Thesis (D. Min.)--Trinity Evangelical Divinity School, 1988. / Abstract. Includes bibliographical references (leaves 111-114).

Submitted to the Faculty of Arts in fulfilment of the requirements for the Degree of Master of Theology in the field of Practical Theology at the University of Zululand, 2005. / A narrative approach in homiletics courses has been more or less neglected in five theological training institutions in the Pietermaritzburg area of KwaZulu-Natal. That this approach would be beneficial in the training of preachers in this province is supported by the research of scholars concerning inter alia the workings in general of the human brain, the general suitability of "inductive" preaching for church-goers and the acceptability of narrative preaching for religious and secular society. Attention is paid to different approaches to the interpretation of Scripture, seeing that this impinges upon narrative preaching. The literary criticism of the Bible is singled out as being distinct from historical criticism and is examined as the best basis for narrative homiletics. In investigating the contribution of interpretation to meaning, attention is paid to the rote of language and the various elements of narrative i.e. closure, order, plot, characters and setting. The narrative portions of the Bible, both OT and NT, are then considered. In the OT the primary story takes place from Genesis to 2Kings and is followed by the secondary story which culminates in Malachi. Various elements in OT narrative are examined which render it distinctive. The same is done with respect to the NT with special reference to the parables of our Lord. Various practical aspects of the preaching of sermons are then considered. An important aspect is the "fieldwork" i.e. the meeting and interviewing of a selection of the various role-players on the homiletical stage. These include past and present lecturers and past and present students of the five institutions. A purpose in the interviews was to ascertain the status of narrative in the homiletics instruction at the institutions. The study concludes with the provision of a proposed series of lectures in narrative sermon preparation which I commend for use in institutions such as those which I have named in this dissertation.

No description available.

Abordagem sobre o contexto histórico, motivação, objetivos, conteúdo e a relevância do trabalho acadêmico, científico e literário de Jilton Moraes de Castro1, no campo religioso da América Latina. O ponto de partida é uma visão histórica dos anos sessenta e setenta, tempo de carência de literatura na área da homilética, quando as cobranças dos alunos para que as anotações das pesquisas apresentadas em sala de aulas fossem transformadas em livro. Descreve como a partir do surgimento do seu primeiro livro, a primeira trilogia em homilética do Brasil foi publicada. Relata, também, a origem de mais cinco livros voltados para a ciência da pregação, formando um total de oito volumes nesta área da teologia prática e da pregação cristã, em particular. Menciona a publicação do livro Homilética: da pesquisa ao púlpito em espanhol.Oferece uma rápida visão de dez novos títulos em preparo, alguns dos quais contando com a contribuição de outros homiletas do Brasil e da América Latina.Menciona a utilidade dos livros escritos por Jilton Moraes de Castro não só no Brasil, mas na América Latina e nos Estados Unidos; e finaliza buscando responder algumas questões pertinentes ao assunto, como: por que e para que pregamos? Qual o lugar da pregação na atualidade? Como pregar a esta geração digital? De que modo a cristocentricidade deve estar presente na pregação cristã? O que caracteriza a pregação protestante no Brasil? A teologia e a prática da pregação no Brasil e na América Latina precisam ser questionadas. / The present text constitutes an overview of the historical context, motivation, objectives, content and relevance of the academic, scientific and literary production of Jilton Moraes de Castro as it concerns the religious field in Latin America. The starting point is a historical view of the sixties and seventies, a time of shortage of literature in the field of Homiletics. As a seminary faculty, the lack of adequate textbook in the classroom coupled with the demands of the students led to the production of the needed textbook. Next, it describes how, after the onset of the first book a trilogy of Homiletics followed. Thirdly, it recounts the origin of five books geared toward the science of preaching, yielding a total of eight volumes in this area of practical theology and Christian preaching, in particular. In the fourth place, it points out to the publication of Homiletics: from research to the pulpit, in Spanish. Fifth, the text provides a glimpse of ten new titles in the pipeline, some of which with input from other researchers on the subject from Brazil and Latin America. Next to last, it mentions the usefulness of the literature published by Jilton Moraes de Castro reaching his birth country, Latin America and the United States of America. Finally, the text concludes with an attempt to answer some questions relevant to the subject: why and what we preach? What is the place of preaching today? As preach this digital generation? How to cristocentricidade must be present in Christian preaching? What characterizes the protestant preaching in Brazil? The theology and practice of preaching in Brazil and Latin America need to be questioned.

In this thesis I investigate contemporary education theory as a way of understanding formative influences in the development of Christian preachers. I suggest that concepts of communities of practice and legitimate peripheral participation, along with recognition of role models and mentors, have a part to play in the life-long project that is learning to preach. In my Introduction I consider a definition of preaching for the purpose of the research and some historical approaches to developing preachers. I examine in Chapter 2 adult learning principles and cognitively-oriented concepts, such as learning styles and the theory of multiple intelligences. In Chapters 3 and 4 social learning theories that I examine include imitation, the effect of role models, and the influence of the mentor or the coach. Further, I ask to what extent the development of the preacher, as in many other professions with agreed standards of competency, does and should take place within communities of practice where legitimate peripheral participation (as developed in the work of Jean Lave and Etienne Wenger) marks the developing preacher‘s sense of his or her own learning trajectory. After a fifth chapter on methodologies, these concepts are tested in three field studies that use a range of sociological research methods. I conduct in Chapter 6 quantitative analysis of questionnaires returned by Church of Scotland ministers, in Chapter 7 qualitative analysis of the published testimony of fifteen experienced preachers, and in Chapter 8 qualitative analysis of interviews with twelve young Methodist preachers. In my conclusion I develop a theologically nuanced version of Lave and Wenger‘s concept which I term a community of agreed sermonic enterprise. Principal practical recommendations deriving from this centre on creating supportive networks of reflective preaching practitioners, enhancing the provision of mentor-mentee relationships, and educating congregations for their role in shaping preachers.

The Master thesis "Sermons on a day of John Hus" researchs sermons, which were preached on 6th July on a day of John Hus. It is dividend into six chapters. The introduction presents the charakter of the study. The second charter concerns with history of the day of John Hus. The third charter look into casual sermons and casual services. A service on a day of John Hus is a kind of casual services. The fourth charter deals with particular sermons. In the fifth charter there is composed an image of John Hus on the base of these sermons. In the final charter there is a comparison of sermons with casualistic's requirement which were established in the third chapter.

Thesis (Ph.D. (Homiletics))--North-West University, Potchefstroom Campus, 2007.

The aim of this study was to determine how preaching can stimulate spiritual growth and intensify the spirituality of Listeners. The working method for the study has been based on the mode[ formulated by Zerfass (1974) for Practical Theology and follows a Reformatory angle. • In the first place, basis-theoretical principles regarding preaching, spirituality and spiritual growth have been researched, as well as the relationship between preaching and spiritual growth. To do this, exegetical hermeneutical studies about a series of Bible texts, as well as some literary studies regarding these topics have been conducted. • In the second place, meta-theoretical principles regarding studies in Communication and the Psychology of Religion and Spirituality have been researched by means of Literary studies. • In the third place, a qualitative empirical study has been done to test the basis and meta-theoretical principles in practice. Interviews have been conducted with 21 participants from seven Reformatory churches. • In the fourth place, the results of the empirical study have been put in hermeneutical interaction with the basis- and meta-theoretical principles in order to formulate readjusted basis- and meta-theoretical principles. The readjusted basis- and meta-theoretical principles have been used to formulate a readjusted practice theory which gives guidelines on how preaching can contribute to spiritual growth and intensified spirituality. Out of this, a model has been formulated which can help preachers to promote spiritual growth among their listeners by means of their preaching. The result of this study is as follows: A preacher can promote spiritual growth and contribute to intensified spirituality among their Listeners by means of: • Identifying voids and problems in their listeners' spirituality • The context • Taking into account the level of spiritual growth of the listeners while preaching. These matters must be addressed in sermons which communicate effectively. In preaching, effective communication can be obtained by: • Having clarity regarding the tone to be used during the sermon (proclaiming, teaching, consoling or admonishing) • Having clarity regarding the exact goal of the sermon • Ensuring that the sermon possesses a strong structure • Thorough exegesis of Scripture • Effectively addressing all kinds of noise • Using techniques to make people actively listen to the sermon • Using techniques to make it easier for listeners to follow the sermon • Ensuring that the preacher is credible. Although preaching is a monologue in nature, feedback i s of the utmost importance to the preacher. Feedback can help in clearing up obscurities, identifying problems and other voids. These problems and voids can be addressed in follow-up sermons and over time preaching can encourage and accompany listeners in a congregation lo grow spiritually and deepen their spirituality. In this way, preaching contributes to Listeners having an ever growing fervent relationship with the Lord. / Thesis (Ph.D. (Homiletics))--North-West University, Potchefstroom Campus, 2007.

The aim of this study was to determine how preaching can stimulate spiritual growth and intensify the spirituality of Listeners. The working method for the study has been based on the mode[ formulated by Zerfass (1974) for Practical Theology and follows a Reformatory angle. • In the first place, basis-theoretical principles regarding preaching, spirituality and spiritual growth have been researched, as well as the relationship between preaching and spiritual growth. To do this, exegetical hermeneutical studies about a series of Bible texts, as well as some literary studies regarding these topics have been conducted. • In the second place, meta-theoretical principles regarding studies in Communication and the Psychology of Religion and Spirituality have been researched by means of Literary studies. • In the third place, a qualitative empirical study has been done to test the basis and meta-theoretical principles in practice. Interviews have been conducted with 21 participants from seven Reformatory churches. • In the fourth place, the results of the empirical study have been put in hermeneutical interaction with the basis- and meta-theoretical principles in order to formulate readjusted basis- and meta-theoretical principles. The readjusted basis- and meta-theoretical principles have been used to formulate a readjusted practice theory which gives guidelines on how preaching can contribute to spiritual growth and intensified spirituality. Out of this, a model has been formulated which can help preachers to promote spiritual growth among their listeners by means of their preaching. The result of this study is as follows: A preacher can promote spiritual growth and contribute to intensified spirituality among their Listeners by means of: • Identifying voids and problems in their listeners' spirituality • The context • Taking into account the level of spiritual growth of the listeners while preaching. These matters must be addressed in sermons which communicate effectively. In preaching, effective communication can be obtained by: • Having clarity regarding the tone to be used during the sermon (proclaiming, teaching, consoling or admonishing) • Having clarity regarding the exact goal of the sermon • Ensuring that the sermon possesses a strong structure • Thorough exegesis of Scripture • Effectively addressing all kinds of noise • Using techniques to make people actively listen to the sermon • Using techniques to make it easier for listeners to follow the sermon • Ensuring that the preacher is credible. Although preaching is a monologue in nature, feedback i s of the utmost importance to the preacher. Feedback can help in clearing up obscurities, identifying problems and other voids. These problems and voids can be addressed in follow-up sermons and over time preaching can encourage and accompany listeners in a congregation lo grow spiritually and deepen their spirituality. In this way, preaching contributes to Listeners having an ever growing fervent relationship with the Lord. / Thesis (Ph.D. (Homiletics))--North-West University, Potchefstroom Campus, 2007.

The few studies on African preaching tend to focus on various aspects of sermons, with minimal attention to preachers and their formation. This study, by contrast, centers on the “small voice”—the unnoticed, unnamed, silenced, marginalized, neglected, and rejected perspectives—of diverse preachers who self-identify as African Christian preachers. The dissertation employs this hermeneutical lens to focus on the experiences and practices of African Christian preachers and to draw out the theological implications of their homiletical activities. The study uses a three-part framework of African perspectives (voices); the African context and culture; and care and critique. Using a “small voice”-informed mixed-methods research to address the limitations of previous studies and with the western region of Kenya as a point of focus (due to the diversity of Christianity within it), this research addresses the questions, “How and why do African Christian preachers become preachers (formation, reflection, and preaching roles); and how do they define and describe their preaching (description)?” Through oral interviews with 17 preachers, 150 extensive survey questionnaires, participant observation, and literature reviews, this study yields thick descriptions of African preaching in context. The results of the research highlight the person and life of the preacher and offer a rare glimpse into the perspectives of women and young preachers. The study reveals that the majority of African preachers feel “called” to preaching. Also, they live, preach, and are educated within their own communities; and they remain within the religious tradition in which they were raised. The preachers speak multiple languages with varying degrees of fluency. They preach in diverse settings, though women preachers are hindered due to domestic duties and youth are limited due to their age. The findings of the study illuminate the dedication of African preachers to preaching, despite lack of financial compensation. They attain the highest level of education that they can afford and are open to continued training/mentoring. The study suggests that the education/mentoring of African preachers must be culturally and linguistically relevant. The findings anticipate that similar perspectives may exist throughout similarly situated contexts within other parts of Africa. / 2025-10-10T00:00:00Z