Menjadi pengkhotbah yang berhasil di kota Metropolitan dibutuhkan kecakapan budaya. Pengkhotbah harus membangun relasi dan jembatan antara pendengar yang berasal dari berbagai latar belakang agama, ...tingkat pendidikan, status sosial, dan tentunya suku. Oleh karena itu, dibutuhkan prinsip dan cara berkhotbah interkultural agar masyarakat metropolitan dapat memahami pesan yang hendak disampaikan. Metode penelitian yang digunakan adalah kualitatif deskriptif dengan pendekatan literatur review. Hasil penelitian menunjukkan bahwa homiletik interkulural dapat tercapai apabila sang pengkhotbah memiliki kecakapan komunikasi lintas budaya dengan pertolongan Roh Kudus sebagai Roh yang menembus batas budaya, menyeimbangkan antara isu budaya lokal dengan kontemporer, menggunakan teknologi, mengundang pengkhotbah dari budaya lain, dan tentunya kesadaran untuk mengembangkan misi serta ibadah multikultural.
Misunderstandings about the event character of liturgy and preaching often lead to critiques of the assertion that they are theologia prima. Mystagogical preaching as a distinctively theological ...event can illuminate the inherent connection between liturgy and preaching as theologia prima. This article begins with an exposition of liturgy as a theological event, continues with preaching as a theological event, and therefore argues that mystagogical preaching is a distinctively theological event because it involves expounding on the very liturgical event in which it is occurring. Saint Augustine's “Sermon 272” is used as a case study.
In our current age, authenticity is a highly regarded virtue which has very real implications for preachers in how they present themselves to their hearers and how they craft their homilies. The work ...of Charles Taylor will help us explore these implications. Building on an understanding of preaching as testimony and combining Taylor's insight with Augustine's timeless advice on preaching, we can then construct a three-dimensional framework for contemporary preaching in a Western context. We then reflect on the practical implications of a dimension of authenticity understood as appropriate self-disclosure. An exploration and critique of authenticity will lay the groundwork for an enhanced understanding of the contemporary preaching enterprise.
The article is devoted to so-called “exhortations,” school sermons delivered to Jewish school youth in Galicia since the 1880s by Jewish teachers of religion. The author traces the roots of these ...sermons by analyzing the legal framework and the realms of Galician school that since the late 1860s became non-confessional. Sermons were part of religious education which in theory should have been provided to all children. The article shows that the Jewish exhortations, while retaining Jewish content, resembled Christian sermons in various ways (sources, length, language, typical features such as brevity, chronology of publication, even frequency of the words). Those affinities and relationship between both traditions are analyzed in the article.
This essay will contribute to the emerging conversation related to “wisdom homiletics”, both in method and in content. “Wisdom homiletics”, as a homiletic–theological model that embodies the role of ...the Hebrew sage, resembles the wise teacher who seeks a more practical approach to biblical discipleship. This essay will begin with a discussion of the emerging conversation related to “wisdom homiletics” in order to establish the tone for the remainder of the essay. Next, a rhetorical and ethical introduction to the Hebrew wisdom literature will be offered. This will establish the role of “sage” as a significant member of the Israelite and Jewish political and religious system, following the scholarship of Joseph Blenkinsopp, Roland Murphy, and Mark Sneed. Then, the essay will offer an assessment of Robert Stephen Reid’s, Lisa Washington Lamb’s, and Alyce McKenzie’s different homiletical concepts of the “sage” to transition to laying a foundation for “wisdom homiletics” as both a model of and method for preaching. The essay will conclude with a sermon précis drawn from a core Wisdom literature passage (Eccl 12:1–8) and presented in the method articulated in this essay.
Homiletics manifests as a technē that commends certain kinds of preaching over others. As such, homiletics structures debate unaware of the philosophical assumptions operative within it. This paper ...challenges the logocentrism of contemporary homiletical theories in light of Jacques Derrida’s deconstructive analytic. I take as my privileged conversation partner Fred Craddock, the much-lauded king of the New Homiletic. I argue that in commending inductive over deductive logic, Craddock merely inverts the logical movement of preaching, thereby reinscribing logocentrism. Utilizing Derrida’s neologism différance, I press homiletics toward what I am labeling conductive preaching, which reframes homiletical theory beyond the epistemological biases that condition it.
This article critically reflects on the trend of current empirical homiletic research. The propensity to privilege grounded theory without thorough theological critique becomes prominent in the ...interpretation of digital sermons during the national COVID-19 lockdown. The main argument of this article is concerned with the relationship between practice and academia, the prominence of thematic preaching, and the lack of alternative centres of thought. Finally, as an alternative future direction for homiletic research, the article proposes the post-colonial idea of a lived experience of struggle, along with the appreciation for critical engagement with the practice of preaching from the position of the homiletic academia.
In a world plagued by injustices such as gender-based violence, racism, poverty, and inequality, preaching and liturgy can foster a prophetic imagination that simultaneously criticizes and energizes. ...In two articles, the potentially positive role that anger can play in this kind of liturgy and preaching is explored. After a narrative-style introduction, the first article provides a contextual and theoretical background by describing a South African and global context that elicits a wide range of angry responses. It follows with an exploration of anger as an emotion and the importance of the human body, including the emotions and the senses, in the performance of worship and preaching. Furthermore, anger in theological discussions is presented, as well as the practice of listening to anger. Finally, different kinds of anger are described with one specific type, named Lordean rage by Myisha Cherry, being examined as a meaningful type of anger for liturgical praxis. Expressions of Lordean anger as encountered in biblical and present-day contexts can, and even should at times, be embodied in preaching and liturgy. The second article builds on these insights and develops a preliminary liturgical and homiletical praxis theory for angry preaching and worship.
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