Sermons Sentence Examples
His published works include numerous sermons and addresses.
He was specially devoted to the Virgin Mary, and wrote an Officium Beatae Virginis, in addition to many letters, sermons, and other writings.
His publications are almost entirely sermons.
His German sermons, of which seventy-one have been preserved, are among the most powerful in the language, and form the chief monuments of Middle High German prose.
Henderson's own works are chiefly contributions to current controversies, speeches and sermons.Advertisement
He preached republicanism to her by the hour, and even locked her up in her bedroom to reflect on his sermons.
Probably " Nature " is here employed in a more familiar or humbler sense than in the passing reference in the Sermons.
He was also occasionally engaged in preaching, and it was whilst here that he published the first volume of his sermons.
And the inner mind of Butler has moral anchorage in the Analogy, quite as much as in the Sermons.
He published a number of charges and sermons, and The Ministerial Character of Christ Practically Considered (London, 1824).Advertisement
A man of great oratorical power, Anthim delivered a series of sermons (Didahii), and some of his pastoral letters are models of style and of language as well as of exact and beautiful printing.
He gave amusing illustrations of the absurdity and poverty of the current pulpit oratory of his day, some of them being taken from the sermons of his own father.
Eachard's own sermons, however, were not superior to those he satirized.
His Sunday sermons were taken down in shorthand, corrected by him on Monday, and sold by his publishers, Messrs Passmore & Alabaster, literally by tons.
Collected as The Tabernacle Pulpit, the sermons form some fifty volumes.Advertisement
Spurgeon's lectures, aphorisms, talks, and "Saplings for Sermons" were similarly stenographed, corrected and circulated.
An Autobiography was compiled by his widow and his private secretary from his diary, sermons, records and letters (1897-1900).
He published some 200 sermons, in most of which are displayed unobtrusive learning, fresh application of old sayings, and a high conception of Judaism and its claims. Jellinek was a powerful apologist and an accomplished homilist, at once profound and ingenious.
The Latin sermons of St Augustine, of which 384 are extant, have been taken as their models by all sensible subsequent divines, for it was he who rejected the formal arrangement of the divisions of his theme, and insisted that simplicity and familiarity of style were not incompatible with dignity and religion.
Nevertheless, on many occasions, fashion has led the preachers of a particular epoch to develop rules for the composition of sermons, the value of which is more than doubtful.Advertisement
These are effects of pedantry, and seem rather to be founded on a cold-blooded analysis of celebrated sermons than on any instinctive sense of the duty of the preacher.
Among the earliest examples of pulpit oratory which have been preserved in English literature, the discourses of Wycliffe and his disciples may be passed by, to arrive at the English sermons of John Fisher (1469?-1535), which have a distinct literary value.
But Hugh Latimer (1485?-1555) is the first great English preacher, and the wit and power of his sermons (1549) give them prominence in our literature.
John Hales (1584-1656); Edmund Calamy (1600-1666); the Cambridge Platonist, Benjamin Whichcote (1609-1685); Richard Baxter (1615-1691); the puritan John Owen (1616-1683); the philosophical Ralph Cudworth (1617-1688); Archbishop Leighton (1611-1684) - each of these holds an eminent position in the records of pulpit eloquence, but all were outshone by the gorgeous oratory and art of Jeremy Taylor (1613-1667), who is the most illustrious writer of sermons whom the British race has produced.
Some of the most remarkable divines of this great period, however, are scarcely to be mentioned as successful writers of sermons.Advertisement
The sermons of Benjamin Hoadly (1676-1761) have a place in history, and those of Joseph Butler (1692-1752), the Rolls Sermons of 1726, have great philosophical importance.
With these stern Protestant discourses may be contrasted the beautiful, but somewhat euphuistical sermons of St Francois de Sales (1605-1622), full of mystical imagery.
A generation later appeared Baptiste Massillon (1663-1742), who was to Bossuet as Racine to Corneille; and Jacques Saurin (1677-1730), whose evangelical sermons were delivered at the Hague.
Since the end of the 18th century, although a great number of volumes of sermons have been and continue to be published, and although the pulpit holds its own in Protestant and Catholic countries alike, for purposes of exhortation and encouragement, it cannot be said that the sermon has in any way extended its influence as a form of pure literature.
It was, however, no doubt at his wish that his chaplain wrote the Life of Julian the Apostate, in reply to Dr Hickes's sermons, in which the lawfulness of resistance in extreme cases was defended.
The year of her death (1380) was that of the birth of St Bernardino Albizzeschi (S Bernardino of Siena), a popular preacher whose sermons in the vulgar tongue are models of style and diction.
In 1830 the number of annual lectures or sermons was reduced from twenty to eight; after 1861 they were further reduced to a minimum of four.
Aiming, both in his sermons and ascetical writings, at development of the religious view, the danger of the times as he saw it was not so much in the Protestant reformation, which was an outside influence, but in the direction that religion had taken among the masses.
Six of his most famous sermons were edited, with a biographical sketch of their author, by the Oratorian Borde in 1704.
There are other isolated sermons and treatises by f lfric, printed in vol.
His sermons are very noble though written in a style which is over-compressed and often obscure.
His prose works include sermons, treatises on vices and on baptism, a penitential, capitularies and exhortations to bishops, priests and judges.
In 1858 he was made preacher at Lincoln's Inn and there preached some striking sermons, a volume of which he published in 1861.
In his own day he took high rank as a pulpit orator, and even royalty had to beg for a seat amongst his audiences; but his sermons are now forgotten.
Many proposals were made, none of them of practical value, until Savonarola, who had Savon- as a already made a reputation as a moral reformer, began states= his famous series of political sermons.
The friar's sermons against ecclesiastical corruption, and especially against the pope, resulted in his excommunication by the latter, in consequence of which he lost much of his influence and immorality spread once more.
His sermons occasionally created some stir, and on one occasion Elizabeth interrupted his sermon, telling him to stick to his text and cease slighting the crucifix.
His Theological Works, consisting of sermons, charges, divinity lectures and the Discourse on Church Government, were published in 3 vols.
His works (chiefly sermons) were published in 7 volumes in 1754, and in 5 volumes at Oxford in 1829.
In the 10th century, however, it was revived, occurring almost simultaneously in the Sermons of Ibn Nubata (946-984) and the aetters of Abti Bakr ul-Khwarizmi.
His son Frederick was the author of Sermons on Several Important Subjects and Sermons on Christian Zeal, both published in 1753.
He also published two sermons and a handbook to his lectures on mechanics, &c., and projected a history of Northumberland and Durham, collections for which were found among his papers.
It was during the delivery of one of his Advent sermons that he beheld the celebrated vision, recorded in contemporary medals and engravings, that is almost a symbol of his doctrines.
It was probably the noise of these sermons that caused the friar's temporary removal from Florence at the instance of Piero de' Medici.
But in Lent his celebrated sermons upon Amos were delivered in the duomo, and again he urged the necessity of reforming the church, striving by ingenious arguments to reconcile rebellion against Alexander with unalterable fidelity to the Holy See.
The Piagnoni were again at the head of the state, and by their request the prior resumed his sermons in the duomo, while his dearest disciple, Fra Domenico Buonvicini, filled the pulpit of St Lorenzo.
But menacing briefs poured in from Rome; the pope had read one of Savonarola's recent sermons on Exodus; the city itself was threatened with interdict, and the Florentine ambassador could barely obtain a short delay.
The papal threats were now too urgent to be disregarded, and the cowed signory entreated Savonarola to put an end to his sermons.
His exposition of this religion in his sermons and writings was simply an unfolding of its moral side.
He occupied his leisure by writing a rhymed translation of the Odes of Horace, and preparing an elaborately annotated edition of Butler's Analogy and Sermons.
His only published works are two sermons, one preached before the Lords (London, 1794), the other before the Society for the Propagation of the Gospel (London, 1797).
In 1806 he preached a widely circulated sermon on duelling, and about 1814 a series of six sermons on intemperance, which were reprinted frequently and greatly aided temperance reform.
In this year Henry Sacheverell delivered his famous sermons, and Defoe wrote several tracts about them and attacked the preacher in his Review.
He published a large number of single sermons, and they appeared in a collected form in 1692 in six volumes, reaching a second edition in his lifetime in 1715.
His own literary work, nearly all of which originally appeared in its pages - sermons, stories, travels, poems - was only a byproduct of a busy life.
None of his sermons, however, unless we regard his book on the Lord's Prayer as a homily, has come down to us.
His knowledge of human nature is keen and ample, and his sermons are a remarkable reflection of the manners and customs of his age.
Most of the Reformation preachers read their sermons, in contrast to the practice of earlier ages.
The sermons of these men were largely scriptural, the cardinal evangelical truths being emphasized with reality and vigour, but with a tendency to abstract theology rather than concrete religion.
The danger was felt by the university of Cambridge, which in 1674 passed a statute forbidding its preachers to read their sermons.
But, generally speaking, there was no heart in preaching, sermons were unimpassioned, stilted and formal presentations of ethics and apologetics, seldom delivered extempore.
The greater part of these works were first delivered as sermons or lectures.
Four volumes of his sermons appeared between the years 1842 and 1850, and these had reached the 7th, 4th, 3rd and 2nd editions respectively in 1850, but were not afterwards reprinted.
In 1844 his portrait was painted by Richmond, and the same year he published a volume of university sermons, in which, however, was not included the one on the Gunpowder Plot.
Preeminently he was a devout ecclesiastic, a "great priest"; and his sermons, both Anglican and Catholic, are marked by fervour and dignity, by a conviction of his own authoritative mission as preacher, and by an eloquent insistence on considerations such as warm the heart and bend the will rather than on such as force the intellect to assent.
The earliest use of the Quicumque was in sermons, in which the clauses were quoted, as by the council of Toledo without reference to the creed as a whole.
With the exception of a Preface to the Sermons of Dr Whichcote, one of the Cambridge Platonists or latitudinarians, published in 1698, Shaftesbury appears to have printed nothing himself till 1708.
Hugh James Rose had published in England (1825) a volume of sermons on the rationalist movement (The State of the Protestant Religion in Germany), in which he classed Bretschneider with the rationalists; and Bretschneider contended that he himself was not a rationalist in the ordinary sense of the term, but a "rational supernaturalist."
In 1539, urged by Bembo, he visited Venice and delivered a remarkable course of sermons, showing a decided tendency to the doctrine of justification by faith, which appears still more evidently in his Dialogi VII.
He was cordially received by Calvin, and within two years published six volumes of Prediche, tracts rather than sermons, explaining and vindicating his change of religion.
Besides his principal work, Chillingworth wrote a number of smaller anti-Jesuit papers published in the posthumous Additional Discourses (1687), and nine of his sermons have been preserved.
In the meantime, however, he printed a volume of his Rugby sermons, to show definitely what his own religious positions were.
During his archbishopric Dr Temple was deeply distressed by the divisions which were weakening the Anglican Church, and many of his most memorable sermons were calls for unity.
Besides the works mentioned, Liddon published several volumes of Sermons, a volume of Lent lectures entitled Some Elements of Religion (1870), and a collection of Essays and Addresses on such themes as Buddhism, Dante, &c.
As editor of the Evangelical Magazine and author of Village Sermons, he commanded a wide influence.
Silent prayer was a feature of the worship; sermons were without texts.
His sermons show no traces of his bold theological speculations, and he seems to have been faithful in the discharge of his duty.
His views on the problems of Arianism, and his attempt to reconcile it with orthodox theology, are contained in A Specimen of True Philosophy (1730, reprinted in Metaphysical Tracts, 1837) and Logology, or a Treatise on the Logos in Seven Sermons on John i.
Among his publications, besides many sermons, were A Brief Review of the Episcopal Church in Virginia (1845); Wilberforce, Cranmer, Jewett and the Prayer Book on the Incarnation (1850); Reasons for Loving the Episcopal Church (1852); and Old Churches, Ministers and Families of Virginia (1857); a storehouse of material on the ecclesiastical history of the state.
In connexion with his sermons it is worthy of note that by means of them and by his public teaching generally Huss exercised a considerable influence not only on the religious life of his time, but on the literary development of his native tongue.
These measures, and the excitement which followed the arrival of the radicals from Zwickau, led Luther to return to Wittenberg in March 1522, where he preached a series of sermons attacking the impatience of the radical party, and setting forth clearly his own views of what the progress of the Reformation should be.
After a residence in the north as chaplain to Henry Hastings, earl of Huntingdon, President of the North, he was made vicar of St Giles's, Cripplegate, in 1588, and there delivered his striking sermons on the temptation in the wilderness and the Lord's prayer.
Besides a volume of sermons under the title Christ's Healing Touch, Mackennal published The Biblical Scheme of Nature and of Man, The Christian Testimony, the Letters to the Seven Churches of Asia, The Kingdom of the Lord Jesus and The Eternal God and the Human Sonship. These are contributions to exegetical study or to theological and progressive religious thought, and have elements of permanent value.
As the standard of clerical education sank during the dark ages, the habit of using the sermons of others became almost universal.
Certain homilies, accordingly, composed by dignitaries of the lower house, were in the following year produced by the prolocutor; and after some delay a volume was published in 1547 entitled Certain sermons or homilies appointed by the King's Majesty to be declared and read by all parsons, vicars, or curates every Sunday in their churches where they have cure.
Many of his sermons were translated into English (reprinted, 4 vols., 1849).
He was a precocious boy, learning Latin at three, reading Greek at four, and writing sermons at seven.
Zwingli denounced the publication of plenary indulgence to all visitors to the shrine, and his sermons in the Swiss vernacular drew great crowds and attracted the attention of Rome.
Upon his return he preached a characteristic sermon entitled The United States of America compared with some European Countries, particularly England (published 1826), in which, although there was some praise for the English church, he so boldly criticized the establishment, state patronage, cabinet appointment of bishops, lax discipline, and the low requirements of theological education, as to rouse much hostility in England, where he had been highly praised for two volumes of Sermons on the Principal Events and Truths of Redemption (1824).
In his sermons (Heilige Reden) considerable eloquence is shown, and a mastery of style which justifies the position he held as president of the German Society.
This other evidence consists partly of letters from Nestorius, preserved among the works of those to whom they were written, some sermons collected in a Latin translation by Marius Mercator, an African merchant who was doing business in Constantinople at the time of the dispute, and,other material gathered from Syriac manuscripts.
Several of his sermons were reproduced in contemporary English versions.
Among his numerous writings may be mentioned Lives of the Saints, Discourses on the Seven Sacraments, and especially his sermons preached before the diet, in which he lashed the Poles for their want of patriotism and prophesied the downfall of the country.
Mecherzynski, in his "History of Eloquence in Poland" (Historya wymowy w Polsce), especially praises his two funeral sermons on the burial of Anna Jagiellonka, widow of Stephen Batory, and Anna of Austria, first wife of Sigismund III.
His sermons were colloquial, simple, full of conviction and point.
Moody's sermons were sold widely in English, and in German, Danish and Swedish versions.
Proceeding upon such lines as these, the Jews wove together their Midrashic homilies or sermons where, though we may find much that seems commonplace, there are illuminating parables and proverbs, metaphors and similes, the whole affording admirable examples of the contemporary thought and culture, both of the writers and - what is often overlooked - the level of their hearers or readers.
But the sermons or discourses of the homiletic Midrashim are classified according to the reading of the Pentateuch in the Synagogue, either the three year cycle, or else according to the sections of the Pentateuch and Prophetical books assigned to special and ordinary Sabbaths and festival days.
Barnes was forced to apologize and recant; and Gardiner delivered a series of sermons at St Paul's Cross to counteract Barnes' invective.
His sermons attracted wide attention in that community, and he gained a considerable reputation as a theologian and a controversialist by his publication in 1814 of a volume entitled Defence of Christianity, written in answer to a work, The Grounds of Christianity Examined (1813), by George Bethune English (1787-1828), an adventurer, who, born in Cambridge, Massachusetts, was in turn a student of law and of theology, an editor of a newspaper, and a soldier of fortune in Egypt.
A series of sermons on the relation between the discoveries of astronomy and the Christian revelation was published in January 1817, and within a year nine editions and 20,000 copies were in circulation.
From the beginning the sermons of Oecolampadius centred in the Atonement, and his first reformatory zeal showed itself in a protest (De risu paschali, 1518) against the introduction of humorous stories into Easter sermons.
By his sermons and his writings he exerted a great influence in colonial Massachusetts, and according to Mather was "a most incomparable scholar."
His popularity was probably due to the fact that in his sermons he lays little stress on dogmatic questions, but treats generally of moral subjects, in which the secrets of the human heart and the processes of man's reason are described with poetical feeling.
Under his own name Watson.published several volumes of sermons, among them being The Upper Room (1895); The Mind of the Master (1896) and The Potter's Wheel (1897).
He wrote admirable stories for the young, and published some volumes of sermons.
His sermons were generally portions of a series; and to this period belong the volumes Christus Consummator (1886) and Social Aspects of Christianity (1887).
He was the author of Sermons to a Country Congregation, published in 1837.
It was a desultory exposition of the Ruskinian ideal of life, manners and society, full of wit, play, invective and sermons on things in general.
The first stage of his later development, which resulted in the establishment of the "Irvingite" or "Holy Catholic Apostolic Church," in 1832, was associated with conferences at his friend Henry Drummond's seat at Albury concerning unfulfilled prophecy, followed by an almost exclusive study of the prophetical books and especially of the Apocalypse, and by several series of sermons on prophecy both in London and the provinces, his apocalyptic lectures in 1828 more than crowding the largest churches of Edinburgh in the early summer mornings.
The writings of Edward Irving published during his lifetime were For the Oracles of God, Four Orations (1823); For Judgment to come (1823); Babylon and Infidelity foredoomed (1826); Sermons, &c. (3 vols., 1828); Exposition of the Book of Revelation (1831); an introduction to a translation of Ben-Ezra; and an introduction to Horne's Commentary on the Psalms. His collected works were published in 5 volumes, edited by Gavin Carlyle.
The success which followed his labours not only in the town of Utrecht, but also in Zwolle, Deventer, Kampen, Amsterdam, Haarlem, Gouda, Leiden, Delft, Zutphen and elsewhere, was immense; according to Thomas Kempis the people left their business and their meals to hear his sermons, so that the churches could not hold the crowds that flocked together wherever he came.
This is, of course, more true of the middle ages than of the times that preceded and followed them; the Church under the Roman empire hardly as yet realized the possibilities of " sermons in stones," and took over, with little change, the model of the secular and religious buildings of pagan Rome; the Renaissance, essentially a neo-pagan movement, introduced disturbing factors from outside, and, though developing a style very characteristic of the age that produced it, started that archaeological movement which has tended in modern times to substitute mere imitations of old models for any attempt to express in church architecture the religious spirit of the age.
He also published a book of sermons, Godly Fear, in 1664, and other less noticeable devotional compilations.
Among his other publications are De procuranda salute Indorum libri sex (Salamanca, 1588), De Christo revelato libri novem (Rome, 1590), De temporibus novissimis libri quatuor (Rome, 1590), and three volumes of sermons issued respectively in 1 59 6, 1 597 and 1599.
In 1767 he published a volume of sermons, which gained him the acquaintance of Lord Shelburne, an event which had much influence in raising his reputation and determining the character of his subsequent pursuits.
In December 1529 he preached his two " sermons on the cards," which awakened a turbulent controversy in the university, and his opponents, finding that they were unable to cope with the dexterity and keenness of his satire, would undoubtedly have succeeded in getting him silenced by force, had it not been reported to the king that Latimer " favoured his cause," that is, the cause of the divorce.
The sermons of Latimer possess a combination of qualities which constitute them unique examples of that species of literature.
Two volumes of Latimer's sermons were published in 1549.
His Sermon on the Ploughers and Seven Sermons preached before Edward VI.
The chief contemporary authorities for his life are his own Sermons, John Stow's Chronicle and Foxe's Book of Martyrs.
He published several volumes of sermons, and a book of verse entitled Sabbath Chimes (1867, new edition 1880).
His sermons and devotional writings, which are very numerous, were long held in high estimation, and his Commentary on the Historical and Poetical Books of the Old Testament, in io vols., brought down as far as the Song of Solomon, was reprinted as recently as 1853.
Besides various sermons, Gleig was the author of Directions for the Study of Theology, in a series of letters from a bishop to his son on his admission to holy orders (1827); an edition of Stackhouse's History of the Bible (1817); and a life of Robertson the historian, prefixed to an edition of his works.
In 1878 he published his first volume of sermons, and from time to time issued other volumes, including Sermons Preached in English Churches (1883).
The "black gown," considered wrongly as the ensign of Low Church views, survives in comparatively few of even "evangelical" churches; it is still, however, the custom for preachers of university sermons to wear the gown of their degree.
In this charge he remained for 35 years, exercising from his pulpit a truly magnetic influence, not so discernible in his published sermons.
See Ward, Lives of the Gresham Professors, and Whewell's biography prefixed to the 9th volume of Napier's edition of Barrow's Sermons.
To the spiritual needs of his people he ministered with pastoral zeal, frequently appointing "stations" and delivering sermons; nor was he less solicitous in providing for their physical necessities.
His sermons were mostly practical in character, and his great aim was to cultivate in his hearers a spiritual and devotional frame of mind.
He also published several courses of sermons on particular topics, and is the author of many well-known and justly admired hymns, e.g.
He preached three remarkable sermons on Christian Evidence in Norwich Cathedral in 1871.
The other writings he claims are two anonymous volumes of "Sermons concerning all the Saints" whose yearly feasts the church celebrates.
Several 15th-century editions of the Sermons are also known, and the Mariale was printed at Venice in 1497 and at Paris in 1503.
He delivered a course of sermons at Angers, and in the next year passed to Bordeaux, where he formed a famous friendship with Montaigne.
It was followed in 1600 by Discours chrestiens, a book of sermons, similar in tone, half of which treat of the Eucharist.
The third council of Carthage in 397 forbade anything but Holy Scripture to be read in church; this rule has been adhered to so far as the liturgical epistle and gospel, and occasional additional lessons in the Roman missal are concerned, but in the divine office, on feasts when nine lessons are read at matins, only the first three lessons are taken from Holy Scripture, the next three being taken from the sermons of ecclesiastical writers, and the last three from expositions of the day's gospel; but sometimes the lives or Passions of the saints, or of some particular saints, were substituted for any or all of these breviary lessons.
His Collected Works, edited for the Parker Society by John Ayre (3 vols.,Cambridge, 1851-1853), include, besides the controversial tracts already alluded to, two sermons published during his lifetime, a selection from his letters to Cecil and others, and some portions of his unpublished MSS.
He was a man of the world as well as a divine, and in his sermons he exhibited a tact which enabled him at once to win the ear of his audience.
In 1675 he edited John Wilkins's Principles of Natural Religion, completing what was left unfinished of it, and in 1682 his Sermons.
For his manuscript sermons Tillotson's widow received 2500 guineas.
Various selections from his sermons and works have been published separately, e.g.
One of the very best of his writings is a sermon called The Message of the Church to Working Men; and the best of his published discourses are the Twenty-five Village Sermons which he preached in the early years of his Eversley life.
Several of his sermons were published in Welsh.
For years his sermons were published regularly in more than 3000 journals, reaching, it is said, 25,000,000 readers.
Besides the Nodes Vaticanae, to which he appears to have contributed, the only literary relics of this intrepid and zealous reformer are some homilies, discourses and sermons, with a collection of letters.
Under the inappropriate title Sketches of History (1784) he published under his own name six sermons on the characters of Aaron, Hazael and Jesus, in which, though writing in the character of an orthodox Calvinist, he enunciates the proposition "God Himself has no right to be a tyrant."
Among his sermons preached before his ordination, which was not till the 23rd of December 1660, were the famous discourses on The Wisdom of God in the Creation, and on the Chaos, Deluge and Dissolution of the World.
The germ of these works was contained in sermons preached long before in Cambridge.
Besides the lectures noted he published Studies in Genesis (1880), The Foundations of Morality (1882) and some volumes of sermons.
He wrote a number of popular hymns, partly original, partly translations; translated the Pentateuch from the Hebrew; and published (1536) a collection of sermons embodying the reformed doctrine and destined for the use of clergy and laity.
In 1845 he was appointed select preacher, and published in 1847 a volume of Sermons and Essays on the Apostolic Age, which not only laid the foundation of his fame as a preacher, but also marked his future position as a theologian.
He was untiring in literary work, and, though this consisted very largely of occasional papers, lectures, articles in reviews, addresses, and sermons, it included a third volume of his History of the Jewish Church, a volume on the Church of Scotland, another of Addresses and Sermons preached in America, and another on Christian Institutions (1881).
In the spring of 1881 he preached funeral sermons in the abbey on Thomas Carlyle and Lord Beaconsfield, concluding with the latter a series of sermons preached on public occasions.
Besides his Sunday sermons, he delivered Wednesday lectures on social and political subjects; and he also projected a scheme for connecting with the "oratory" a university on quite a utopian plan.
As a presbyter, he won high reputation by his preaching at Antioch, more especially by his homilies on The Statues, a course of sermons delivered when the citizens were justly alarmed at the prospect of severe measures being taken against them by the emperor Theodosius, whose statues had been demolished in a riot.
His speeches, sermons and lectures, delivered during his tour, were printed in a volume of 400 pages, and show an extraordinary power of rising to the occasion and of speaking with sympathy and tact.
Luther believed that the sales were injurious to the morals of the townsmen; he had heard reports of Tetzel's sermons; he had become wrathful on reading the letter of recommendation of the archbishop; and friends had urged him to interfere.
There he disowned the sermons of the pardonsellers, let it be seen that he did not approve of the action of the Legate, and so prevailed with Luther that the latter promised to write a submissive letter to the pope, to exhort people to reverence the Roman See, to say that Indulgences were useful to remit canonical penances, and to promise to write no more on the matter unless he happened to be attacked.
Sermons, pamphlets, letters from his tireless pen flooded the land, and Luther began to be the leader of a German revolt against Rome.
He published several volumes of sermons and tracts, and wrote the pclitical life of his brother, Viscount Barrington.
He graduated as doctor of theology at Lerida in 1374, and his sermons in the cathedral of Valencia from 1385 onwards soon became famous.
A large collection of his sermons was published in 8 vols.
Tradition states that Asoka set up 64,000 memorial columns; and the thirty-five inscriptions extant in our own day show how widely these royal sermons were spread over India.
Fuller also published an admirable Memoir of the Rev. Samuel Pearce, of Birmingham, and a volume of Expository besides a considerable number of smaller pieces, chiefly sermons and pamphlets, which were issued in a collected form after his death.
In 1724 he published seventeen sermons, eleven of which had not before been printed.
Soon after his death his brother Dr John Clarke, dean of Sarum, published, from his original manuscripts, An Exposition of the Church Catechism, and ten volumes of sermons.
In addition to lives of his father (1862), Professor Robert Lee (1870) and William Carstares (1876), he published a devotional book Christ the Consoler; a volume of sermons, Creed and Conduct (1878); The Apostolic Ministry in the Scottish Church (Baird Lecture, 1897), and several pamphlets on church questions.
After seeing to the publication of this instalment of Tristram and of another set of sermons - more pronouncedly Shandean in their eccentricity - he quitted England again in the summer of 1765, and tavelled in Italy as far as Naples.
He now began the course of Christian conferences at the College Stanislas, which attracted the art and intellect of Paris; thence he went to Nitre Dame, and for two years his sermons were the delight of the capital.
Among his many writings are An Ecclesiastical Biography, containing the Lives of Ancient Fathers and Modern Divines (8 vols., 1845-1852), A Church Dictionary, The Means of Rendering more Effectual the Education of the People, The Cross of Christ (1873), The Church and its Ordinances (sermons, 4 vols., 1876), and Lives of the Archbishops of Canterbury (12 vols., 1860-1876).
He published sermons and lectures; A History of the Parish of Trinity Church, New York City (4 vols., 1898-1905); and a biography of his father, Memoirs of John Adams Dix (2 vols., New York, 1883).
His books were A Memoir of James Sherman (1863); the Sermons of Thomas Binney, with a biographical and critical sketch (1869); The Vision of God and other sermons (1876); The Indwelling Christ (1892).
Her orthodoxy was suspected and for a time she was not admitted to the church, but soon she organized meetings among the Boston women, among whom her exceptional ability and her services as a nurse had given her great influence; and at these meetings she discussed and commented upon recent sermons and gave expression to her own theological views.
A volume of Scotch Sermons, published in 1880 by ministers holding liberal views, brought out the fact that the Disruption of 1843.
He published numerous sermons, a few Old Testament expositions and some controversial tracts.
His sermons, such as that preached before the House of Commons, on the 31st of March 1647, advocate principles of religious toleration and charity.
Two sermons, preached in the college chapel in 17 9 8 and 1799, form the basis of his Discourses on the Scriptural Doctrines of Atonement and Sacrifice (1801); a polemic against Unitarian theology which was answered by Lant Carpenter.
He attended the trials, investigated many of the cases himself, and wrote sermons on witchcraft, the Memorable Providences and The Wonders of the Invisible World (1693), which increased the excitement of the people.
His brother Gottfried Daniel Krummacher (1774-1837), who studied theology at Duisburg and became pastor successively in Berl (1798), Wiilfrath (1801) and Elberfeld (1816), was the leader of the "pietists" of Wupperthal, and published several volumes of sermons, including one entitled Die Wanderungen Israels durch d.
At Perth and at St Andrews his sermons were followed by the destruction of the monasteries, institutions disliked in that age in Scotland alike by the devout and the profane.
Starting with "truth" contained in Scripture as the church's foundation, and the Word and Sacraments as means of building it up, it provides ministers and elders to be elected by the congregations, with a subordinate class of "readers," and by their means sermons and prayers each "Sunday" in every parish.
Knox had already by letter formally broken with the earl of Moray, "committing you to your own wit, and to the conducting of those who better please you"; and now, in one of his greatest sermons before the assembled lords, he drove at the heart of the situation - the risk of a Catholic marriage.
Yet he was always a hard worker; as sole minister of Edinburgh studying for two sermons on Sunday and three during the week, besides having innumerable cares of churches at home and abroad.
He wrote a chronicle of the monastery and several biographies - the life of Gerhard Groot, of Florentius Radewyn, of a Flemish lady St Louise, of Groot's original disciples; a number of tracts on the monastic life - The Monk's Alphabet, The Discipline of Cloisters, A Dialogue of Novices, The Life of the Good Monk, The Monk's Epitaph, Sermons to Novices, Sermons to Monks, The Solitary Life, On Silence, On Poverty, Humility and Patience; two tracts for young people - A Manual of Doctrine for the Young, and A Manual for Children; and books for edification - On True Compunction, The Garden of Roses, The Valley of Lilies, The Consolation of the Poor and the Sick, The Faithful Dispenser, The Soul's Soliloquy, The Hospital of the Poor.
He also left behind him three collections of sermons, a number of letters, some hymns and the famous Imitatio Christi (though his authorship of this has been disputed).
In 1816 and the following year, he gave his Lay Sermons to the world.
He was compelled to dismiss all his followers except Buckingham, and to submit to interminable sermons, which generally contained violent invectives against his parents and himself.
It was here that he preached his famous Fifteen Sermons (1726), including the well-known discourses on human nature.
The Analogy was written to counteract the practical mischief which he considered wrought by deists and other freethinkers, and the Sermons lay a good deal of stress on everyday Christian duties.
The systematic account of this moral nature is to' be found in the famous Sermons preached at the Chapel of the Rolls, especially in the first three.
In these sermons Butler has made substantial contributions to ethical science, and it may be said with confidence, that in their own department nothing superior in value appeared during the long interval between Aristotle and Kant.
Whewell published an edition of the Three Sermons, with Introduction.
One of Ames's sermons became historical in the Puritan controversies.
His 200 sermons are a mine of learning and experience, and they stand out from all others by their imaginative power, originality of view, variety of treatment and audacity of expression.
Vieira was a man of action, while the oratorian Manoel Bernardes lived as a recluse, hence his sermons and devotional works, especially Luz e Calor and the Nova Floresta, breathe a calm and sweetness alien to the other, while they are even richer treasures of pure Portuguese.
He wrote a good deal, amongst his books being Drei Bucher von der Kirche (1845), Samenkorner des Gebetes (over 30 editions) and several volumes of sermons.
The schools showed him an able and wise disciplinarian, and his patriotic orations and sermons prove him a speaker of great power.
He soon began to distinguish himself as an orator, and the three patriotic sermons he delivered at Bahia (1638-40) are remarkable for their imaginative power and dignity of language.
To silence him his enemies then denounced him to that tribunal, and he was cited to appear before the Holy Office at Coimbra to answer points smacking of heresy in his sermons, conversations and writings.
He resided in Bahia and occupied himself in revising his sermons for publication, and in 1687 he became superior of the province.
He gained a European reputation for his writings, which are of mystico-ascetic type, and include an account of the Premonstratensian order, a collection of festival sermons, and a Soliloquia de instructione discipuli, formerly attributed to his contemporary, Adam of St Victor.
Of his numerous other Bohemian works we may mention the Postilla (collection of sermons), the treatises 0 poznani testy grave k spaseni (the true road to salvation) and O svatokupectvi (on simony), and a large collection of letters; those written in prison are very touching.
It is a mistake to say that he grew more conservative in later years; but his judgment grew more generous and catholic. He was a greater orator than man of letters, and his sermons in New York were delivered to large audiences, averaging one thousand at the Masonic Temple, and were printed each week; in eloquence and in the charm of his spoken word he was probably surpassed in his day by none save George William Curtis.
During his illness Mr. Starkey read one of his curate's sermons, and was not only "cured" forthwith, but embraced his strange doctrines, and together they procured many conversions in the countryside and the neighbouring towns.
He continued to write so long as the infirmities of age allowed, collecting and publishing his sermons, and toiling to complete the Divine Legation, further fragments of which were published with his posthumous Works.
A list of his Latin tracts and sermons is given by Wood, and others, some of which were never printed, appear in Bale.
In 1839 he also published Eucharistica (from the old English divines), to which he wrote an introduction, Agathos and other Sunday Stories, and a volume of University Sermons, and in the following year Rocky Island and other Parables.
Besides the works already mentioned, Wilberforce wrote Heroes of Hebrew History (1870), originally contributed to Good Words, and several volumes of sermons.
He also published Sermons for the New Life (1858); Christ and his Salvation (1864); Work and Play (1864); Moral Uses of Dark Things (1868); Women's Suffrage, the Reform against Nature (1869); Sermons on Living Subjects (1872); and Forgiveness and Law (1874).
New editions of his Nature and the Supernatural, Sermons for the New Life, and Work and Play, were published the same year.
Emerson's early sermons were simple, direct, unconventional.
He founded and edited The Universalist Magazine (1819; later called The Trumpet) and The Universalist Expositor (1831; later The Universalist Quarterly Review); wrote about io,000 sermons, many hymns, essays and polemic theological works; and is best known for Notes on the Parables (1804), A Treatise on Atonement (1805) and Examination of the Doctrine of a Future Retribution (1834); in these, especially the second, he showed himself the principal American expositor of Universalism.
A year later he published Discourses on Various Important Subjects, the five sermons which had proved most effective in the revival, and of these none, he tells us, was so immediately effective as that on the Justice of God in the Damnation of Sinners, from the text, " That every mouth may be stopped."
To offset this feeling Edwards' preached at Northampton during the years 1742 and 174 3 a series of sermons published under the title of Religious Affections (1746), a restatement in a more philosophical and general tone of his ideas as to " distinguishing marks."
As early as 1744 Edwards, in his sermons on the Religious Affections, had plainly intimated his dislike of this practice.
Edwards preached other sermons of this type, but this one was the most extreme.
His pupil, Samuel Hopkins, in 1765 published two volumes from manuscript containing eighteen sermons and a memoir; the younger Jonathan Edwards with Dr Erskine published an edition in 4 volumes (1744 sqq.), and Samuel Austin in 1808 edited an edition in 8 volumes.
It contained the important Treatise on Grace, Annotations on the Bible, Directions for Judging of Persons' Experiences, and Sermons, the last for the most part merely in outline.
Gardiner, with brief biographical sketch and annotations on seven sermons, one of which had not previously been published.
Of the very numerous sermons preached by Donne at Lincoln's Inn, fourteen have come down to us.
In April 1625 Donne preached before the new king, Charles I., a sermon which was immediately printed, and he now published his Four Sermons upon Special Occasions, the earliest collection of his discourses.
Of his prose works, the Juvenilia appeared in 1633; the Lxxx Sermons in 1640; Biathanatos in 1644; Fifty Sermons in 1649; Essays in Divinity, 1651; his Letters to Several Persons of Honour, 1651; Paradoxes, Problems and Essays, 1652; and Six and Twenty Sermons, 1661.
Izaak Walton's Life of Donne, an admirably written but not entirely correct biography, preceded the Sermons of 1640.
Besides several essays in the Nineteenth Century, Dr Adler has written extensively on topics of Anglo-Jewish History and published two volumes of sermons.
Having left the university in 1816 he held successively a number of curacies, and in 1827 he published Essays on the Philosophical Evidence of Christianity, followed by a volume of Parochial Sermons illustrative of the Importance of the Revelation of God in Jesus Christ (1828).
As his biographer says, thousands found in his sermons "a living source of impulse, a practical direction of thought, a key to many of the problems of theology, and above all a path to spiritual freedom."
Robertson's published works include five volumes of sermons, two volumes of expository lectures, on Genesis and on the epistles to the Corinthians, a volume of miscellaneous addresses, and an Analysis of "In Memoriam."
There are, however, many passages in his sermons in which he rises to loftier thought and uses more dignified language.
Two or three more collections may be mentioned here - one called Sicriu de aur, " the Golden treasury," by Ioan of Vinii (Sasz-Shebesh, 1688), probably from some Hungarian Calvinistic collection of obituary sermons; and the " Pearls," Margaritare, an anthology made from the Greek homilies of St Chrysostom, Epiphanius, Anastasius Sinaita, &c., and translated from the Greek by the brothers Radu and Serban Greceanu.
The only collection of original sermons is the Didahii delivered by the metropolitan Anthim the Iberian (q.v.), the scholar, artist, translator, printer and great linguist, who was the first to issue books in Arabic and even in Georgian from his printing-presses in Bucharest.
The Black Death came to that city in 1348, and it is said that, when the city was deserted by all who could leave it, Tauler remained at his post, encouraging by sermons and personal visitations his terror-stricken fellow-citizens.
Tauler's sermons are among the noblest in the German language.
Tauler's sermons were printed first at Leipzig in 1498, and reprinted with additions from Eckhart and others at Basel (1522) and at Cologne (1543).
Hutton published Tauler's Sermons for Festivals under the title of The Inner Way.
An earlier origin has been claimed for it on the ground that it is mentioned in sermons of Athanasius and of Gregory Thaumaturgus, but both of these documents are now admitted to be spurious.
He was constant in attendance at prayers and sermons.
After he had been some time a member of the congregation he began to preach; and his sermons produced a powerful effect.
His lectures and addresses had the spirit if not the form of his sermons, just as his sermons were singularly free from the homiletical tone.
He published three volumes of sermons in 1830, another, La Credulite de l'incredule in 1844, and two more in 1855.
Kennett published in 1698 an edition of Sir Henry Spelman's History of Sacrilege, and he was the author of fifty-seven printed works, chiefly tracts and sermons.
Born at Rappoltsweiler, in Alsace on the 13th of, January 1635, trained by a devout godmother, who used books of devotion like Arndt's True Christianity, accustomed to hear the sermons of a pastor who preached the Bible more than the Lutheran creeds, Spener was early convinced of the necessity of a moral and religious reformation of the German Church.
Pietism, as a distinct movement in the German Church, was then originated by Spener by religious meetings at his house (collegia pietatis), at which he repeated his sermons, expounded passages of the New Testament, and induced those present to join in conversation on religious questions that arose.
In the same year appeared Sermons on Various Subjects (2 vols.), the Church Companion, or Sermons on Several Subjects, and a recommendatory epistle to the Life of Thomas Halyburton.
Two volumes of sermons, The Called of God, and Waiting upon God, were published from MS. after Davidson's death.
In his lectures and sermons he was always laying stress on the unsatisfactory state of the national church and the infamous corruption of the papacy.
While in the north he was active in forcing the recusants to conform to the Church of England, preaching hundreds of sermons and carrying out thorough visitations.
Sachs was one of the greatest preachers of his age, and published two volumes of Sermons (Predigten, 1866-1891).
The view, however, to which he gave audacious expression, that moral regulation is something alien to the natural man, and imposed on him from without, seems to have been very current in the polite society of his time, as we learn both from Berkeley's Alciphron and from Butler's more famous sermons.
In the Sermons, indeed (1729), Butler seems to treat conscience and calm benevolence as permanently allied though distinct principles, but in the Dissertation on Virtue, appended to the Analogy (1739), he maintains that the conduct dictated by conscience will often differ widely from that to which mere regard for the production of happiness would prompt.
The most notable theological work Iceland ever produced is the Postill-Book of Bishop John Vidalin (1666-1720), whose bold homely style and stirring eloquence made " John's Book," as it is lovingly called, a favourite in every household, till in the 19th century it was replaced for the worse by the more sentimental and polished Danish tracts and sermons.
He appears to have been not a little elated by his early promotion, and although not ordained, he preached several sermons to the people.
He published also a number of sermons and occasional pamphlets; and he prefixed a life of the author to a collected edition of Dr Nathaniel Lardner's Works (1788).
A volume of Tiele's sermons appeared in 1865, and a collection of his poems in 1863.
His famous sermons on the church in danger from the neglect of the Whig ministry to keep guard over its interests were preached, the one at.
The trial lasted from 27th February to 23rd March 1710, and the verdict was that Sacheverell should be suspended for three years and that the two sermons should be burnt at the Royal Exchange.
Immediately on the expiration of his sentence (13th April 1713) he was instituted to the valuable rectory of St Andrew's, Holborn, by the new Tory ministry, who despised the author of the sermons, although they dreaded his influence over the mob.
It includes, besides the works already noticed, numerous sermons, letters and miscellaneous writings; and also The Temple, especially as it stood in the Days of our Saviour (London, 1650).
In the Gorham controversy of 1850, in the question of Oxford reform in 18J4, in the prosecution of some of the writers of Essays and Reviews, especially of Benjamin Jowett, in 1863, in the question as to the reform of the marriage laws from 1849 to the end of his life, in the Farrar controversy as to the meaning of everlasting punishment in 1877, he was always busy with articles, letters, treatises and sermons.
The occasions on which, in his turn, he preached before his university were all memorable; and some of the sermons were manifestoes which mark distinct stages in the history of the High Church party of which he was the leader.
The practice of confession in the Church of England practically dates from his two sermons on The Entire Absolution of the Penitent, in 1846, in which the revival of high sacramental doctrine is complemented by the advocacy of a revival of the penitential system which medieval theologians had appended to it.
His great spiritual successor, Augustine, whose conversion was helped by Ambrose's sermons, owes more to him than to any writer except Paul.
He published Fur praedestinatus (1651), Modern Politics (1652), and Three Sermons (1694).
The scheme was developed, and the members of the society undertook various kinds of mission work throughout Rome, notably the preaching of sermons in different churches every evening, a wholly novel agency at that time.
The teaching of the tracts was supplemented by Newman's Sunday afternoon sermons at St Mary's, the influence of which, especially over the junior members of the university, was increasingly marked during a period of eight years.
His principal work was A History of the Romans under the Empire, in seven volumes, which came out between 1850 and 1862; but he wrote several smaller historical works, and published sermons, lectures and Latin verses.
He was the first to introduce regular sermons to children; as a preacher to the young Singer showed rare gifts.
Sermons that edify are well attended; and his parishioners are as much edified by his good example as by his excellent discourses.
I am becoming a connoisseur of these sermons over the years.
The ' sermons ' would fall on deaf ears.
Finally, if you write sermons, check out NT exegesis by Fee.
He knew quite well that Mohammad Mansour, a security police informer, was recording my sermons from the bathroom in the mosque.
Sermons six through nine contain little or nothing that explicitly concerns predestination, treating as they do of the trial of Isaac in Gerar.
Held during the sixth full moon of the lunar calendar, it involves chanting, sermons and a candlelit procession to the wat.
Their ' Sermons From Ulster ' page contains a selection of sermon transcripts from various Baptist Pastors.
He preached several sermons at court, which are still extent.
In a later edition of the sermons published in 1812, the title was changed to sermons published in 1812, the title was changed to Sermons attributed to Samuel Johnson 2.
I have been preaching expository sermons for 32 years.
His fiery sermons had the opposite effect to that he intended.
Too many evangelical sermons are laced with exhortation at the expense of grace.
Their ' sermons From Ulster ' page contains a selection of sermon transcripts from various Baptist Pastors.
His wife Elisa Lee (1787-1860), an American authoress of some reputation, published after his death his lectures and sermons, with a biography written by herself (5 vols., Boston, 1846).
The fact that standards of Methodist doctrine are laid down as consisting of "Mr Wesley's Notes on the New Testament and the 1st Series of his Sermons" (fiftythree in number), might seem to indicate a departure from existing systems, but it was not so.
His principal works are Traite des sources de la corruption qui rbgne aujourd'hui parmi les Chretiens (1700), translated into English, Dutch and German, practically a plea for a more ethical and less doctrinal type of Christianity; Catechisme ou instruction dans la religion chretienne (1702), also translated into English, Dutch and German; Traite contre l'impurete (1707); Sermons sur divers textes (1722-1724); Theologiae compendium (1739); and Traduction de la Bible (1724).
It may be further defined as the science that treats of the analysis, classification, preparation, composition and delivery of sermons.
Besides the works, properly so called, there is a considerable amount of traditional matter - anecdotes, sayings, sermons - preserved in the biographies and in the Fioretti; 1 a great deal of this matter is no doubt substantially authentic, but it is not possible to subject it to any critical sifting.
The uppermost stage was reserved for the deacon who sang the gospel (facing the congregation); for promulgating episcopal edicts; reciting the names inscribed on the diptychs (see Diptych); announcing fasts, vigils and feasts; reading ecclesiastical letters or acts of the martyrs celebrated on that day; announcing new miracles for popular edification, professions by new converts or recantations by heretics; and (for priests and deacons) preaching sermons, - bishops as a general rule preaching from their own throne.
Taylor's fame has been maintained by the popularity of his sermons and devotional writings rather than by his influence as a theologian ' or his importance as an ecclesiastic. His mind was neither scientific nor speculative, and he was attracted rather to questions of casuistry than to the problems of pure theology.
Posthumous were his Defensio Tridentinae Fidei, 1578 (remarkable for its learned statement of various opinions regarding the Immaculate Conception), and three sets of his sermons in Portuguese.
When we come to Elizabethan times, we possess a few examples of the sermons of the "judicious" Hooker (1 554 - a 600); Henry Smith (1550-1591) was styled "the prime preacher of the nation"; and Lancelot Andrewes (1555-1626), whose sermons were posthumously printed at the command of James in 1628, dazzled his contemporaries by the brilliancy of his euphemism; Andrewes was called "the star of preachers."
Thomas Boston's (1676-1732) memory has been revived by the praise of Stevenson, but his zeal was far exceeded by that of John Wesley (1703-1791), who preached 40,000 sermons, and by that of George Whitefield (1714-1770).
At Spitalfields crowds used to congregate on Easter Monday and Tuesday to hear the Spital sermons preached from the pulpit cross.
The laws and edicts of this period read like paraphrases of Savonarola's sermons, and indeed his counsels were always given as addenda to the religious exhortations in which he denounced the sins of his country and the pollution of the church, and urged Florence to cast off iniquity and become a truly Christian city, a pattern not only to Rome but to the world at large.
South had a vigorous style and his sermons were marked by homely and humorous appeal.
In the 8th century Charlemagne, through the Capitularies, tried in vain to galvanize preaching; such specimens as we have show the sermons of the times to be marked by superstition, ignorance, formality and plagiarism.
Because catechumens as well as the faithful were present at the sermons, the preachers thought it becoming to throw them in; but the audience must have been aware that their secrets were open ones.
During the later years of his life he attacked the doctrine of transubstantiation, and all the most popular institutions of the Church - indulgences, pilgrimages, invocation of the saints, relics, celibacy of the clergy, auricular confession, &c. His opinions were spread abroad by the hundreds of sermons and popular pamphlets written in English for the people (see Wycliffe).
The struggle between the court and the patriarch John Chrysostom, who assumed an independent attitude and gravely offended the empress by his sermons against the worldliness and frivolity of the court, with open allusions to herself, resulted in his fall and exile (404).
Besides the sermons and tracts above mentioned, and various others on the "Popish" controversy, Tenison was the author of The Creed of Mr Hobbes Examined (1670) and Baconia, or Certain Genuine Remains of Lord Bacon (1679).
He was early familiar with the works of Matthew Arnold, Charles Darwin and Herbert Spencer; he preached his Bible Studies sermons in 1878, when the higher criticism was wholly unknown to most evangelical ministers or known only to be dreaded; and his sermons on Evolution and Religion in 1885, when many of the ministry were denouncing evolution as atheistic. He was stricken with apoplexy while still active in the ministry, and died at Brooklyn on the 8th of March 1887, in the seventy-fourth year of his age.
The vicar at the time was The Reverend Anderson who was famous for his long and somewhat rambling sermons.
In a later edition of the sermons published in 1812, the title was changed to Sermons attributed to Samuel Johnson 2.
Too many Evangelical sermons are laced with exhortation at the expense of grace.
Christian preachers spewed hatred in their Easter sermons calling for vengeance for the death of Jesus.
She was often seen wiping the tears away from her makeup-clad eyes during her husband's sermons on the Praise the Lord Network.
From spiritual activities such as home sermons to secular assistance with household chores or running errands, outreach groups demonstrate many charitable and Christian qualities.
Born in 1901, Phillips became pregnant at 19, unmarried and alone, she turned to radio sermons when her child was stillborn.
While most cell phones and other electronic devices are usually frowned upon in a place of worship, some churches are now allowing members of their congregation to tweet during sermons.
You can make prayer requests, let others know if you're in need of some help, post sermons, comment on others' posts, and more.
Howie, according to his morning coffee verbal sermons was enthralled with his property, especially his inherited garden, started by the previous tenant and lovingly cared for by him.
The university pulpit, indeed, was closed to him, but several congregations in London delighted in his sermons, and from 1866 until the year of his death he preached annually in Westminster Abbey, where Stanley had become dean in 1863.
Three volumes of selected sermons have been published since his death.
The appetite of the Welsh people for sermons is enormous, and the preachers are characterized by an exceptionally high order of pulpit power.
He was the author of a number of works, of which the most notable besides Ocean to Ocean are, Advantages of Imperial Federation (1889), Our National Objects and Aims (1890), Religions of the World in Relation to Christianity (1894) and volumes of sermons and lectures.
What the Three Sermons sought to find written small within - a law of inflexible justice or righteousness - part i.
The Three Sermons also point to a moral argument for theism, but forbear to press it (Sermon ii.; when the third sense of the word " Nature " is being explained).
Thus the English canon of 1571 directs preachers "to take heed that they do not teach anything in their sermons as though they would have it completely held and believed by the people, save what is agreeable to the doctrine of the Old and New Testaments, and what the Catholic Fathers and ancient Bishops have gathered from that doctrine."
His sermons were not remarkable for eloquence, but a certain solidity and balance of judgment, an absence of partisanship, a sobriety of expression combined with clearness and force of diction, attracted hearers and inspired them with confidence.
Four volumes of his Sermons were published in 1890.
Some of Park's sermons were published in 1885, under the title Discourses on Some Theological Doctrines as Related to the Religious Character.
Wollaston's Religion of Nature, which falls between Clarke's Discourse of the Unchangeable Obligations of Natural Religion and Butler's Sermons, was one of the popular philosophical books of its day.
A great part of them was published with the works of Gerson (by Ellies du Pin, Antwerp, 1706); another part appeared in the 15th century, probably at Brussels, and there are many treatises and sermons still unpublished.
Then followed in rapid succession the Twenty-seven Sermons (1651), "for the summer half-year," and the Twenty-five (1653), "for the winter half-year," The Rule and Exercises of Holy Living (1650), The Rule and Exercises of Holy Dying (1651), a controversial treatise on The Real Presence..
His sermons especially abound in quotations and allusions, which have the air of spontaneously suggesting themselves, but which must sometimes have baffled his hearers.
This seeming pedantry is, however, atoned for by the clear practical aim of his sermons, the noble ideal he keeps before his hearers, and the skill with which he handles spiritual experience and urges incentives to virtue.