Dissertations / Theses on the topic 'Homiletical'

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009.
ENGLISH ABSTRACT: This thesis is intended to assess Christian communication in the light of the conundrum of sermonic language originating from Korean pulpits. In Korea, preaching is valued highly: almost everyone is aware that preaching is a crucial issue in Christian communication. In the light of communicative preaching, a sermon is composed of three “languages,” namely the language of God, the preacher, and the congregation. The language of the sermon is an important locus of effective communication through preaching. In spite of this point, many Korean preachers preach their sermons regardless of what influence the sermonic language exercises on communicative preaching, without recognizing the change of the context of preaching. In this thesis, the contention is that we should reconsider the relevance of the sermonic language conveyed from the pulpit. It should be reiterated that revisiting and appropriating the language of the sermon is a corollary of its revival and renewal. In order to ensure the relevant usage of sermonic language, it is necessary that we scrutinize communication theories within the framework of homiletical reflection. In Chapter 2 some principles of communication with regard to preaching are outlined. The influence of communicative noise which takes place in the preaching process is illustrated. This chapter also highlights the importance of the relationship between communication and preacher, and between preacher and congregation. This analysis offers a compendium of relevant sermonic language in communicative preaching. The third chapter elaborates on three major causes that have evoked the noises which may affect the conveying of sermonic language: the preacher, the congregation, and the environment. Disclosing these causes of irrelevant sermonic language will help us explore and develop theories, models, and applications. Theologically, preachers should consider three major aspects in view of the language of the sermon when they prepare, deliver, and end their sermons: Christ, the Holy Spirit, and the Church. In Chapter 4 these three perspectives on sermonic language are studied and elucidated. Christology, pneumatology, and ecclesiology are cornerstones in the language of the sermon. In this chapter, it has been concluded that, for the language of the sermon to be aptly used, these theological approaches should be actively applied to the reality of preaching. In the fifth chapter I suggest several proposals for a more effective usage of sermonic language in the Korean church. In view of rampant irrelevant elements in Korean sermonic language, this chapter examines the importance and necessity of biblical role models for recovering the identity and the reality of sermonic language: prophets, Jesus Christ and Paul.
AFRIKAANSE OPSOMMING: Die bedoeling van hierdie tesis is om Christelike kommunikasie vanaf Koreaanse kansels te evalueer in die lig van die krisis waarin preektaal tans is. In Korea word prediking hoog aangeslaan: feitlik almal is bewus daarvan dat prediking 'n wesenlike onderdeel vorm van Christelike kommunikasie. Gesien as kommunikatiewe prediking, word „n preek saamgestel deur drie “tale”, naamlik die taal van God, die prediker en die gemeente. Die taal van die preek is 'n belangrike lokus van effektiewe kommunikasie tydens prediking. Desnieteenstaande lewer baie Koreaanse predikers hulle preke sonder om die invloed van taal op hulle preke in berekening te bring. In hierdie tesis is die uitgangspunt dat ons die relevansie van taal vir die prediking in heroorweging moet neem. Dit word benadruk dat 'n herwaardering van taal noodsaaklik is vir die vernuwing van prediking. Met die oog daarop word sekere kommunikatiewe teorieë binne die raamwerk van homiletiese refleksie ondersoek. In Hoofstuk 2 word sekere beginsels van kommunikasie met die oog op prediking bespreek. Die invloed van kommunikatiewe “geraas” tydens die preekproses word geïllustreer. Hierdie hoofstuk lig ook die belang van die relasie tussen kommunikasie en prediker, asook tussen prediker en gemeente uit. Hierdie analise bied 'n samestelling van voorbeelde van relevante preektaal in kommunikatiewe prediking. Die derde hoofstuk brei uit op drie primêre oorsake van geraas wat die taal van prediking mag beïnvloed: die prediker, die gemeente, en die konteks. Openbaarmaking van hierdie oorsake van irrelevante preektaal stel ons in staat om teorieë, modelle en toepassings te ondersoek en ontwikkel. Teologies gesproke behoort predikers drie primêre faktore in ag te neem met die oog op die voorbereiding en lewering van hulle preke: Christus, die Gees, en die Kerk. In Hoofstuk 4 word hierdie drie perspektiewe op preektaal aan die orde gestel. Christologie, pneumatologie, en ekklesiologie vorm hoekpilare van preektaal. In hierdie hoofstuk word die konklusie bereik dat daar 'n daadwerklike toepassing van hierdie beginsels in terme van preektaal noodsaaklik is vir Christelike kommunikasie in prediking. In die vyfde hoofstuk word 'n aantal voorstelle vir meer effektiewe gebruikmaking van taal in prediking in die Koreaanse Kerk gemaak. In die lig van sekere wangestaltes in Koreaanse preektaal, ondersoek hierdie hoofstuk die belang en noodsaaklikheid van Bybelse rolmodelle vir die herontdekking van die wese van preektaal: die profete, Jesus Christus en Paulus.

The presidential address introduces the 2018 conference theme through rhetorical, political, spiritual, and biblical understandings of fear as well as communicative and homiletical strategies for addressing fear in preaching. In addition to Aristotle’s Rhetoric, the prevalence of fear amid current U.S. political discourse is examined in light of the rhetorical analyses of Martha Nussbaum, professor of law and ethics at The University of Chicago. To develop an appropriately reverent fear of God while addressing the myriad anxieties around us, we may query our fears to better understand what is at stake in ignoring or addressing socio-political concerns. Beyond the rhetoric of fear, the spiritual writings of Julian of Norwich as well as numerous biblical texts (including the Book of Job and Jesus’ Sermon on the Mount) suggest communicative strategies that invite a homiletical poesis of divine love and compassion, including musical and theopoetic expressions of faith.

The aim of this study is to expose the theological-hermeneutical substructure of homiletical application, and thereby to produce a fresh approach to homiletical application. Broadly construed as the point of contact between the text and the congregation, homiletical application is the most significant problem facing contemporary homiletics. Chapter one introduces the problem and identifies the four contemporary homiletical approaches to application: Contemporary Traditional Homiletics (CTH), New Homiletics (NH), Post-Liberal Homiletics (PLH), and (radically) Post-Modern Homiletics (PMH). Chapter two is a case study of CTH, exposi ng its theological-hermeneutical presuppositions and their impact on the view of application espoused by CTH. In chapter three we classify the three ways in which contemporary homiletics conceive of application hermeneutically: as distinct from understanding, involved in understanding, and determinate of understanding. CTH espouses the former view, NH the middle view, and PMH the latter view. PLH taps into both the involved and the determinate approaches. Exploring the hermeneutical ecology of application (textuality, language, history, and epistemology) reveals strengths and weaknesses of each view and establishes the polymorphous nature of application; i.e., its objcct determines the nature of application. In chapter four we face the inevitable challenges of objectivism on the one hand and radical relativism on the other hand. Navigating these two extremes in terms of the role of application in the process of understanding brings the nature of application sharply into focus. Conceiving of understanding in Gadamer's terms of a fusion of horizons allows the homiletician to respect the heterogeneity of the whole range of language games, to affirm a robust understanding of the nature of truth, to discipline interpretation by the text at hand and yet to acknowledge the necessary and creative role of the interpreter in the process of understanding, and finally to recognize the transformative power of the text. In chapters five and six we approach Ecclesiastes 7:23-29 with the view of application developed in chapters one through four. Chapter five is an interpretation of Ecclesiastes 7:23-29 with attention given to the particular way in which the reader is structured into the meaning ofthe text, and thus to the specific nature of application in the process of understanding th.is particular text. Chapter six identifies three questions that empower a preacher to make the move from studying the passage to preaching the passage. These three quest ions reveal that a polymorphic approach to application not only exposes the weakness and exploits the strengths of CTH, NH, PLH. and PMH, but it also empowers one to go beyond the current approaches into a more robust homiletic that enables the preacher and congregation to engage the immediate presence of the text as the interconection of thought, feeling, imagination, and truth is recovered.

Thesis (MTh (Practical Theology))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: The aim of this thesis is to encourage the renewal of Korean preacher‘s piety and spirituality within the Reformed tradition. Although a large number of studies have been carried out on Christian prayer, little is known about the connection between prayer and preaching in Reformed theology. In the Korean context, most preachers have been trained in the Pentecostal tradition. Therefore, the Reformed churches Korea have requested that instructions on prayer from notable theologians in history be introduced to preachers to help restore spiritual balance to the biblical preaching of Korean Reformed ministers. Reformed preachers should not follow the secular mind and worldly academic style; therefore, the study is concerned with recovering the biblical spirituality of the preacher and the congregation in Korean Christianity. It is argued that the Korean church needs to strive to rediscover and recover the Reformed church‘s long tradition of communication and prayer. The revival in the Korean church was not a Reformed theological revival because it was characterized by the Pentecostal movement and for a long time the Korean church has had a concept of traditional religious spirituality. For true revival to take place in the Reformed Church in Korea, the church needs to forge a new agenda that is rooted in and that emphasizes biblical prayer. To accomplish the aforementioned goal, it is suggested that the prayers of Jesus and an exposition of the Lord‘s Prayer in the Reformed theological traditions be given greater attention. Jesus emphasized the importance of the Lord's Prayer to his disciples and it stands as the capstone of Jesus' prayer life, which he shared with us. Accordingly, a preacher must pray enthusiastically and communicate with God continually. The spirituality of both the preacher and the congregation is crucial in modern churches. Therefore, our spiritual foundation must be organized on biblical, historical, theological research in a way that would encourage not only the preachers but also the congregation members to be enthusiastic in prayer before God. Today‘s theological discourse should be able to engage with classical (Reformed theological) literature or instructions on prayer, and the present investigation is an attempt to look back to those classical instructions as a most meaningful starting point to overcome the spiritual difficulties in Korean churches.
AFRIKAANSE OPSOMMING: Die doel van hierdie tesis is om hernuwing van Koreaanse predikers se godsdienstigheid en spiritualiteit binne die Gereformeerde tradisie aan te moedig. Hoewel vele studies reeds onderneem is oor Christelike gebed, bly kennis oor die konneksie tussen gebed en prediking binne die Gereformeerde teologie, gebrekkig. In die Koreaanse konteks is die meeste predikers opgelei in die Pinkster-tradisie. Daarom het die Gereformeerde kerke in Korea 'n pleidooi gelewer dat opleiding in gebed deur gerekende teoloë, toegevoeg word in hul opleiding, om predikers te help om 'n geestelike balans te handhaaf in hul bybelse prediking. Gereformeerde predikers behoort nie die sekulêre gedagtegang en wêreldse akademiese styl aan te hang nie; hierdie studie is gemoeid met die herwinning van bybelse spiritualiteit van die prediker en die gemeente in die Koreaanse Christendom. Daar word geargumenteer dat die Koreaanse kerk moet streef om die Gereformeerde kerk se lang tradisie van kommunikasie en gebed te herontdek en herwin. Die oplewing in die Koreaanse kerk was nie 'n Gereformeerde teologiese oplewing nie maar is gekenmerk deur die Pinkster-beweging, wat vir 'n lang tyd die Koreaanse kerk se opvatting omtrent tradisionele religieuse spiritualiteit onderlê het. Die kerk benodig 'n nuwe agenda, gewortel in bybelse gebed vir ware herlewing om plaas te vind in die Gereformeerde kerk in Korea. Om hierdie doel te bereik, word dit voorgestel dat die gebede van Jesus en 'n uiteensetting van die Ons Vader-gebed in die Gereformeerde teologiese tradisies dieper bestudeer word. Jesus het die belang van die Ons Vader-gebed beklemtoon teenoor sy dissipels, en dit verteenwoordig 'n hoeksteen van sy gebedslewe, wat ook ons nalatenskap is. Vervolgens moet 'n prediker geesdriftig kan bid en voortdurend in kommunie kan tree met God. Die spiritualiteit van beide die prediker en die gemeente staan sentraal binne moderne kerke. Daarom moet ons spirituele fondasie onderleg word deur bybelse, historiese, teologiese navorsing op 'n manier wat beide predikers en gemeentes sal lei tot geesdriftige gebed teenoor God. Hedendaagse teologiese diskoerse moet in gesprek tree met klassieke (Gereformeerde teologiese) literatuur of gebedsopleiding, en die huidige studie bied 'n poging om terugskouend te besin oor die klassieke opleiding, as die mees beduidende vertrekpunt om spirituele vraagstukke in Koreaanse kerke op te los.

Thesis (DTh)--Stellenbosch University, 2002
ENGLISH ABSTRACT: The presence of God in preaching is one of the most important Reformed homiletical themes. However, contemporary homiletics and preaching ministry do not pay due attention to this theme. More specifically speaking, contemporary Korean preaching also asks for a more comprehensive homiletical foundation for the homiletically appropriate witness of the divine presence in preaching. Based upon Dingeman's practical theological methodology, this study thus aims to describe and examine the practical realities of the witness of the divine presence in contemporary Korean preaching, and to make further some comprehensive normative and strategic suggestions on this homiletical theme. In chapter 1, in order to prepare to analyze and explain the practical reality of the witness of the divine presence in Korean preaching, we constructed an appropriate sermon analysis frame that consists of the following three components: analysis norms (God, the preacher, the Scriptures, and the audience), analysis targets (the five representative Korean preachers and their sermons - Yune-Sun Park, Yong-Gi Cho, Sun-Hee Kwak, Han-Hum Oak, and Dong-Won Lee), and analysis variables (the religio-sociological background of the Korean corporate personality in relation to the four indigenous Korean religions - Shamanism, Taoism, Buddhism, and Neo-Confucianism). Based upon this analytical frame, from chapter two till six, this study analyzed in detail five sermons of representative Korean preachers with the guidance of the analytical questions: Yune-Sun Park (ch. 2), Yong-Gi Cho (ch. 3), Sun-Hee Kwak (ch. 4), Han-Hum Oak (ch. 5), and Dong-Won Lee (ch. 6), and observed several homiletical aspects of the witness of the divine presence in contemporary Korean preaching. Through this detailed analysis of the five representative Korean preachers' sermons, we noted the fact that God-images implemented by the preacher cannot help being confined by the specific pastoral interests or theological emphasis that the preacher has in mind, as raised from the existential experience of the preacher, the theological emphasis, or pastoral context. However, without an appropriate consideration of the four components of preaching, the witness of the divine presence cannot achieve the desirable sermonic results. With this homiletical necessity in mind, we discussed the normative foundation of the witness of the divine presence in relation to the four components of preaching: God (ch. 8), the Scriptures (ch. 9), the preacher (ch. 10), and the audience (ch. 11). After establishing a normative understanding of how each component is to be involved in the witness of the divine presence, we have also made several strategic suggestions in relation to Korean preaching. In chapter 8, based upon the pneumatological dimension of preaching, we confirmed that the witness of the divine presence should be rendered in a linguistic and ecclesial frame, and suggested that God-images should be used based upon Christian narrative that brings about a linguistic and ecclesial collision between the identity narrative of the Christian community and the individual's narrative in preaching. In chapter 9, in connection with the question of how the voice of the Bible can be involved in the witness of the divine presence, we discussed the sacramental character of the Bible to mediate the divine presence to the Christian reader, and suggested that the reading of the Bible should make the transformative encounter with God happen to the reader. In chapter 10, we examined the question of how the voice of the preacher can be harmoniously involved in the witness of the divine presence, and paid attention to the three factors which the preacher is aware of in preaching: God (spirituality), the audience (integrity), and self (subjectivity and conviction). In chapter 11, we tackled the question of how the audience can be involved in the witness of the divine presence. Here we firstly defined the audience in relation to the other three components of preaching: in relation to God (theological, pneumatological, and eschatological being), to the Bible (hermeneutical being), and the preacher (communicative being). In addition to these definitions, we also defined the audience according to the reception axis of the Word: as an individual being (human heart and paradigmatic imagination), ecclesial and communal being (the divine presence through the pastoral ministry), and as one who is engaged in the world (socio-political responsibility to reflect the divine presence to the world). Based upon these definitions, we further suggested an appropriate communicative strategy for the witness of the divine presence, which consists of the image of God who is present in suffering, the communicative frame of the poor in spirit, and the four linguistic dimensions of confessional, evocative, hermeneutic, and imaginative witness. Through these normative and strategic suggestions, we confirmed and suggested that the witness of the divine presence should involve comprehensively all four components of preaching: God, the Scripture, the preacher, and the audience so as to sound like a sermonic symphony in which all four voices harmoniously take part in the witness of the divine presence, while retaining their own homiletical value.
AFRIKAANSE OPSOMMING: Die teenwoordigheid van God in die prediking is 'n belangrike Refonnatoriese tema. Hedendaagse homiletiek skenk egter nie genoeg aandag daaraan nie. Veral eietydse Koreaanse prediking kort 'n meer omvangryke homiletiese basis vir hierdie aangeleentheid. Hierdie studie is gebaseer op Dingeman se praktiese teologiese metodologie en dit beoog om die praktiese realiteite van die prediking van die goddelike teenwoordigheid in Koreaanse prediking te ondersoek en te beskryf en om verdere omvattende nonnatiewe en strategiese voorstelle ten opsigte van hierdie homiletiese tema te maak. In hoofstuk 1 ontwerp ons 'n toepaslike raamwerk vir preekanalise wat bestaan uit die volgende drie komponente: nonne vir analise (God, die prediker, die Skrif en die gehoor); teikens vir analise (vyf verteenwoordigende Koreaanse predikers en hulle preke - Yune-Sun Park, Yong-Gi Cho, Sun-Hee Kwak, Han-Hum Oak en Dong-Won Lee); en die analitiese veranderlikes (die godsdienstig-sosiologiese agtergrond van die Koreaanse samelewing met betrekking tot die vier inheemse Koreaanse godsdienste (Shamanisme, Taoisme, Buddhisme en Neo-Confucianisme). Gebaseer op hierdie analitiese raamwerk, analiseer hierdie studie vanaf Hoofstuk 2 tot 6 in besonderhede vyf preke van verteenwoordigende predikers na gelang van bepaalde analitiese vrae: Yune-Sun Park (Hf. 2), Yong-Gi Cho (Hf. 3), Sun-Hee Kwak (Hf. 4), Han-Hum Oak (Hf. 5) en Dong-Won Lee (Hf. 6), en let ons op sekere homiletiese aspekte van die getuienis van die goddelike teenwoordigheid in Koreaanse prediking. Deur middel van hierdie gedetaileerde analise merk ons dat die voorstellings van God soos getuig deur hierdie predikers beinvloed word deur spesifieke pastorale belange en teologiese beklemtoninge van die prediker self of deur die pastorale konteks. In die daaropvolgende hoofstukke bespreek ons die nonnatiewe onderbou vir die getuienis van die goddelike teenwoordigheid: God (Hf. 8), die Skrif (Hf. 9), die prediker (Hf. 10), en die gehoor (Hf. 11). Nadat die rol van elkeen van hierdie komponente bespreek is, maak ons strategiese voorstelle i.v.m Koreaanse prediking. In Hf. 8, gebaseer op die pneumatologiese dimensie van prediking, bevestig ons dat die getuienis van die goddelike teenwoordigheid plaasvind in 'n linguistiese en ekklesiologiese raamwerk, en suggereer ons dat voorstellings van God voortspruit uit die Christelike narratief. In Hf. 9 bespreek ons hoe die stem van die Bybel betrokke kan wees in die getuienis van die goddelike teenwoordigheid, Ons wys veral op die sakramentele karakter van die Bybel as bemiddelaar tussen die goddelike teenwoordigheid en die Christelike leser. In Hf. 10 gaan ons in op die vraag hoe die stem van die prediker betrokke kan wees in die getuienis van die goddelike teenwoordigheid en gee ons aandag aan drie aspekte waarvan die prediker bewus moet wees: die relasie tot God (spiritualiteit), die gehoor (integriteit), en die self (subjektiwiteit en oortuiging). In Hf. 11 bespreek ons die vraag hoe die gehoor (gemeente) betrokke kan wees in die getuienis van die goddelike aanwesigheid. Eers beskou ons die gehoor in sy betrokkenheid by die ander drie komponente: sy verhouding tot God (teologiese, pneumatologiese en eskatologiese wese), tot die Bybel (hermeneutiese komponent) en tot die prediker (kommunikatiewe komponent). Ter aanvulling van hierdie beskouinge definieer ons die gehoor as die ontvanger van die Woord, en weI as: 'n individuele wese (mens like hart en paradigmatiese verbeelding), kerklike en gemeentelike wese (die goddelike teenwoordigheid d.m.v. die pastorale bediening), en as mense wat betrokke is by die wereld (wat sosio-politieke verantwoordelikheid het om die goddelike teenwoordigheid in die wereld weer te gee). Gebaseer op hierdie definisies het ons 'n toepaslike kommunikatiewe strategie vir die getuienis van die goddelike teenwoordigheid voorgestel, bestaande uit 'n voorstelling van God wat teenwoordig is by lyding, die kommunikatiewe raamwerk van die armes in gees, en die vier linguistiese dimensies van die belydende, evokatiewe, hermeneutiese en verbeeldingryke getuienis. Met hierdie normatiewe en strategiese voorstelle bevestig ons dat die getuienis van die goddelike teenwoordigheid al vier die komponente van prediking behoort in te sluit: God, die Skrif, die prediker en die gehoor, ten einde 'n homiletiese simfonie te orkestreer.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: This dissertation deals with the relationship between the problems of the Korean Presbyterian Church and the identity of the Korean Presbyterian preachers. The study offers guidelines for the future by analyzing and evaluating the Korean Presbyterian Church context related to the Korean history according to Thomas Long.s guidelines. Chapter 1 is a statement of the problems faced by the Korean Presbyterian Church such as the blessing of success rather than the blessing of suffering, false success and a distortion of the preacher.s identity, the idolization of the preacher, secularization during the period of economic growth, and the inheritance of authority, fame, and status. Through an analysis and evaluation of these aspects, we are able to suggest guidelines for the future. Chapter 2 is the analysis of the Korean context, which shows us that many foreign missionaries dedicated themselves to the Korean people, led the Korean Presbyterian preachers to hold a herald image though theological, social, political, economical, and cultural factors made the Korean Presbyterian preachers choose between three positions, viz. conservative, progressive, and centralist. In addition, this chapter shows that the difference of theological, political, and social opinion, localism, and the problem of WCC joining, and so forth positioned Hyung-Nong Park (1897-1978), Jae-Jun Kim (1901-1987), Sang-Dong Han (1901-1976), and Kyung-Chik Han (1902-2000) at the centre of the split of the Korean Presbyterian Church. Chapter 3 is the homiletical evaluation of the identity of four Korean Presbyterian preachers according to Thomas Long.s guidelines. This evaluation shows that Hyung-Nong Park and Sang-Dong Han had a herald image, Jae-Jun Kim a pastoral and storytelling image, and Kyung-Chik Han a witness image as regards their respective lives and theological views. Chapter 4 analyzes and evaluates the identity of contemporary Korean Presbyterian preachers based on 145 Korean Presbyterian preachers. question sheets according to Thomas Long.s guidelines. In addition, the chapter shows that these preachers have a positive idea concerning the relationship between God, the preacher, the Bible, and the congregation and are trying to maintain the merits of the four metaphors. Chapter 5 offers guidelines for the future, which suggests the role of the Holy Spirit and prayer as an alternative to overcome the Korean Presbyterian Church.s problems such as an identity distortion, idolization, and secularization of the preacher based on a relationship between God, the preacher, the Bible, and the congregation. The Holy Spirit is the greatest Preacher, the co-worker with the preacher and vindicator of the preacher.s authority. Prayer invigorates, strengthens and energizes the preacher. In conclusion, this chapter suggests the acceptance of ¡°the unity of diversity¡±, preachers. sincere, faithful, and devotional life, and the restoration of the power of God.s Word, prayer, and the Holy Spirit as guidelines for the future.
AFRIKAANSE OPSOMMING: Hierdie proefskrif handel oor die verhouding tussen die probleme van die Koreaanse Presbiteriaanse Kerk en die identiteit van die Koreaanse Presbiteriaanse predikers. In die lig van Thomas Long se riglyne, verskaf die studie leidrade vir die toekoms deur middel van . analise en evaluasie van die konteks van die Koreaanse Presbiteriaanse Kerk in verband met die geskiedenis van Korea. Hoofstuk 1 vermeld die probleme wat die Koreaanse Presbiteriaanse Kerk in die gesig staar soos die seen van sukses eerder as die seen van lyding, valse sukses en . verdraaiing van die prediker se identiteit, die verafgoding van die prediker, sekularisasie gedurende die periode van ekonomiese groei en die vererwing van mag, roem en status. Deur middel van . analise en evaluasie is dit vir ons moontlik om riglyne vir die toekoms aan te bied. Hoofstuk 2 is . analise van die Koreaanse konteks waardeur aangetoon word dat baie buitelandse sendelinge hulself aan die mense van Korea gewy het, die Koreaanse Presbiteriaanse predikers gelei het om aan . boodskapper beeld vas te hou alhoewel teologiese, sosiale, politiese, ekonomiese en kulturele faktore die Koreaanse Presbiteriaanse predikers laat kies het tussen die konserwatiewe, progressiewe en sentralistiese posisies. Daarbenewens toon die hoofstuk aan dat die verskil in teologiese, politieke en sosiale mening, lokalisme en die probleem van die WCC aansluiting en so meer, Hyung-Nong Park (1897-1978), Jae-Jun Kim (1901-1987), Sang-Dong Han (1901-1976), en Kyung-Chik Han (1902-2000) in die middel van die Koreaanse Presbiteraanse Kerk skeuring geplaas het. Hoofstuk 3 is . homiletiese evaluasie van die identiteit van vier Koreaanse Presbiteriaanse predikers volgens die riglyne van Thomas Long. Hierdie evaluasie toon aan dat, in terme van hulle onderskeie lewens en teologiese opvattings, die beeld van boodskapper op Hyung-Nong Park en Sang-Dong Han van toepassing was, die beeld van herder op Jae-Jun Kim en beeld van getuie op Kyung-Chik Han betrekking gehad het. Hoofstuk 4 analiseer en evalueer die identeit van hedendaagse Koreaanse Presbiteriaanse predikers gebasseer op 145 Koreaanse Presbiteriaanse prediker vraelyste op grond van Thomas Long se riglyne. Daarbenewens toon die hoofstuk aan dat hierdie predikers . positiewe seining het rakende die verhouding tussen God, die prediker, die Bybel en die gemeente en poog om dit wat wesentlik is aan die vier metafore te behou. Hoofstuk 5 bied riglyne vir die toekoms aan wat die rol van die Heilige Gees en gebed as alternatiewe voorstel om die probleme van Koreaanse Presbiteriaanse Kerk soos identiteitsverdraaiing, verafgoding en sekularisasie van die prediker, in die lig van die verhouding tussen God, die prediker, die Bybel en die gemeente, die hoof te bied. Die Heilige Gees is die grootste Prediker, die medewerker van die prediker en verdediger van die prediker se gesag. Ter afsluiting stel hierdie hoofstuk die aanvaarding van geenheid in verskeidenheid h, predikers se opregte, getroue en toegewyde lewens en die herstel van die krag van God se Woord, gebed en die Heilige Gees as riglyne vir die toekoms voor.

Thesis (PhD)--Stellenbosch University, 2015.
ENGLISH ABSTRACT: This dissertation deals with the appropriation of John S. McClure’s homiletics in view of the Korean context today. This study is to rediscover the role of the congregation, inclusive of the Presbyters, in preaching. John S. McClure’s homiletics is however far removed from the traditional Korean style of preaching. One of the aims of the study was to elaborate on this tension between the two types of homiletics. Traditionally, congregations in the Korean context listen to the sermon from the pulpit in a manner that could be described as mostly passive. Today’s ministers, in the Korean Confucian culture, have misunderstood the congregation as a preacher-centered system. The Preacher's cognition of the audience is that the laity should obey the authority of the preacher, who is an authoritative conveyor of the Word of God. The contention of this thesis is that, if preachers want to have a more direct approach to their audiences, they should have to do research on their congregations as participants in homiletics. This is the reason for the need to have a “conversational homiletics”. Therefore, the preacher needs to know the congregation’s life and their situation. From this perspective, John S. McClure’s homiletics means that the preacher, together with the listeners, should work in collaboration with each other. McClure aims to include the congregation in the sermon; the preacher as well as the hearers participates in the quest for Scripture interpretation. McClure asserted that sermon preparation as a conversation between preacher and congregation should be practiced specifically in the church community. Preachers of the local churches must be hosts and partners of the congregation. In this study, the question is posed: how can McClure’s homiletics be practiced in the Korean Church? In an effort to answer this question, McClure’s theory of preaching is compared with the Reformed/Presbyterian ecclesiology. The point of departure is that historical traditions need to enter into conversation with new theological trends, born from contextual needs. In this light, the study researched the differences between John McClure’s homiletics and the Ecclesiology of the traditional Reformed/Presbyterian Church, by means of a comparative study. On the one hand, it is accepted that the congregation is formed by their cultural traditions, memories, emotions and unique circumstances, while the congregational narrative is furthermore based on the general understanding of sermons by the sermon audiences. On the other hand it is also accepted that the Reformed/Presbyterian tradition has an inherent dialogical nature, also reflected in its historical creeds and catechisms that needs to be re-appropriated. Finally, some guidelines, fences, and boundaries of the collaborative style of preaching are pointed out, with the knowledge that a collaborative sermon will also only be possible through the work of the Holy Spirit. It is the contention of the researcher that the Reformed Church in Korea should respond to the issues raised by McClure’s homiletics. Rapid changes in the Korean society, together with the still prevailing authoritarian and hierarchical structure of the church, and non-communicative preaching might result in a growing distance between the preacher and the contemporary congregation.
AFRIKAANSE OPSOMMING: Hierdie proefskrif handel oor die aanwending van John S. McClure se homiletiek in die lig van die Koreaanse konteks van vandag. Die mikpunt was om die rol van die gemeente, insluitende die ouderlinge, in die prediking te herontdek. John S. McClure se homiletiek is egter baie ver verwyderd van die tradisionele Koreaanse styl van prediking. Een van die doelwitte van die studie was om uit te brei op hierdie spanning tussen die twee tipes Homiletiek. Die prediker moet die gemeente se lewe en situasies leer ken. Vanuit hierdie perspektief gesien, beteken McClure se homiletiek dat die prediker, tesame met die luisteraars, in kollaborasie moet saamwerk. McClure het ten doel om die gemeente in die preek in te sluit; die prediker sowel as die hoorders neem deel in die soeke na die interpretasie van die Skrif. McClure is oortuig daarvan dat preek-voorbereiding as 'n gesprek tussen prediker en gemeente spesifiek in die gemeenskap van die kerk beoefen moet word. Predikers van die plaaslike kerke moet daarom gashere en vennote van die gemeente wees. Die basiese vraag in hierdie studie was: hoe kan McClure se homiletiek in die Koreaanse Kerk aangewend en beoefen word? In 'n poging om hierdie vraag te beantwoord, is McClure se teorie van die prediking in vergelyking met die Gereformeerde/Presbiteriaanse ekklesiologie beskou. Die uitgangspunt was dat die historiese tradisies in gesprek moet tree met nuwe teologiese tendense, gebore uit kontekstuele behoeftes. In die lig hiervan het die studie die verskille tussen John McClure se homiletiek en die Ekklesiologie van die tradisionele Gereformeerde/Presbiteriaanse Kerk deur middel van 'n vergelykende studie nagevors. Aan die een kant word aanvaar dat die gemeente gevorm word deur hul kulturele tradisies, herinneringe, emosies en unieke omstandighede, terwyl die gemeentelike verhaal verder gebaseer word op die algemene begrip van preke wat deur gemeentes gehoor word. Aan die ander kant is dit ook aanvaar dat die Gereformeerde/Presbiteriaanse tradisie 'n inherente dialogiese aard het, soos ook weerspieel in sy historiese belydenisskrifte en kategismusse – ‘n dialogise aard wat herbesoek behoort te word. Ten slotte is 'n paar riglyne en grense van die kollaboratiewe styl van prediking uitgewys, met die wete dat sodanige prediking ook slegs moontlik is deur die werk van die Heilige Gees. Dit is die oortuiging van die navorser dat die Gereformeerde Kerk in Suid-Korea op die kwessies wat deur McClure se homiletiek na vore geroep word, moet reageer. Vinnige veranderinge in die Koreaanse samelewing, saam met die steeds heersende outoritere en hiërargiese struktuur van die kerk, asook nie- kommunikatiewe prediking kan lei tot 'n groeiende afstand tussen die prediker en die kontemporere gemeente.

The aims underlying- this study are basically an attempt to provide possible answers to the following two questions: *Why should the form of sermons contribute to communicate the embedded message effectively? * In which way can a preacher structure and adapt the form of sermons in order to communicate effectively to a contemporary congregation? In order to reach these aims a selection of sermons and the way in which they communicate an underlying message are investigated. This approach is used to disclose possible basis-theoretical elements that have been applied in Scripture and in the history of preaching. Certain aspects of effective communication are also analysed and explained in order to extract metatheoretical elements that can be applied to the form of sermons. Finally, certain conclusions are deduced after these elements have been scrutinised. Basis-theoretically, the research undertaken has revealed the following guidelines: * Literary forms and rhetorical devices in the Bible contribute to effective communication. A preacher should thus pay attention to, on the one hand, literary forms applied in the Bible and, on the other hand, the dynamics of communication in the process of exegesis. * To communicate effectively in a sermon a preacher should consider the flow, the movement and links in the construction of sermons, as opposed to fixed categorical statements forced onto the text. Further conditions for communication in a sermon include inter alia the following: the unity of the line of thought within the sermon, and also the utilisation of imaginative portrayal, narrative style and metaphorical language. * The form of a sermon has the inherent communicative ability to provide a link between preacher and listener, incite the interest and attention of listeners, and span a bridge between problem statement and a possible solution. * A preacher should find fulfilment in the careful arranging of words and images as they eventually contribute to create an environment in which faith can develop and grow. A preacher should thus apply the narrative as well as the communicative value and function of images, metaphors, illustrations and examples. In this study the necessity of understanding the communication process between preacher and congregation is highlighted on metatheoretical level, and ways of communicating these aspects effectively are also indicated. Guidelines that have been extracted as a result of the research undertaken include the following: * The form of sermons should be shaped by and also reflect the form of the biblical text. The biblical text should not merely yield the ideas and structure for the sermon, but the literary form of the biblical text should also co-determine the form and structuring of the sermon. In order to enhance effective communication a preacher could make use of inter alia the following: a congregation-centred sermon form, an induction-centred sermon form, and a narrative-centred sermon form. Sermon form should be structured, not only according to the line of thought and the movement and links in the biblical text itself, but also by analysing the nature and needs of a contemporary audience.
Thesis (Ph.D. (Practical Theology))--North-West University, Potchefstroom Campus, 2004.

This study is an attempt to investigate elements of expository preaching embedded in the Apostles’ sermons. Furthermore it is attempted to implement these elements in contemporary preaching. The sermons discussed are: Peter's Pentecost sermon (Acts 2) and Paul's Areopagus sermon (Acts 17). These sermons are focused on as models of expository preaching - messages that were effectively conveyed to their audiences. One sermon was preached to the Jews who already had knowledge of God and the Bible. The other sermon focused on the Gentiles who did not know God and the Bible. The research underlying this study was expanded in order to arrive at answers to two questions: Why are the sermons of the two mentioned apostles regarded as effective? How can a preacher develop his mastery of expository preaching in line with the methods applied by the mentioned apostles? In order to reach this aim Acts 2 and 17 are investigated to disclose possible basis-theoretical elements to be applied in expository preaching. Communicative aspects and applicable trends of postmodernism are investigated in order to extract meta-theoretical elements that can be utilised in expository preaching. A final conclusion is deduced after these elements have been scrutinised. In addition, two published sermons are analysed in order to evaluate the results of this study. Basis-theoretically, the research reveals the following guidelines: The introduction of an expository sermon should convey the theme of the text to the audience, or should win the attention of the audience. The theme of the chosen Biblical text should be explained and understood clearly, keeping in mind the level of the audience's horizon of understanding. The mystery of God's grace, the wonder of Jesus’ birth and resurrection should be preached emphatically to people living in a postmodern era. The conclusion of the sermon should be convincing and contain suggestions as to how the audience should apply the core elements of the sermon in their lives. Illustrative material, for example images, metaphors and narratives, should be used only in order to support the main theme of the sermon. Meta-theoretically, the necessity of understanding the nature and specific problems of the audience and their culture is highlighted. Ways of communicating these aspects effectively are also indicated. Guidelines that have been obtained as a result of the research include the following: A preacher should analyse both the biblical text and his audience. He should apply the theme of the Biblical text relevantly and line with the situation of his audience. 0 He should organise his sermon logically in order to hold his audience's attention, and in this process, also apply effective communicative skills. Expository preaching needs to implement the processes of exegesis, hermeneusis and homilesis. The results of this study suggest that the elements of these processes should function as guidelines for the praxis of preparing an expository sermon. In conclusion the following should be emphasised: to neglect these processes will almost always produce poor preaching.
Thesis (M.A. (Homiletics))--North-West University, Potchefstroom Campus, 2004.

Thesis (PhD)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: This research has suggested an alternative homiletical appropriation of biblical passages by utilizing the Speech Act Theory (SAT). In the light of SAT, the preached text is not to be viewed simply as the basis of timeless principles, meanings, and ideas from Scripture or as emphasizing a human experience in the modern world that serves as a re-narration of the text. Rather, the performance of the movement from text to sermon in SAT has to be considered as the performative action of the text itself. The essence of interpretation in preaching is therefore to recognize the biblical illocutionary forces (BIF) in Scripture in order to perform the perlocutionary homiletical response (PHR) in the preached text. This forms the centre of the use of preaching as a performance of the biblical text in a broken world. The study shows that the SAT is in accordance with the Reformed Confessions in their emphasis on the living Triune God, still speaking through the Scripture in the present. The Trinitarian archetype of the SAT stance is that the communicative agent is God (locution level); the communicative action is by the Son (illocution level); and the communicative result is from the Holy Spirit (perlocutionary level).According to this determinative view, the Holy Spirit is the enabler of a revealed and continuous biblical illocutionary force in the text being available on the perlocutionary level in the preached text. The Holy Spirit has continually enabled the Christian community to understand and enact the Scripture in the context of theological discernment and its practical responsibility in the modern world. The movement from text to sermon in the SAT therefore not only relates to the treble movement of the grammatical and literary structure within the text, the movement of a creative hermeneutic, the movement of the performed interpretation of the community, or a combination of all three. The three movements have to merge together in the movement of the text to the sermon, and then to the worship service, before it gets to the congregation, in the movement towards a meeting with Godin modern worlds. The homiletical triad of identity, teleology and responsibility will offer practical guidelines for promoting human dignity and generating theologically responsibility in the broken world. That is to say, the homiletical appropriation of biblical passages generate in the SAT an unexpected ethical reality through the totality of the triune God’s authoritative speech act in which the Holy Spirit gives the energy to accomplish the alternative reality.
AFRIKKANSE OPSOMMING: Hierdie navorsing stel 'n alternatiewe homiletiese aanwending van Bybelse gedeeltes voor deur gebruik te maak van die taalhandelingsteorie (SAT). In die lig van SAT, word die verkondigde teks (preek) nie bloot as die basis van tydlose beginsels, betekenis en idees uit die Skrif beskou, of as die klem op menslike ervaring van die moderne wêreld wat dien as 'n hervertelling van die teks, benader nie. Die uitvoer van die beweging van teks na preek in SAT word eerder verstaan as die performatiewe aksie van die teks self. Die essensie van interpretasie in prediking is dus die Bybelse illokusionêre kragte (BIF) in die Skrif wat die perlokutionêre homiletiese reaksie (PHR) in die verkondigde teks tot uitvoering bring. Dit vorm die middelpunt van die gebruik van die prediking as 'n uitvoering van die Bybelse teks in 'n gebroke wêreld. Die studie dui aan dat SAT in ooreenstemming is met die Gereformeerde Belydenisse in hul klem op die lewende Drie-enige God, wat steeds in die teenswoordige tyd praat deur die Skrif. Die Trinitariese argetipe van die SAT standpunt is dat die kommunikasie-agent God is (spreekwyse vlak); die kommunikatiewe aksie deur die Seun is (illokusie vlak); en die kommunikatiewe uiteinde deur die Heilige Gees bewerk word (perlokutionêre vlak). Volgens hierdie perspektief, is die Heilige Gees die bemagtiger van 'n geopenbaarde en deurlopende Bybelse illokusionêre krag in die teks, wat op die perlokusionêre vlak beskikbaar is, in die verkondigde teks. Die Heilige Gees stel voortdurend die Christelike gemeenskap in staat om die Skrif te verstaan en te implementeer in die konteks van teologiese onderskeiding en praktiese verantwoordelikheid, ook in die moderne wêreld. Die beweging van die teks tot preek in SAT hou dus nie slegs verband met die drievoudige beweging van die grammatikale en literêre struktuur binnedie teks, die beweging van 'n kreatiewe hermeneutiek en die beweging van die uitgevoerde interpretasie van die gemeenskap, of 'n kombinasie van al drie nie. Die drie bewegings moet saamsmelt in die beweging van die teks na die preek, en dan na die erediens, voordat dit die gemeente bereik, in die beweging na 'n ontmoeting met God in die moderne wêreld. Die homiletiese drietal van identiteit, teleologie en verantwoordelikheid bied praktiese riglyne vir die bevordering van menswaardigheid en die generering van teologiese verantwoordelikheid in die gebroke wêreld. Die homiletiese aanwending van Bybelse gedeeltes genereer in SAT 'n etiese werklikheid deur die totaliteit van die Drie-enige God se gesaghebbende gespreksdaad, waarin die Heilige Gees die energie gee om die alternatiewe werklikheid te bereik, honoreer word.

This thesis begins with the argument that television is a dominant influence on modern society. Television is, for example, a primary source of information and a dominant medium of entertainment. The most profound changes television has brought to modern culture, however, are more fundamental. The television age has engendered a new language and patterns of communication. The dilemma is how to communicate the gospel authentically from the Christian pulpit in a society where television dominates the patterns of communication. This thesis argues that preaching, in order to be heard today, must adopt the new language and communicative structures used by television. Old forms of deductive, conceptual preaching no longer encounter and involve an audience. The communicative tools of imagination, dialogue and experience must become central to an understanding of the preaching task. In addition, an awareness of the visual communications of body and face makes new demands of presentation. As well as changes in technique, fundamental reflection on the theology of communication and nature of preaching can take place in light of the media context. Television challenges more than simply the structures of preaching, and it offers more than a threat. Models for communication practice that reflect both the theological understanding of Christian communication and the desire to be effective are examined. There is, for example, clear ground for preferring Incarnational and Trinitarian models over older straight-line or monological models for Christian communication. By means of case study, interview and sermon content analysis an investigation was made into the role (perceived and actual, as far as it can be determined) of television in the lives of a small group of preachers and students. The opinions and attitudes members of the two groups have toward television were explored. In addition, for the preachers and preachers in training, the potential that television has for informing preaching practice in any way (content, structure or genre) was examined.

This article wants to show that it is fruitful for homiletics to continue to listen to what is offered from a biblical-theological perspective, especially when it comes to addressing a life of fear. After a short introduction, an overview is given of some important homiletical-exegetical notes, followed by the insights obtained from a focus group following a sermon on Mark 6:45–52. Finally, a number of homiletical insights received from listening to this text will follow.

In this paper, the question of whether Christian preaching is implicated in the growing movement of populism is posed. The paper has identified three critical issues that call for investigation in homiletical hermeneutics. The first issue addresses the problem of biblical interpretation for homiletic practice. The second issue has to do with the impact of social media that often distorts the truth. Alarming dependence on the smart phone suggests that the task of the preacher in this rapidly changing visual and high tech culture is to deliver sermons that are critically aware of visual culture rather than literary culture. Finally, the paper calls for an approach to preaching that seeks to reveal missing, hidden and distorted truth as a way to speak against the demonic power of the profit-driven capitalism and the epidemic of gender-based violence against women and sexual minorities.

This article deals with the derasha, the Jewish sermon and offers an inventory of the key dimensions of the Jewish sermon as practiced today and in the past from a reformed Jewish perspective. It shows its connection to the particular moment, its functions (further distinguished as contextual, intentional, educational, and symbolic), its message, sources, structure, and the techniques involved in its delivery and gives a brief example of one of the author’s own derashot from July 2015.

Welcome to the Supplementum issue of the International Journal of Homiletics. The articles in this volume are edited, peer-reviewed versions of keynote lectures and papers presented at the Societas Homiletica Conference on August 3rd – 8th 2018, at The Divinity School of Duke University, North Carolina, USA. The theme of the conference was “Fearing God in a Fear-Filled World? Homiletical Explorations” – a topic that resonated with homileticians from all over the world and engendered rich reflections and discussions during the conference. In what follows are four keynote lectures, a keynote response and six papers discussing the theme of fear from theological perspectives of South Africa, Brazil, Australia, Germany, the Netherlands, Sweden, and the United States.

The International Journal of Homiletics will publish scholarly, peer-reviewed articles from homileticians around the world and will work on the establishment of an interactive component to stimulate ongoing dialogue among homileticians from different national and cultural contexts. At the same time, our journal is – as stated – not only international, but also ecumenical and even inter-religious. This is reflected in the composition of the editorial board, which consists of Christian and Jewish homileticians from five continents. The journal is co-edited by Marlene Ringgaard Lorensen (Professor of Practical Theology, University of Copenhagen, Denmark) and Alexander Deeg (Professor of Practical Theology, University of Leipzig, Germany) with the help of Ferenc Herzig (Wiss. Assistant, Leipzig University), our managing editor.

Welcome to the second issue of the International Journal of Homiletics! For our first two issues we have chosen to focus on the theme Preaching in Times of Transition. We invited some homiletical scholars to submit an article, but we have also accepted unsolicited articles addressing the theme. As a consequence, the present issue consists of seven articles from authors from India, the Netherlands, Fiji, the United States, Germany, as well as a joint article from scholars from Norway, Sweden and Denmark. The homiletic focus on transition uncovers the many shifts of perspectives and changes of traditional practices that characterize the theology and practice of preaching across the globe. At the same time this focus shows how different cultures and nations share the challenges of trying to cope with various groups of people in exile and transition. Since preaching is a boundary transcending genre in itself, we find that these different international contexts shed light on some common and some very distinct international homiletical insights. For the next issue of the International Journal of Homiletics, we invite unsolicited articles on any theme within the research field of homiletics – regardless of faith tradition. All articles will be peer reviewed and must be written in English. However, we are very keen on publishing articles in the author’s native language in addition to English. The articles in this issue In her article on “Exodus or Exile” Jerusha Matsen Neal analyzes hermeneutic shifts in a Fijian Methodist Church trying to cope with the effects of globalization, climate change, and military coups in the Fiji Islands. Through sermon analysis, Neal points to the potential of preaching as a way of making room for new understandings of place and direction in a world in transition. In another article, Theo Pleizier explores the development of homiletics in the Netherlands as a case-study for recent international homiletic thinking. Based on the material of doctoral theses published since the turn of the century, Pleizier focuses on the role of pneumatology, language, and empirical research in the development of recent international homiletical research. Leonora Tubbs Tisdale analyzes developments of historical transitions as she traces the itineraries of Early Women Preachers in the United States who were preaching long before women were officially ordained into ministry. Based on her study of Quaker, evangelical, and Holiness Women in the 18th, 19th, and early 20th centuries, Tisdale reflects on this history in relation to preachers on the margins today. Bryan Nash discusses the practice of topical preaching in light of postmodern transitions. He analyzes the potential of a topical preaching approach that embraces otherness and conversation rather than allowing only one text to be heard at the exclusion of all others. Preaching among contexts of growing numbers of refugees runs as a common thread through several of the articles in this issue. In his portrait of an Indian context, Alfred Stephen, analyzes the challenges of refugees who are forcefully dislocated from their home countries outside India and relocated in Tamilnadu. Stephen suggests a three dimensional narrative approach to preaching as a way to address the existential experiences of trauma and alienation. Two other articles that focus on the situation of refugees in relation to preaching are interrelated: firstly Alexander Deeg presents a new European research project in which homileticians from Greece, Hungary, the Netherlands, Germany, Norway, Sweden and Denmark have collected sermons from various European countries and analyzed them with regard to the so called European ‘Refugee Crisis.’ Deeg provides a brief overview of each of the seven studies. Thereafter, the results of the three Scandinavian studies are presented in a joint article written by Tone Stangeland Kaufmann, Carina Sundberg, Marlene Ringgaard Lorensen and co-authors from Norway, Sweden and Denmark. The research project touches upon the fraught topic of preaching and politics as it traces the influence of public discourse on preaching as well as the reverse influence of preaching on public discourse. Finally the group of articles are rounded off with a ‘homiletical squib’ in which David M. Stark discusses the dilemma of “Preaching Politics” in light of the current North American presidential administration seen from the perspective of Germany where Stark has spent the past year as part of his Ph.D. studies. We are also very glad to welcome David Stark as the the English language editor for the IJH.

We, the co-editors of the International Journal of Homiletics along with the entire Editorial Board, are glad to present the third volume of our journal – containing six articles and a “Homiletical Squib” written by scholars from the United States, Korea, and South Africa.

The modern history of neuroscience is still being written.1 Neuroscience has a long tradition of focusing on this object.2 However, while science with its status, it is recent.3 Its field of activities is broad, thereby also increasing several areas of knowledge, such as biology and medicine (contributing to the survey area of brain activities, regeneration research about the injured brain, the affect of drugs on mirror neurons, etc.),4 psychology (contributing to the survey area of human behavior),5 education (contributing to research that helps to understand how the brain learns),6 Philosophy/Theology (reconsidering the human’s identity, how conscience, faith is formed, etc)7 and, recently, artificial marketing and intelligence. In the area of neuroscience two distinct visions with correlating methodological approaches compete. The first seeks to find and associate a specific neuron with each human action or behavior. Here there is a reductionism of human beings to electrochemical phenomena in the brain. The second view perceives the nervous system with a much more holistic dimension. The objective, in that case, would not be to ask “why” first but to ask “how.” Both views are not mutually exclusive

This thesis proposes that a dialogue between hermeneutics and homiletics, fields of inquiry that have functioned in relative isolation from each other, will provide a theological basis for navigating the formidable passage from Scripture to sermon. Given that the biblical canon is endowed with critical significance for the life of the church, the burden of this work is to aid the homiletician in making such a move from text to praxis with validity. Chapter 1 established that texts are language, games, of which two species are germane to the Bible: primary literary genre and secondary genre (that of the canonical classic, superimposed upon and enfolding the primary components therein). In the performance of these linguistic sports, a world in front of the text is projected-a second, order referent, and an element of the pragmatics of discourse-bearing future,directed transhistorical intentions which when actualized constitute exemplifications (valid applications). Chapters 2 and 3 proposed the Rules of Primary and Secondary Genre; these rules enable the homiletician to elucidate that world in front of the text. Chapter 4 further developed this concept of the projected world as it focused on pericopes, fundamental units of the biblical text utilized for sermons in liturgical settings. The world projected by pericopes-pericopal theology-forms the bridge between Scripture and sermon in a homiletical endeavour. This mediating entity grounds the sermon in the authority of Scripture and, while constraining application within the bounds of its transhistorical intention, it launches the sermon with relevance, facilitating covenant renewal in the community as lives are aligned to the will of God. The paradigm represented herein thus facilitates the preacher becoming a theologian,homiletician who, employing pericopal theology to bridge the gap between inscription and interpretation, successfully executes the manoeuvre from text to praxis. Hermeneutics has thus made a fruitful rendezvous with homiletics.

This qualitative research compared the practice of an expert preacher to core concepts in homiletic theory (the art and craft of preaching), searching for discrepancies between what theory suggested and what the preacher practiced. It also sought to validate that the preacher practiced what homiletic theorists prescribed and to inform homiletic theory by describing strategies he employed unlike those espoused in homiletic theory. To discover whether the participant's practice was congruent with theory, I first identified seminal theories. They were classified into the following modified version of Broadus's categories of ideal preaching: (a) content, (b) arrangement, (c) introduction, transition, and conclusion, (d) style (e) illustrations, and (f) the delivery. I created a rubric from the literature review as a standard from which I compared the participant's audio and video sermons. The rubric had six categories, 39 subcategories, and 58 characteristics of ideal preaching to which the preacher was compared. The analysis included frequency counts of certain words, phrases, illustrations, and the results of the Flesch's Reading Ease score. To find strategies employed by the participant but not represented in the literature, I also used an inductive method to analyze the integral parts and patterns of the sermons. The analysis revealed that the preacher's practice was congruent with theory yet the preacher had never read homiletic theory. Because the preacher was able to sidestep the need to study homiletics, it was concluded that for him preaching was an intuitive art/craft. The research also revealed that the preacher had personal homiletic philosophy wherein everything in his preparation, message design, and delivery centered on relevancy. The preacher felt strongly that the message had to apply to his listeners in meaningful ways. The preacher's strength centered not so much on how he presented, but what he presented. His sermons were filled with what homiletic theorist Sunukjian called "timeless truths." They made the preacher's sermons insightful, hopeful, and most of all, relevant to his listeners.