In the last few years research on medieval sermons has entered a new phase, and the thesis needs to be placed in the context of recent work in Prance, Germany, and Italy; a few years ago there would have been little point in attempting to write on the subject I have chosen. The work of a German scholar has provided us with systematic guides to the authors, incipits, and manuscripts of medieval sermons, so that it is now possible to make efficient use of the manuscript sources; monographs on vernacular preaching have cleared the way for a study of the Latin 'popular' sermons and their international circulation; moreover work of a small group of scholars, based in different parts of Europe, has reached a stage at which an attempt to write a synthesis is desirable A general survey of the subject would be premature: instead I have tried to outline an interpretation of the main turning point in the history of high medieval preaching. The decisive change was the revival of preaching to the laity, which had ceased to play a major part in religious life between the fall of the Roman empire and the rise of the medieval towns. In the first two sub sections of the thesis (pp.1-22) I give a brief selective narrative of the external history of this transformation of preaching, but the greater part of the thesis is devoted to the less obvious changes which lay behind the revival. The remaining sub-sections of part I deal with the pocket books of sermons which itinerant preachers used (p.22 seqq.), the diffusion of stereotyped material - 'preaching aids' - to help the busy or inexperienced (p.36seqq.), the emergence of an educated lay 'sermon hearing public' (p.58 seqq.), and the training of preachers, especially the friars (p.73 seqq.). Parts II and III are on the form and content of sermons respectively The theme of part II (p.92 seqq.) is the new sermon form which came to maturity in the thirteenth century, and its relation to the revival of popular preaching. Here I state and attempt to explain the paradox that a form which was closely associated with academic milieux was alco used with success in the vast majority of sermons to the laity. Part III (p.134 seqq.) reaches a somewhat similar conclusion by a different route. I try to show how far the content of preaching was adapted to the new urban public, and here I discuss in detail a genre of preaching aid designed to provide ready made sermons specially adapted to different sorts and conditions of men. However, I go on to argue that, apart from this genre, the content of sermons was less affected by the auditory than might have been expected: popular sermons do not differ greatly from academic sermons. I conclude by trying to show why the' same sort of sermon could have been effective with both university and lay congregations. The fourth part of the thesis (p.212 seqq.) is a case study of a sermon collection, variously called Legifer and the 'Collectiones fratrum', whose history seems to be an exceptionally clear illustration of a theme which deserves special emphasis. For although I try to give an idea of the variety of different aspects of the preaching revival, I also argue a thesis in the older sense of the term. It seems to me that the close relation between the academic world and popular preaching is a theme which deserves special attention, and that the University of Paris contributed to the revival of preaching in two distinct ways. Firstly, Paris was a centre for the diffusion of model sermon collections. Popular preachers all over Europe preached from ready made model sermons written and/or copied at Paris. Secondly, Paris provided a training for the preachers themselves. Biblical lectures imparted preachable doctrine but in addition to this the system of university sermons ensured that theology students had a training of a more practice! kind. Bachelors and auditores could be called upon to preach before the University, and thir ordeal must have been a major hurdle - demanding careful preparation - for the more junior students. The evidence suggests that students would normally be asked to give a sermon after mid-day - a collatio - rather than a morning sermon. They were normally held in the houses of the Franciscans or Dominicans. The student friars, most of whom were destined to become 'professional' preachers, must have found the training especially valuable. It is the more significant in that it was the only direct and practical preparation for preaching that a friar was given. This argument presupposes the general similarity between academic and popular preaching which is discussed in Parts II and III. The Legifer collection has been singled out for special attention because it seema almost an 'ideal-type' of the link between the two types of preaching. It is a handbook of model sermons for popular preachers which appears to have been based on collations given at the houses of the friars, probably at Paris. Since it was diffused by the pecia system of the university stationers it also represents the other contribution of Paris to popular preaching. After outlining the evidence for Legifer's unusual history (p.212 seqq.) I make it the basis for a brief analysis of the theological culture which a section of the laity was beginning to share with educated clerics (p.225 seqq.). The thesis concludes with a selection of illustrative texts and an appendix. The documents are transcriptions, not editions, and thoir purpose is to illustrate points made in the main body of the thesis. The first two texts are examples of the old and the new sermon forms respectively. The third text is included to illustrate the use of the new 'scholastic' form in a sermon to a lay congregation. It is also an example of a sermon in which the content is specifically orientated to one kind of lay audience. The fourth, fifth, and sixth sermons show the other side of the coin. Text IV is a 'popular' sermon which could easily be mistaken for an academic one; texts V and VI are a university sermon and a model sermon for popular preachers respectively: they have the same theme, and when they are read together the general similarity of form and content is more striking than the differences. The last text is followed by an appendix, on franciscan preachers' pocket hooks, which gives some of the evidence too detailed to be included in the section (Part I,3, p.22 seqq.) on 'Preachers' books'.

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This dissertation examines the preaching ministry of George Whitefield as a precursor to presuppositional apologetics in relation to the cultural shift of the Enlightenment. The presupposition of the authority of the Word of God is the concept that bridges Whitefield’s preaching and presuppositional apologetics. Chapter 1 presents the research questions narrowing the topic. This section also presents background information as well as methodology of this work. Chapter 2 describes the biographical information of Whitefield. The cultural influences marked his life from an early age, but it was the influence of John and Charles Wesley that guided his faith. Chapter 3 outlines the thought of the Enlightenment period. Specifically, rationalism as a means to discerning and living by truth. Philosophical influences such as Locke, Newton, Hume, Descartes, and Kant are overviewed. The First Great Awakening was the result of many cultural and theological ideas boiling over simultaneously. People were craving truth, direction, and a sense of authority. The Awakening highlighted the movement of the Holy Spirit theologically and a resurgence of biblical truth culturally. The work of John Wesley and Jonathan Edwards is also detailed in regards to their efforts to combat rationalism as sole priority in worldview thinking. Chapter 4 highlights the apologetic within the polemic of Whitefield. His Calvinistic theology is identified and connected to the Articles of faith for the Church of England. This leads to the idea of presuppositional apologetics found within his preaching. Cornelius Van Til, the father of presuppositional apologetics, is also overviewed to show the distinct connection between Whitefield’s thoughts in holding a high view of Scripture and what becomes presuppositional apologetics. Chapter 5 examines the sermons of Whitefield for specific content related to evangelical pushback against Enlightenment thought. Key propositions of the Enlightenment regarding authority, morality, and ultimate truth are answered within the preaching of Whitefield. Each are examined thoroughly. Chapter 6 presents a conclusion regarding the apologetic of Whitefield in his preaching towards the Enlightenment. It reveals connections between the presupposition of the authority of the revelation of God and his polemic. Other connections between the reformer John Calvin and the father of presuppositional apologetics, Cornelius Van Til, are also noted.

A new concept has appeared over the last couple of years, and it is receiving more and more attention in the media. Its name is postmodernism. Our children are experiencing it in the schools, on television, on the Internet, and magazines are full of it. Postmodernism is busy changing our society irrevocably, and has arrogantly seated itself in our Churches, preaching and Theology. According to postmodernism, there is no such thing as objective, firm and universal truth – everything is subjective, personal and relative experience. That is why postmodernism has brought the following problems to current preaching in the Christian Church. The preaching will eventually loose its grip on objective, revealed truth and will become morally accommodating, and stop proclaiming the Gospel of Jesus Christ as the only Mediator. Soon the Church will forsake its faith, loose its identity and forfeit its calling. Lastly, the attack on preaching is not persecution, but making everything relative. The question is: will we still be able to preach Christ as the only way to the Father? The aim of this thesis is to see the challenges that the postmodern time frame has set for the current preaching, and to take the opportunities it presents, to preach the Word of God effectively. According to this thesis, the answer lies in confessional preaching by confessing Jesus Christ. / Dissertation (MA(Teologie))--University of Pretoria, 2007. / Practical Theology / unrestricted

This thesis employs a historical approach to practical theology in an effort to discover resources from past practices for critical reflection upon a current methodology with the intent of producing a revised practice. The following research question is pursued: How can the practices of patristic preachers enhance the current efforts of redemptive-historical preachers to preach faithfully the New Testament quotations of the Old Testament? Chapter One reviews literature from five major redemptive-historical theologians: Geerhardus Vos, Edmund Clowney, Sidney Greidanus, Bryan Chapell, and Graeme Goldsworthy. Five of the major shared characteristics of these authors are considered in light of their various contributions. Chapters Two, Three, and Four examine various patristic homilies, outlining practical considerations for a contemporary model of preaching. Chapter Two examines two early homilies, 2 Clement and Quis Dives Salvetur, noting the influence of the synagogue. Chapters Three and Four respectively examine the preaching of Origen and Chrysostom. Chapter Five outlines some major characteristics of patristic preaching discovered through a comparison of the findings of chapters Two through Four. Chapter Six provides a model for preaching New Testament quotations of the Old Testament that is consistent with the theological convictions of redemptive-historical homileticians and informed by the insights gained from reflection upon the practices of patristic preachers. This model makes an original contribution to knowledge by advancing the discussion of redemptive-historical preaching both through the application of the redemptive-historical approach to the New Testament quotations of the Old Testament and through the consideration of the relationship between redemptive-historical practices and patristic practices. / Practical Theology / D. Th. (Practical Theology)

This thesis employs a historical approach to practical theology in an effort to discover resources from past practices for critical reflection upon a current methodology with the intent of producing a revised practice. The following research question is pursued: How can the practices of patristic preachers enhance the current efforts of redemptive-historical preachers to preach faithfully the New Testament quotations of the Old Testament? Chapter One reviews literature from five major redemptive-historical theologians: Geerhardus Vos, Edmund Clowney, Sidney Greidanus, Bryan Chapell, and Graeme Goldsworthy. Five of the major shared characteristics of these authors are considered in light of their various contributions. Chapters Two, Three, and Four examine various patristic homilies, outlining practical considerations for a contemporary model of preaching. Chapter Two examines two early homilies, 2 Clement and Quis Dives Salvetur, noting the influence of the synagogue. Chapters Three and Four respectively examine the preaching of Origen and Chrysostom. Chapter Five outlines some major characteristics of patristic preaching discovered through a comparison of the findings of chapters Two through Four. Chapter Six provides a model for preaching New Testament quotations of the Old Testament that is consistent with the theological convictions of redemptive-historical homileticians and informed by the insights gained from reflection upon the practices of patristic preachers. This model makes an original contribution to knowledge by advancing the discussion of redemptive-historical preaching both through the application of the redemptive-historical approach to the New Testament quotations of the Old Testament and through the consideration of the relationship between redemptive-historical practices and patristic practices. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)

The purpose of this dissertation was to explore Paul's preaching of the significant theological themes in Ephesians in an attempt to establish a model of expository preaching for modern preachers. The study comprised five chapters. The introduction justified the investigation, explained and evaluated the New Homiletic, and summarized the history of the studies of Paul's preaching and Paul's use of the Old Testament in Ephesians. Chapter 2 examined Paul's preaching on the triune God against the Old Testament backdrop. God has provided the spiritual blessings of unity and reconciliation to humanity by the work of Christ's death and resurrection through the Holy Spirit. The investigation demonstrated that Paul's preaching of God the Father, Jesus Christ, and the Holy Spirit reflects his eschatological perspective that believers have already experienced the salvation but they still anticipate its consummation. Chapter 3 surveyed Paul's preaching on the Christian life as a new creation primarily dealing with the latter three chapters. Paul's imperative messages, emphasizing on how newly created believers should live a Christian life in conformity of their calling, are grounded on his indicative messages, focusing on what God has done for humans through the sacrificial death and resurrection of Christ. In Paul's preaching there is no dichotomy between the internal work of the Holy Spirit for the believer's redemption and His external ethical exhortation for the believer's life. Paul's preaching of the believer's life also reflected an eschatological dimension. The believer has experienced an ultimate triumph over the evil powers in Christ, but the fruits of that victory have not yet been fully realized. Chapter 4 studied homiletical implications of Paul's preaching in Ephesians and proposed a model of expository preaching. First, expository preaching should be the indicative-grounded and the imperative-oriented. Second, expository preaching should be Christ-centered preaching, focusing on the redemptive work of the triune God in the canonical context. The conclusion summarized the main results of the investigation and suggested Paul's preaching in Ephesians and proposed a future direction for expository preaching. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

Access to abstract permanently restricted to Ball State community only. / Establishing the research issue -- Methodology -- Literature review -- The era of James Walter Thompson, 1870-1900 -- A new century, a progressive era : 1901-1916 -- The selling problem, 1917-1925 -- Summary, conclusions, implications. / Access to this thesis permanently restricted to Ball State community only. / Department of English