T.) Niles: Homiletical Criticism.D. S. Satyaranjan, The Preaching of Daniel Thambirajah (D.T.) Niles: Homiletical Criticism, ISPCK, New Delhi, 2009.
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Originally intended to encompass the entire Bible, The Homiletical Treasury only covers Isaiah (published in 1867) and the Epistles from Romans to Philippians (published 1869). At the date of publication, the London Quarterly Review "[commended] the work, and [trusted] that Mr. Lyth [would] be encouraged to continue his labors," and his work was cited often in an 1884 homiletical commentary. Charles Spurgeon, however, found Homiletical Treasury to be incomplete and surface.
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His homiletical commentaries on the Torah and the Prophets enjoy much popularity and are still studied today, largely because of their powerful influence as practical exhortations to virtuous life.
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However the editors discovered that White sometimes interprets Scripture differently from what the original context implies, and this was for a homiletical (preaching, and/or to convince or persuade) rather than exegetical (strict interpretation) use.
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Dr. Harold Herman Buls (1920-1997) was an American Lutheran minister and apologist who taught at Alabama Lutheran Academy and College in Selma, at Immanuel Lutheran College and Seminary in Greensboro, North Carolina, and as Professor of Exegesis at Concordia Theological Seminary in Fort Wayne, Indiana.Concordia Theological Seminary, Rev. Dr. Harold Herman Buls (1920-1997), accessed 22 March 2016 He served as a missionary in Nigeria, Russia, Kazakhstan, and Eritrea.The Sermon Notes of Dr. Harold Buls, accessed 22 March 2016 His collected notes include "homiletical maxims"Some Homiletical Maxims, accessed 22 March 2016 and "exegetical guidelines for bible study and preaching".
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His commentary on the Torah is renowned for its stress on the plain meaning (peshat) of the text. He sometimes disputes his grandfather's interpretation and indicates that his grandfather concurred with his approach.See commentary to Genesis 37:2. He adopted a natural (as distinct from a homiletical and traditional) method.
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He has also lectured widely on the history, theology, and practice of Christian worship and preaching, as well as on homiletical theories--both those emerging from antiquity and from the post-Enlightenment era. In 1997, Kay was the Forrester/Warrack Lecturer at St. Andrews University, Scotland. From 2012-2018, he served on the Executive Committee of the American Theological Society.
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In 1986,D. S. Satyaranjan, The Implementation of Criteria for Homiletical Criticism educed from D. T. Niles' Theory and Practice of Preaching in an Evaluation of selected Indian Sermons, a research proposal submitted to the San Francisco Theological Seminary for advanced pastoral studies. Satyaranjan was admitted to the San Francisco Theological Seminary for a D.Min. programme under the supervision of Charles L. Bartow.
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Upon his mother's death in 1860, Lyth compiled and published The Blessedness of Religion In Earnest: A Memorial of Mrs. Mary Lyth, of York. Published in 1861 and constructed mainly from Mary's journal entries, Lyth created this memorial because he felt "an example of 'Religion in Earnest,' so pre-eminent, should not pass unrecorded and unimproved." Half a decade later, Lyth published The Homiletical Treasury; or, Scripture Analytically Arranged.
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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.
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Chrysostom's extant homiletical works are vast, including many hundreds of exegetical homilies on both the New Testament (especially the works of Saint Paul) and the Old Testament (particularly on Genesis). Among his extant exegetical works are sixty-seven homilies on Genesis, fifty-nine on the Psalms, ninety on the Gospel of Matthew, eighty-eight on the Gospel of John, and fifty-five on the Acts of the Apostles."John Chrysostom" profile, Catholic Encyclopaedia Online, newadvent.org; retrieved 20 March 2007.
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Croskery's literary life began early with contributions to newspapers. His first work of importance was ‘A Catechism on the Doctrines of the Plymouth Brethren,’ which ran through several editions. In 1879 he published a larger work of conspicuous ability, entitled ‘Plymouth Brethrenism: a Refutation of its Principles and Doctrines.’ In 1884 appeared his ‘Irish Presbyterianism: its History, Character, Influence, and Present Position.’ He had charge of the homiletical portion of the ‘Pulpit Commentary on Galatians,’ which appeared in 1885.
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The homilies were written down by stenographers and subsequently circulated, revealing a style that tended to be direct and greatly personal, but formed by the rhetorical conventions of his time and place.Yohanan (Hans) Lewy, "John Chrysostom" in Encyclopaedia Judaica (ed. Cecil Roth), Keter Publishing House: 1997; In general, his homiletical theology displays much characteristic of the Antiochian school (i.e., somewhat more literal in interpreting Biblical events), but he also uses a good deal of the allegorical interpretation more associated with the Alexandrian school.
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Despite his relationship with Nazism and cooperation with the Nazi-appointed Bishop Theopil Wurm, he sought to preserve the independence of his faculty and seminary from Nazi and German Christian encroachment. Fezer's talent for preaching was recognized early in his career. As chair of the seminary he was known as the "Man of the Word," and he was renowned outside of his seminary and across Württemberg for his lectures and seminars. His own homiletical theology was influenced by the theology of Adolf Schlatter.
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Professor William Propp of the University of California, San Diego, found variants or citations of (the Attributes of God) in and as if the words were known to all.William H.C. Propp. Exodus 19–40: A New Translation with Introduction and Commentary (New York: Anchor Bible, 2006), volume 2A, pages 250, 610. James Limburg, Professor Emeritus at Luther Seminary, asked whether the Book of Jonah might be a Midrash (a homiletical exposition of a Biblical text) on a text like James Limburg.
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Among his writings were the Tal Chaim--a homiletical explanation of each parsha, Tal Chaim Uverocho a glossary on the Talmud. At this time, there was a change in the political climate of Hungary plus a worsening of the economy. Nevertheless, the Rabbi and kehilla tried to continue with the social and religious services instituted by the first Lisker Rebbe under duress and hardship. Rav Chaim Friedlander's concern did not only pertain to the economic hardship, but to the new political climate that worried him.
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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.
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Genesis Rabbah (Hebrew: , B'reshith Rabba) is a religious text from Judaism's classical period, probably written between 300 and 500 CE with some later additions. It is a midrash comprising a collection of ancient rabbinical homiletical interpretations of the Book of Genesis (B'reshith in Hebrew). It is expository midrash to the first book of the Torah, assigned by tradition to the amora Hoshaiah (or Osha'yah), who flourished in the third century in Roman Syria Palaestina. The midrash forms an aggadic commentary on Genesis, in keeping with the midrashic exegesis of that age.
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Jewish priests, the descendants of Aaron, the brother of Moses, a group which included Risikoff himself.This lineage is passed from father to son, and is often indicated by the term, "HaKohen", in the individual's name, as it was for Risikoff and his father, Zvi Yosef HaKohen Resnick. This latter work included explanations and commentaries on the rituals still performed by kohanim today, including pidyon haben (Redemption of the First Born), and birkat kohanim (the Priestly Blessing). Additionally, after explaining the laws and customs regarding such rituals, he added homiletical commentaries.
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The greater popularity of the maggid as compared with the darshan is instanced from aggadic (homiletical or narrative material, as opposed to legal halachic material) stories in the Talmud (main text of Rabbinic Oral Torah discussion). The Talmud relates that the people left the lecture-room of R. Chiyya, the darshan, and flocked to hear R. Abbahu, the maggid. To appease the sensitive Chiyya, Abbahu modestly declared, "We are like two merchants, one selling diamonds and the other selling trinkets, which are more in demand" (Sotah 40a).Talmudic Sages like Rabbi Meir combined the functions of a darshan and a maggid (Sanhedrin 38b).
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Avot de-Rabbi Nathan (), usually printed together with the minor tractates of the Talmud, is a Jewish aggadic work probably compiled in the geonic era (c.700–900 CE). Although Avot de-Rabbi Nathan is the first and longest of the "minor tractates", it probably does not belong in that collection chronologically, having more the character of a late midrash. In the form now extant it contains a mixture of Mishnah and Midrash, and may be technically designated as a homiletical exposition of the Mishnaic tractate Pirkei Avot, having for its foundation an older recension (version) of that tractate.
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Beginning with section 15, Exodus Rabbah contains homilies and homiletical fragments to the first verses of the Scripture sections. Many of the homilies are taken from the Tanḥumas, though sections 15, 16-19, 20, 30, and others show that the author had access also to homilies in many other sources. In the printed editions the text is sometimes abbreviated and the reader referred to such collections, as well as to the Pesikta Rabbati; in section 39 the entire exposition of the Pesikta Rabbati lesson Ki Tissa (Exodus 30:11) has been eliminated in this fashion. Such references and abbreviations were doubtless made by later copyists.
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It was due to his father's influence that he developed a literary activity of a far more scientific character than was usually found at that age or in that country. Especially interested in the history of the old homiletical literature, he edited the Midrash Agadat Bereshit with a number of other mostly pseudepigraphic works of similar character (Vilna, 1802), adding valuable notes. In the preface of this edition he makes the first known attempt to give a complete history of the midrashic literature. A plagiarist, Jacob ben Naphtali Herz of Brody, reprinted this edition with the preface (Zolkiev, 1804), but was careful to omit the name of Elijah Gaon wherever the son had mentioned him.
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After a period of teaching ministry at the near-ecumenical Seminary in Secunderabad, Reuben Mark was again sent by his Bishop S. John Theodore, CSI for research studies at the University of Copenhagen Faculty of Theology, Copenhagen, Denmark where he researched from 2000 to 2004 on the theme, A Homiletical analysis of the Revival Sermons of D. G. S. Dhinakaran and its Relevance of the Dalit PerspectiveAnnual Report, Sam Higginbottom Institute of Agriculture, Technology and Sciences, Allahabad, 2008-2009, p.22. and later transferred himself to the Sam Higginbottom Institute of Agriculture, Technology and Sciences, Allahabad researching under the able guidance of Prof. V. K. Singh and was awarded the doctoral degree in 2009.List of Ph.D. Scholars.
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Chabad texts tend to systematic characterisation and presentation compared to the more homiletical-faith aims of most Hasidic literature.[1] Particular themes of focus emerge in the teachings of each subsequent leader according to the mystical and social circumstances of the times. In the last generation, the 7th Lubavitcher Rebbe, while developing the Maamar in Chabad to its cumulative conclusion, made its in-depth Kabbalistic exegetical method secondary to the newly emphasised Chabad format of informal analytical talks,(many published in Likkutei Sichos and Toras Menachem) his central teachings, to enable greatest application of Hasidism to tangible spirituality and outreach. Though Maamarim are usually a self-contained entity, they are sometimes arranged as Kuntreisim studies or collected Sefarim books.
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In Biblical exegesis, he was one of the first to draw a distinct line between the evident meaning of the text (peshat) and the sense ascribed to it by midrashic interpretation. He formulated the following rule, of great importance in Talmudic legal exegesis: "One Bible verse can be referred to different subjects, but several different Bible verses can not refer to one and the same subject."Sanhedrin 34a He defended the Apocryphal book Ecclesiasticus against his teacher Rav Yosef. By quoting from it a number of edifying passages, he showed that it did not belong to the heretical books which are forbidden, and even compelled his teacher to admit that quotations might usefully be taken from it for homiletical purposes.
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Babu Rao, Content Analysis of Theological Syllabi – Old Testament in Religion and Society, Christian Institute for the Study of Religion and Society, 3 September 1985. recollects the homiletical significance of the preaching and singing of Masilamani in the context of his birth centenary celebrations held in 2014, While the use of Telugu in Christian hymns was on an upward rise in the Protestant churches, it was not so among their Catholic counterparts who had to stick to Latin. It was not until the conclusion of the Second Vatican Council that vernacular languages began being used instead of Latin. Once the Vatican Council approved the use of vernacular languages in Church liturgy, most of the songs in the Christian Hymnal in Telugu including Masilamani's songs readily found their way into the Catholic Hymn BooksFr.
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On a homiletical level, the classic Chassidic texts explain the sisters' rivalry as more than marital jealousy. Each woman desired to grow spiritually in her avodat HaShem (service of God), and therefore sought closeness to the tzadik (Jacob) who is God's personal emissary in this world. By marrying Jacob and bearing his sons, who would be raised in the tzadik's home and continue his mission into the next generation (indeed, all 12 sons became tzadikim in their own right and formed the foundation of the Nation of Israel), they would develop an even closer relationship to God. Therefore, Leah and Rachel each wanted to have as many of those sons as possible, going so far as to offer their handmaids as proxies to Jacob so they could have a share in the upbringing of their handmaids' sons, too.
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The word mikveh makes use of the same root letters in Hebrew as the word for "hope" and this has served as the basis for homiletical comparison of the two concepts in both biblical and rabbinic literature. For instance, in the Book of Jeremiah, the word mikveh is used in the sense of "hope", but at the same time also associated with "living water": In the Mishnah, following on from a discussion about Yom Kippur, immersion in a Mikveh is compared by Rabbi Akiva with the relationship between God and Israel. Akiva refers to the description of God in the Book of Jeremiah as the "Mikveh of Israel", and suggests that "just as a mikveh purifies the contaminated, so does the Holy One, blessed is he, purify Israel". A different allegory is used by many Jews adhering to a belief in resurrection as one of the Thirteen Principles of Faith.
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His work, Goral la-Adonai (A Lot for the Lord), published in Vienna in 1857, is a treatise on the restoration of the Jews to their ancestral homeland, and suggests methods for the betterment of conditions in the Land of Israel. After a somewhat able homiletical discussion of the Messianic problem, in which he shows considerable knowledge of the traditional writers, Alkalai suggests the formation of a joint-stock company, such as a steamship or railroad trust, whose endeavor it should be to induce the Ottoman sultan to cede Land of Israel to the Jews as a tributary country, on a plan similar to that on which the Danubian Principalities were governed. To this suggestion are appended the commendations of numerous Jewish scholars of various schools of thought. The problem of the restoration of Palestine to the Jews was also discussed by Alkalai in Shema' Yisrael (Hear, O Israel), 1861 or 1862, and in Harbinger of Good Tidings (compare Jewish Chronicle, 1857, p.
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Like Abravanel and some other commentators, Alshich headed each section of his comments with a number of questions which he anticipated on the part of the reader; he then proceeded to give a summary of his view, and concluded with answering all the questions seriatim. His Commentaries abound in references to Talmud, MidrashEliyahu Munk (Translated and edited by) Midrash of Rabbi Moshe Alshich on the Torah (Vol 1-2-3), Lambda Publishers, Inc. Jerusalem/New York, 2000 and Zohar, but contain scant references to other commentaries, such as the works of Abravanel, Gersonides or Maimonides. His explanations are all of a homiletical character; his sole object being to find in each sentence or in each word of the Scriptures a moral lesson, a support for trust in God, encouragement to patient endurance, and a proof of the vanity of all earthly goods as compared with the everlasting bliss to be acquired in the future life.
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Although Hamilton enjoyed poetry, he once read a novel by Sir Walter Scott and had the following reaction: He became assistant to Robert Smith Candlish at St. George's Church in Edinburgh, in 1838, and upon finishing his college studies, he "commenced his clerical life as assistant minister in the small secluded parish of Abernyte, in Perthshire". Early in 1841, he relocated to Roxburgh Church in Edinburgh, and in July of that year became pastor of the National Scotch Church, Regent Square, London, where he would remain until his death. In 1849 he became editor of the Presbyterian Messenger, and in 1864 editor of Evangelical Christendom, the organ of the Evangelical Alliance. He was an incessant literary worker and the author of some of the most widely circulated books of his day. His best known works were: Life in Earnest (London, 1845), of which 64,000 copies had been sold before 1852; The Mount of Olives (1846); The Royal Preacher (1851), a homiletical commentary on Ecclesiastes; and Our Christian Classics (4 vols.
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