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Systematic indexing of funeral sermons at this period could lead to easy correlation with the daily pericope, so that the expository part of the sermon could come from an existing source. [ 24 ] The French bishop Jacques-Bénigne Bossuet owed much of his reputation as an orator to a series of funeral addresses on prominent persons of the reign ...
The importance of the Funeral Sermon resides from being the oldest surviving Hungarian and as such also the oldest Uralic, text — although individual words and even short partial sentences appear in charters, such as the founding charter of the Veszprém valley nunnery (997–1018/1109) or the founding charter of the abbey of Tihany (1055).
Sermon 128: Free Grace - Romans 8:32, Bristol, 1740 Sermon 129: Cause and Cure of Earthquakes - Isaiah 10 :4, first published 1750 Sermon 130: National Sins and Miseries - 2 Samuel 24:16, St. Matthew's , Bethnal Green , preached on Sunday, 12 November 12 1775 "for the benefit of the widows and orphans of the soldiers who lately fell, near ...
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Popular funeral passages were easily recognized by Mormons at the time. Speakers placed various verses "in the context of the restored truths of an all-encompassing plan of salvation," emphasizing the eternal nature of family units. Quoting just the Book of Mormon and Doctrine and Covenants during funeral sermons became more common after 1850. [29]
Isaiah 57:1–2 was a theme for funeral sermons of the Reformation, among others at a funeral service for Martin Luther in Eisleben. [ 24 ] [ 25 ] It also, along with Isaiah 53 and Isaiah 63: 1–3, was used in the context of the Passion story.