Sermon

The function of calling people towards Islam and conveying them the message of God was accomplished and a new society based on the social contract (the soul of which was لا الہ الااللہ محمد رسول اللہ ) had come into existence. The Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) appointed Mu`adh bin Jabal the Governor of Yemen in 10 AH and while seeing him off, inter alia , disclosed: O Mu`adh! Probably, you will not meet me again after this year of mine. Rather, you will pass by this mosque of mine and my grave. Hearing this Mu`adh wept.

In fact, Allah Almighty was pleased to show to his Prophet (صلی اللہ علیہ و آلہ وسلم) the fruits of the labour of that he had put and the hardships and afflictions he had suffered at the hands of the opponents of Islam for the last over twenty years in accomplishing the Divine mission of calling mankind towards their True God, True Lord, Almighty Allah. It was thus the Divine Policy that on the occasion of Hajj the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) with representatives of all tribes of Arabs get together and there the Injunctions of Islam are made public and open evidence be taken on the fact that the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) has conveyed the Message of God which was a trust with him in the most trustworthy manner. Thus the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) made known his intention to perform the Hajj which attracted every Muslim to follow the imprints of the Prophetic feet in this behalf.

It was the 25th of Zil-Qa`adah, 10 AH/ March, 632 AD that the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) proceeded from al-Madinah al-Munawwarah towards Makkah al-Mukarramah to perform Hajj. Abu Dujanah Sa`idi or Saba` bin `Artafah Ghifari was appointed to look after the affairs at al-Madinah al-Munawwarah till the return of the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) from Hajj. A caravan of ninety thousands believers accompanied the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) from al-Madinah al-Munawwarah and before its reaching Makkah al-Mukarramah people of other tribes and people who had come from Yemen had reached Makkah al-Mukarramah. On the Day of Hajj in the plane of `Arafat there was grand assembly of 1,24,000 believers who had come there all the way long for performance of Hajj . The Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) had taken along with him the sacrificial animals also. When they reached the place called Sarf, the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) directed that those persons who had not brought the sacrificial animals with them should come out of the Ihram of `Umrah. Hadrat `A’ishah Siddiqah was undergoing the menstrual circle, she was informed that she had performed all the rituals of Hajj which are performed by the pilgrims but that she should not circumambulate the Ka`batullah in such physic-biological condition. The Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) was riding on his camel called Qaswa’ in the plane of `Arafat and delivered the historical address and gave guiding principles to the Ummah that were the best till the Last Day and stated that He has accomplished his Prophetic and Messengership mission fully. The Qur’anic verse 5:8 was revealed on that occasion. This address is called the Farewell Address as it was the last Sermon delivered to the people during the Last Hajj of his life.

Khutabah Hajjatul-Wida` is in fact the First Human Charter which was given by the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) to the whole mankind on 9th of Zul-Hajj 10th AH./ February, 632 AD. While standing on the Jabal al-Rahmat in the Valley of `Arafat. It was a sermon so sincere and serene, yet so melodious and thought provoking and giving to mankind fundamental and guiding principles concerning the rights of humanity whereby life at all levels could be reformed and set right at individual, collective, national, international and universal level for all time s to come. This Farewell Address of the Messenger of Allah (صلی اللہ علیہ و آلہ وسلم) has got the status of Universal Manifesto for whole mankind. As he is the Messenger of Allah and Last of all the Prophets (صلی اللہ علیہ و آلہ وسلم) so this address is the Last Word on the subject of Human Rights.

This thesis explores a theology of a three-fold form of proclamation of the Word of God, in which "proclamation" is both direct (i.e., sermon and sacraments) and indirect (i.e., witness in acts of love and mission), and seeks to identify whether the life of the Church, thanks to its communicative union with Christ, is a true form of proclamation. Simply stated, communicative union is the shorthand term for the Church's and the individual believer's participation in the proclamation of Jesus Christ in the power of the Holy Spirit.  This project reclaims Calvin as a resource for establishing a fitting and appropriate ecclesiology that naturally participates in proclamation through union with Christ, moving from worship to the missio Dei.

The paper is analyzed the presence of Aristotelian Rhetoric in homilies by Basil of Caesarea and Gregory of Nazianzus. Only homilies regarding wealth and poverty were evaluated. Primary investigation focused on the species of Rhetoric. Secondary research focused upon the use of ancient Greek rhetorical devices within the species of Rhetoric.

ЛІТЕРАТУРОЗНАВСТВО МОВОЗНАВСТВО 1(28)/2018 ФОЛЬКЛОРИСТИКА Засновано 1958 року УДК 81:82.09:801.81(05) Присвячено актуальним проблемам літературознавства, мовознавства, фольклористики. У працях літературознавців досліджується творчість українських письменників давнього (Іван Величковський, Йоаникій Галятовський, Іван Огієнко й інші) і новітнього (В. Коротич) періодів розвитку художнього слова, а також сучасного його етапу (С. Жадан, Василь Трубай, О. Чупа), висвітлюються особливості репрезентації афективних станів у художній літературі, стан вивчення історичного постмодерністського роману тощо. Мовознавці розглядають текстові корпуси української мови, проблему перекладу комп'ютерних термінів сфери кібербезпеки з арабської мови українською. Фольклористи аналізують персонажну систему чарівної казки, вплив суспільно-політичної ситуації на тексти ди-тячого фольклору та його трансмісію. Для викладачів, наукових співробітників, аспірантів і студентів. The bulletinis devoted to the actualproblemsofliterarystudies, linguisticsandfolklore. In the writings of literary scholars the work of the ancient Ukrainian writers (Ivan Velychkovskyi, Ioanikii Galiatovskii, Ivan Ogienko) and the latest (V. Korotych) periods of the development of the artistic word of the word, as well as its current stage (S. Zhadan, Vasil' Trubay, О. Chupa), features of the representation of affective states in fiction, the state of study of the historical postmodern novel and others are highlighted. Linguists condider the text corps of the Ukrainian language, the problem of the translation of the com[uter terms of the sphere of cybersecurity from the Arabic to Ukrainian. Folklore scholars analyze the character's system of magic fairy tales, the influence of the socio-political situation on children's folklore texts and their transmission. For teachers, researches, post graduate students and students. ВІДПОВІДАЛЬНИЙ РЕДАКТОР Г. Ф. Семенюк, д-р філол. наук, проф. РЕДАКЦІЙНА КОЛЕГІЯ Г. А. Черненко, канд. філол. наук (заст. відп. ред.); Г. О. Бандура, канд. філол. наук, доц. (відп. секр.); О. Г. Астаф'єв, д-р філол. наук, проф.; Л. П. Гнатюк, д-р філол. наук, проф.; І. О. Голубовська, д-р філол. наук, проф.; Л. В. Грицик, д-р філол. наук, проф.; О. П. Івановська, д-р філол. наук, проф.; Ю. І. Ковалів, д-р філол. наук, проф.; Г. Ю. Мережинська, д-р філол. наук, проф.; А. К. Мойсієнко, д-р філол. наук, проф.; Н. Наскідашвілі, д-р філол. (Грузія); О. Л. Паламарчук, канд. філол. наук, проф.; Р. П. Радишевський, д-р філол. наук, проф. чл.-кор. НАН України; С. В. Скрильник, канд. філол. наук, доц.; О. М. Сліпушко, д-р філол. наук, проф.; О. С. Снитко, д-р філол. наук, проф.; Л. І. Шевченко, д-р філол. наук, проф.чл.-кор. НАН України Адреса редколегії 03033, Київ-33, б-р Т. Шевченка, 14, Інститут філології;  (38044) 239 33 02, 239 33 68; факс 239 31 13 електронна адреса: [email protected] Затверджено Вченою радою Інституту філології 29 листопада 2018 року (протокол № 4) Атестовано Вищою атестаційною комісією України. Постанова Президії ВАК України № 1-05/6 від 12.06.02 Зареєстровано Міністерством юстиції України. Свідоцтво про Державну реєстрацію КВ № 16999-5769Р від 17.06.10 Засновник Та видавець Київський національний університет імені Тараса Шевченка, Видавничо-поліграфічний центр "Київський університет" Свідоцтво внесено до Державного реєстру ДК № 1103 від 31.10.02 Адреса видавця 01601, Київ-601, б-р Т. Шевченка, 14, кімн. 43  (38044) 239 31 72, 239 32 22; факс 239 31 28 © Київський національний університет імені Тараса Шевченка, Видавничо-поліграфічний центр "Київський університет", 2018

The metaphor, seen under the theoretical clipping of the seventeenth century, is an element of discursive construction, in which the accumulation of this figure built the general meaning of the Sermon. The sermon of Blessed Sacrament, preached in Santa Engrácia in 1645, the metaphorical accumulation is the strategy to refutes the Catholical Church’s enemies, and  is the example of an allegory of political, rethorical and theologial unity of Vieira’s actions as a militant Priest.

Cuando en diciembre de 1633 falleció Fray Hortensio Paravicino, su fama como predicador y hombre de letras estaba cimentada fundamentalmente en diez sermones publicados, pero sobre todo en su amplia actividad en el pulpito, tanto en la corte como en la villa de Madrid. El elogio de su talento, que corría inevitablemente parejo de las censuras y las chanzas sobre su estilo, se mostraba en dedicatorias y referencias elogiosas de sus contemporáneos. Al año siguiente de su muerte, las prensas madrileñas consagraban ese reconocimiento al sacar a luz el sermón predicado por Fray Cristóbal de Torres en las honras fúnebres de Paravicino y la Fama, exclamación, túmulo y epitafio a él dedicados, libro prepararado por José Pellicer. 1 Desaparecidos, sin embargo, el gesto y la voz que dieron soporte a esa fama, era necesario emprender pronto la tarea de mantenerla en la memoria de la cultura escrita, labor que fue emprendida por sus compañeros de orden, los trinitarios calzados del convento madrileño de la calle de Atocha. Se sucedieron así, entre 1636 y 1641, las ediciones, basadas en los manuscritos autógrafos dejados por el autor, de distintas recolecciones de sermones (cada una de las cuales fue objeto de varias reimpresiones) que completaron la centena de textos de la predicación de Paravicino hoy conocidos. 2 A decir verdad, el célebre predicador había mostrado poco interés, durante su vida, por llevar a las prensas el grueso de los resultados de su nutrida dedicación a la oratoria sacra. Fray Alonso Cano, el editor de la nueva gran coleeción de sermones de

The Study of the Scriptures involves an enormous amount of discipline for the individual believer. Many things clamor for our attention. Many things conflict with our desire to take hold of the Scriptures and accept what is written as the Word of God. Many say that there are many interpretations of the Scriptures. But they confuse translation with interpretation. Or worse yet, they confuse application with interpretation. This subjectivism into the role of final arbiter of what the Scriptures say is a real problem. It elevates the believer to be the sole, and final, arbiter of the Scriptures. It causes the believer to accept the lie of the Serpent, “You shall be as ‘god’ knowing good and evil. It also creates a problem within the church, because mysticism (the ancient heresy of Gnosticism has risen its head, again) is elevated above the Scriptures. It actually is saying that the Canon of Scripture is still open. If this is true, then what or whom is to say that the Book of Mormon, the Quran, or any other book or prophecy is not valid? Even worse, who is to say that such and such a person does NOT have the gift of prophecy?

“In all our private study of the Scriptures for personal edification we do well to remember that the first and great thing is to lay hold of the real spirit and meaning of the sacred writer. There can be no true application, and no profitable taking to ourselves of any lessons of the Bible, unless we first clearly apprehend their original meaning and reference…. To misinterpret the sacred writer is to discredit any application one may make of his words.”

Arap edebiyat tarihinde adından sitayişle bahsedilen hatiplerden biri, İbn Nübâte’dir. 336/946
yılında Diyarbakır’ın Silvan (Meyyâfârikîn/Fârikîn) ilçesinde doğan İbn Nübâte, Hamdânîlerin
Emîri Seyfüddevle b. Hamdân’ın (ö. 356/967) himayesinde bulunmuş ve sarayında hatiplik
yapmıştır. Silvan ve Halep’te îrâd ettiği hutbelerle hak ettiği üne kavuşan İbn Nübâte’nin
günümüze ulaşan hutbe mecmuası bulunmaktadır. İbn Nübâte, 374/984 yılında Silvan’da vefat
etmiştir. Bazı kaynaklar Halep’te vefat ettiğini belirtmektedir. İbn Nübâte’nin muharrem ayının
ikinci cuma gününe denk gelen hutbede îrâd ettiği Hz. Hüseyin’in şehit edilmesi ile ilgili olan
hutbesi önemlidir. İbn Nübâte, bu hutbesinde Hz. Hüseyin’in şehadetinden dolayı üzüntüsünü
dile getirmekte ve aynı şekilde Müslümanların da bu olaya üzülmeleri gerektiği üzerinde
durmaktadır.

Subject of this study is change of discourse in the sermons/khutbahs of Presidency of
Religious Affairs(PRA). There are two aims of this study: to focus on change in the sermons of PRA
and to conceptualize the dimensions of change of discourse in the sermons of PRA. It is compared
books of sermons that publish of PRA in years of 1994 and 2007 in this study. This study is identified
that reflects to sermons of change of discourse in the the case of the sermons of PRA and
conceptualized in the five dimensions reflections of the change of discourse from year of 1994 to year
of 2007. Conceptualized dimensions are listed in the way: from regulation with faith and practice of
social life to regulation with interpersonal relationships of social life; from religious values to
religious and national values; from hierarchy to an egalitarian line; from exclusionary discourse to an
encompassing discourse; from a single-causal explanation to multi-causal explanations. The first
section focuses on the institution of PRA as a religious organization and the phenomenon of religion;
second section focuses on sermons as a religious practice and discourse, in the third section focuses
on change of discourse in the the case of the sermons of PRA and is conceptualized dimensions of
change of discourse in the sermons from 1994 to 2007.

Veniet desideratus cunctis gentibus. Con questa profezia si apre il primo dei sermoni di Bonaventura da Bagnoregio raccolti sotto il titolo di Sermones dominicales ⁱ. Una raccolta che, per le sue caratteristiche, si distingue dalle altre dello stesso autore, e che oggi possiamo apprezzare grazie allo studio e al lavoro di Jacques Guy Bougerol, che ne curò l'edizione critica uscita nel 1977.

As I was preparing this message about seeking God's face, I realized that I don't think many people truly understand the importance of seeking God's face. Prayer is too often viewed as talking to an invisible God that the idea of seeing His face is thought of impossible, but it is possible when we seek Him with all of our hearts, minds and souls.

Zusammenfassung: Worte -Fakten -das Wort. Das Predigtwerk von S. C. Daněk und seine Auffassung des homiletischen Prozesses. Der Artikel zeigt den Beitrag eines der bedeutendsten tschechischen Alttestamentler im Umfeld von drei Fragen. Die erste Frage betrifft das homiletisch-exegetische Problem, wie der Prediger mit den Worten der biblischen Texte umgehen soll. Die zweite Frage betrifft das hermeneutisch-theologische Problem, in welchem Refferenzrahmen man die Fakten des Alten Testaments suchen soll. Die dritte Frage betrifft das prinzipiell-homiletische Problem, wie in dem homiletischen Prozess zum Ereignis des Wortes Gottes kommt. Im ersten Teil des Artikels geht die Verfasserin aus dem erhaltenen Predigtwerk aus, das die Einsicht in Daněks exegetische Methode aus einer neuen Perspektive eröffnet. Vor allem die Predigten aus den Jahren 1917-1919 zeigen eine enge Verbindung der exegetischen Methode mit der aktuellen kirchlichen und gesellschaftlichen Lage der Hörer. Im zweiten Teil stellt sie Daněks homiletisch-exegetische Methode aufgrund seiner erhaltenen Predigten als Entwicklung des offenen Textes dar. Dann beschäftigt sie sich mit seinem aus dem Überlieferungsprozess ausgehenden Versuch, den Refferenzrahmen der alttestamentlichen Texte (die Fakten) nicht in der geschichtlichen Wirklichkeit, sondern in dem überhistorischen Gebiet zu lokalisieren, wofür der Begriff der religiösen Absicht von Bedeutung ist. Letztlich rekonstruiert sie Daněks nicht-ontologisierende Auffassung des homiletischen Prozesses als pneumatologischen Ereignisses, das im Zusammenwirken der biblischen Worte, des Hörers und des Heiligen Geistes besteht.

The imam orators perform a very important task for society. Today, it is not enough to have a high school level education and to use only traditional methods in order to carry out this task successfully. For this reason, it is imperative for the imams to have sufficient culture in religious sciences and have a culture above the average of society in order for them to perform their duties successfully and maintain their dignity in society. In this context, one of the most necessary religious sciences is the science of hadith. In recent years, the negative propaganda made against the hadiths through the media necessitates that the imam hatipers should be better equipped in the field of hadith science. Because the hadith of Hz. Muhammed are the documents that convey the Sunnah of the our Prophet to us. Rejecting the hadiths also means rejecting the circumcisions that have been accepted for fourteen centuries. Today, community members, who are the target audience of imam orators, have easy Access to information and question everything they hear. They think more rationally and expect scientific explanations, especially in the middle age and under religious issues. Information transferred from a book by reading only does not convince this segment sufficiently. It is extremely important for imam orators to receive education at the highest level, to satisfy the target audience in terms of knowledge and culture, and to lead the society outside the mosque with their projects and activities in order to meet the expectations of the target audience. In this article, information and perceptions of imam orators about hadiths and sunnah, deficiencies and expectations were tried to be determined according to the survey answers applied to 135 imam hatip in charge of Uşak province.

Наукові записки ТНПУ. Серія: Літературознавство 145 Софія Азовцева (Харків) УДК -312.1 82 ББК 883.3 (4УКР Творчість Антонія Радивиловського в історико-літературних працях XIХ -ХХІ століть Стаття присвячена огляду творчості Антонія Радивиловського в історико-літературних працях XIХ -ХХІ ст. Увага зосереджена на головних проблемах, які цікавили науковців у проповідницькій спадщині казнодії другої половини XVII ст. Подано класифікацію досліджень творчості Антонія Радивиловського. Ключові слова: бароко, Києво-Могилянська Академія, Антоній Радивиловський, літературний жанр, проповідь. Sofia Azovtseva. The significance of Anthony Radivilovskiy's works within the scope of historical and literary researches of XIX-XXI centuries. This article represents the works of Anthony Radivilovskiy within the scope of historical and literary researches of scholars of XIX-XXI centuries. The main purpose of the article is to determine specific traits characterizing each stage of studies of the preacher's sermons.