With various temptations and difficulties, the preacher

must struggle to win the evil deeds. His psychological

readiness leads the preacher into solving the social affair
of the peoples. When he develops the manner of
simplicity and avoidance of angry actions expected from
the preacher.

The preacher prepares himself to preach the gospel

psychologically. In addition, motivated for the task of the
gospel so, he will be the problem solver. Nowadays we
see many preachers who are the spring for many
problems in the Church; this comes with the problem of
psychology. Some of them want to be a famous preacher,
and some of them want to become rich and others
without any preparation they come to preach a Gospel.
 አትሮንስ
የንጉሥ ዙፋን የጳጳስ ወንበር ምጡቅ
የወንጌል ሰባኪ የመጽሐፍ አንባቢ
ስፍራ በቅድስት ቤተክርስቲያን
ውስጥ የሚሠራ የመጽሐፍ ወንበር
ታጥፎ የሚቀመጥበት ተዘርግቶ
የሚነበብበት (፫ነገ፡ ፲፡ ፱፡ ፡፡
ስንክ፡ ኅዳ፰፡ ፴፡፡ መጋ ፡፡ ፍ፡ ነ፡
፰፡ ፬)፡፡74

CHAPTER FIVE

5 PREACHER ON THE PULPIT

A pulpit is a raised stand for preachers in Holy Orthodox
Christian Church. The origin of the word is the Latin
pulpitum. In this chapter, we see the protocol connected
with all-action around the pulpit that is the protocol
before the pulpit, on the pulpit, and after the pulpit. The
pulpit manner is one of the preaching methods to
describe the ethical consideration of preacher’s action
and may be a model for one’s life. Believers give an
account not only the Holiness life of the minister or

74 አለቃ ኪዳነ ወልድ ክፍሌ

preacher but also the emotional activity of the preacher
around the pulpit. Now we see all the activities of the
Orthodox preacher around the pulpit.

In Orthodox Church, the pulpit is used to deliver the

sermon in the time of preaching and used to read the
Gospel in the time of Divine Liturgy. In Ethiopian
Orthodox Church, the small pulpit put on the Holy altar
to read liturgical books.

The opening part of the Divine Liturgy is the Liturgy of

the Catechumens in which all the people. The pulpit used
to learn the prayers and also begin with one of St. Paul's
letters, the arch deacon says that

“ኩሎ ዘኢያፈቅሮ ለእግዚእነ ወአምላክነ ወመድኀኒነ ኢየሱስ ክርስቶስ

ወዘኢየአምን ልደቶ እም ማርያም እም ቅድስት ድንግል በክልኤ ታቦተ
መንፈስ ቅዱስ እስከ ምጽአቱ ሃዳስ በከመ ይቤ ጳውሎስ ውጉዘ ለይኩን”

Every one that loves not our Lord and our savior Jesus
Christ, and not beloved in His birth from Holy Mary, of
two-fold virginity, the ark of the Holy Spirit, until His
coming again, let him be anathema as St. Paul said.75

then the Catholic (Universal) Epistle,

ንጽሕት ወውክፍት ቅድስት ወክብርት መልእክት እምአቡነ ጴጥሮስ፣

ዮሐንስ፣ ያዕቆብ፣ ይሁዳ ጸሎቱ ወበረከቱ የሀሉ ምስለ ኩልነ ሕዝበ
ክርስቲያን ለዓለመ ዓለም ዓለም አሜን፡፡

The word from the Epistle of …. disciple and apostle of

our Lord Jesus Christ. His prayer and blessing be with all
of us Amen76.

followed by a chapter from the Acts of the Apostles,

a pure fountain which is from the pure fountain of the

law, to wit the history of the acts of the apostles. The
blessing of their prayer be with all of us amen.

ነቅዕ ንጹዕ ዘእም አንቀህተ ሕግ ዝ ውእቱ ዜና ግብሮሙ ለሐዋርያት

በረከተ ረድኤቶሙ የሀሉ ምስለ ኩልነ ሕዝበ ክርስቲያን ለዓለመ ዓለም
አሜን፡፡

75
The liturgy of Ethiopian Church translated by Rev. Marcos Daoud p.44
76
Ibid p. 45
In the time of reading the Gospel the deacon raises his
hands to serve like a pulpit and he read the Gospel.

After finishing the divine liturgy, the reading also

continued with the Synaxarium, The Ethiopian Church
created a special rank in its orders to administer the
readings which is called Agnostic, meaning reader.

In some occasions like the assumption of Holy Virgin

Mary, these deacons read the row word of God and the
preacher or the priest will translate and give sermon.

The pulpit is the throne of the Holy truth of the Holy

Church. The preacher must declare the truth of the Holy
Bible in collaboration with the Holy Tradition of the
Church.

5.1 THE PREREQUSITIES

5.1.1 Preparation
We borrow one additional remark to broaden our
knowledge regarding the sermon preparation of the
preaching pyramid of Fr. John A. Peck. 77 Fr. John A.
peck is an Orthodox Church servant and a priest in
America under the patriarch of Constantinople. He
established the first Orthodox seminary website in the
world. In addition, a director of the preacher’s institute,
an online homiletic resource for Orthodox preachers. He
wrote a preaching pyramid, an easy to use guideline for
sermon preparation.

1. Praying. If you regularly deliver a 30-minute

sermon, then your prayer time in preparation for
the sermon should be about 300 minutes or 5
hours of prayer. Five hours.

2. Preparation, this is the time to sit, to write, to

read useful material. Intense study of the
Scriptures, the fathers, commentaries,
dictionaries; this is all standard fare. You may
also select what secular material is useful for you.
For a 30-minute sermon, we must sit for
preparations at least 3 hours.

77 sees [Link] institute. The world’s premier

online orthodox Christian homiletics recourse.
 3. Praxis. One must speak with the three 'Cs' –
confidence, clarity, and conviction. It does no
good to have a life-changing message that no one
can understand because you are mumbling,
punctuated with the occasional unmistakable
word.

Praxis
 4. The last is delivering.

5.1.2 Dressing Manner

Simple and well acceptable normal appearance, not
something that is excessive in lifestyle. For example, the
preacher's private properties (like telephone, hand watch,
icon, car, etc.…) must not be more exaggerated. This
helps to avoid materialism from the hearer’s mentality.

 Follow and give an account of the country's

traditional assets.

 Follow the canonical clothing of the

autocephalous church. In Ethiopia Orthodox
Tewahedo church at the time of preaching netela,
Gabi, Kaba, kermis or cassock, and clerical
clothes are not only for a recommendation but
they are mandatory.

 Clean and net from hair to leg (hair clean and cut,
clean cloths not a fashionable).

 Position up straight.
5.2 ON DELIVERY
 First, give honor to the pulpit.

 Do not lean and sleep on it.

 Use the required materials. Like the Holy Bible,

notebook, etc...

 Do not round the pulpit

 Do not use vague words

 Do not express your self

 Do not wander (keep the topic)

 Use an appropriate time

5.2.1 The Intent and Content; message

The message of the pulpit is God and man-centered
means the only thing we proclaim the Holy Orthodox
Ecclesiastical teaching. The pulpit is not the place for
carnal estimation, pagan and heretical philosophy, no
spiritual thought, argument, business, or any non-Biblical
event.
So, the preacher in his massage must corporate the five
stages of human need that can be used in an actual
message transmission

[Link] Satisfy Human Soul Needs with a Gospel

 The uppermost level called “self-actualization.”

People want to help and be involved.

 The next level called “love/acceptance.”

People want to needed.

 The next level called “esteem.”

People want to feel good about them.

 The next level called “job security/safety.”

People want job security, safe marriages, freedom.

 The lowest level called “physiological.”

People want to know they have shelter and food.

After compromising the above attitudes of human beings

with the holy gospel, you can preach them according to
the Biblical understanding.
  Speak the will of God (do not speak your
sentiment)

 Speak the message of the church

 Do not forget that you are the human being

 Avoid the use of real names especially if your

illustration is a negative illustration and the
audience knew that person personally.

[Link] Adding Influence Power on Sermon

The preacher must know how to tell a story. Poor telling
has spoiled many a good illustration. To be able to tell a
story well and effectively is quite an art. Special
attention must pay to details. Here is some borrowed
suggestion on good storytelling.

 Ask the power of the Holy Spirit.

 Know it: one cannot make clear to the others what

is not clear to him.

 Do it: if one is to make others do it, he must do it

himself.
 Impressed on it: if the preacher is not impressed
with the idea, he cannot convince and influence
the audience.

 Master on it: always practice and repeat it.

Repetition is the mother of good storytelling.

 By using emotional actions and by adding true,

good, and spiritual stories your emotions must
move the listener.

 Read the audience: add your value to change the

rhythm

 Link your idea to the story: its energies your

audience.

 Use good speaking skills: to develop this, tell

your audience ancient traditions, legends,
archetypes, myths, and symbols.

 Motivate your audience for collaboration and

connection: through stories, we share passions,
sadness, hardship, and joys.
5.2.2 Movement, Action, and Gesture
Movements and gestures help convey the message.
Movements mean body motion such as walking forward,
backward, side-to-side. Gestures mean what the preacher
does with his hands such as: raising and waving them,
point and pounding with them.

[Link] The Sound Usage

The voice helps the preacher convey ideas, feelings, and
emphasis on thought. The voice also conveys the
preacher’s health, confidence, and emotions.

Three things that must kept in mind about the voice we

use.

 The preacher must speak correctly.

He must not strain his voice by speaking too loudly or

use too high of a pitch in his voice.

 The preacher must speak fully.

Each preacher has a range of sounds. He can raise his

voice to a high pitch or lower his voice to a low pitch.

 The preacher must speak attractively.

The congregation should find the preacher’s voice
interesting and pleasant.

The contemporary way that explains your idea and the

transmission method is with a microphone. Therefore, do
not act like a musician simply talk into it.

 Can you hear your speaking in normal voice

levels?

 Be loud as too understood by all. Preach with

emotion—do not be a boring preacher!

 Rate or speed: These also can be, and should be,

varied to add spice to your speech. Do not talk
fast all of the time. Nor should you talk slow all
of the time. Vary your speed according to the
need and feel of the sentence or phrase you are
speaking. Besides, there is the matter of the
pause.

 Your voice quality must improve. When your

sound is very poor and not strong, you must use
technical sound, which means sometimes you
may loud, sometimes a little bit down, and
 sometimes pauses your voice. A Mexican wave in
Maracanã is a good example, the sound moves
like that rate.

 Find the middle tone of your voice and learn to

speak there. Then vary your tone from higher
pitched to lower-pitched around that pivot point.
This will add variety to this element of your
speaking ability.
[Link] Eye contact.
Moreover, the Lord turned and looked upon Peter ጌታም
ዘወር ብሎ ጴጥሮስን ተመለከተው፡፡ the way we look at people
conveys a message. Christ conveyed an impressionable
message to Peter after the rooster crowed in Luke 22:61.

Eye contact helps the preacher understand whether the

congregation understands what he saying or not. If they
do not understand, they will have a puzzled look on their
face. If they do understand, they will show signs on their
faces such as nodding or smiling.

When the eye of the preacher meets the eye of an

enthused listener, it encourages the preacher to keep
pressing the point home. Eye contact also conveys the
message that the preachers wants to speak to them. The
opposite is also true. The preacher that makes no eye
contact conveys the message that he does not want to
speak to them.

 Eye contact with all the people

 Do not look at the same person. Look around. (Do

not look only woman or man only).
  Look away from distractions.

[Link] Action of the Hands

If the preacher is describing a thought (such as going
down to Babylon, Egypt, the river of Eretria) he can
show the imaginary picture in the minds of peoples by
pointing his hand downward. In addition, if he is
describing a thought (such as going up to Church,
Jerusalem, and heaven) he can show the image by
pointing his hand upward.

Movements and gestures also help with stage fright.

When the body moves freely, the speaker will feel more
confident and alert. The congregation easily recognizes
this confidence and alertness. Movements and gestures
also help the congregation experience what the speaker is
feeling as they identify with him.

 Playing with the pulpit is boring.

 Adjusting the microphone is adjust before

preaching, at the time of preaching it is not
recommendable to adjust.
  Doing another work like playing with your
eyeglass, and seeing repeatedly your hand watch,
preparing your cassock belt is not
recommendable.

 Do make proper gestures to help illustrate the

message.

5.2.3 Time Usage

To limit a time of sermon the preacher must select his
sermon topic. Some topics are not finished in 45 minutes
sometimes need three or four days. The problem
occurred on the preachers they did not manage their
topics beside to this some preachers want to speak all
they know in a single sermon.

The preacher must learn about the three kinds of sermon

according to their volume, they are focused, broad, and
narrow topics. The first choice to limit the time is the
preacher must know some techniques for narrowing the
broad topic and focusing it to meet time limits.

A broad topic is a topic that covers too much information

to discuss within the time limits of the speech. It is also
possible to have a topic that is too narrow. A narrow
topic is a topic that does not have enough information to
discuss within the limits of the speech. A focused topic is
a topic that covers the appropriate amount and content of
information for the limits of a speech.

Be careful when trying to narrow your topic. You want

to have a topic that focused; something that you can go
into detail just enough to inform or persuade your
audience but still hold their attention. The sermon that
you preach on a certain topic can help serve as a
guideline on whether or not your topic is too broad or too
narrow.

Topics that have many subareas are a good indication

that your topic is too broad. A topic that has a small
section of another, bigger topic is a good indication that
your topic is too narrow. There is not a set standard of
measurement on a narrow or broad topic, but if you start
getting overwhelmed by too much or too little
information, then you will know that you do not have a
much-focused topic.
One way you can narrow your topic for time limits is to
use limiters on your topic. The following limiters can
help you focus your topic so it becomes more
manageable:

 Time/ period
 Place/location
 Person/group
 Aspect/event

5.2.4 Additional Points

1. Use your voice and body language to reinforce
your message.
2. Focus the attention of your listeners with words
that create images in the mind.
3. Pace yourself, move step-by-step in an argument
to keep your audience with you.
4. Focus always on concrete points, not on
abstractions.
5. Energize your presentation by imagining dialogue
and dramatic confrontations.
6. Apply images and vivid language when you are
speaking from the heart.
7. Ask yourself in advance, “Who is my audience?”
and adapt your speech to address them
particularly and directly.
8. Weave familiar quotations and references to well-
known texts into your speech.
9. Your tone, your language, and your examples
should all choose with a specific audience in
mind.
10. Always match your voice and movements to
specific words and emotions.
11. When you first start as a speaker, mark the tone,
and gestures into your text as reminders, they are
as important as the words themselves.
12. Establish and maintain eye contact with your
audience.
13. In cases where you are not inciting a revolution,
smile.
14. Use stories and narratives to make your speech
easy to follow and the details easy to understand
and remember.
15. Identify your theme at the beginning of your
speech.
 16. Include vivid and memorable details that bring
your subject to life.
17. Anticipate your audience’s questions, and provide
the answers in the body of your speech.
18. Use clear, concise, but neutral reasoning. Avoid
personal issues and emotional appeals.

5.3 AFTER FINISHING THE SERMON

After you finished your sermon your spiritual walking
also continued and do five basic things.

5.3.1 Private Prayer and Praysing

As we know praying and praising the Lord is our
everyday doing but, in this part, you must praise the Lord
because of you finished your sermon with Grace and His
will and, pray for the fruitful action of your audience as
well as yourself also.

Father George Florovsky stated about the personal prayer

or the private prayer is possible but it is possible in the
context of public prayer. No one is a Christian in
isolation, but only as a member of Christian body. Even
in the solitude of his room, a Christian prayer as a
member of the redeemed community, the Church78.

Pray for your self By saying, your word

draws me to the right path.

Pray for the audience God help your people to

repent for their sin.

Praise the Lord Thanks, my Lord because I

finished the sermon with
your Help

5.3.2 Keep Your Dignity

In orthodox sence, He who is humble in his opinions and
fellings aswell as involved in spiritual doing, will apply
everything to himself and not to his neighbor, when he
reads the Holy Scriptures.

The preacher must look throughout Scripture for his life

personal application. The preacher question is not simply

78 Living Orthodoxy P. 80
“What does the Bible mean?” but the preacher must say
“What does the Bible call for me?”

The preacher must assume always in his preparetion and

delivert io the word of God, Christ Himself is speaking
to the preacher. Scripture is a direct, intimate dialogue
between the God and the preacher addressing the
preracher and his heart responding.

For example, the Bible says for our ancestor Adam

“Where are you?” (Gen. 3:9). This question is not oly for
Adam but also for us. For us means for the hearers
aswell as for the preacher. the one that God puts to the
Adam in each one of us: “Where are you?”

So, the preacher must keep his dignity to shine the light
and the peoples praise the Lord because of the preacher.
He must do what he says.

5.3.3 Accept Questions

When you finished the sermon, some peoples ask what is
not clear for them or, some peoples ask you to examine
your understanding. Anything is happening to you after
the pulpit you must accept the question and answer
politely.

5.3.4 Accept Criticism

Criticism is two after the pulpit, it can take as upsetting
your mind and discouraging; it can also view in a
positive way: it is honesty, and it can limb us to do our
best. It will be an opportunity to advance our preaching
ability. As a preacher when you hear the criticism in
positive or in negative action you must do some wich is
written below

[Link] Hear With Limited Action

When you hear some thing good or bad before your first
reaction that is a good felling or a bad, take a minute
before responding any thing at all. Take a deep breath,
and gate some minutes it gives to you a little thought.
That cooling off time allows the preacher to give it a
little more thought beyond his initial reaction. Donot be
happy or donot hang in shame.

[Link] Change a Bad Openion to a Optimistic Idea

Do every thing for the glory of God. In pessimist or
optimist openion the preacher will find his keys for
success in anything. The preacher must cultivate the
custom of changing the sad situations to the positive; it is
the ability with the will of Holy Spirit to find positive
things in a thing that most people see as a harmful.

With any criticism, discover the positive in it. In the case

of real and honest feedback with a good suggestion you
also do your best for your improvement.

[Link] Donot Leave that Night

After hearing and taking criticism, after changing the
negative in to a positive, do not just go to your bed as
usual. In point of fact, you must try to analize and
improve your skil.

In our Church, many preachers take criticism as a

personal attack or consider it like a hate and their
reaction also negative. The preacher must consider him
self above every wrong doing, and will respond in a
positive manner and be the better person.

5.3.5 Evaluation

[Link] Self-evaluation
 After kept your sermon with a video or
audio recorder
  See the Stories, languages, references and
parables of your sermon
 According to the text, preacher (your self)
and communication.

[Link] Peer Evaluation

 Discuss about your sermon and analyze
the following
 What did the preacher say to you?
 What would you affirm about the
presentation?
 CHAPTER SIX

6 CONSIDERATION ON PREPARATION OF
SERMON

6.1 SERMON
Any discourse that connected with an ecclesiastical
function called a sermon, which includes the homily, a
commentary on sacred scripture, and any dogmatic and
canonical instruction, which given from the pulpit.

According to Andrew Black Wood79, the sermon is the

finished product. Any discourse that given the pulpit
with an ecclesiastical authority called a sermon. With the
general and specific matters of the preaching couple, a
preacher can develop his sermon before the pulpit.

80
Sermon, is typically identified as an address or
discourse delivered to an assembly of Christians,

79 Andrew black wood

80In some Church’s sermon is often called a homily, in
their undersdtanding the original distinction between a
sermon and a homily was that a sermon was delivered by
typically containing theological or moral instruction. The
sermon by Christian orators partly based on the tradition
of public lectures by classical orators.

The word "sermon" used 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 is also contained in some of the other
gospel narratives.

In the former time originally, the homily is the

commentary of the scriptures mostly in the synagogues
service. However, in the present form, the Jewish rabbis
give a discussing issue concerning the present form of a
sermon. Rabbinic consecration often includes the phrase,
Rabbi, Teacher, and Preacher in Israel, and there is a

a clergyman (licensed preacher) while a homily was read

from a printed copy by a layman.
long history of using sermons in Judaism as part of
education, ethics, a call to repentance, a message of
hope, often during difficult times.

The same is true in our Holy Orthodox Church to preach

the Gospel of Jesus Christ we have

 Patriarchs  Archimandrite

 Arch Bishops  Priest

 Bishops  Deacon

 Episcopos  Sub deacon

 Echegues  Reader

 Liqawent  Sunday school

youths

Sermon -

 In general concept: contents of all general

effective preaching concerned with general
knowledge.

 Particularly: conduct a sermon with a specific or a

special field of specialized topic.
  Occasional sermon conducts on the funeral,
weeding, some sort of events

A sermon is the word of God for a particular time, place,

and audience. For example, occasionally the finished
product of a preaching that is a sermon will give in the
church on the topic of a funeral speech, a consecration of
an Episcopal ceremony, on the great feast of Easter or
some other topics. From the above our discussions we
can ask the different usage and the meaning of the term
homiletics, preaching, and sermon.

Homiletics: - the science and art of preaching

Preaching: - an oral proclamation of the word of

God.

Sermon: - the finished product of the delivered

topic.

Preparation of sermon is useful

 To achieve our goal, that is the kerugmatik,

didactic, and paracletic.

 Develop our self-confidence

  To transmit useful message

6.2 AUDIENCE AND ENVIRONMAENTAL

ANALYSIS
Before we prepare the sermon, we must consider the
entire congregation and the physical environment.
Preachers must exegete the social environment it helps
the preacher to make a good sermon. We can see some of
the considerations before preparing a sermon.

It means the preacher must request himself who is my

audience. Generally, the audience divided according to
their knowledge, into two major groups, educated (the
people who know the gospel) and non-educated (the
people who did not know the gospel). When he joins
with educated people, he must teach them with a didactic
preaching system while a paracletic is for non-educated
persons.

The other consideration in his way to prepare his sermon

according to the audience is, he must distinguish his
audience with their age; children, adult or aged peoples
are in front of him, sometimes the mixed gathering will
be in front of him. In this regard, he also examines in the
same age their understanding of the gospel; some Sunday
school students are good in their knowledge some are
not, so he must be average to touch all his audience
heart.

Occasion the occasion is the very essential thing if some

did not know the occasion; he will tired by wondering.
Preaching in funeral place and surrounding of broken
hart place will be exhortation. At the wedding also, it has
its habit. Moreover, see the season: follow the liturgical
year of the church.

6.2.1 The Entire Physical Environment

According to Orthodox Christian theological teaching,
the homiletics main aim of preaching is to save all
human beings, with some exceptions all places will be
the place of a sermon. Our concern is where the place of
preaching is or what not the relevant place for preaching
is.

Our Lord Jesus Christ preaches the Gospel in the

synagogue, on the mountain, on the street, in individuals’
homes, in weeding place, and so on. We also follow his
footsteps to preach the Gospel of our Lord. Some
relevant place that is suitable for preaching mentioned
below:

 In Assembly of God (ecclesia): believers feed

mostly dogmatic, commentary, rebuking teaching.

 In little church (Christian’s house): the head of

the believer's house is God it means the little
church. In family praying and teaching time, we
can teach ethical, advice, consolation teaching.

 In social association like zikier, senbete, etc….

 Hospital and baptismal place: for the sick persons

the plenty of words of God make them strong
psychologically and spiritually at the same time
physically.

 At the public gathering places: refugee camps,

market place, work area, and in prison places the
most suitable place for preaching. Some times
with permission preaching are necessary in
remote areas like battlefields, governmental mega
project areas.
6.2.2 Concerning on the Kinds of preaching
Kerugmatik: (evangelization), the main aim and the first
means of preaching to evangelize the new believer
especially the first century of the Christian era
categorized by kerugmatik.

Didactic: (teaching or instruction), to instruct the

canonical and doctrinal teachings of the church. Didache
and didascalia are the main examples, the apostolic
canon, synods, Gitsew, and Abtilies, and so on.

Paracletic: (exhortation), to deepen the hearts of the

believers, most of the time we teach in here the life
application of the sermon for the believers.

This means the major task is distinguishing the kinds of

preaching.

6.2.3 Transition of Communication

Before preparing a sermon, we must give an account for
the means of preaching that we communicate with the
hearers. In the Old Testament period face to face with
oral communication sometimes with a letter like
Jeremiah and Ezekiel was the main means of
transmitting the word of God. In the New Testament
period, face-to-face oral communication was the trend
and continued until now.

 Verbalized system: (without Microphone|) if we

use this old system, we must prepare a short
preaching because of the sake of health and for
the continuity of your missionary activity.

 Written document: various written documents are

useful to transmit the word of God. It gives a
special looking and propagating for the others the
right message of the Gospel.

 Correspondence: for those who live in a remote

area.

 Mass Media: before you prepare your sermon,

you must know what preaching is suitable for the
printed, electronic, (radio) audio and (TV) video
media. Audiovisual: not for the market but
spiritual growth of the believers.
6.2.4 Measure of the Events
The third one we consider that the event that occurred in
the society we can classify into two by saying the church
affairs and the believer’s social affairs.

 The church affair (event) will be also two they are

liturgical with church holidays that are major and
minor celebrations and another one some casual
events for example consecrations of a church, a
bishopric celebration, and some other festivals
like Atse Meskel, etc.

 Believers socio, economic and political events are

like weeding preaching, funeral preaching,

6.3 CONSIDERING TARGET GROUPS

6.3.1 Age
 For children: teach for them the history of the 3
youths and other Church histories

 7-10 years children: teach for them the Biblical

history and in this stage, children apprehend word
by word in their mind
  10-15 years: the history of martyrs and the
historical teaching of the EOTC is good and they
prepare themselves for spiritual growth toward
their church fathers

 15-18: general history of the Church, Canonical

teaching, Councils of the Church and their
dogmatic teaching and so on

6.3.2 Educational Back ground

The apostles distinguished their addressees and were able
to fit their Gospel announcement to each group. To the
Jews, Stephen addressed Jewish history (Acts 7), to the
Greek Athenians, Paul cited Athenian poets and
mentioned to an altar of an unknown god known in their
city (Acts 17).

ለሰማዕያን እንደ አእምሯቸው ማነስ ማደግ መጠን ተዋርደው የወጣኒ

ትምህርት ቢያስተምሩ ሊቅፏቸው አይገባም81

The consideration of the knowledge: we must give a

value of consideration our teaching might be for ordinary
people, Sunday school students, for secular men.

81 አረጋዊ መንፈሳዊ አሥራ ሁለተኛ ድርሳን

6.3.3 Gender and Life Style
 Gender of the hearers: sometimes we can give our
teaching gender issues for young males and
females.

 Consideration of living style: for emigrants in

refugee camps, for businesspersons, drivers, and
so on.

 We did not have a sermon for poor and rich they

equally served in our church. Like St. Jacob,
rebuking for rich man sometimes is good.
 CHAPTER SEVEN

7 CLASSIFICATION OF SERMON

7.1 GENERAL CLASSIFICATION OF SERMON.

As a preacher plans his sermons, he must decide many
things such as the needs of the audience, the Scriptures
that can best provide the “medicine” for these needs, and
what illustrations will make the needed message “stick.”
Certainly, among these important decisions, a preacher
must make early in his preparation of a sermon is the
type of sermon he will preach. Some, unfortunately,
prepare the sermon and then “tack” a sermon label on it.
Deciding on the type of sermon first provides the basis
for the sermon’s organizational structure, a very vital
aspect of sermon preparation.

We may think of two fundamental types of sermons:

1. passage-based and

2. Subject-based.
Passages based sermons start with a verse, a group of
verses, a chapter, or a book and analyze that passage in a
particular way to develop a message to meet the needs of
the audience.

Subject-based sermons, on the other hand, begin with a

topic rather than a passage and focus the teachings of the
Scripture from various passages on the one subject.
Notice that both types are Scripture-based, but in one, the
passage is the basis of an organization while in the other
the topic becomes the basis of organization.

Both of these types of sermons have an important place.

Certainly, it is useful, at times, to preach on such subjects
as faith, conversion, conscience, courage, repentance,
and the Godhead. On the other occasions, however, one
may well build a sermon on 1 Corinthians 13, the
Beatitudes, Isaiah 53, Genesis 1:1, or one of many other
passages.

Here is how a preacher might use his knowledge of these

various sermon patterns in developing a sermon.
Suppose he has decided that a need in the congregation is
for more home Bible study. So he thinks through various
possible passage-based sermons: a Textual sermon on
Deuteronomy 6:4- 9 taking particular phrases about how
the Israelites were to train their children; a Textual
sermon on Ephesians 6:4 about fathers nurturing their
children with (I.) chastening and (II.) admonition

The other example is the sermon on 1 Peter 1:22—2:5

about (I.) God’s word is an incorruptible seed for a
spiritual birth and (II.) God’s word is spiritual milk for
spiritual growth, and a passage-based sermon on
“nurturing” explained, “nurturing”

Now with these possibilities in mind, the preacher can

select what he believes will best achieve his purpose with
this particular audience and then proceed to other steps
of developing the sermon. It is unnecessary to try to
place one type of sermon above another. Each has its
particular place of usefulness. Certainly, no preacher will
want to use one to the entire exclusion of another. There
however, been a general neglect of good expository
preaching and it should occupy a more prominent place
in the work of most preachers. It has the advantage of
keeping the Scriptures to the forefront while allowing
many practical applications. All preachers must learn to
use the sermon types well if they are to have success in
the pulpit.

7.2 PARTICULAR CLASSIFICATION OF SERMON

In previous chapters we classify the preaching
theologically into three parts and, we call them
kerygmatic, didactic and, paracletic. But in this part, we
can classify the sermon according to its content

7.2.1 Textual Sermon

The textual sermon is a sermon that is prepared and
preached from the written document of all Ecclesiastical
authorized books. The textual sermon tales from, the text
and subject and the main divisions. The main points of
the sermon are only those stated or inferred by the
passage of Scripture upon which the sermon is based.

The main difference between the topical sermon and the

textual sermon is that topics did not just come out of the
idea of the preacher but to what the passage is saying.
And that the points though added or invented, are a part
of one passage.

A textual sermon has two fundamental characteristics:

I. It treats only one or two verses of Scripture,

usually taking some portion of them as its topic,
Textual preaching practices maybe one verse
from the Biblical text and it uses three or two
points from outside materials.

1. God is good (Nahum 1:7)

እግዚአብሔር መልካም ነው (ትንቢተ ናሆም 1፡7)

 What is goodness? መልካምነት ምንድን ነው

 How God is good? የእግዚአብሔር መልካምነት

በምን ይገለጣል

 How can we attain this goodness? ይህንን

መልካምነት እንዴት እናገኘዋለን

2. I will be with thee, I will not fail thee, nor forsake

thee (Joshua 1:5) ከአንተ ጋራ እሆናለሁ አልጥልህም
አልተውህም (ኢያሱ 1፡5)
2.1 If God is with us እግዚአብሔር ከእኛ ጋር ሲሆን
 Pharaoh fail ፈርዖን ይወድቃል
 The sea will be changed to dry ground ባህሩ
የብስ ይሆናል
2.2 we will not fail አንወድቅም

 see the life of king David ዳዊት (እናትና አባቴ

ተዉኝ ቢልም የማይጥለው አምላክ ዙፋን ሰጥቶታል)

 see the life of Jacob ያዕቆብ በስደት እንኋ ሆኖ

የአባቶቹ አምላክ ሳይተወው ወደ ርስት ሀገሩ መልሶታል

 What do we learn from this sermon? እኛስ

ከዚህ ርእስ ምን እንማራለን፡፡

3. Our lady Theotokos you are blessed (aregawi 24)

ብፅዕት አንቲ ኦ እግዝእትነ ማርያም ወላዲተ አምላክ (አረጋዊ
መንፈሳዊ ድርሳን 24)

 Without human seed, she conceived Jesus

አንበለ ዘርእ በኅቱም ድንግልና መውለዷንዕድ፣ ክብርት
ያሰኛታል

 She is God-bearer ወላዲተ አምላክ መባሏ

ፈጣሪዋን፣ የእግዚአብሔር አብ የባሕርይ ልጅ
መውለዷ
  We venerate like Elizabeth, archangel
Gabriel and, like church scholars because
we will save with her intersection እንደ
ኤልሳቤጥና እንደ ቅዱስ ገብርኤልና እንደ ሊቃውንት
እናመሰግናታለን፣ በቃል ኪዳኗም እንድናለን፡፡

4. The Eternal God is thy refuge (Deu 33:27)

መኖርያህ የዘለዓለም አምላክ ነው ዘዳግም 33፡27

 Moses the prophet is the author ተናጋሪው

ሙሴ ነው (የዘዳግምና ሕግና የሙሴን ታሪክ በአጭሩ)

 Preach the life of Moses ሙሴን በባህር

የጠበቀው፣ በፈርዖን ቤት ያገዘው፣ በምድያም የረዳው፣
በበረሃ የተከተለው (ከልደቱ እስከ መሪነት ድረስ
ያኖረው እግዚአብሔር ነው

 We live in Him እኛስ የሚያኖረን ማን ነው

 By what lifestyle we make God happy?

እንዴት ባለ ኑሮስ ልናስደስተው እንችላለን

5. Thou art the man 2nd Samuel 12:7 ያ ሰው አንተ ነህ

ሳሙኤል ካልእ 12፡7
  Nathan is the speaker ተናጋሪው ናታን ሲሆን
የተነገረው ለዳዊት ነው

 Don’t judge others በሌሎች መፍረድ እንደማይገባ

 We must repent ራስን አይቶ ፣ ተጸጽቶ ንሥሐ

መግባት እንደሚገባ

II. It takes exact words or phrases from those verses

as the main headings.

Thus, we find in 1 Timothy 4:12, Let no man despise thy

youth; but be thou an ensample to them that believe, in
word, in manner of life, in love, in faith, in purity. This
verse very naturally fits the textual sermon because a
subject sentence (or main thrust) is easily seen in the
statement, be thou an example to the believers, and the
words or phrases that follow naturally elaborate on this
theme as main points. So, a textual sermon outline on
this verse would look like this. Subject Sentence: Be
thou an example to the believers.

1. Be thou an example of the believers ለሚያምኑቱ

ምሳሌ ሁን 1ኛ ጢሞ 4፡12
  In word በቃል

 in manner of life በኑሮ

 in love በፍቅርም

 in faith በእምነትም

 in purity በንጽሕናም

2. what doth God require of thee Micah (6:8)

እግዚአብሔር ካንተ ዘንድ የሚሻው ምንድን ነው ሚክያስ
6፡8

 to do justly ፍርድን ታደርግ ዘንድ

 to love mercy ምሕረትን ትወድድ ዘንድ

 to walk humbly with thy God ከአምላክህ ጋር

በትሕትና ትሄድ ዘንድ አይደለምን

3. put on the whole armor of God (Eph 6:11)

የእግዚአብሔርን ዕቃ ጦር ሁሉ ልበሱ ኤፌ6፡11

 to be strong in the Lord, in the power of

his might በጌታና በኃይሉ ችሎት እንድንበረታ

 To stand against the wiles of Devil

የዲያብሎስን ሽንገላ መቃወም እንችል ዘንድ
4. Nevertheless, man being in honor abideth not
(anaphora of Athnasious 22) ሰውስ ባለጸጋ ሲሆን
አላወቀም (ሰብእሰ እንዘ ባእል ውእቱ ኢያእመረ) ቅዳሴ
አትናቲዮስ 22

 But by his will made himself no

reputation በፈቃዱ ራሱን ነዳይ አደረገ, ሆዱን
አስራበ, ነፍሱንም አስጠማ (አንደየ ርእሶ
በሥምረቱ፣ አርኃበ ከርሦ፣ ወአጽምዐ ነፍሶ

 But you…… stretchest out heaven

like the tabernacle አንተ ግን ………….
ሰማይን እንደ ድንኳን ዘረጋህ

 We Christians let us draw near to

enter from glory to glory እኛ ግን
ክርስቶሳዊያን እንቅና ከክብር ወደ ክብር እንገባ
ዘንድ እንቅረብ (ቁ.47)

5. You are the pure golden pot አንቲ ውእቱ መሶበ

ወርቅ ንጹሕ (ዉዳሴ ማርያም)

 That had hidden manna እንተ ዉስቴታ

መና ኅቡእ
  The bread which cometh down from
heaven ኅብስት ዘወረደ እም ሰማያት

 And giveth life unto the world ወኃቤ

ሕይወት ለኩሉ ዓለም፡፡

6. O virgin full of praise, by what allegory and

by whom metaphor we express you ኦ ድንግል
ምልዕተ ውዳሴ በመኑ ወበ አምሳለ መኑ ናስተማስለኪ

(ምስጋናን የተመላሽ ድንግል ሆይ በማንና በምንስ ምሳሌ

እንመስልሻለን)

 You are the bridge for the former

father passes over from death to life
የቀደሙ አባቶች ከሞት ወደ ሕይወት
የተሸጋገሩብሽ ድልድይ ነሽ (ተናግዶቱ
ለአብርሃም፣ መዓዛሁ ለይስሐቅ)

 You are the ladder of Jacob set up on

the earth, and the top of it reached to
heaven ከምድር እስከ ሰማይ የምትደርሺ
መሰላል ነሽ (ወሰዋስዊሁ ለያዕቆብ)
  You are the hope of our ancestor
Adam የፍጥረት ሁሉ መጀመርያ ባንቺ
የታደሰብሽ ነሽ (አንቲ ውእቱ ተስፋሁ ለአዳም)

Each of these points then would be expanded with

explanation, other Scriptures, and practical examples of
the principle in action.

Another example of a textual sermon could come from

Romans 8:28. This familiar verse could be preached
textually like this.

7. All things work together for good ነገር ሁሉ ለበጎ

እንዲደረግ እናውቃለን

 to those who love God እግዚአብሔርን

ለሚወዱት

 and are called according to his purpose

እንደ አሳቡም ለተጠሩት

7.2.2 Topical Sermon

Topical Sermon focuses mainly on a particular topic or a
topic within the text. Points do not necessarily come
from one single text and are usually invented by the
preacher guided by the rhetorical possibilities of the
subject following the Bible and the preacher’s
knowledge concerning the topic.

Topical sermon helps the preacher to be more creative

and opens a wider door for rhetorical eloquence.

1. Repentance according to St. Gregory of Nyssa

ንስሐ በቅዱስ ጎርጎርዮስ ዘኑሲስ አስተምህሮ ሃይማኖተ አበው
ክፍል 4 ምዕራፍ 36

 If we dissolve the low of God our

destination is, go down into the pit ከሕጉ
ብንለይ ትእዛዙን ብናፈርስ መኖርያችን በሲዖል ነው
37፡1

 Confess our sin ፈጥነን ወደ ንስሐ እንመለስ እርስ

በእርሳችን እንናዘዝ 37፡2

 Draw up to the priest ለሥጋ ደዌ መድኃኒት፣

ለብረት ዝገት ወደ ጽርየት እንደሚመልሰው ባለሙያ
ወደ ካህን እንቅረብ

 The priest is a physician for our soul

የካህኑን ተግሣፁን አንሰቀቅ (ነፍስን የሚያድን
ባለመድኃኒት ነውና)
  Let your so shine before men ፋናዎቻችንን
እናብራ ምግባራችንን እንግለጥ

 And he will give us a wedding garment

እርሱም የሠርግ ልብስን ያለብሰናል

2. Fasting በእንተ ጾም (ፍትሐ ነገሥት አንቀጽ 15)

 The meaning of fasting (absenting

from food and decreasing the power
and temptation of flesh with obedience
for the will of the soul). የጾም ትርጉም
(በታወቀው ጊዜ ከምግብ መከልከል፣ የፈቲውን
ኃይል አድክሞ ለነባቢት ነፍስ ማስታዘዝ)
በብሉይና በሐዲስ የተሰጡ ትርጉሞችንም
መጨመር፡፡

 What are our Church official fastings?

ለክርስቲያን የታዘዙ አጽዋማት እነማን ናቸው

 What are non-fasting days

የማይጾምባቸው ቀናት እነማን ናቸው

 The profit of fasting የጾም ጥቅም (በደል

አስተስርዮ፣ ዋጋ ለማብዛት) በብሉይና በሐዲስ
 በዘመነ ሐዋርያውያነ አበው ጾመው የተጠቀሙትን
መጥቀስ፡፡

3. Footing of spiritual life የመንፈሳዊ ዕድገት ደረጃ

 Purity of body ንጽሐ ሥጋ

 Purity of soul ንጽሐ ልቡና

 Purity of spirit ንጽሐ ነፍስ

4. how to live a spiritual life

 develop unconditional love,

 pity,

 And family praying.

5. Humbleness ትሕትና

 The meaning of humbleness የትሕትና ትርጉም

ፊል 1፡3

 Model for humbleness የትሕትና አብነት

(ጌታችን መድኃኒታችን ክርስቶስ

 The life of Holy virgin Mary የእመታችን

የቅድስት ድንግል ማርያም ትሕትና
  The relationship between hembelness with
sovereignty እስመ በትሕትና ረከበ ልዕልና

6. Holy Spirit መንፈስ ቅዱስ

 Methaphorical expressions about Holy

Spirit የመንፈስ ቅዱስ ምሣሌያት በቅዱሳት
መጻሕፍት (በእርግብ ማቴ 3፡16 ፣ በእሣት ማቴ 3፡11
፣ በእስትንፋስ ኢዮብ 4፤9)

 The person of Holy Spirit መንፈስ ቅዱስ በገጹ፣

በመልኩ በአካሉ ፍጹም ነው

 Proceeded from God the father ከአብ

ይሰርጻል፣ ከአብ ከወልድ ጋራ በአንድነት ይመለካል

7. Phrophet ነቢይ

 Its meaning የስሙ ትርጉም

 Phrophecy and its mission in Old

Testament የነቢያት አገልግሎት በብሉይ ኪዳን
(ስላለውና ወደፊት ስለሚሆነው ነገር ይናገሩ ነበር) አሞ
1፡3 ፤ 6፡9

 Phrophets with purify their heart will see

their Lord ነቢያት ልባቸውን ንጹሕ በማድረግ
 እግዚአብሔርን ፊት ለፊት አይተውታል (ቅዳሴ
ማርያም) ሙሴ

 Phrophecy in New Testament በሐዲስ ኪዳንም

በሥርዓት ይከወናል 1ኛ ቆሮ 14፡6-33

 False phrophets ሐሰተኞች ነቢያት (አሞ 7፡12፣ 2ኛ

ጴጥ 2፡1)

8. Sin ኃጢአት

 The meaning of sin ክብርን፣ ጽድቅን ማጣት (ዘፍ

3፡1)

 The consequence of sin is death ኃጢአት

ሞትን አመጣ ሮሜ 6፡23

 Major sin which are listed in Matthew 4

አርእስተ ኀጣውእን መተንተን

 How can we breakout from sin ከኃጢአት

ዓለም እንዴት መውጣት እንችላለን

9. The love of work (for youths) ለወጣቶች ስለ በሥራ

መበርታት
  God do his work እግዚአብሔር ዓለምንና በውጡ
ያለውን በስድስቱ ቀናት ፈጠረ (ሠራ) ዘፍ 2

 God put a man in to the garden of Eden to

dress it and to keep it ሰው በኤድን ገነት
እንዲከባከብ ተደረገ ዘፍ 2፡15

 The substance of a diligent man is

precious. በትጋት ከሰራህ ግን ትበለጽጋለህ ምሳ 12፡
27

 St. Petter work over sea all the night ጴጥሮስ

ሌሊቱን ሁሉ ትጋት ነበረው ዮሐ21፡15

 St. Paul live and work with tentmakers

ቅዱስ ጳውሎስ ከአቂላና ከጵርስቅላ ጋር ድንኳን
በመስፋት አብሯቸው ይሰራ ነበር ሐዋ 18፡3

 St. Antony learned in wilderness about the

work from heavenly Angel እንጦንስ በገዳም
ሥራን ከመልአኩ ተነገረው

10. Season and fasting in the time of flower ዘመነ ጽጌ82

82ከመምህር በሙሉ (ማህቶተ ዘመን) መጽሐፍ የተገኘ ገጽ 4 ፡፡ ይህ ዉሳኔ በየሰባኪው

ሁኔታ የሚለያይ ሲሆን እንዲህ ዓይነት መጻሕፍት ርእስን ለማውጣት ጠቃሚ ነው፡፡
  The boundary of the season ዘመኑ ከመች እስከ
መች እንደሚታሰብ

 The general methaphors (like Lord, Holy

virgin Mary, Holy Cross, and the Church).

 አምሳላት ዐቢያን (ጽጌ አበባ፣ የጌታ፣ የእመቤታችን

የመስቀል፣ የቤተክርስቲያ ምሳሌ)

 Limitation of flower አምሳላት ንኡሳን (መጠውለግ ፣

በጊዜ መወሰን)

8. What we learn from this sermon እኛስ ከዚህ ምን

እንማራለን

7.2.3 Hagiographical and Eventual Sermon

By its nature, hagiographical sermon is a biography of
the body of Christ that is called the struggling church
sermon, and sometimes called Bible Story Sermon
because it also deals with stories. Again some scholars
says it a Narrative Preaching, the preacher uses
experience and hagiographical stories and then quoting
passages from the Bible to make a point, while Bible

ከተማሪው ግን መጻሕፍትን መርምሮ የራሱን ርእስ ማውጣት አለበት፤ ይህ ግን የቀረበው

ለመማማርያ መሆኑን ማወቅ ያስፈልጋል፡፡
Story Preaching uses Bible Stories in delivering God’s
word.

After reading and studying all the life of the saint from
the Holy Bible (like Abraham, Jacob and so on) or
hagiography of the saint (like His Grace, Saint Abbuna
Takelehaymanot, Philuphater and so on) we can preach
by selecting the proper good topic. In hagiographical
sermon, we can trace the secret of that saint strength and
use a straight forward chronological order.

According to the oxford dictionary, Eventual means,

happing something at the end of the period or process.
For the biographical sermon, we have another name
called an eventual.

For the history of Saint Joseph, the son of patriarch Jacob

we follow some steps as follows

 Read the bible that was written in the Bible about

St. Joseph

 Read other references about St. Joseph

 Select what was done in his lifetime

  Ask yourself the outstanding event of His life

 What were his good points?

 What was his weakness?

 Discover the cause and effect of his secret

 Explain what we learn from his life.

Example One

Leave me alone my ኅድጉ ደቂቅየ እስመ ዛቲ ዕለት

children I want to goto my እንተ ተሰፎኩ ከመ እሑር ኀበ
Lord Jesus Christ እግዚእየ ኢየሱስ ክርስቶስ

Acta Martria (Abba ገድለ ሰማዕታት 360 (አባ አብሳዲ

Absadi, 360) ዘእለስክንድርያ)
The title is the answer of (ለመኑ ተሐድገነ) ብለው ምእመናን
Abba Absadi በጠየቁት ጊዜ አባ አብሳዲ
የመለሰው ምላሽ ነው
Preach about the ሥልጣንና ሹመት ኃላፊ እንደሆነ
foolishness of the material ከቅዱስ አባ አብሳዲ ታሪክ ወስዶ

world ማስረዳት

The big desire for the የሰማዕትነትን ክብር መሻማት

martyrdom and avoiding of እንዲገባና ፍርሐትን ማራቅ
fear is the custom of እንደሚያሻ
Christianity
Celebration is January (9- በዓሉ በታኅሣሥ 27
Example Two

No more God-like God of አልቦ አምላክ በሰማይ ወበ ምድር

St. George Jesus Christ in ዘእንበለ ኢየሱስ ክርስቶስ አምላከ

heaven and earth ጊዮርጊስ ልዳዊ (ሚያዝያ 23)

Hagiography of St. George ከዘልዳው ጊዮርጊስ አምላክ

5,23 ከኢየሱስ ክርስቶስ በቀር በሰማይ
በምድር አምላክ የለም ገድለ ጊዮ
5፡23
It is the witness of the ጊዮርጊስ ከሞት በተነሳ ጊዜ የህዝቡ
people when they see St. ምስክርነት ነው

raising from the dead

The era of the martyrs የሰማዕታትን ዘመን መተረክ
Speak about the legend and ሰማዕቱ ቅዱስ ጊዮርጊስ ያደረገውን
covenant of the Saint ተጋድሎውንና ቃልኪዳኑን
መተንተን
What we learn from the life እኛስ ከሰማዕቱ ሕይወት ምን
of the martyr St. George እንማራለን
Example Three

He did not speak any thing ወኢይነብብ ምንተኒ ዘእንበለ ባርኮ

with out praysing the Lord ወሰብሖ ለእግዚአብሔር
እግዚአብሔርን ከማመስገን በቀር
ምንም ምን አይናገርም ነበር
Hagiography ገድለ ተክለሃይማኖት 56፡10
Please mention what is በአጭሩ የጻድቁን ገድል ከተረኩ
write below በኋላ ከታች ያለውን በዝርዝር
ቢያስተምሩ በነሐሴ 24 የሰመረ
ይሆናል
Preach his prophetical አብዝኆ ጻማ ከመ ነቢያት ገድለ
action ተክለ ሃይማኖት 57፡1
Apostolic mission ሰቢከ ወንጌል ከመ ሐዋርያት
His persecution ወበ ተቀስፎ ከመ ሰማዕታት
His monastic life ወበ ተባሕትዎ ከመ መነኮሳት

Example Four

Please ask the three-year ተሰአል እም ሕፃን ዘኮነ መዋእሊሁ

old and the child he ሠለስቱ ዓመት ከመ ያጠይቀነ

explain us the truth ጽድቀ

Ethiopian synaxarium ዕድሜው ሦስት ዓመት ከሆነ ሕፃን

hamle 19 እውነቱን ያስረዳን ዘንድ ጠይቅ:
ስንክሳር ሐምሌ 19
St. Euleuta teaches her Son ቅድስት ኢየሉጣ ልጇን ወንጌል
the Gospel እያስተማረች አብቅታዋለች

They did not fear በዚህም ፍርሐት ከእነርሱ የለም፤

The sound of fire thank is ወኮነ ቃሉ ለጽሕርት ከመ ነጎድጓድ

like a tunder of winter

He save us like Hannaniah,
Shadrach, and mishael.
The testimony of St. አእምሪ ከመ ዘአድኃኖሙ ለአናንያ
euleuta ወዓዛርያ ወሚሳኤል እም እሳት

You are not my Son ኪያነሂ ያድኅን እም ውስተ ዝ

ጽሕርት
እም ይእዜሰ አንተ አቡየ ወአነ
ወለትከ
Conclusion ማጠቃለያ
7.2.4 Expository Sermon
For expository sermon, we also give a name called
exegetical sermon. For expository sermon we give a
topic from the given passage or reading, you must
carefully meditate for the selection of the topic it must be
the dominant teaching of the passage, but the preaching
follows by explaining each verse of the given portion.

Expository sermon not only takes a subject and main

divisions from the text but all the subdivisions as well. It
is usually based on a longer passage than the topical or
textual sermon. Often the text is a whole paragraph,
whole chapter, or even a whole book.

Some preachers on their church preach the ensuing

portion of the Gospel for 1 or 2 weeks and above. The
preacher in this part makes the Christians strong and
well- taught. Some examples of expository sermons are

 ዉዳሴ ማርያም፣ ወንጌል ወ.ዘተ. አንድምታ ትርጉም

 አንቀጸ ብጹዓን
We, the Ethiopian Orthodox Church believers have a
special commentary custom to understand the steps you
can read the EOTC book of the millennium in the title of
Andimita written by Megabe Biluy Seife Sillasie. To
mention the steps shortly read the following.

1. The first step is the geez text which is called

in Amharic zer or nibab (ዘር ወይም ንባብ).

In traditional teaching, the master sits in the middle of

the disciples or in the place where all participants or
students can see and hear the master. Then the disciple
read the word of the book that is written in the Bible.

 ወኮነ አመ ሣልስት ክረምት በራብዕ ወርኅ ፡ወኀሙስ ሠርቅ

Now it came to pass in the thirtieth year, in the fourth

month in the fifth day of the month

2. The second step is the Amharic translation but

it signifies with other sayings called (ዘይቤ)

These are references to actual variants found in

manuscripts are usually introduced by ይላል (says) የሚል
ይገኛል (found in other parts) አብነት