it consists of 25 complete, independent homilies (and two fragmentary ones) on 27 sections of Deuteronomy, most of which are recognizable as sedarim (the Sabbatical lessons for public worship according to the Palestinian three-year cycle). The commentary covers only one verse, or a few verses, from each section.

The New Homiletic is a reaction against propositional preaching. It requires the preacher to take an expectant, imaginative stance before the biblical text. The goal of the sermon is a transformative event, often requiring a strategic delay of meaning. In other words, the preacher does not give the congregation the thesis or point at the beginning of the sermon; they are required to follow along as the preacher explores the text and its meaning.

In 2004, he received the Pope Pius XI Award from the Society of Catholic Scientists in 2004, and the Denis Dillon Award from the Long Island chapter of the Catholic League in 2007. Since September 2007, Varacalli has served on the Board of Advisors for the Catholic League for Religious and Civil Rights. Varacalli has been published in Faith and Reason, Homiletic and Pastoral Review, Lay Witness, Nassau Review, and The Catholic Social Science Review.

Numbers Rabbah consists of two parts, which are of different origin and extent. The first portion, sections 1–14 (on Torah portions Bamidbar and Naso) — almost three- quarters of the whole work — contains a late homiletic commentary upon . The second part, sections 15–33, reproduces the Midrash Tanchuma from almost word for word. Midrash Tanchuma generally covered in each case only a few verses of the text and had regular formulas of conclusion.

The narrator, a wise, old man, reflects on his life and his many failures; the homily ends with a description of the Last Judgment and the joys of heaven. Both personal sin and collective guilt (scholars have compared the narrator's stance to that of the Peterborough Chronicler) are of concern. The poem is sometimes referred to as a sermon, sometimes as a homiletic narrative. It contains, in its longest version, 200 rhymed couplets.

Guerry was ordained deacon on September 23, 1888, and priest on December 22, 1889 by Bishop Ellison Capers. In 1888, he was appointed rector of St John's Church in Florence, South Carolina, while in 1893 became chaplain of the University of the South, where he was also professor of homiletic and pastoral theology at the School of Theology. He was also involved in the construction of All Saints' Chapel in the university campus.

Houdry left two important homiletic works. His collected sermons, under the title Sermons sour tous les sujets de la morale chrétienne, appeared in Paris, 1696-1702. It comprises five parts in twenty- two volumes, and has run through several editions; it was also printed in part in a German translation at Augsburg in 1739. With his wonted scrupulous care, he supplemented it by an index volume, together with a treatise on the imitation of famous preachers.

McSheffery, Daniel F., "St. Margaret: Mother and Martyr", The Homiletic & Pastoral Review, April 1994 The Black Swan, Peasholme Green, York Margaret risked her life by harbouring and maintaining priests, which was made a capital offence by the Jesuits, etc. Act 1584. She provided two chambers, one adjoining her house and, with her house under surveillance, she rented a house some distance away, where she kept priests hidden and Mass was celebrated through the thick of the persecution.

In 1900 Joseph F. Wagner decided to start a magazine for the Catholic clergy in the U.S.A. He called it The Homiletic Monthly and Catechist, the name it carried until it was changed to the present name in 1919. The format was always simple: each issue included a sample sermon for each Sunday and Feast Day along with some aids for teaching catechism to children. It stayed that way until 1919. Editor until 1916 was Msgr.

He left Dubno for Vilnius at the request of the famous Elijah Wilna, who, having recently recovered from a sickness and being unable to study, sought diversion in his conversation. Kranz was considered to be unrivalled preacher. Possessed of great eloquence, he illustrated both his sermons and his homiletic commentaries with parables taken from human life. By such parables he explained the most difficult passages of the Tanakh, and cleared up many perplexing questions in Halakha.

Archdeacon J. B. Fotheringham, a Scotsman to the core, Is full of communistic thoughts and homiletic lore. He reads the sermon outlines that we hand in every week And teaches in his lectures how a clergyman should speak. For Theologs an Acting Dean, for Sciences a master, Prof. Fielding makes his stately way and never talks much faster; With dry remark and pondered phrase and glancing quizzically, He rather hopes that some of us may pass eventually. Doc.

An important portion of Matins and other services in the Orthodox Church is the canon, a long liturgical poem divided into nine strophes with a sophisticated meter called ode.The irmos is a melodic model which was used for the composition of the odes. As homiletic poetry it refers thematically to the biblical odes, with exception of the second ode which is no longer sung today. According to medieval Irmologia this second ode was only sung during Lenten tide.

The precise date of the origin of the Freising Manuscripts cannot be exactly determined; the original text was probably written in the 9th century. In this liturgic and homiletic manuscript, three Slovene records were found and this miscellany was probably an episcopal manual (pontificals). The Freising Manuscripts in it were created between 972 and 1039, most likely before 1000. The main support for this dating is the writing, which was used in the centuries after Charlemagne and is named Carolingian minuscule.

Hunting and adventurous pursuits happen in the forests of Zemplén Mountains. Concerts of the Zemplen Cultural Festival, ‘Zemplen Muveszeti Napok’, are held in the Calvinist Church of Erdőbénye. At one point the leader of the local Jewish population was Rabbi Chaim Friedlander, author of the homiletic "Tal Chaim". He was the son-in-law of Rabbi Tzvi Hirsh of Liska (alternative name for Olaszliszka), and when his father-in-law died, Rabbi Chaim Friedlander took over his father-in-law's seat in Liska.

Moses strikes the rock with his staff, painting by Pieter de Grebber, c.1630 There are many speculations about what has happened to Moses's staff. The Midrash (a homiletic method of biblical exegesis) states that the staff was passed down from generation to generation and was in the possession of the Judean kings until the First Temple was destroyed. It is unknown what became of the staff after the Temple was destroyed and the Jews were exiled from the land.

Ignatius Press, named for Saint Ignatius of Loyola, founder of the Jesuit Order, is a Catholic publishing house based in San Francisco, California, US. It was founded in 1978 by Father Joseph Fessio. a Jesuit priest and former pupil of Pope Benedict XVI. In an interview in 1998, Father Fessio said, "our objective is to support the teachings of the Church". Ignatius Press also produces Catholic World Report, Homiletic and Pastoral Review, Ignatius Insight and the blog Ignatius Insight Scoop.

He was a pedagogue, theologian, reformer of education, and philosopher; his works include grammars, theoretical tracts on education, and works on theology. With his death in the late 17th century, Protestant literature in the Czech language virtually disappeared. Catholic baroque works span two types: religious poetry such as that of Adam Michna z Otradovic, Fridrich Bridel and Václav Jan Rosa, and religious prose writings (i.e. homiletic prose and hagiographies), and historical accounts (Bohuslav Balbín), as well as the Jesuit St. Wenceslas Bible.

Artist's rendition of Goliath's fall According to the Babylonian Talmud (Sotah 42b) Goliath was a son of Orpah, the sister-in-law of Ruth, David's own great grandmother (Ruth → Obed → Jesse → David). Ruth Rabbah, a haggadic and homiletic interpretation of the Book of Ruth, makes the blood- relationship even closer, considering Orpah and Ruth to have been full sisters. Orpah was said to have made a pretense of accompanying Ruth but after forty paces left her. Thereafter she led a dissolute life.

Rav Eybeschütz again became suspected of harboring secret Sabbatean beliefs because of a dispute that arose concerning the amulets which he was suspected of issuing. It was alleged that these amulets recognized the Messianic claims of Sabbatai Zevi. The controversy started when Rav Yaakov Emden found serious connections between the Kabbalistic and homiletic writings of Rav Eybeschutz with those of the known Sabbatean Judah Leib Prossnitz, whom Rav Eybeschütz knew from his days in Prossnitz. Rabbi Jacob Emden accused him of heresy.

In conjunction with Andreas Rass, afterwards Bishop of Strasbourg, he revised, enlarged, and translated several apologetic, dogmatic, homiletic, and hagiographic works, the best known of which are an enlarged German edition of Butler's "Lives of the Saints" (24 vols., Mainz, 1821–27), translations from the French of Carron, Brillet, Picot, and others, and an extensive compilation of sermons by various authors. He founded the monthly review "Der Katholik" at Mainz, conjointly with Rass. He was its sole editor from 1827 to 1841.

Evangelism, raps (devotionals, or informal Q&A; meetings, usually following sermons, but also held at various times throughout the week, most notably during lunch hour), and informal Bible study are also considered important acts of worship. The organization has a 10-point Doctrinal Statement available on its website. The organization limits the pastorate and/or homiletic role to men due to a literal interpretation of I Tim. 2:12, but allows women to lead in just about any other capacity.

Alford was born in London, of a Somerset family, which had given five consecutive generations of clergymen to the Anglican church. Alford's early years were passed with his widowed father, who was curate of Steeple Ashton in Wiltshire. He was a precocious boy, and before he was ten had written several Latin odes, a history of the Jews and a series of homiletic outlines. After a peripatetic school course he went up to Trinity College, Cambridge, in 1827 as a scholar.

Joshua ben Levi (Yehoshua ben Levi) was an amora, a scholar of the Talmud, who lived in the Land of Israel in the first half of the third century. He lived and taught in the city of Lod.Between Rome and Babylon: Studies in Jewish Leadership and Society, Aharon Oppenheimer and Nili Oppenheimer He was an elder contemporary of Johanan bar Nappaha and Resh Lakish, who presided over the school in Tiberias.Genesis Rabbah 94 With Johanan bar Nappaha, he often engaged in homiletic exegetical discussions.

Shadrach has been called the "Bunyan of Wales", for his use of allegory, a title also given to Christmas Evans. He was the author of 27 works, all but one in Welsh. They were mostly homiletic in character, sketches of sermons that he had given. A Looking Glass; neu Ddrych y Gwrthgiliwr (Carmarthen, 1807, and reprints), was translated into English by Edward S. Byam, chief magistrate of Mauritius, as The Backslider's Mirror: a popular Welsh treatise, translated from the ancient British Language, London, 1845.

It was therefore welcomed with great enthusiasm in the Halachic world and received approbations from many distinguished Halachic authorities. Certain articles from this book were written in Rabbinic Hebrew and were later separately published under the title "Iyunim b’Halacha". His second book was "Die Jüdische Feiertage in Sicht der Tradition" (The Jewish Festivals in View of the Tradition). It is a two-volume anthology combining Halachic articles, sermons, liturgical remarks, homiletic thoughts and folkloric and humorous tales connected to the Jewish holidays and Shabbat.

He also wrote a Swedish hymnal, liturgical manual and many homiletic and polemic tracts. In fact, some consider the brothers and their ally Laurentius Andreae (who had physically crowned Gustav Vasa king in 1523) responsible for most early Swedish printed literature. Olaus also wrote a Chronicle of Sweden, which despite some historical inaccuracies, contains many interesting facts and anecdotes and remains an important historical document. Olaus also had an important part in translating the whole Bible into the vernacular; the Gustav Vasa Bible was completed circa 1541.

Over the last few decades in the United States, some homiletical theorists and preachers have questioned the hegemony of the traditional rhetorical approaches to preaching. Many alternative styles and approaches have been developed, many of which are called "narrative" in either style or content. Narrative Preaching (also known as "the New Homiletic") is a branch of homiletics that developed in the 20th century. The term "Narrative" refers to the style of the sermon, not its content; many Narrative Style sermons contain no stories at all.

Neo-orthodoxy was a movement that called theologians to disengage themselves from popular/philosophical movements by letting scripture define itself. It was championed by Karl Barth and Emil Brunner. This was not a fundamentalist or literalist view of the text; it was instead a call to listen to what the text said without reducing it to rhetoric or depending on natural theology. It inspired Narrative Theology, a movement that developed at Yale Divinity School and also contributed to the development of the New Homiletic.

The second section runs from lines 366 to 662 and offers an account of the Resurrection, Ascension, and Last Judgment, with emphasis on Christ's Harrowing of Hell and victory over Satan on his own ground. #The Temptation of Christ. The third and last section runs from lines 663 to 729 and recalls the temptation of Christ by Satan in the desert. In addition, the poem is interspersed with homiletic passages pleading for a righteous life and the preparation for Judgment Day and the afterlife.

Title page of the Holy and Godly Gospel Book (1723, now in the monastery's library) printed during the reign of Nicolae Mavrocordat. Byzantine music notation style in an 1823 "Book of Hymns at the Lord's Resurrection" from the monastery's library. The monastery's library has over 8000 books of theology, byzantine music, arts and history. There are patristic, biblical, dogmatic, liturgic, historical, homiletic, catechetic writings, classic languages dictionaries and textbooks, studies on Byzantine art and Orthodox iconography, and on the Romanian history and civilization of the 18th century.

Bromyard was a pioneer or early adopter of new techniques in the organization of information. Each of his surviving works is provided with an alphabetical index. He employs standardized divisions of his texts, and uses them for systematic cross-references. As aids to preaching, his works included all manner of preachable material according to the homiletic practice of the time: exempla, authorities from the church fathers and bible as well as from classical authors, natural lore, proverbs and verses (some in French or English), etc.

The book, which thus appealed to the mass of the unlearned, became very popular. It was often edited and annotated, and served as a text-book of religious instruction. There are over thirty editions known; the latest [as of 1906] (Vilna, 1883) contains twenty commentaries, among them one which consists of selections from more than one hundred homiletic works. Of the additions, the most important one is that of Leone di Modena, under the title Ha-Boneh, which has appeared in all editions since 1684.

Father Quinlan's homiletic language was vulgar and disrespectful, and there were some instances of sacrilegious behavior at Mass. According to local newspapers, Father Quinlan drove a Volkswagen down the aisle during a Palm Sunday procession at Good Shepherd Catholic Church. At another Palm Sunday Mass, "T.Q." drove a three-ton forklift down the center aisle at The Basilica of St. Mary of the Immaculate Conception in Norfolk VA. Jet Magazine, August 18, 1977 The "yellow brick road" imagery was a metaphor for Jesus' pilgrimage to Jerusalem.

Most Kievan Rus' literature is based on the Eastern Christian tradition which came to Rus' from Byzantium via Slavonic translations originating mainly in Bulgaria. "The homiletic and exegetic genres are among the 'purest' versions of the rhetorical tradition inherited from Byzantium, relatively uncontaminated in language and structure," as Franklin affirms. These genres within the tradition of Christian rhetoric became Kievan elite culture, eagerly imitated by Rus' medieval authors who "played the game according to received rules". The Byzantines also valued the stability of form and expression-the impression of timelessness.

His commentary also includes homiletic and philosophical material, niqqud (vocalization), rabbinic tradition of the reading, and literal meaning of the words. He also addresses key issues such as the authorship of the various books and the historical eras in which the prophets were active, as well as other historical and geographical questions. His commentary on Genesis tends toward the philosophical. He seeks out the ethical underpinnings of the stories, believing that they were not included in the text for purely historical reasons, but rather for their moral message.

Simultaneously with the Mishna and Talmud there grew up a number of Midrashim, or commentaries on the Bible. some of these were legalistic, like the halakhic sections of the Talmud but the most important were of an edifying, homiletic character (Midrash Aggadah). These latter, although chronologically later, are important for the corroborative light which they throw on the language of the New Testament. The Gospel of John is seen to be steeped in early Jewish phraseology, and the words of Psalm 109 LXX Hebrew Bible 110], "The Lord said to my Lord", etc.

Henry of Hesse is credited with a treatise, "De arte prædicandi", which is probably not due to him. There is a monograph quoted by Hartwig which is interesting for the classification of the forms of sermon: modus antiquissimus, i. e. postillatio, which is purely the exegetic homily; modus modernus, the thematic style; modus antiquus, a sermon on the Biblical text; and modus subalternus, a mixture of homiletic and text sermon. Jerome Dungersheym wrote a tract De modo discendi et docendi ad populum sacra seu de modo prædicandi (1513).

Theophanes Kerameus () (1129–1152) was bishop of Rossano, in Calabria, Italy, and a celebrated homiletic writer. His sermons, ninety-one of which are known in manuscript, are mostly exegetical, and written in Greek, which was then still extensively spoken in Sicily and Southern Italy. They are simple and natural, and are masterpieces of oratorical skill, lucid and unforced expositions of biblical texts. They were first edited, together with a Latin translation and extensive annotations, by Francesco Scorso, S.J. (Paris, 1644), which edition is reprinted in Patrologia Graeca, CXXXII, 125-1078.

An Israeli soldier lays tefillin at the Western Wall (Kotel) prior to prayer. In Jewish philosophy and in Rabbinic literature, it is noted that the Hebrew verb for prayer—hitpallel התפלל—is in fact the reflexive form of palal פלל, to judge. Thus, "to pray" conveys the notion of "judging oneself":This interpretation is homiletic rather than scholarly, as it is historically more likely that the root meaning of hitpallel is "to seek judgement for oneself", in other words to present a legal pleading. ultimately, the purpose of prayer—tefilah תפלה—is to transform ourselves.

Each of his books on American diplomatic history contains extensive endnotes and bibliographies. In the field of Roman Catholicism, Marks has written six books and scores of full-length articles, seventeen of which have appeared in leading journals for the Catholic clergy.In the Homiletic and Pastoral Review: 12/92, 11/94, 3/96, 8/97, 12/98, 6/99, 6/00, 12/00, 10/02, 7/03, 1/05, 3/05, 1/06, 7/06, 2/07, 6/11, 11/11. Other work has been published often in This Rock and The New Oxford Review.

John F. Brady of St. Joseph's Seminary in Dunwoodie, N.Y., the seminary of the Archdiocese of New York. He was succeeded by two Dominican friars, Fathers John A. McHugh, O.P. and Charles J. Callan, O.P. They changed the name of the periodical to The Homiletic and Pastoral Review (HPR) because they wanted to offer more than sermons. They expanded the scope of HPR, adding articles, official church documents, a "Questions Answered" section and book reviews. Their tenure was exceptional in the annals of Catholic journalism in the United States.

Owing to the absence of material on early oral Russian literature, this is impossible to prove. Frol Skobeev was one of a handful of other texts in the late seventeenth-century Russia that moved away from the models of homiletic, hagiographical and historical writing. The Tale of Savva Grudtsyn and Tale of Woe and Misfortune(Повесть о горе-злочастии) also broke with the literary conventions of the time. However, both these tales conclude with their protagonist renouncing their sins and becoming a monk, while Frol Skobeev never receives a comeuppance for his roguery.

Following his death, he was buried in St Peter's Basilica beneath his funeral monument near the Clementine Chapel, which his nephew, Livio Odescalchi, commissioned.Bradshaw's Illustrated Hand-Book to Italy (1865) describes Innocent XI's tomb as being that of his Monument in St Peter's Basilica, which is near that of Pope Leo XI's monument and tomb. Francis Wey's Rome (1875) and S. Russell Forbes' Rambles in Rome: An Archaeological and Historical Guide (1882) also refer to Innocent XI's Monument as being his tomb.Cevetello, Joseph F.X., "Blessed Innocent XI," Homiletic & Pastoral Review.

Orm's book has a number of innovations that make it valuable. As Bennett points out, Orm's adaptation of a classical meter with fixed stress patterns anticipates future English poets, who would do much the same when encountering foreign language prosodies (Bennett 1986, p. 31). The Ormulum is also the only specimen of the homiletic tradition in England between Ælfric and the fourteenth century, as well as the last example of the Old English verse homily. It also demonstrates what would become Received Standard English two centuries before Geoffrey Chaucer (Burchfield 1987, p. 280).

Bet Aharon was received with the approval of the greatest rabbinic authorities of the time, fifteen of whom give their approbation which prefaces the introduction of the work. Bet Aharon is organized in the order of the Bible verse by verse, comprehensively citing usage of verses in the Babylonian and Jerusalem Talmuds, Midrashim, the Zohar and many other religious-philosophical, homiletic, and kabbalistic writings. The work finally concludes with a lengthy discussion on aspects of the Masorah. The work was published again in the 1780 Vilna and Grodno edition of the Nevi'im and Ketuvim.

Elene is a poem in Old English, that is sometimes known as Saint Helena Finds the True Cross. It was translated from a Latin text and is the longest of Cynewulf's four signed poems. It is the last of six poems appearing in the Vercelli manuscript, which also contains The Fates of the Apostles, Andreas, Soul and Body I, the Homiletic Fragment I and Dream of the Rood. The poem is the first English account of the finding of the Holy Cross by Saint Helena, the mother of Emperor Constantine.

Tamari's approach to business ethics is characterized by integration and harmonization of the various aspects of Jewish economic activity. In With All Your Possessions, Tamari criticizes Werner Sombart and Max Weber for focusing solely on contemporary Jewish behavior, and neglecting Jewish tradition and religion. By comparison, Aaron Levine of Yeshiva University, who has published many well-received books on the topic of Jewish business ethics, bases his approach almost exclusively on the religious side, namely normative dictates of Jewish law (halacha). Another common approach focuses on homiletic expressions from the Bible and other Jewish sources about the importance of integrity.

"Vainglory" is the title given to an Old English gnomic or homiletic poem of eighty-four lines, preserved in the Exeter Book. The precise date of composition is unknown, but the fact of its preservation in a late tenth- century manuscript gives us an approximate terminus ante quem. The poem is structured around a comparison of two basic opposites of human conduct; on the one hand, the proud man, who “is the devil's child, enwreathed in flesh” (biþ feondes bearn / flæsce bifongen), and, on the other hand, the virtuous man, characterised as "God’s own son" (godes agen bearn).

A postil or postill (; ) was originally a term for Bible commentaries. It is derived from the Latin post illa verba textus ("after these words from Scripture"),Adams, G. W., Romans 1-8: General Introduction, Reformation Commentary on Scripture, 2019 referring to biblical readings. The word first occurs in the chronicle (with reference to examples of 1228 and 1238) of Nicolas Trivetus, but later it came to mean only homiletic exposition, and thus became synonymous with the homily in distinction from the thematic sermon. Finally, after the middle of the fourteenth century, it was applied to an annual cycle of homilies.

7 50 of which are homilies.Óskarsdóttir, S. (2007) "Prose of Christian Instruction" in McTurk, R. ed. A Companion to Old Norse-Icelandic Literature and Culture Oxford: Blackwell Publishing pp. 338-53 For this reason it is better considered a homiletic hand-book rather than a homiliary. Further, the ‘homilies’ it contains, as with most Old Norse homilies, conform more closely to the definition of sermons. The other texts are wide-ranging and include excerpts from Stephanus saga, a translation of part of pseudo-Ambrose’s Acta Sancti Sebastiani, and a fragment of a text dealing with musical theory, amongst others.

At many modern siyums, a short prayer is said which mentions ten sons of Papa. According to one explanation, whenever he completed a tractate in the Talmud he held a large party at which he invited his ten sons and many other people. Other homiletic understandings exist, connecting the ten names to the Ten Commandments.Yam shel Shlomo, Bava Kama chapter 4, end of chapter 7 This passage is first mentioned by Hai Gaon, who however said that not all the names were sons of the well-known Papa, but that tradition held reciting the names was a segulah against forgetting.

In fifteen passages within the Bible, some words are stigmatized; i.e., dots appear above the letters. (, , , , , , , , , , , , , , ) The significance of the dots is disputed. Some hold them to be marks of erasure; others believe them to indicate that in some collated manuscripts the stigmatized words were missing, hence that the reading is doubtful; still others contend that they are merely a mnemonic device to indicate homiletic explanations which the ancients had connected with those words; finally, some maintain that the dots were designed to guard against the omission by copyists of text-elements which, at first glance or after comparison with parallel passages, seemed to be superfluous.

It is important to emphasize the fundamental difference in plan between the midrashim forming a running commentary (מאמרים ביאוריים) to the Scripture text, and the homiletic midrashim (מאמרים לימודיים). When the scholars undertook to edit, revise, and collect into individual midrashim the immense array of haggadot, they followed the method employed in the collections and revisions of the halakhot and the halakhic discussions. The form which suggested itself was to arrange in textual sequence the exegetical interpretations of the Biblical text as taught in the schools, or the occasional interpretations introduced into public discourses, etc., and which were in any way connected with Scripture.

Finally, in response to homiletic and practical needs, there appeared, previous to the tenth century, a number of collections of moral sentences and paraenetic fragments, partly from Scripture and partly from the more famous ecclesiastical writers; sometimes one writer (e.g. Gregory of Nazianzus, Basil the Great, especially John Chrysostom whom all the catenae- makers pillage freely) furnishes the material. Such collections are not so numerous as the Scriptural or even the dogmatic catenae. They seem all to depend on an ancient Christian "Florilegium" of the sixth century, that treated, in three books, of God, Man, the Virtues and Vices, and was known as τα ιερά (Sacred Things).

The manuscript consists almost entirely of religious writings in Latin and Middle Irish. It includes homiletic Lives of Saint Patrick, Saint Columba, Saint Brigid, Saint Cellach, and Saint Martin, the earliest version of Félire Óengusso ("Martyrology of Óengus"), the Rule of the Céli Dé, Aislinge Meic Con Glinne ("The Vision of Mac Conglinne"), a version of Fís Adamnáin ("The Vision of Adamnán"), Saltair na Rann, Stair Nicomeid ("Gospel of Nicodemus"), Amra Choluim Chille, a Marian litany, and various ecclesiastical legends, hymns, catecheses and homilies. Exceptions to the predominantly religious contents are Sanas Cormaic ("Cormac's Glossary") and a history of Philip of Macedon and Alexander the Great.Peters, E. (ed.

The Gemarah of the Babylonian Talmud contains homiletic descriptions of the importance of the practice, including an argument that washing before meals is so important that neglecting it is tantamount to unchastity, and risks divine punishment in the form of sudden destruction or poverty.Shabbat 62bSotah 4b Rabbinic law requires that travelers go as far as four biblical miles to obtain water for washing prior to eating bread, if there is a known water source there. This applies only to when the water source lies in one's direction of travel. However, had he already passed the water source, he is only obligated to backtrack to a distance of one biblical mile.

With Fr. Robert Levis of Erie, Pennsylvania, and Fr. Dudley Day, OSA, of Chicago, he founded and, from 1994–99, served as president of the Confraternity of Catholic Clergy, an organization of priests, deacons, and seminarians. According to Homiletic & Pastoral Review editor Kenneth Baker, the impact of one article he wrote, 'The Plight of the Papist Priest', “was so great that it was translated into five languages, and people requested it for over 20 years. In it,” wrote Baker, “he pinpointed the problem of priests trying to be faithful to the Pope and the Magisterium who are ordered by their bishop to do something less.

It was formally accepted in the Quinisext Council of 692, which also aimed to replace the exegetic poetry of the kontakion and other homiletic poetry, as it was sung during the morning service (Orthros) of the cathedrals. One reason why another eight mode system was established by Frankish reformers during the Carolingian reform, may well have been that Pope Adrian I accepted the seventh-century Eastern reform for the Western Church as well during the 787 synod. The only evidence for this is an abbreviated chant book called a "tonary". It was a list of incipits of chants ordered according to the intonation formula of each church tone and its psalmody.

Even the first part contains much that is taken from the Tanchuma, but, as Zunz wrote, "a copious stream of new Haggadah swallows the Midrash drawn from this source and entirely obscures the arrangement of the Yelamdenu." In the Torah portion Bamidbar, the outer framework of the original composition is still recognizable. There are five sections, containing five homilies or fragments, taken from the Tanchuma on 2:1, 3:14, 3:40, and 4:17, which are expanded by some very discursive additions. As Tanchuma only addresses the first verses of each chapter, no doubt the author's intention was to supply homiletic commentary to the others.

In the first three centuries the emphasis was on the veneration of martyrs, as a continuation of the yearly celebrations of their death, e.g. as noted in the early Christian text on the Martyrdom of Polycarp.A brief history of saints by Lawrence Cunningham 2005 pages 16–19 In the Eastern traditions Mariology developed through liturgical veneration within the framework of the feasts relative to the Incarnation.Samaha, John M., "Mary in Byzantine Liturgy", The Homiletic & Pastoral Review, 1999 In the early part of the 3rd century, Hippolytus of Rome recorded the first liturgical reference to the Virgin Mary, as part of the ordination rite of a bishop.

Christ II, also called The Ascension, is one of Cynewulf's four signed poems that exist in the Old English vernacular. It is a five-section piece that spans lines 440–866 of the Christ triad in the Exeter Book (folios 14a-20b), and is homiletic in its subject matter in contrast to the martyrological nature of Juliana, Elene, and Fates of the Apostles. Christ II draws upon a number of ecclesiastical sources, but it is primarily framed upon Gregory the Great’s Homily XXIX on Ascension Day. The poem is assigned to a triad of Old English religious poems in the Exeter Book, known collectively as Christ.

He was a contemporary of Zeira and Abba bar Kahana.Yerushalmi Ma'asrot 3 51a He quotes halakhic and homiletic teachings by many of his predecessors and contemporaries; but as he quotes most frequently those of Hama bar Hanina, it may be conjectured that he was Hama's pupil, though he probably studied at R. Johanan's academy also. In this academy, he and Judah bar Nahman were alternately engaged to keep the congregation together until Johanan's arrival, and each was paid for his services two "selas" a week. Once Levi argued that the prophet Jonah was a descendant of the tribe of Zebulun, deducing proof from Scripture.

The Aggadah is part of Judaism's Oral law ()—the traditions providing the authoritative interpretation of the Written Law. In this context, the widely held view in rabbinic literature is that the Aggadah is in fact a medium for the transmission of fundamental teachings (Homiletic Sayings—) or for explanations of verses in the Tanakh (Exegetic Sayings—). In Rabbinic thought, therefore, much of the Aggadah is understood as containing a hidden, allegorical dimension, in addition to its overt, literal sense. In general, where a literal interpretation contradicts rationality, the Rabbis seek an allegorical explanation: "We are told to use our common sense to decide whether an aggada is to be taken literally or not" (Carmell, 2005).

It was probably based on Syriac hymnographical traditions, which were transformed and developed in Greek-speaking Byzantium. It was a homiletic genre and could be best described as a "sermon in verse accompanied by music". In character it is similar to the early Byzantine festival sermons in prose — a genre developed by Ephrem the Syrian — but meter and music have greatly heightened the drama and rhetorical beauty of the speaker’s often profound and very rich meditation. Medieval manuscripts preserved about 750 kontakia since the 9th century, about two thirds had been composed since the 10th century, but they were rather liturgical compositions with about two or six oikoi, each one concluded by a refrain identical to the introduction (prooimion).

Undoubtedly the core of the Pesikta is very old, and must be classed together with Genesis Rabbah and Lamentations Rabbah. But the proems in the Pesikta, developed from short introductions to the exposition of the Scripture text into more independent homiletic structures, as well as the mastery of form apparent in the final formulas of the proems, indicate that the Pesikta belongs to a higher stage of midrashic development. The text of the current Pesikta was probably not finally fixed until its first printing, presumably in S. Buber's edition. Zunz gives a date of composition of 700 CE, but other factors argue for a date of composition in 5th or early 6th century.

Shir haShirim Zutta is very different in nature from Shir haShirim Rabbah. Zutta is a homiletic commentary on the whole text, and does not contain any proems; some verses are treated at length, while others are dismissed very briefly, sometimes only one word being discussed. Although the two collections contain a few parallels, Rabbah does not contain those numerous aggadot which especially distinguish Zutta. The messianic aggadot on verses 5:2 and 5:6 may be derived from Pirkei De-Rabbi Eliezer; the name of R. Eleazar (or Eliezer) quoted in the part on Shir haShirim 5:2, as well as the messianic prediction attributed there to Simeon ben Shetach, support this supposition.

"Homiletic Notes" 17 Paul believed that prayer transformed the person doing the praying, as much as the one being prayed for, which creates a stronger bond between him and God. Prof. Dr Johannes van Oort, Professor Extraordinarius in the Department of Church History and Church Polity of the Faculty of Theology at the University of Pretoria, South Africa, adds that, in addition to praying for wisdom, the early church was very much involved with different charismas, one of which being healing. Praying for other people's illnesses was another way that intercessory prayer was important in the early church, as healing was a sign of "the power of God's Kingdom".van Oort, Johannes.

28, 2001) In 1987 he was a Peritus at the Seventh Ordinary General Assembly of Bishops, held at the Vatican, and delivered a paper arguing that girls and women should be excluded from the offices of altar server and lector at the Catholic Mass.J. Fessio, S.J., "Admittance of Women to Service at the Altar as Acolytes and Lectors," in Fellowship of Catholic Scholars Newsletter 11:2 (March 1988) pp. 14-16 He was the editor of 30 Days, In the Church and the World, from 1988 to 1991, and in 1991 became the publisher of the Catholic World Report. In 1995 he was the publisher of Catholic Dossier, Catholic Faith, and Homiletic & Pastoral Review.

His weekly lectures, started in the late 1980s, are hosted live at the Agudath Yisrael synagogue in Baltimore, and are broadcast all over the world by the Torah Conferencing Network in synagogues or Jewish community centers in over 70 cities in North America, Europe, Israel, South Africa, and Australia. The wide distribution of his lectures make them one of the best- attended Jewish lectures in the world.Yad Yechiel Institute: About Page Building on points from the weekly Torah reading, his lectures generally follow a particular style. He typically addresses a matter of halakha/Jewish law for the bulk of his lecture, while reserving the closing portion for a midrashic/homiletic talk which evinces an ethical or religious character.

Beginning in the 1980s, however, some Middle English scholars began to move away from treating Sir Isumbras as more hagiographic than romantic. For instance, Susan Crane disagrees with the separation of homiletic romance/secular hagiography from general romance, suggesting that tales such as Sir Isumbras challenge or subvert religious doctrine even as they engage with it.Susan Crane, Insular Romance: Politics, Faith, and Culture in Anglo-Norman and Middle English Literature (Berkeley, CA: University of California Press, 1986), 92-128. She claims that “these romances do accept and incorporate Christian impulses from hagiography, but they temper their acceptance with clearly defined resistance to those implications of religious teaching that are incompatible with pursuing earthly well-being.”Crane, 94.

Jan Pietraszko (7 August 1911 - 2 March 1988) was a Polish Roman Catholic bishop who served as one of the auxiliaries for the Kraków archdiocese and Titular Bishop of Turrisblanda from 1962 until his death. Pietraszko was a noted spiritual director and chaplain as well as a popular confessor but was best known for his sermons and for his homiletic writings. He did his ecclesial studies just before World War II broke out and was a brief hostage of the Gestapo after the Nazi forces invaded Poland in 1939. He later came under the watch of the communist secret service following the conflict for his attempt to see new churches constructed and church art and architecture preserved.

Midrash Veyechulu () is one of the smaller midrashim, named after Genesis 2:1 ("Veyechulu ha-Shamayim"). It contained both halakhic and aggadic material, and doubtless covered several books of the Pentateuch; but it now exists only in citations by various authors after the middle of the 12th century. In Ha- Rokeach,HaRokeach §§ 192, 209, 320, and 324 passages from it are quoted as belonging to Genesis 19:24, to the pericopes Beḥuḳḳotai and Beha'aloteka, and to Deuteronomy 2:31. Judging from the first and fourth of these citations, Midrash Veyechulu was a homiletic work, since Tanhuma on Genesis 19 and on Deuteronomy 2:31, as well as Deuteronomy Rabbah on 2:31, likewise contains homilies.

The manuscripts "Saint-Martial C" und "D" even were nothing more than additional quaternia within a homiletic collection of sermons. Most of the manuscripts with polyphonic compositions are not just from the Abbey of Saint-Martial at Limoges, but as well from other places of Aquitaine. It is unknown to what extent these manuscripts reflect the products of Saint Martial in particular, it rather seems that there were prosar collections from various places in Southern France. During the 12th century, only a very few composers of the school are known by name, and the new poetic experiments were not only in Latin, they obviously inspired as well courtly poetry of the Troubadours.

Concerning the text of the processional troparion which was ascribed to Justin II, it is not entirely clear, whether "thrice-holy hymn" did refer to the Sanctus of the Anaphora or to another hymn of the 5th century known as the trisagion in Constantinople, but also in other liturgical traditions like the Latin Gallican and Milanese rites. Concerning the old custom of Constantinople, the trisagion was used as a troparion of the third antiphonon at the beginning of the divine liturgy as well as of hesperinos. In the West, there were liturgical customs in Spain and France, where the trisagion replaced the great doxology during the Holy Mass on lesser feasts.See the evidence in a homiletic explanation of the Old Gallican Liturgy by Pseudo- Germanus (1998).

The identification of the text as a fragment of a homily has been criticized by Milton Gatch, who maintains that early Christian Ireland lacked a homiletic movement aimed at sharing the teachings of the Church Fathers in the vernacular. Gatch holds that Irish canonical and penitential literature shows scant interest in preaching, and that homilies represent "a peculiarly English effort to assemble useful cycles of preaching materials in the native tongue." The so-called Cambrai Homily, he says, lacks the opening and close that is characteristic of the genre, and was probably just a short tract or excerpt for a florilegium.Milton McCormick Gatch, "The Achievement of Aelfric and His Colleagues in European Perspective," in The Old English Homily and Its Backgrounds (SUNY Press, 1978), pp.

In 1917 Tillyard came out as a mystic. Having already begun to record her mystico-spiritual experiences and their psychophysical manifestations in detailed diaries intended for posthumous publication, she also began to transcribe them in more or less fictionalised form in novels, homiletic books and moralistic short stories written between 1917 and 1958, some published, some not. In 1926 she wrote a biography of her aunt, Agnes Elizabeth Slack who campaigned for temperance. She documenting her aunt's travels to speak about temperance in Ireland, Canada, America, Scandinavia and South Africa. Following Alfred and Catharine Tillyard's respective deaths in 1929 and 1932, she decided to absolve herself of responsibility for her home and daughters in order to pursue her private and personal 'mystic way'.

It also publishes various study and devotional editions of the Ignatius Bible, making use of the Revised Standard Version, Second Catholic Edition, a translation revised according to Liturgiam authenticam and noted for its formal equivalence. In 2014, Ignatius Press entered into a distribution agreement with the Catholic Truth Society to "bring the famous CTS bookstands to North America."Fessio, Joseph "A Message from Fr. Fessio" Ignatius Press Additionally, it entered a collaboration with the Pope Benedict XVI Institute for Sacred Music and Divine Worship (Archdiocese of San Francisco) and Lighthouse Catholic Media to publish an annual congregational missal that is fully consistent with the directives of Sacrosanctum Concilium. The Press issues the periodicals Catholic World Report and Homiletic and Pastoral Review.

The Panther's retreat and return after three nights mirrors the story of the death and resurrection of Jesus. The poem uses similar language and imagery to homiletic writings. The word stenc, used in The Panther to describe the fragrance the Panther exudes whilst singing, is used elsewhere in the Old English corpus as a symbol of holiness and is a key theme of the poem. The half-line þæt is æþele stenc ('that is a noble fragrance') is the last half-line of the poem, summarising the quotation attributed to St. Paul in the concluding passage of the poem; > Monigfealde sind geond middangeard > god ungnyðe þe us to giefe dæleð > ond to feorhnere fæder ælmihtig, > ond se anga hyht ealra gesceafta, > uppe ge niþre.

However, > according to the one who said it consists of two rooms, one farther in than > the other, in what sense is it Machpelah? Even ordinary houses contain two > rooms. The tractate continues by discussing another theory, that the name stems from it being the tomb of the three couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah, considered to be the Patriarchs and Matriarchs of the Abrahamic religions: > Rather, it is called Machpelah in the sense that it is doubled with the > Patriarchs and Matriarchs, who are buried there in pairs. This is similar to > the homiletic interpretation of the alternative name for Hebron mentioned in > the Torah: "Mamre of Kiryat Ha'Arba, which is Hebron" (Genesis 35:27).

Like many of his contemporaries, he believed that the ancient civilization and all the languages of culture were derived from Judaism and that it was the duty of the Jews to acquire these branches of knowledge, of which they had once been masters. He was widely read, especially in philosophy; and again like his contemporaries, although an admirer of Judah ha-Levi and Maimonides, he was an enthusiastic student of the Cabala. Moscato published, under the title Nefuẓot Yehudah (Venice, 1588; Lemberg, 1859), fifty-two sermons,which inaugurated a new epoch in homiletic literature. Most of these were delivered in Hebrew or in Italian; and while they observe the rules of rhetoric they deal with their subjects naturally and without forced exegesis.

Though the homilies seem to have been gathered piecemeal with little concern for their relation to each other, there do seem to be connections between certain of the homilies. Homilies VI through X constitute a numbered series; XI through XIV seem to share a similar method of rubrication; the nineteenth, twentieth, and twenty-first homilies are, most likely, by the same author. Additionally, the time origins of the homilies differ greatly. The first, second, and arguably third homilies seem to fit into the homiletic tradition of the early tenth century, making them the oldest prose within the Vercelli book; on the other hand, homilies XIX through XXI were most likely written very shortly before the collection of the Vercelli materials.

Due to the disparity in ages, though -- Johanan was only fifteen years old when Rabbi Yehudah died -- Johanan was not one of Yehuda's prime students; rather, he studied more under Rabbi Yehudah's students. It is said that initially he sat seventeen rows behind Rav in the school taught by Rabbi Yehudah Ha-Nasi, and could not comprehend the discussions.Pesachim 3b; Hullin 137b But in the short time he sat under him he is said to have manifested such aptness as to convince Rabbi that great things might reasonably be expected of him.Yoma 82b Hanina bar Hama taught him homiletic Bible interpretation—except of the books of Proverbs and EcclesiastesYerushalmi Horayot 3:4 48b—and probably medicine, in which he became skilled.

Almosnino also wrote a homiletic in Judaeo-Spanish, Regimiento de la Vida, which is written as a guide to his son about how one should live his life, treats among other things of the origin of good and evil, the influence of the stars, Providence, the moral life, education of children, and free will. To this was appended a chapter on "Dreams, Their Origin and True Nature," written, as it is stated, at the request of Don Joseph Nasi, Duke of Naxos. The work was printed in Rashi script at the press of Joseph Jaabez, Salonica, 1564, and was republished at Venice in 1604, and at Salonica in 1729. An appendix of five pages contains a list of difficult Spanish words, occurring therein, translated into Hebrew.

The 1961 movie The Hoodlum Priest, starring Don Murray, depicted the life of Dismas Clark. Many scenes were filmed in St. Louis, including scenes on Produce Row--which still looks the same today--and the Mill Creek neighborhood as it was being torn down. Several scenes were filmed downtown in front of a strip joint and sleazy bar which were later torn down in the 1960s to revitalize downtown St. Louis. Father Clark died in 1963, an exhausted man. In the weeks before his death, he had worked hard in a futile fight to save a young man from Missouri’s gas chamber.Harry J. Cargas, “The Hoodlum Priest: R.I.P., The Story of Fr. Dismas Clark, S.J.” Homiletic and Pastoral Review 68: 328-34.

He was associated with the promoters of the New Learning within Judaism, and wrote on the history of the Kabbalah in the tradition of Western scholarship. Jellinek is also known for his work in German on Abraham ben Samuel Abulafia, one of the earliest students of Kabbalah who was born in Spain in 1240. Jellinek's bibliographies (each bearing the Hebrew title Qontres) were useful compilations, but his most important work lay in three other directions: midrashic, psychological and homiletic. Jellinek published in the six parts of his Beth ha-Midrasch (1853–1878) a large number of smaller Midrashim, ancient and medieval homilies and folklore records, which have been of much service in the revival of interest in Jewish apocalyptic literature.

For instance, in the 9th century, Abbo Cernuus, the only witness whose account of the Siege of Paris survives, called the invading Vikings the "spawn of Pluto."Dic igitur, praepulchra polis, quod Danea munus / Libavit tibimet soboles Plutonis amica, Bella Parisiacae urbis 1.21, as noted by Nirmal Dass, "Temporary Otherness and Homiletic History in the Late Carolingian Age: A Reading of the Bella Parisiacae urbis of Abbo of Stain-Germain-des-Prés," in Difference and Identity in Francia and Medieval France (Ashgate Publishing, 2010), p. 106. In his earlier edition, translation, and commentary of the work, Dass gives "Speak, most wondrous of cities, of the gift the Danes brought for you, / Those friends of Pluto", in Viking Attacks on Paris: The 'Bella Parisiacae Urbis' of Abbo of Saint-Germain-des-Prés (Peeters, 2007), pp.

Within the last eleven lines, the poem concludes by combining Old English and Latin. Some possibilities have been suggested, including a passage from the Hexaemeron of Saint Ambrose, and a commentary on the book of Job that had once been attributed to Bede, but has been determined “most certainly” to not have been authored by him. To put the piece in context, in terms of contemporary scholarship, Heffernan labels the time period in which The Phoenix was written, generally “homiletic,” which means the literature during that period was generally written in the style of a sermon. As mentioned previously, the authorship of The Phoenix is up for debate, but may have been the work of Cynewulf, as there are verbal and stylistic similarities between his literary works and The Phoenix.

Kenneth Turan of the Los Angeles Times described it as "antic and unexpected as well as homiletic, rife with subversive elements, wacky critters and some of the most beautiful landscapes ever seen in a computer animated film." Manohla Dargis of The New York Times felt the film "has a few things on its mind, but its tone is overwhelmingly playful, not hectoring." Joe Morgenstern of The Wall Street Journal opined that "As Pixar productions go, this one isn't a groundbreaker, but it's heartfelt and endearing, as well as visually splendiferous, and kids will love it for sure." "Clever and cloying by turns, it's a movie that always seems to be trying to evolve beyond its conventional trappings, and not succeeding as often as Pixar devotees have come to expect," wrote Justin Chang of Variety.

The rabbis of the Talmud were aware of occurrences of inclusio in the Bible, as shown by Rabbi Yohanan's comment in the Babylonian Talmud, Berakhot 10a that "Any psalm dear to David he opened with "Ashrei" ("happy is he) and closed with "Ashrei". Redactors of rabbinic document frequently made use of inclusio to mark off the endpoints of literary units of different sizes and possibly to suggest conceptual connections between seemingly disparate statements. At the end of the Mishnah, tractate Kelim, Rabbi Yose explicitly notes the phenomenon: "Happy are you, Kelim, in that you opened with [statements regarding] impurity and departed with [statements regarding] purity." Tractate Berakhot, which opens with a discussion of the laws of reciting the Shema Yisrael ("Hear O Israel") passage from Deuteronomy 6:4-9, concludes with a homiletic interpretation of the second verse from this passage (v.

The word probably derived from a diminutive of the Greek tropos (“something repeated”, “manner”, “fashion”), since the earliest function of the troparion was a refrain during the recitation of the cantica (biblical odes) and the psalms, as such the term was used as a synonym of hypakoe. The early meaning of troparion was related to the monastic hymn book Tropologion or Troparologion. Hence its forms were manifold, they could be simple stanzas like apolytikia, theotokia, but also more elaborated homiletic poems like stichera composed in psalmodic hexameters (probably from stichos, “verse”), or in a more complex meter like the odes composed in cycles called canon. Since these Tropologia in their earliest form were organised according to the Octoechos, troparia were always chanted according to a melos of one of the eight tones used in the Eastern liturgical tradition (Gr.

As a teacher he had few equals; and if he did not display popular gifts in the pulpit, he revealed homiletic powers of a high order in the "conferences" on Sabbath afternoons, where he spoke with his accustomed clearness and logical precision, but with great spontaneity and amazing tenderness and unction. Hodge's literary powers were seen at their best in his contributions to the Princeton Theological Review, many of which are acknowledged masterpieces of controversial writing. They cover a wide range of topics, from apologetic questions that concern common Christianity to questions of ecclesiastical administration, in which only Presbyterians have been supposed to take interest. But the questions in debate among American theologians during the period covered by Hodge's life belonged, for the most part, to the departments of anthropology and soteriology; and it was upon these, accordingly, that his polemic powers were mainly applied.

The so-called mixed rite which replaced the former tradition of the cathedral rite, resembled in large parts the Divine Liturgy of John Chrysostom, of Basil of Caesarea, and of the Presanctified Gifts, as they are in use until today. But many places of the Byzantine Empire did never accept the reform of the Palaiologan Constantinople.In his essay "The Byzantine Office at Hagia Sophia" (1956) Oliver Strunk based his studies of the older cathedral rite on homiletic writings by Symeon, Metropolit of Thessaloniki, who still refused about 1400 the Constantinopolitan reform of the 1260s and who regarded the Thessalonian Hagia Sophia as the centre of the upright tradition of the Constantinopolitan cathedral rite. A similar conservative attitude can be found in Greek monasteries of Italy and Holy Mount Athos which never used the book of the reform "akolouthiai" (τάξις τῶν ἀκολουθίων "order of services").

Page from the 1073 Izbornik Censorship in Russia dates back to long before the codified legal censorship of the Russian Empire. The first known list of banned books is found in the Izbornik of 1073, when much of what is now European Russia, Ukraine, and Belarus was governed by a polity known as Rus', centered in Kiev. The Izbornik, which also contained a large selection of Byzantine biblical, theological, and homiletic writings, was copied from a Bulgarian original that was probably created on the initiative of the Bulgarian tsar Simeon I. Most historians agree that the Russian version was made by order of Grand Duke Izyaslav Yaroslavich, though it was later reattributed to the prince Svyatoslav Yaroslavich. The list of banned books in the Izbornik did not necessarily indicate that the banned books had previously been available: N. A. Kobyak notes that out of the twenty-three apocryphal writings listed, only nine were available in Old Church Slavonic and Old East Slavic translations or adaptations.

Like most of his predecessors and contemporaries, a Lapide intended to serve the historical and scientific study of the Sacred Scriptures and, more so, pious meditation and especially homiletic exposition. An extract from the commentary on the Acts of the Apostles appeared in 1737 in Tyrnau under the title Effigies Sancti Pauli, sive idea vitae apostolicae. A large work in four volumes, Les trésors de Cornelius a Lapide: extraits de ses commentaires de l'écriture sainte à l'usage des prédicateurs, des communautés et des familles chrétiennes by Abbé Barbier was published in Le Mans and Paris in 1856, re- edited in Paris in 1859, 1872, 1876, 1885, and 1896; and translated into Italian by F. M. Faber and published in Parma in 1869 to 70, in 10 volumes and 16 mo. G. H. Goetzius authored an academic dissertation, Exercitatio theologica de Cornelii a Lapide Commentariis in Sacram Scripturam (Leipzig, 1699), in which he praised a Lapide as the most important Catholic scriptural commentator.

The Abbot Ælfric similarly created his own homiletic interpretation of the Book of Judith. At the time of his creation, Vikings were ransacking England. Ælfric professed that Judith was to serve as an example to the people. In a letter, Ælfric wrote: “þeo is eac on English on ure wisan iset eow mannum to bisne, þet ge eower eard mid wæpnum beweriæn wið onwinnende here.” Translated into modern English, the phrase reads: “It is also set as an example for you in English according to our style, so that you will defend your land with weapons against an attacking force” (Nelson, pg. 47). Ælfric’s Judith is quite similar to that of the poem; and furthermore, the characters seem to have served the same purpose—to stand as an example to the people in a time of war. Judith’s city of Bethulia was being plundered by Assyrians. Holofernes was an Assyrian general and king, often drunk and constantly monstrous.

But in the section on Naso, which is more than three times the volume of that preceding, there are long passages that have no relation to the Tanchuma homilies, based as they are upon the Torah reading cycle, and commencing in Naso with . Sections 6, 7, 8, and 10, which, like the other lengthy sections in which the material derived from the Tanchuma are overwhelmed in a flood of new homiletic interpretations, show even more clearly the endeavor to supply homilies and continuous expositions for all sections of Naso. Zunz wrote: "Instead of the brief explanations or allegories of the ancients, instead of their uniform citation of authorities, we have here compilations from halakic and haggadic works, intermingled with artificial and often trivial applications of Scripture, and for many pages continuously we find no citation of any source whatever." The industry and skill of the unknown author of this fragmentary work was nonetheless remarkable.

Yeridat ha-dorot (Hebrew: ירידת הדורות), meaning literally "the decline of the generations", or nitkatnu ha-dorot (נתקטנו הדורות), meaning "the diminution of the generations", is a concept in classical Rabbinic Judaism and contemporary Orthodox Judaism expressing a belief in the intellectual inferiority of subsequent, and contemporary Torah scholarship and spirituality in comparison to that of the past. It is held to apply to the transmission of the "Revealed" (nigleh) aspects of Torah study, embodied in the legal and homiletic Talmud, and other mainstream rabbinic literature scholarship. Its reasoning derives from the weaker claim to authoritative traditional interpretation of scripture, in later stages of a lengthening historical chain of transmission from the original revelation of the Torah at Mount Sinai, and the codification of the Oral Torah in the Talmud. This idea provides the basis to the designated Rabbinic Eras from the Tannaim and Amoraim of the Talmud, to the subsequent Gaonim, Rishonim and Acharonim.

In 1625, he was kidnapped and imprisoned, together with 15 other Jewish rabbis and scholars, by the Pasha (Ibn Faruh) and held for ransom. After 1626, Horowitz moved to Safed, erstwhile home of Kabbalah, and later died in Tiberias on March 24, 1630 (Nisan 11, 5390 on the Hebrew calendar). In his many kabbalistic, homiletic and halachic works, he stressed the joy in every action, and how one should convert the evil inclination into good, two concepts that influenced Jewish thought through to the eighteenth-century, and greatly influenced the development of Hasidic Judaism. Famous descendants of Isaiah Horowitz included Yaakov Yitzchak of Lublin (known as "The Seer of Lublin"), the prominent Billiczer rabbinical family of Szerencs, Hungary and the Dym family of rabbis and communal leaders in Galicia, Aaron HaLevi ben Moses of Staroselye (a prominent student of Shneur Zalman of Liadi), the Fruchter-Langer families and Rabbi Meir Zelig Mann of Memel, Lithuania (b.

The Septuagint (LXX): A page from the Codex Vaticanus Graecus 1209, the basis of Sir Lancelot Brenton's English translation. The Early Christian Church used the Greek texts"The translation, which shows at times a peculiar ignorance of Hebrew usage, was evidently made from a codex which differed widely in places from the text crystallized by the Masorah (..) Two things, however, rendered the Septuagint unwelcome in the long run to the Jews. Its divergence from the accepted text (afterward called the Masoretic) was too evident; and it therefore could not serve as a basis for theological discussion or for homiletic interpretation. This distrust was accentuated by the fact that it had been adopted as Sacred Scripture by the new faith [Christianity] (..) In course of time it came to be the canonical Greek Bible (..) It became part of the Bible of the Christian Church." since Greek was a lingua franca of the Roman Empire at the time, and the language of the Greco- Roman Church (Aramaic was the language of Syriac Christianity).

Because of the resulting complex relationship between Christian and chivalric ideals in Sir Isumbras, literary criticism of the romance over the past several decades has been dominated by questions over its generic identity. One of the first scholars to explore the similarities between Sir Isumbras and St. Eustace was Laurel Braswell. In her 1965 article, “Sir Isumbras and the Legend of Saint Eustace,” Braswell critiques William of Nassington's dismissal of the tale as “veyn carping” and argued that it had actually been transliterated from the hagiographic material.Laurel Braswell, "Sir Isumbras and the Legend of Saint Eustace," Medieval Studies 27 (1965), 128-51. However, unlike later scholars, she does not find the reworking of the material problematic, calling the story “an artistic synthesis.” Braswell, 151. A few years later, in his 1969 book The Middle English Romances of the Thirteenth and Fourteenth Centuries, Dieter Mehl included Sir Isumbras in a sub-category of tales he labeled “homiletic romances.”Dieter Mehl, The Middle English Romances of the Thirteenth and Fourteenth Centuries, (New York: Barnes and Noble, Inc.

The lengthy history of Hasidism, the numerous schools of thought therein, and particularly its use of the traditional medium of homiletic literature and sermons – comprising numerous references to earlier sources in the Pentateuch, Talmud and exegesis as a means to grounding oneself in tradition – as the almost sole channel to convey its ideas, all made the isolation of a common doctrine highly challenging to researchers. As noted by Joseph Dan, "every attempt to present such a body of ideas has failed." Even motifs presented by scholars in the past as unique Hasidic contributions were later revealed to have been common among both their predecessors and opponents, all the more so regarding many other traits that are widely extant – these play, Dan added, "a prominent role in modern non-Hasidic and anti- Hasidic writings as well".Joseph Dan, Hasidism: Teachings and Literature, The YIVO Encyclopedia of Jews in Eastern Europe The difficulty of separating the movement's philosophy from that of its main inspiration, Lurianic Kabbalah, and determining what was novel and what merely a recapitulation, also baffled historians.

The lengthy history of Hasidism, the numerous schools of thought therein, and particularly its use of the traditional medium of homiletic literature and sermons – comprising numerous references to earlier sources in the Torah, Talmud and exegesis as a means to grounding oneself in tradition – as the almost sole channel to convey its ideas, all made the isolation of a common doctrine highly challenging to researchers. As noted by Joseph Dan, "Every attempt to present such a body of ideas has failed". Even motifs presented by scholars in the past as unique Hasidic contributions were later revealed to have been common among both their predecessors and opponents, all the more so regarding many other traits that are widely extant – these play, Dan added, "a prominent role in modern non-Hasidic and anti- Hasidic writings as well".Joseph Dan, Hasidism: Teachings and Literature, The YIVO Encyclopedia of Jews in Eastern Europe The difficulty of separating the movement's philosophy from that of its main inspiration, Lurianic Kabbalah, and determining what was novel and what merely a recapitulation, also baffled historians.

Franz Hengsbach was born in Velmede to Johann and Theresia Hengsbach; he had five brothers and two sisters. He studied at the Institute of Brilon and the seminaries in Paderborn and Freiburg. Hengsbach obtained his doctorate in theology in 1944 from the University of Münich, with a dissertation entitled Das Wesen der Verkündigung - Eine homiletische Untersuchung auf paulinischer Grundlag."The nature of the Annunciation - a homiletic exploration on a Pauline basis" He was ordained to the priesthood by Archbishop Kaspar Klein on 13 March 1937, and then served as vicar of Herne-Bukau, St. Marien until 1946. Hengsbach became general secretary of the Akademische Bonifatius-Vereinigung in Paderborn in 1946, and of the Central Committee for the Preparation of German Catholics in 1947. From 1948 to 1958, he was director of the archdiocesan pastoral office of Paderborn. He was made Domestic Prelate of His Holiness in 1952, and secretary general of the Central Committee of German Catholics on 30 April 1952. On 20 August 1953 Hengsbach was appointed Auxiliary Bishop of Paderborn and Titular Bishop of Cantanus by Pope Pius XI. He received his episcopal consecration on the following 29 September from Archbishop Lorenz Jäger, with Bishops Wilhelm Weskamm and Friedrich Rintelen serving as co-consecrators, in Paderborn Cathedral.

In recent years, a different type of classification has emerged for Sir Isumbras and similar romances, replacing the homiletic romance/secular hagiography debate. As scholarly opinion about the force and popularity of late medieval English crusading has changed from a story of decline to a story continued emphasis, some critics have attempted to place romances such as Sir Isumbras within the context of crusade literature. For instance, in his 2010 article “The Loss of the Holy Land and Sir Isumbras: Some Literary Contributions to Fourteenth-Century Crusade Discourse,” Lee Manion argues that the romance should be viewed in light of popular reactions to the loss of Acre in 1291.Lee Manion, “The Loss of the Holy Land and Sir Isumbras: Literary Contributions to Fourteenth-Century Crusade Discourse,” Speculum 85 (2010), 65-90. He states that Sir Isumbras “at the very least imagines, if not outright promotes, crusading reform and action for a mixed audience of lesser knights and non-nobles.” Leila Norako agrees with Manion's view and elaborates upon it in her 2013 article “Sir Isumbras and the Fantasy of Crusade,” even arguing that Sir Isumbras belongs in the further sub- category of “recovery romance.”Leila Norako,"Sir Isumbras and the Fantasy of Crusade," in The Chaucer Review 48, no.2 (2013), 167.