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57-416: This is a list of the sermons of John Wesley , founder of Methodism . The first four volumes of Wesley's sermons include 44 discourses that are of special significance, while later volumes are also studied by Methodists for their doctrinal and moral teachings. Sermons on Several Occasions is a collection of discourses or sermons published by Wesley, expounding on topics such as salvation by faith ,

114-474: A congregation in a place of worship, either from an elevated architectural feature, known as a pulpit or an ambo , or from behind a lectern . The word sermon comes from a Middle English word which was derived from Old French , which in turn originates from the Latin word sermō meaning 'discourse.' A sermonette is a short sermon (usually associated with television broadcasting, as stations would present

171-593: A 44th sermon was inserted in the second edition of volume 3. These four volumes are collectively known as Wesley's Forty-four Sermons . An additional 97 sermons were printed in several volumes. Wesley was apparently influenced by the Anglican Book of Homilies , in terms of the form (i.e. using sermons as a primary means of communication) and content. In 1763 Wesley prepared a 'Model Deed' for his preaching-houses, which guided who would be authorised to preach . This deed stipulated that preaching must be in accordance with

228-550: A deeper faith , and to inspire them to practice works of love for the benefit of the neighbor, rather than carry on with potentially empty rituals. In the 18th and 19th centuries during the Great Awakening , major (evangelistic) sermons were made at revivals , which were especially popular in the United States. These sermons were noted for their " fire-and-brimstone " message, typified by Jonathan Edwards ' famous " Sinners in

285-598: A major and profitable literary form, and category of books in the book trade, from at least the Late Antique Church to about the late 19th century. Many clergymen openly recycled large chunks of published sermons in their own preaching. Such sermons include John Wesley 's Forty-four Sermons , John Chrysostom 's Homily on the Resurrection (preached every Easter in Orthodox churches) and Gregory Nazianzus ' homily "On

342-463: A message with the same precision as people using detailed notes or memorizing detailed aspects of their speech. While some might say this style is distinct from impromptu preaching, and that the preacher gives no specific preparation to their message, what Charles Spurgeon referred to as "impromptu preaching" he considered to be the same as extemporaneous preaching. He, in his sermon "The Faculty of Impromptu Speech", describes extemporaneous preaching as

399-539: A powerpoint, images and videos. In some churches, messages are grouped into thematic series. The one who brings the message is usually a pastor trained either in a bible college or independently. Evangelical sermons are broadcast on the radio, on television channels ( televangelism ), on the Internet, on web portals , on the website of the churches and through social media like YouTube and Facebook . Roman Catholic preaching has evolved over time but generally

456-563: A priest, or on rare occasions a deacon, preaches standing and wearing his biretta . In most denominations, modern preaching is kept below forty minutes, but historic preachers of all denominations could at times speak for several hours, and use techniques of rhetoric and theatre that are today somewhat out of fashion in mainline churches. During the Middle Ages, sermons inspired the beginnings of new religious institutes (e.g., Saint Dominic and Francis of Assisi ). Pope Urban II began

513-606: A process of the preacher immersing himself in the Scriptures and prayer, knowing it so well that he only needs to find the appropriate words in the moment that the sermon is given. He states, Only thoughtless persons think this to be easy; it is at once the most laborious and the most efficient mode of preaching[.] Henry Ware Jr. states, The first thing to be observed is, that the student who would acquire facility in this art, should bear it constantly in mind, and have regard to it in all his studies and in his whole mode of study. On

570-433: A regular beat; finally, he reaches an emotional peak in which the chanted speech becomes tonal and merges with the singing, clapping, and shouting of the congregation. Impromptu preaching is a sermon technique where the preacher exhorts the congregation without any previous preparation. It can be aided with a reading of a Bible passage, aleatory opened or not, or even without any scriptural reference. The Bible says that

627-579: A sermonette before signing off for the night). The Christian Bible contains many speeches without interlocution, which some take to be sermons: Jesus' Sermon on the Mount in Matthew 5–7 (though the gospel writers do not specifically call it a sermon; the popular descriptor for Jesus' speech there came much later); and Peter after Pentecost in Acts 2:14–40 (though this speech was delivered to non-Christians and as such

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684-498: Is a focal point of the Sermon that summarizes its teachings by advising the disciples to seek perfection. The Greek word telios used to refer to perfection also implies an end, or destination, advising the disciples to seek the path towards perfection and the Kingdom of God. It teaches that God's children are those who act like God. The teachings of the sermon are often referred to as

741-462: Is a style of preaching involving extensive preparation of all the sermon except for the precise wording. The topic, basic structure and scripture to be used are all determined in advance, and the preachers saturate themselves in the details necessary to present their message so thoroughly that they are able to present the message with neither detailed notes nor perhaps even an outline. Consequently, unprepared preachers may find themselves unable to deliver

798-452: Is also contained in some of the other gospel narratives. During the later history of Christianity , several figures became known for their addresses that later became regarded as sermons. Examples in the early church include Peter (see especially Acts 2:14b–36 ), Stephen (see Acts 7:1b–53 ), Tertullian and John Chrysostom . These addresses were used to spread Christianity across Europe and Asia Minor , and as such are not sermons in

855-456: Is fitting to add [to the Sermon on the Mount] the moral catechesis of the apostolic teachings, such as Romans 12-15 , 1 Corinthians 12-13 , Colossians 3-4 , Ephesians 4-5 , etc." The high ethical standards of the Sermon have been interpreted in a wide variety of ways by different Christian groups. North American Biblical scholar Craig S. Keener finds at least 36 different interpretations of

912-408: Is not quite parallel to the popular definition of a sermon). In Islam , sermons are known as khutbah . In Christianity, a sermon is typically identified as an address or discourse delivered to a congregation of Christians, typically containing theological or moral instruction. The sermon by Christian orators was partly based on the tradition of public lectures by classical orators. Although it

969-587: Is officially known as the Order of Preachers ( Ordo Praedicatorum in Latin ); friars of this order were trained to publicly preach in vernacular languages, and the order was created by Saint Dominic to preach to the Cathars of southern France in the early 13th century. The Franciscans are another important preaching order; Travelling preachers, usually friars, were an important feature of late medieval Catholicism. In 1448

1026-508: Is often called a homily , the original distinction between a sermon and a homily was that a sermon was delivered by a clergyman (licensed preacher) while a homily was read from a printed copy by a layman . In the 20th century the distinction has become one of the sermon being likely to be longer, have more structure, and contain more theological content. Homilies are usually considered to be a type of sermon, usually narrative or biographical ( see § Types below ). The word sermon

1083-595: Is used contemporarily to describe many famous moments in Christian (and Jewish) history. The most famous example is the Sermon on the Mount by Jesus of Nazareth . This address was given around 30 AD, and is recounted in the Gospel of Matthew ( 5:1–7:29 , including introductory and concluding material) as being delivered on a mount on the north end of the Sea of Galilee , near Capernaum . It

1140-596: The Beatitudes . These describe the character of the people of the Kingdom of Heaven, expressed as "blessings". The Greek word most versions of the Gospel render as "blessed," can also be translated "happy" (Matthew 5:3–12 in Young's Literal Translation for an example). In Matthew, there are eight (or nine) blessings, while in Luke there are four, followed by four woes. In almost all cases,

1197-747: The First Crusade in November 1095 at the Council of Clermont , France, when he exhorted French knights to retake the Holy Land . The academic study of sermons, the analysis and classification of their preparation, composition and delivery, is called homiletics . A controversial issue that aroused strong feelings in early modern Britain was whether sermons should be read from a fully prepared text, or extemporized, perhaps from some notes. Many sermons have been written down, collected and published; published sermons were

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1254-469: The witness of the Spirit , the means of grace , and Christian perfection . The 44 "standard sermons" are intended to equip Wesley's lay preachers with "a solid doctrinal basis and boundary for homiletical proclamation". The first volume was published in 1746. A second volume followed in 1748 and a third in 1750, making 36 sermons in all. A fourth volume was added in 1760, bringing the total to 43, and in 1762

1311-444: The "Ethics of the Kingdom": they place a high level of emphasis on "purity of the heart" and embody the basic standard of Christian righteousness . The theological structure of the Sermon on the Mount is widely discussed. One group of theologians ranging from Saint Augustine in the 5th century to Michael Goulder in the 20th century, see the Beatitudes as the central element of the Sermon. Others such as Günther Bornkamm see

1368-468: The Gentiles. 19: But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. 20: For it is not ye that speak, but the Spirit of your Father which speaketh in you. According to some people, when Jesus says "take no thought how or what ye shall speak" he is saying that it is better not to script your speeches or sermons, but to let

1425-448: The Hands of an Angry God " speech. In these sermons the wrath of God was intended to be made evident. Edwards also preached on Religious Affections , which discussed the divided Christian world. In Evangelical Christianity , the sermon is often called the "message". It occupies an important place in worship service , half the time, about 45 to 60 minutes. This message can be supported by

1482-474: The Holy Spirit gives disciples the inspiration to speak: Matthew 10:16-20 16: Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. 17: But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 18: And ye shall be brought before governors and kings for my sake, for a testimony against them and

1539-485: The Holy Spirit of your Father speak through you. Others see the expression as simply a comforting exhortation not to worry or be anxious, but to rest confident that God is in control (cf. Phil. 2:12-13). In other places the apostle Paul emphatically underscored the importance of diligent work in study and preparation (I Tim. 4:13-16; II Tim. 2:15). Today impromptu preaching is practiced by unprogrammed Quakers , Mennonites and some Pentecostals . Extemporaneous preaching

1596-592: The Mount The Sermon on the Mount ( anglicized from the Matthean Vulgate Latin section title: Sermo in monte ) is a collection of sayings spoken by Jesus of Nazareth found in the Gospel of Matthew (chapters 5 , 6 , and 7 ) that emphasizes his moral teachings . It is the first of five discourses in the Gospel and has been one of the most widely quoted sections of the Gospels . The Sermon on

1653-461: The Mount is placed relatively early in Matthew's portrayal of Jesus's ministry --following, in chapter 3, his baptism by John and, in chapter 4, his sojourn and temptation in the desert, his call of four disciples, and his early preaching in Galilee . The five discourses in the Gospel of Matthew are: the Sermon on the Mount (5-7), the discourse on discipleship (10), the discourse of parables (13),

1710-576: The Old Covenant , these new interpretations of the Law and Prophets are not opposed to the Old Testament , which was the position of Marcion , but form Jesus's new teachings which bring about salvation , and hence must be adhered to, as emphasized in Matthew 7:24–27 towards the end of the sermon. In Matthew 6 , Jesus condemns doing what would normally be " good works " simply for recognition and not from

1767-516: The Sermon arranged around the Lord's Prayer , while Daniel Patte , closely followed by Ulrich Luz , see a chiastic structure in the sermon. Dale Allison and Glen Stassen have proposed a structure based on triads. Jack Kingsbury and Hans Dieter Betz see the sermon as composed of theological themes, e.g. righteousness or way of life. The Catechism of the Catholic Church suggests that "it

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1824-600: The Sermon is Matthew 5:17–48, traditionally referred to as "the Antitheses " or "Matthew's Antitheses". In the section, Jesus fulfils and reinterprets the Old Covenant and in particular its Ten Commandments , contrasting with what "you have heard" from others. For example, he advises turning the other cheek , and to love one's enemies , in contrast to taking an eye for an eye . According to most interpretations of Matthew 5:17 , 18 , 19 , and 20 , and most Christian views of

1881-730: The Theophany, or Birthday of Christ" (preached every Christmas in Orthodox churches). The 80 sermons in German of the Dominican Johannes Tauler (1300–1361) were read for centuries after his death. Martin Luther published his sermons ( Hauspostille ) on the Sunday lessons for the edification of readers. This tradition was continued by Martin Chemnitz and Johann Arndt , as well as many others into

1938-600: The World to refer to the disciples – implying their value. Elsewhere, in John 8:12, Jesus applies 'Light of the World' to himself. Jesus preaches about Hell and what Hell is like: "But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother " Raca (fool)" shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire." The longest section of

1995-409: The advent of reception theory , researchers also became aware that how sermons are listened to affects their meaning as much as how they are delivered. The expectations of the congregation, their prior experience of listening to oral texts, their level of scriptural education, and the relative social positions—often reflected in the physical arrangement—of sermon-goers vis-a-vis the preacher are part of

2052-508: The church authorities seated at Angers prohibited open-air preaching in France. If a sermon is delivered during the Mass it comes after the Gospel is sung or read. If it is delivered by the priest or bishop that offers the Mass then he removes his maniple , and in some cases his chasuble , because the sermon is not part of the Mass. A bishop preaches his sermon wearing his mitre while seated whereas

2109-467: The discourse on the community of faith (18), and the discourse on future events (24-25). Also, like all the other "discourses", this one has Matthew's concluding statement (7:28-29) that distinguishes it from the material that follows. For similar statements at the end of the other discourses, see 11:1; 13:53; 19:1; 26:1. Traditionally, the Mount of Beatitudes has been commemorated as the physical site at which

2166-514: The doctrines contained in his Explanatory Notes Upon the New Testament and "the first four volumes of Sermons ". At this time he had compiled only the four volumes. The Notes and Forty-four Sermons remain the doctrinal standards (norms) of the Methodist Church of Great Britain . These are marked * in the list below. Sermon In Christian practice, a sermon is usually preached to

2223-609: The following centuries—for example CH Spurgeon 's stenographed sermons, The Metropolitan Tabernacle Pulpit . The widow of Archbishop of Canterbury John Tillotson (1630–1694) received £2,500 for the manuscripts of his sermons, a very large sum. The Reformation led to Protestant sermons, many of which defended the schism with the Roman Catholic Church and explained beliefs about the Bible, theology, and devotion. The distinctive doctrines of Protestantism held that salvation

2280-608: The heart, such as those of alms (6:1–4), prayer (6:5–15), and fasting (6:16–18). The discourse goes on to condemn the superficiality of materialism and calls the disciples not to worry about material needs, but to "seek" God's kingdom first. Within the discourse on ostentation, Matthew presents an example of correct prayer. Luke places this in a different context. The Lord's Prayer (6:9–13) contains parallels to 1 Chronicles 29:10–18. The first part of Matthew 7 (Matthew 7:1–6) deals with judging. Jesus condemns those who judge others without first sorting out their own affairs on

2337-468: The main sources of Christian pacifism . In the 5th century, Saint Augustine began his book Our Lord's Sermon on the Mount by stating: If anyone will piously and soberly consider the sermon which our Lord Jesus Christ spoke on the mount, as we read it in the Gospel according to Matthew, I think that he will find in it, so far as regards the highest morals, a perfect standard of the Christian life. The last verse of chapter 5 of Matthew (Matthew 5:48)

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2394-489: The manner, frequency, licensing, personnel and content of preaching accordingly. There are a number of different types of sermons, that differ both in their subject matter and by their intended audience, and accordingly not every preacher is equally well-versed in every type. Some types of sermon include: Sermons can be both written and spoken out loud. Sermons also differ in the amount of time and effort used to prepare them. Some are scripted while others are not. With

2451-456: The matter: "Judge not, that ye be not judged." Jesus concludes the sermon in Matthew 7:17–29 by warning against false prophets . The teachings of the Sermon on the Mount have been a key element of Christian ethics , and for centuries the sermon has acted as a fundamental recipe for the conduct of the followers of Jesus. Various religious and moral thinkers (e.g. Leo Tolstoy and Mahatma Gandhi ) have admired its message, and it has been one of

2508-459: The meaning of the sermon. Albert Raboteau describes a common style of Black preaching first developed in America in the early 19th century, and common throughout the 20th and into the 21st centuries: The preacher begins calmly, speaking in conversational, if oratorical and occasionally grandiloquent, prose; he then gradually begins to speak more rapidly, excitedly, and to chant his words and time to

2565-466: The message of the Sermon which he groups into eight views: While Matthew groups Jesus's teachings into sets of similar material, the same material is scattered when found in Luke. The Sermon on the Mount may be compared with the similar but shorter Sermon on the Plain as recounted by the Gospel of Luke ( Luke 6:17–49 ), which occurs at the same moment in Luke's narrative, and also features Jesus heading up

2622-459: The modern sense, but evangelistic messages. The sermon has been an important part of Christian services since early Christianity , and remains prominent in both Roman Catholicism and Protestantism . Lay preachers sometimes figure in these traditions of worship, for example the Methodist local preachers , but in general preaching has usually been a function of the clergy . The Dominican Order

2679-407: The more famous preachers who employed it were Charles Haddon Spurgeon , Charles Grandison Finney and Peter Cartwright . In informal usage, the word sermon is used in secular terms, usually disapprovingly, to refer to "a long talk in which someone advises other people how they should behave in order to be better people". Buddhism Christianity Judaism Islam Sermon on

2736-782: The most famous Catholic sermons are St. Francis of Assisi 's Sermon to the Birds, St. Alphonsus Liguori 's Italian Sermons for all the Sundays in the year , St. Robert Bellarmine 's sermons during the counter-reformation period in Sermons from the Latins , the French The Sermons of the Curé of Ars by St. John Vianney and the Old English sermons of Ælfric of Eynsham . Khutbah ( Arabic : خطبة ) serves as

2793-557: The other hand, it is distinct from many other forms of memorized preaching. Proponents claim that the importance of preaching demands it be extemporaneous. A reflecting mind will feel as if it were infinitely out of place to present in the pulpit to immortal souls, hanging upon the verge of everlasting death, such specimens of learning and rhetoric. The style was popular in the late 19th century among Baptist ( Primitive Baptist especially), Methodist , Unitarian , and some Presbyterians preachers, such as Blackleach Burritt . Some of

2850-542: The phrases used in the Beatitudes are familiar from an Old Testament context, but in the sermon Jesus gives them new meaning. Together, the Beatitudes present a new set of ideals that focus on love and humility rather than force and mastery; they echo the highest ideals of Jesus's teachings on spirituality and compassion. In Christian teachings, the Works of Mercy , which have corporal and spiritual components, have resonated with

2907-451: The primary formal occasion for public preaching in the Islamic tradition. In societies or communities with (for example) low literacy rates, strong habits of communal worship, and/or limited mass-media , the preaching of sermons throughout networks of congregations can have important informative and prescriptive propaganda functions for both civil and religious authorities—which may regulate

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2964-454: The sermon is given in Matthew 5:1 - 2 . There, Jesus is said to see the crowds, to go up the mountain accompanied by his disciples, to sit down, and to begin his speech. He comes down from the mountain in Matthew 8:1 . Although the issues of Matthew's compositional plan for the Sermon on the Mount remain unresolved among scholars, its structural components are clear. Matthew 5:3–12 includes

3021-506: The sermon took place. Other locations, such as Mount Arbel and the Horns of Hattin , have also been suggested as possibilities. This sermon is one of the most widely quoted sections of the Gospels , including some of the best-known sayings attributed to Jesus, such as the Beatitudes and the commonly recited version of the Lord's Prayer . It also contains what many consider to be the central tenets of Christian discipleship . The setting for

3078-457: The subject matter is similar. As the famous St. Alphonsus Ligouri states, "With regard to the subject matter of sermons. Those subjects should be selected which move most powerfully to detest sin and to love God; whence the preacher should often speak of the last things of death, of judgment, of Hell, of Heaven, and of eternity. According to the advice of the Holy Spirit, 'Remember your last end, and you shall never sin.' (Eccl. vii. 40)." Among

3135-461: The theme of the Beatitude for mercy. These teachings emphasize that these acts of mercy provide both temporal and spiritual benefits. Matthew 5:13–16 presents the metaphors of salt and light . This completes the profile of God's people presented in the beatitudes and acts as the introduction to the next section. There are two parts in this section, using the terms "salt of the earth" and Light of

3192-517: The use of the lectionary for selecting texts for preaching, the Swiss Reformers, such as Ulrich Zwingli , Johannes Oecolampadius , and John Calvin , notably returned to the patristic model of preaching through books of the Bible. The goal of Protestant worship, as conditioned by these reforms, was above all to offer glory to God for the gift of grace in Jesus Christ, to rouse the congregation to

3249-571: Was by faith alone , and convincing people to believe the Gospel and place trust in God for their salvation through Jesus Christ was the decisive step in salvation. In many Protestant churches, the sermon came to replace the Eucharist as the central act of Christian worship (although some Protestants such as Lutherans give equal time to a sermon and the Eucharist in their Divine Service ). While Luther retained

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