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The aims underlying- this study are basically an attempt to provide possible answers to the following two questions: *Why should the form of sermons contribute to communicate the embedded message effectively? * In which way can a preacher structure and adapt the form of sermons in order to communicate effectively to a contemporary congregation? In order to reach these aims a selection of sermons and the way in which they communicate an underlying message are investigated. This approach is used to disclose possible basis-theoretical elements that have been applied in Scripture and in the history of preaching. Certain aspects of effective communication are also analysed and explained in order to extract metatheoretical elements that can be applied to the form of sermons. Finally, certain conclusions are deduced after these elements have been scrutinised. Basis-theoretically, the research undertaken has revealed the following guidelines: * Literary forms and rhetorical devices in the Bible contribute to effective communication. A preacher should thus pay attention to, on the one hand, literary forms applied in the Bible and, on the other hand, the dynamics of communication in the process of exegesis. * To communicate effectively in a sermon a preacher should consider the flow, the movement and links in the construction of sermons, as opposed to fixed categorical statements forced onto the text. Further conditions for communication in a sermon include inter alia the following: the unity of the line of thought within the sermon, and also the utilisation of imaginative portrayal, narrative style and metaphorical language. * The form of a sermon has the inherent communicative ability to provide a link between preacher and listener, incite the interest and attention of listeners, and span a bridge between problem statement and a possible solution. * A preacher should find fulfilment in the careful arranging of words and images as they eventually contribute to create an environment in which faith can develop and grow. A preacher should thus apply the narrative as well as the communicative value and function of images, metaphors, illustrations and examples. In this study the necessity of understanding the communication process between preacher and congregation is highlighted on metatheoretical level, and ways of communicating these aspects effectively are also indicated. Guidelines that have been extracted as a result of the research undertaken include the following: * The form of sermons should be shaped by and also reflect the form of the biblical text. The biblical text should not merely yield the ideas and structure for the sermon, but the literary form of the biblical text should also co-determine the form and structuring of the sermon. In order to enhance effective communication a preacher could make use of inter alia the following: a congregation-centred sermon form, an induction-centred sermon form, and a narrative-centred sermon form. Sermon form should be structured, not only according to the line of thought and the movement and links in the biblical text itself, but also by analysing the nature and needs of a contemporary audience. / Thesis (Ph.D. (Practical Theology))--North-West University, Potchefstroom Campus, 2004.

The aims underlying- this study are basically an attempt to provide possible answers to the following two questions: *Why should the form of sermons contribute to communicate the embedded message effectively? * In which way can a preacher structure and adapt the form of sermons in order to communicate effectively to a contemporary congregation? In order to reach these aims a selection of sermons and the way in which they communicate an underlying message are investigated. This approach is used to disclose possible basis-theoretical elements that have been applied in Scripture and in the history of preaching. Certain aspects of effective communication are also analysed and explained in order to extract metatheoretical elements that can be applied to the form of sermons. Finally, certain conclusions are deduced after these elements have been scrutinised. Basis-theoretically, the research undertaken has revealed the following guidelines: * Literary forms and rhetorical devices in the Bible contribute to effective communication. A preacher should thus pay attention to, on the one hand, literary forms applied in the Bible and, on the other hand, the dynamics of communication in the process of exegesis. * To communicate effectively in a sermon a preacher should consider the flow, the movement and links in the construction of sermons, as opposed to fixed categorical statements forced onto the text. Further conditions for communication in a sermon include inter alia the following: the unity of the line of thought within the sermon, and also the utilisation of imaginative portrayal, narrative style and metaphorical language. * The form of a sermon has the inherent communicative ability to provide a link between preacher and listener, incite the interest and attention of listeners, and span a bridge between problem statement and a possible solution. * A preacher should find fulfilment in the careful arranging of words and images as they eventually contribute to create an environment in which faith can develop and grow. A preacher should thus apply the narrative as well as the communicative value and function of images, metaphors, illustrations and examples. In this study the necessity of understanding the communication process between preacher and congregation is highlighted on metatheoretical level, and ways of communicating these aspects effectively are also indicated. Guidelines that have been extracted as a result of the research undertaken include the following: * The form of sermons should be shaped by and also reflect the form of the biblical text. The biblical text should not merely yield the ideas and structure for the sermon, but the literary form of the biblical text should also co-determine the form and structuring of the sermon. In order to enhance effective communication a preacher could make use of inter alia the following: a congregation-centred sermon form, an induction-centred sermon form, and a narrative-centred sermon form. Sermon form should be structured, not only according to the line of thought and the movement and links in the biblical text itself, but also by analysing the nature and needs of a contemporary audience. / Thesis (Ph.D. (Practical Theology))--North-West University, Potchefstroom Campus, 2004.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: a reasonable foundation for their authority is needed. Lastly, it is argued that within the Korean context, the preacher’s “reasonable authority” should have the Word of God as its foundation. Chapter 5 demonstrates three key aspects of the preacher’s ethos by highlighting the following: firstly, three kinds of proofs for structural principles, i.e. persuasion by moral character (ethos); persuasion by putting the hearer into a certain emotional frame of mind (pathos); and persuasion by the speech itself, when the truth or apparent truth(logos) is established. Secondly, an important rule for the preacher’s ethos, namely that listeners must trust and feel connected with the speaker. Thirdly, the attitude of the audience as an important element that influences and even constructs the speaker’s character. Chapter 6 presents four key aspects of preaching in crisis as related to the preacher’s ethos by pointing out the following: firstly, preachers cannot be separated from their preaching. Secondly, a large part of preparation for preaching is the preachers’ own personal preparation–the impact from the pulpit is indeed tied to their own moral character and ethos. Thirdly, the most importance aspect of the preachers’ ethos in preaching is the danger of their possible inconsistent lifestyle .Preachers’ talk should be supported and balanced by their walk. Lastly, the key point of the preachers’ ethos related to their congregations is that, in their minds during reparation of the sermons, there should always be recognition of the reality of a listening audience. Chapter 7 focuses on ethos related to two areas: firstly, the development of the preachers’ ethos. Secondly, some suggestions for the development of their ethos concern five aspects, such as their vocation, spirituality, reading, prayer and “glory”. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om die belangrikheid van predikers se etos in prediking uit te lig. Oor prediking bestaan daar baie hedendaagse kritiek. Die kwynende invloed van prediking word deur sommige aan die deur van die prediker se eie persoonlike etos gelê. Dus, wat beteken etos met betrekking tot die prediker? Hierdie vraag vorm deel van die kern van hierdie navorsing. Die verhouding tussen etos en prediking is duidelik van groot belang. Hoofstuk 2 ondersoek die basiese konsep van ‘n prediker met betrekking tot vyf sleutel aspekte: Eerstens, die definisie van “prediker” is dat hy/sy ‘n dienaar van die Woord en van God is. Tweedens, die betekenis van die prediker se roeping is soos dié van Jesus Christus en die uitgangspunt is dat die prediker woorde lei tot die gemeente se verlossing. Derdens, in die praktyk word ‘n prediker dikwels as ‘n ambassadeur, profeet, getuie, herder, rentmeester, boodskapper of woordvoerder beskryf. Vierdens, in prediking is die prediker se taak dié van ‘n bemiddelaar tussen God en mens, ‘n vertolker van die Bybel vir die gemeentelede en om hulle te inspireer om ‘n meersinvolle lewe te lei. Laastens het die navorser klem gelê op die belang van prediking met betrekking tot ses areas: die prediker, die gemeente, die kerk, aanbidding, die Christendom en die wêreld. Hoofstuk 3 ondersoek sekere voorlopige navorsing op huidige prediking in krisis. In ‘n sekere sin bejeën (post)moderne mense, soos sosiale wetenskaplikes, kommunikasie kundiges, teoloë en hulle in die kerkbanke, prediking met negatiwiteit. Elke groep het sy eie fokus van kritiek, maar wat dit ookal mag wees, hulle stem almal saam dat iets ernstigs verkeerd is met vandag se preke. Hoofstuk 4 ondersoek die algemene omstandighede van die kerk en prediking, asookdie prediker in die Koreaanse konteks, met die fokus op die volgende vier aspekte. Eerstens, die Koreaanse Kerk is een van die verstommende fenomene in die Christendom se onlangse geskiedenis. Ongelukkig het dié Kerk se groei inderdaad opgehou en het selfs ‘n agteruitgang getoon sedert die middel 90s. Tweedens, ‘n noukeurige studie van Koreaanse prediking het bewys dat hierdie teologiese instelling nie sterk is nie en dat ‘n vorm van bevooroordeelde eksegese van die Bybel tans versprei. Derdens, in die Koreaanse konteks het Koreaanse predikers buitensporige outoriteit; hulle is verantwoordelik vir vele aktiwiteite en ‘n redelike basis vir hul outoriteit is nodig. Laastens word geargumenteer dat, binne die Koreaanse konteks, die prediker se “redelike outoriteit” die Woord van God as basis moet behou. Hoofstuk 5 demonstreer drie sleutel aspekte van die prediker se etos deur die volgende uit te lig: eerstens, drie soorte strukturele rigsnoere, naamlik oorreding deur morele karakter (etos); oorreding deur die hoorder in ‘n sekere emosionele gemoedstoestand (patos) te plaas; en oorreding deur die toespraak self, wanneer die waarheid of oënskynlike waarheid (logos) bepaal is. Tweedens, ‘n belangrike reël vir die prediker se etos is dat luisteraars die spreker vertrou en aan hom/haar verbind voel. Derdens, houding as ‘n belangrike element wat gehorebeïnvloed om die spreker se karakter te beoordeel. Hoofstuk 6 bied vier sleutel aspekte van krisisprediking met betrekking tot die prediker se etos, naamlik: eerstens,predikers kan nie van hul prediking geskei word nie. Tweedens, ‘n groot deel van die voorbereiding vir prediking is die predikers se eie persoonlike voorbereiding –impak vanaf die kansel is inderdaad verbind aan hul eie morele karakter en etos. Derdens is die belangrikste aspek van die predikers se etos die gevaar van hul moontlike teenstrydige leefwyse. Predikers se woorde moet ondersteun en gebalanseer word deur hul optrede. Laastens, die sleutelpunt van die predikers se etos, wat betref hul gemeentes,is dat daar tydens die preekvoorbereiding ‘n voortdurende bewussyn van die realiteit van ‘n luisterende gehoor moet wees. Hoofstuk 7 fokus op twee areas: eerstens, die ontwikkeling van predikers se etos. Tweedens, ‘n paar voorstelle vir die ontwikkeling van hierdie etos met betrekking tot vyf aspekte, naamlik predikers se roeping, spiritualiteit, leeswerk, gebed en “heeklikheid”.

This qualitative research compared the practice of an expert preacher to core concepts in homiletic theory (the art and craft of preaching), searching for discrepancies between what theory suggested and what the preacher practiced. It also sought to validate that the preacher practiced what homiletic theorists prescribed and to inform homiletic theory by describing strategies he employed unlike those espoused in homiletic theory. To discover whether the participant's practice was congruent with theory, I first identified seminal theories. They were classified into the following modified version of Broadus's categories of ideal preaching: (a) content, (b) arrangement, (c) introduction, transition, and conclusion, (d) style (e) illustrations, and (f) the delivery. I created a rubric from the literature review as a standard from which I compared the participant's audio and video sermons. The rubric had six categories, 39 subcategories, and 58 characteristics of ideal preaching to which the preacher was compared. The analysis included frequency counts of certain words, phrases, illustrations, and the results of the Flesch's Reading Ease score. To find strategies employed by the participant but not represented in the literature, I also used an inductive method to analyze the integral parts and patterns of the sermons. The analysis revealed that the preacher's practice was congruent with theory yet the preacher had never read homiletic theory. Because the preacher was able to sidestep the need to study homiletics, it was concluded that for him preaching was an intuitive art/craft. The research also revealed that the preacher had personal homiletic philosophy wherein everything in his preparation, message design, and delivery centered on relevancy. The preacher felt strongly that the message had to apply to his listeners in meaningful ways. The preacher's strength centered not so much on how he presented, but what he presented. His sermons were filled with what homiletic theorist Sunukjian called "timeless truths." They made the preacher's sermons insightful, hopeful, and most of all, relevant to his listeners.

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

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: This dissertation deals with the relationship between the problems of the Korean Presbyterian Church and the identity of the Korean Presbyterian preachers. The study offers guidelines for the future by analyzing and evaluating the Korean Presbyterian Church context related to the Korean history according to Thomas Long.s guidelines. Chapter 1 is a statement of the problems faced by the Korean Presbyterian Church such as the blessing of success rather than the blessing of suffering, false success and a distortion of the preacher.s identity, the idolization of the preacher, secularization during the period of economic growth, and the inheritance of authority, fame, and status. Through an analysis and evaluation of these aspects, we are able to suggest guidelines for the future. Chapter 2 is the analysis of the Korean context, which shows us that many foreign missionaries dedicated themselves to the Korean people, led the Korean Presbyterian preachers to hold a herald image though theological, social, political, economical, and cultural factors made the Korean Presbyterian preachers choose between three positions, viz. conservative, progressive, and centralist. In addition, this chapter shows that the difference of theological, political, and social opinion, localism, and the problem of WCC joining, and so forth positioned Hyung-Nong Park (1897-1978), Jae-Jun Kim (1901-1987), Sang-Dong Han (1901-1976), and Kyung-Chik Han (1902-2000) at the centre of the split of the Korean Presbyterian Church. Chapter 3 is the homiletical evaluation of the identity of four Korean Presbyterian preachers according to Thomas Long.s guidelines. This evaluation shows that Hyung-Nong Park and Sang-Dong Han had a herald image, Jae-Jun Kim a pastoral and storytelling image, and Kyung-Chik Han a witness image as regards their respective lives and theological views. Chapter 4 analyzes and evaluates the identity of contemporary Korean Presbyterian preachers based on 145 Korean Presbyterian preachers. question sheets according to Thomas Long.s guidelines. In addition, the chapter shows that these preachers have a positive idea concerning the relationship between God, the preacher, the Bible, and the congregation and are trying to maintain the merits of the four metaphors. Chapter 5 offers guidelines for the future, which suggests the role of the Holy Spirit and prayer as an alternative to overcome the Korean Presbyterian Church.s problems such as an identity distortion, idolization, and secularization of the preacher based on a relationship between God, the preacher, the Bible, and the congregation. The Holy Spirit is the greatest Preacher, the co-worker with the preacher and vindicator of the preacher.s authority. Prayer invigorates, strengthens and energizes the preacher. In conclusion, this chapter suggests the acceptance of ¡°the unity of diversity¡±, preachers. sincere, faithful, and devotional life, and the restoration of the power of God.s Word, prayer, and the Holy Spirit as guidelines for the future. / AFRIKAANSE OPSOMMING: Hierdie proefskrif handel oor die verhouding tussen die probleme van die Koreaanse Presbiteriaanse Kerk en die identiteit van die Koreaanse Presbiteriaanse predikers. In die lig van Thomas Long se riglyne, verskaf die studie leidrade vir die toekoms deur middel van . analise en evaluasie van die konteks van die Koreaanse Presbiteriaanse Kerk in verband met die geskiedenis van Korea. Hoofstuk 1 vermeld die probleme wat die Koreaanse Presbiteriaanse Kerk in die gesig staar soos die seen van sukses eerder as die seen van lyding, valse sukses en . verdraaiing van die prediker se identiteit, die verafgoding van die prediker, sekularisasie gedurende die periode van ekonomiese groei en die vererwing van mag, roem en status. Deur middel van . analise en evaluasie is dit vir ons moontlik om riglyne vir die toekoms aan te bied. Hoofstuk 2 is . analise van die Koreaanse konteks waardeur aangetoon word dat baie buitelandse sendelinge hulself aan die mense van Korea gewy het, die Koreaanse Presbiteriaanse predikers gelei het om aan . boodskapper beeld vas te hou alhoewel teologiese, sosiale, politiese, ekonomiese en kulturele faktore die Koreaanse Presbiteriaanse predikers laat kies het tussen die konserwatiewe, progressiewe en sentralistiese posisies. Daarbenewens toon die hoofstuk aan dat die verskil in teologiese, politieke en sosiale mening, lokalisme en die probleem van die WCC aansluiting en so meer, Hyung-Nong Park (1897-1978), Jae-Jun Kim (1901-1987), Sang-Dong Han (1901-1976), en Kyung-Chik Han (1902-2000) in die middel van die Koreaanse Presbiteraanse Kerk skeuring geplaas het. Hoofstuk 3 is . homiletiese evaluasie van die identiteit van vier Koreaanse Presbiteriaanse predikers volgens die riglyne van Thomas Long. Hierdie evaluasie toon aan dat, in terme van hulle onderskeie lewens en teologiese opvattings, die beeld van boodskapper op Hyung-Nong Park en Sang-Dong Han van toepassing was, die beeld van herder op Jae-Jun Kim en beeld van getuie op Kyung-Chik Han betrekking gehad het. Hoofstuk 4 analiseer en evalueer die identeit van hedendaagse Koreaanse Presbiteriaanse predikers gebasseer op 145 Koreaanse Presbiteriaanse prediker vraelyste op grond van Thomas Long se riglyne. Daarbenewens toon die hoofstuk aan dat hierdie predikers . positiewe seining het rakende die verhouding tussen God, die prediker, die Bybel en die gemeente en poog om dit wat wesentlik is aan die vier metafore te behou. Hoofstuk 5 bied riglyne vir die toekoms aan wat die rol van die Heilige Gees en gebed as alternatiewe voorstel om die probleme van Koreaanse Presbiteriaanse Kerk soos identiteitsverdraaiing, verafgoding en sekularisasie van die prediker, in die lig van die verhouding tussen God, die prediker, die Bybel en die gemeente, die hoof te bied. Die Heilige Gees is die grootste Prediker, die medewerker van die prediker en verdediger van die prediker se gesag. Ter afsluiting stel hierdie hoofstuk die aanvaarding van geenheid in verskeidenheid h, predikers se opregte, getroue en toegewyde lewens en die herstel van die krag van God se Woord, gebed en die Heilige Gees as riglyne vir die toekoms voor.

This project is a video installation that includes filming the worship services of three small African American churches that exist within an area of rapid gentrification. Perhaps because of their tiny congregations, or racial makeup, these particular little churches seem hidden by a cloak of invisibility.

Dr P.W. Marais was an influential preacher in the Nederduitse Gereformeerde Kerk (Dutch Reformed Church) in his ministerial career during 3 April 1954 until 5 May 1995. He was an evangelistic par excellence with may people who became converted Christians as a result of his preaching. He worked with a preaching theory of observation, information, progress in thought, self-expression or the heuristic method which he attained from the greatest teacher of all times, Jesus Christ. The pedagogue, H.J.J. Bingle, had a great influence in the development of this theory. The research question is: How does Marais’ theory of preaching agree with his preaching practice? The study shows that there seems to be a large agreement between the two. Another question is: What effect should Marais’ preaching have in the contemporary context which differs by far from the context in which he preached. Will he today be able to reach the postmodern person with his preaching approach? In two instances it would have been a problem for Marais to reach the postmodern listener in this context. On account of the lack of Scripture knowledge of the postmodern listener Marais’ use of texts would not be effective. A proper exegesis would have to be done for the postmodern listener. In other words the context of the text and the context of the listener would have to be brought together. Marais’ theory is lacking in knowledge to implement this. Due to his passion for the Scriptures, his sincerety and his logical reasoning, he could have contributed immensely to the modern preaching. / Dissertation (MA (Reasearch in Practical Theology))--University of Pretoria, 2007. / Practical Theology / MA / unrestricted

Genom att undersöka Djävulens utseende och roll, har jag försökt beskriva hur Djävulen porträtteras i de serietidningar jag valt ut. Djävulen avbildas på en rad olika sätt i serietidningsform i vårt till stor del sekulariserade samhälle. Vissa av dessa avbildningar har religiösa föregångare, vissa har föregångare i annan litteratur och vissa är helt nya. De tyder på att man inte använder Djävulen alltför lättvindigt i serietidningar och att man ofta är medveten om de kulturella konnotationer han för med sig. Han är en karaktär som ofta framställs som en negativ karaktär, vilket inte är lustigt med tanke på hans roll inom religion och litteratur. Tack vare de förutfattade tankar som finns om honom är han lätt att använda för att skapa effekter inom serierna, antingen genom att spela på den negativa inställningen eller genom att ställa läsarens förväntningar på ända. Han framställs främst i tre större roller: som tragisk, skrämmande eller komisk. Det är inte ovanligt att flera av dessa roller används till samma karaktär. I de serier jag analyserat har han alltid ställts som en kontrast till seriens protagonist, även om han inte alltid är serietidningens antagonist. Djävulens utseende speglar hans roll i serierna på så sätt att han, när han ska vara skrämmande eller antagonist, har ett mer monstruöst utseende än vad han har när han har en tragisk roll. När han ska vara komisk har han ett utseende som kan ses som löjeväckande, men är inte mänsklig för den saken skull. En gemensam faktor är att samtliga djävlar hade någon form av skräckskapande element till sin karaktär. Sammanfattningsvis kan man säga att Djävulen framställs på minst sagt olika sätt i de olika serierna, vilket tyder på att det kan vara svårt att säga något klart generellt om hur denna karaktär porträtteras i serietidningsmediet.