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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]
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]
After the sacrament, the service usually consists of two or three lay sermons, called "talks," prepared and delivered by members of the congregation. Hymns, accompanied by piano or organ, are sung throughout the service as a form of worship through music. Once a month, usually on the first Sunday, instead of prepared talks, members are invited ...
These involved singing songs, saying prayers, and listening to funeral sermons, [30] which were often given by at least one man possessing the Melchizedek priesthood. [33] Sermons and eulogies included a reference to the continuation of the person's spirit and the many admirable spiritual qualities they demonstrated during their life.
In place of the mournful melodies and penitential nature of the normal funeral services, joyful paschal hymns are chanted. There is also a special paschal funeral for children. Important features of the funeral service are as follows: Psalm 118. Right at the beginning of the funeral, Psalm 118 (Septuagint numbering; KJV: Psalm 119) is chanted.
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]
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Born Robert Peter Groeschel on July 23, 1933, in Jersey City, New Jersey, he was the eldest of the six children of Edward Joseph Groeschel and Marjule Smith Groeschel. [ 2 ] Groeschel attended Catholic elementary and high school (Immaculate Conception High School in Montclair, New Jersey) [ 3 ] and then in 1950 [ 4 ] he entered the Capuchin ...
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