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The funeral sermon is a mixed genre. [4] Patrick Collinson used a "cuckoo in the nest" metaphor to describe the Protestant reformer's predicament when funeral sermons were given: classical rhetoric of exemplars was used, while radical evangelicals could not accept the sermon form as suited to the lives of the godly. [5]
Sermon 135: On Mourning the Dead - 2 Samuel 12:23, preached at Epworth on 11 January 1726, at the funeral of John Griffith; Sermon 136: On Corrupting the Word of God - 2 Corinthians 2:17; Sermon 137: On the Resurrection of the Dead - 1 Corinthians 15:35; Sermon 138: On Greeting the Holy Spirit - Ephesians 4:30
He first preached this sermon in March 1878 on the basis of Biblical revelation. Despite his views being contrary to modern scientific theory, he went on to preach this sermon 273 times throughout the U.S., often to thousands of people at once, as well as in London, Paris, and before the Virginia General Assembly.
Johannes Tauler German Dominican (1300–1361), his 80 sermons in German were read for centuries after his death; Oliver Maillard, French Franciscan (c.1430–1502) Savonarola Italian Dominican (1452–1498) famous for the Bonfire of the Vanities in Florence, finally executed for heresy
Smith Wigglesworth was born on 10 June 1859 [1] in Menston, Yorkshire, England, to an impoverished family.As a small child, he worked in the fields pulling turnips alongside his mother; he also worked in factories to help provide for his family.
The sermon on amusements was preached three times, to mixed audience of men and women, boys and girls. If the sermons to women had been preached to married women, if the sermons to men had been preached to mature men, if the sermon on amusements had been preached to grown folks, there might have been an excuse for them, and perhaps good from them.
In 1961, 19-year-old Robert Allen Zimmerman dropped out of college in his native Minnesota, made a pilgrimage to New York City to meet his folk music idol Woody Guthrie, and decided to become, in ...
The sermon was not always viewed in a favorable light by leaders of the LDS Church [6] or other denominations in the Latter Day Saint movement. It was not published in the LDS Church's 1912 History of the Church because of then-church president Joseph F. Smith's discomfort with some ideas in the sermon popularized by the editor of the project, B. H. Roberts of the First Council of the Seventy. [7]