Journal articles: 'Homiletik'

1

Otto, Gert. "Praktische Homiletik." Praktische Theologie 38, no. 3 (September 1, 2003): 239. http://dx.doi.org/10.14315/prth-2003-0318.

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Sławiński, Henryk. "Spotkanie homiletów Arbeitsgemeinschaft für Homiletik (Monachium, 27–30 września 2010)." Ruch Biblijny i Liturgiczny 64, no. 4 (December 31, 2011): 368. http://dx.doi.org/10.21906/rbl.149.

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Markes, Karlitu Dias, and Hengky Wijaya. "PSIKO-HOMILETIKA: MEMBANGUN KEPERCAYAAN DIRI MAHASISWA TEOLOGI DALAM BERKHOTBAH." BONAFIDE: Jurnal Teologi dan Pendidikan Kristen 4, no. 2 (December 27, 2023): 295–320. http://dx.doi.org/10.46558/bonafide.v4i2.167.

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Penelitian ini didasarkan pada tinjauan psiko-Homiletik untuk menghasilkan sebuah formulasi pembelajaran homiletik yang bermuara pada terbangunnya kepercayaan diri bagi mahasiswa sebagai pengkhotbah pemula dengan pendekatan psikologis. Konsep ini didasarkan pada sebuah kerangka berfikir bahwa tujuan utama dari pembelajaran Homiletik mencakup kemampuan teoritis mahasiswa untuk memahami prinsip-prinsip menyusun materi khotbah yang berlandaskan firman Tuhan serta mampu untuk menyajikan materi tersebut dengan penuh kepercayaan diri, yang pada akhirnya mewujudkan sebuah khotbah yang efektif dan berkualitas. Metode yang digunakan dalam penelitian ini ialah metode kualitatif dengan pendekatan Literatur review yakni elaborasi beberapa literatur yang berhubungan dengan pokok kajian tentang konsep Homiletik dan Kepercayaan diri dalam berkhotbah. Hasilnya ialah ditemukannya sebuah rumusan psiko-homiletik yang mencakup aspek spiritual, psikis, dan fisik yang secara simultan membangun kepercayaan diri seseorang dalam berkhotbah.

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Wolf−Withöft, Susanne. "Homiletik und Gender." Praktische Theologie 39, no. 3 (September 1, 2004): 164–72. http://dx.doi.org/10.14315/prth-2004-0302.

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Stetter, Manuel. "Homiletik der Wiederholung." Praktische Theologie 58, no. 4 (October 1, 2023): 216–20. http://dx.doi.org/10.14315/prth-2023-580407.

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Thøisen, Sanne. "Ord virker. Retorisk homiletik." Dansk Teologisk Tidsskrift 75, no. 3 (October 10, 2012): 233–34. http://dx.doi.org/10.7146/dtt.v75i3.105592.

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7

Marqua, Reiner. "Homiletik und theologische Ästhetik." Praktische Theologie 30, no. 3 (September 1, 1995): 211–19. http://dx.doi.org/10.14315/prth-1995-0305.

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8

Otto, Gert. "Homiletik zwischen Theologie und Rhetorik." Praktische Theologie 24, no. 3 (September 1, 1989): 214–27. http://dx.doi.org/10.14315/prth-1989-0306.

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9

Adler, Rolf. "Die Finkenwalder Homiletik D. Bonhoeffers." Praktische Theologie 33-34, no. 3 (September 1, 1998): 177–205. http://dx.doi.org/10.14315/prth-1998-0304.

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10

Volkmann, Evelina. "Homiletik und christlich−jüdisches Gespräch." Praktische Theologie 39, no. 4 (December 1, 2004): 253–59. http://dx.doi.org/10.14315/prth-2004-0403.

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11

Greifenstein, Johannes. "Das Praxisbeispiel in der Homiletik." Pastoraltheologie 106, no. 9 (September 2017): 359–79. http://dx.doi.org/10.13109/path.2017.106.9.359.

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Thøisen, Sanne. "Homiletik. Lehrbuch Praktische Theologie. Band 2." Dansk Teologisk Tidsskrift 73, no. 1 (May 17, 2010): 79–80. http://dx.doi.org/10.7146/dtt.v73i1.106412.

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Ulrichs, Karl Friedrich. "Mit Tönen predigen. Zur Homiletik der Musikpredigt." Homiletische Monatshefte 97, no. 3 (October 18, 2021): 138–45. http://dx.doi.org/10.13109/homh.2021.97.3.138.

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Plüss, David. "Wenn Kurt Marti eine Homiletik geschrieben hätte …" Pastoraltheologie 110, no. 12 (December 25, 2021): 538–48. http://dx.doi.org/10.13109/path.2021.110.12.538.

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Plüss, David, and Uta Pohl−Patalong. "Editorial: Zwischen praktischer Homiletik und homiletischer Praxis." Praktische Theologie 39, no. 3 (September 1, 2004): 162–63. http://dx.doi.org/10.14315/prth-2004-0301.

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Christi, Apin Militia. "HOMILETIK INTERKULTURAL: BERKHOTBAH DI TENGAH MASYARAKAT METROPOLITAN." Manna Rafflesia 10, no. 2 (May 11, 2024): 264–77. http://dx.doi.org/10.38091/man_raf.v10i2.367.

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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.

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17

Szewczyk, Leszek. "Kierunki badań w homiletyce niemieckojęzycznej XXI wieku (cz. 2)." Roczniki Teologiczne 67, no. 12 (December 30, 2020): 165–82. http://dx.doi.org/10.18290/rt206712-10.

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W pierwszej części opracowania omówiono działalność Zrzeszenia Homiletów Niemieckich (AGH), serię wydawniczą Ökumenische Studien zur Predigt oraz podręczniki do teologii homiletycznej. W drugiej natomiast części zostały zaprezentowane, na podstawie kilkudziesięciu opublikowanych w latach 2000-2018 monografii, kierunki badań w homiletyce niemieckojęzycznej. Tradycyjny, wewnętrzny podział homiletyki na fundamentalną, materialną, formalną i szczegółową, chociaż ma posmak dysputy akademickiej, nie jest pozbawiony racji. Pozwala na ukazanie faktu, że homiletyka jest nauką teologiczną we wszystkich swoich działach. Omówienie poszczególnych opracowań jest przeprowadzone właśnie w takim, odwołującym się do tradycyjnego podziału homiletyki, „kluczu”.

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Wi, Hyung Yoon. "Die Entwicklungen und Aufgaben auf zwei Jahrzente Homiletik." Theology and praxis 40 (July 30, 2014): 73–100. http://dx.doi.org/10.14387/jkspth.2014.40.73.

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Rinn, Angela. "Das Fragment kultivieren. Interdisziplinäre Anregungen für eine Homiletik der Kurzen Form." Praktische Theologie 52, no. 1 (February 1, 2017): 20–24. http://dx.doi.org/10.14315/prth-2017-0105.

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Zusammenfassung Die Homiletik hat die besondere Herausforderung der Kurzen Form der Predigt kaum bearbeitet. Dabei erfordert sie eine gesonderte homiletische Auseinandersetzung. Der Beitrag nimmt biblische, literaturwissenschaftliche und neurowissenschaftliche Forschungsergebnisse auf. Es zeigt sich, dass die Kurze Form das Fragment als Chance kultivieren kann. Das besondere Augenmerk liegt dabei auf der Kurzen Form, die essayistisch gestaltet wird.

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Ulrichs, Karl Friedrich. "Essay und predigende Existenz. Angela Rinns Homiletik der Kurzen Form." Homiletische Monatshefte 95, no. 8 (March 10, 2020): 483–85. http://dx.doi.org/10.13109/homh.2019.95.8.483.

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Cornelius-Bundschuh, Jochen. "Wann ist eine Predigt gut?" Praktische Theologie 46, no. 1 (February 1, 2011): 39–52. http://dx.doi.org/10.14315/prth-2011-0113.

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Zusammenfassung Die Frage nach der „Qualität“ hat die Homiletik erreicht. Zwischen rhetorischen und theologischen Ansprüchen sucht sie nach Kriterien für eine gute Predigt und nach Verfahren, Standards zu sichern. Dabei spielen die predigenden Personen und ihre Ausbildung, der Umgang mit Vorlagen und Strategien der kollegialen Beratung eine große Rolle. Ebenso wichtig aber ist eine theologische Reflexion, die die Grenzen des Qualitätsdiskurses realistisch benennt und in der konkreten Predigtarbeit als Unterbrechung gestaltet.

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Kunz, Florian. "Das Leben ins Bild setzen." Praktische Theologie 49, no. 2 (May 1, 2014): 112–22. http://dx.doi.org/10.14315/prth-2014-49-2-112.

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Zusammenfassung Das Paradigma der Dramaturgischen Homiletik bereichert die homiletische Landschaft in Deutschland. Kasualpredigten sind hierbei bisher allerdings nur wenig im Blick. Der Artikel macht den dramaturgischen Ansatz für den Kasus Bestattung fruchtbar: Im Wechselspiel von aktuellen kasualtheoretischen Fragestellungen mit Werkstücken aus Medien, Literatur und Predigtpraxis wird nach den Chancen eines RedenIn biografischen Szenen gefragt. Was trägt dieses zur Würdigung der Individualität gelebten Lebens bei? Inwieweit hilft es den Trauernden bei Prozessen des Erinnerns und Deutens und erschließt Trosträume?

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23

Reiss, Hans, Joachim Dyck, and Jutta Sandstede. "Quellenbibliographie zur Rhetorik, Homiletik und Epistolographie des 18. Jahrhunderts im deutschsprachigen Raum." Modern Language Review 94, no. 1 (January 1999): 245. http://dx.doi.org/10.2307/3736085.

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24

Nüchtern, Michael. "Mit Bezug predigen Oder: Was die Homiletik von den Akademien lernen könnte." Praktische Theologie 23, no. 3 (September 1, 1988): 187–202. http://dx.doi.org/10.14315/prth-1988-0305.

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Reuter, Ingo. "Perspektiven der Predigtdidaktik Problemstellungen und Perspektiven in neueren Entwürfen zur praktischen Homiletik." Praktische Theologie 39, no. 3 (September 1, 2004): 206–12. http://dx.doi.org/10.14315/prth-2004-0305.

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Vos, C. J. A. "Die Christologiese en Pneumatologiese grondslag van die homiletiek: Perspektiewe vanuit A. A. van Ruler se denke." Verbum et Ecclesia 14, no. 2 (July 19, 1993): 314–26. http://dx.doi.org/10.4102/ve.v14i2.1076.

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The ChristologicaI and Pneumatological basis of homiletics Perspectives from A. A. van Ruler’s reflections A. A. van Ruler’s thorough thinking about the differences between the Christological and Pneumatological structures indicates a way for homiletics. In this article the homiletic perspectives which arise from Van Ruler’s reflections are exploited.

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Office, Editorial. "Boekresensies/Book reviews." Verbum et Ecclesia 29, no. 3 (November 17, 2008): 854–72. http://dx.doi.org/10.4102/ve.v29i3.353.

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Pesch, Rudolf. Das Weihnachtsevangelium: Neu über-setzt und ausgelegt von Rudolf Pesch (Freiburg, Basel, Wien: Herder, 2007).Reiser, Marius, Bibelkritik und Auslegung der Heiligen Schrift: Beiträge zur Geschichte der biblischen Exegese und Hermeneutik.Schröter, J. 2007. Von Jesus zum Neuen Testament: Studien zur urchristlichen Theologiegeschichte und zur Entstehung des neutestamentlichen Kanons.Von Lengerke, G 2007. Die Begegnung mit Christus im Armen. Würzburg: Echter Verlag (SSSTh 43).Alston, W A & Welker, M (eds) 2007. Reformed Theology. Identity and Ecumenicity II. Biblical Interpretation in the Reformed Tradition.Stoker, Wessel 2006. Is Faith Rational? A Hermeneutical-phenomenological accounting for Faith.Fiedrowicz, Michael. Theologie der Kirchenväter: Grundlagen frühchristlicher GlaubensreflexionGrözinger, A 2008. Homiletik. Lehrbuch Praktische Theologie. Band 2. Gütersloh: Gütersloher Verlagshaus.

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Paulin, Roger, and Nicholas Saul. "'Prediger aus der neuen romantischen Clique'. Zur Interaktion von Romantik und Homiletik um 1800." Modern Language Review 97, no. 1 (January 2002): 226. http://dx.doi.org/10.2307/3735681.

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Block, Johannes. "Die Predigt als Hör-Ereignis. Zur Erfahrung von Musik als hermeneutische Schule der Homiletik." Zeitschrift für Theologie und Kirche 107, no. 4 (2010): 532. http://dx.doi.org/10.1628/004435410793536187.

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Cho, Kwang-hyun. "The theological background of the demythologized spirit in preaching." Review & Expositor 115, no. 2 (May 2018): 274–79. http://dx.doi.org/10.1177/0034637317750634.

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The Christian church has believed that the work of the Holy Spirit is essential in the ministry of preaching. In the development of contemporary homiletics, namely the New Homiletic, however, the work of the Holy Spirit is often found missing and minimized. The purpose of this study is to demonstrate that the neglected role of the Holy Spirit in preaching within the New Homiletic is not a mere coincidence, but a necessary consequence of the eventfulness of preaching that the New Homiletic has been engaged in. This is to be proven by examining (i) the demythologization program of Rudolf Bultmann and (ii) the concept of “language-event” or “word-event” of the new hermeneutic, which was appropriated to the eventfulness of preaching by the New Homiletic.

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Macek, Ondřej. "Homiletická otázka je otázka otevřená." TEOLOGICKÁ REFLEXE 28, no. 2 (December 13, 2022): 216–28. http://dx.doi.org/10.14712/27880796.2022.2.6.

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The Homiletic Question is an Open Question. The professor of practical theology, Josef Smolík (1922–2009), whose hundredth anniversary of birth was in March of this year, concluded his textbook on homiletics with the remark that until the arrival of the Kingdom of Heaven we will seek means of conveying the Gospel to our contemporaries. The present article points out several contemporary homiletic questions. It focuses, for instance, on the views of Manfred Josuttis, Christian Möller, Isolde Karle, Albrecht Grözinger, Helmut Schwier, Birgit Weyel, Wilhelm Gräb, Hans-Günter Heimbrock, etc., on the power of God, on the role of the pastor as a witness, on the reflection of the listener and his world, and also on the place of the sermon in a church service. The article is divided into five sub-chapters: sermon, listener, pastor, Bible, church service. Special focus is given to topics in material homiletics.

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32

Bitzel, Alexander. "Der brennende Londoner Dornbusch. Charles Haddon Spurgeon, seine Homiletik und Spuren seiner Wirkungsgeschichte in Deutschland." Zeitschrift für Neuere Theologiegeschichte (Journal for the History of Modern Theology) 8, no. 2 (January 2001): 234–73. http://dx.doi.org/10.1515/znth.2001.8.2.234.

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Nord, Ilona. "„So etwas haben wir noch nie gesehen“ (Mk 2, 12) - Zur inklusiven Dimension der Homiletik." Pastoraltheologie 101, no. 7 (July 2012): 288–301. http://dx.doi.org/10.13109/path.2012.101.7.288.

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Vos, C. J. A. "A hermeneutical-homiletic reading of Psalm 37 with reference to H J C Pieterse's homiletics." Verbum et Ecclesia 23, no. 2 (August 7, 2002): 575–85. http://dx.doi.org/10.4102/ve.v23i2.1225.

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In this article Psalm 37 is viewed hermeneutic-homiletically. The socio-historical context of Psalm 37 is considered. Furthermore, the structure of the Psalm receives attention, as does its posture. Particular emphasis is placed on the term "righteous" as it functions in the Psalm. More specifically, manifestation of the Psalm is traced in the homiletics of H J C Pieterse. The "just man” serves as the sermon's homiletic context within his homiletics, and preaching the gospel to the victims of social injustice stands central to it. This article expresses an appreciation for the valued contribution, particularly in homiletics, that has been made by Pieterse.

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Myers, Jacob D. "A Différant Kind of Preaching: Derrida and the Deconstruction of Contemporary Homiletics." Religions 15, no. 2 (January 31, 2024): 180. http://dx.doi.org/10.3390/rel15020180.

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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.

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Deeg, Alexander. "Is There Still a Place for the Sermon? Some Observations in German-speaking Homiletical Books and Discussions." Homiletic 48, no. 1 (June 5, 2023): 65–67. http://dx.doi.org/10.15695/s1tzgr48.

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This issue of Homiletic includes a new feature, a "International Development in Homlietics." At the request of our readers, we will occasionally offer reviews of international development in homiletics to inspire, support, and/or challenge your work with students. We hope you enjoy our review by Alexander Deeg, Chair for Practical Theology and Dean of the Faculty Leipzig Universit.

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Szetey, Szabolcs. "A homiletika oktatás kezdetei a pesti teológián, Székács József kéziratainak tükrében." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 68, no. 2 (December 30, 2023): 157–66. http://dx.doi.org/10.24193/subbtref.68.2.10.

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The Beginning of Homiletics Education at the Theology in Pest, in the Light of the Manuscripts of József Székács. The Faculty of Theology in Pest opened its doors in 1855. The institution cooperated with the Lutheran Church in the first ten years. During this time, future Lutheran Bishop József Székács led the studies of homiletics. This data can be found in the Ráday Archives with the list of professors and popular study books they used. We also discovered the fact from the timetables that Székács taught homiletics practice to four different grades at the same time, usually at his parish. We can find Székács’s heritage in the National Lutheran Archives, such as his letters, notes, sermons, and so on. I carried out research on his homiletics manuscripts, from which I would like to highlight his memo titled A gyakorlati homiletika alapja 1858/9 [The Journal of Practical Homiletics 1858/9]. The memo includes recommendations for his students about preaching preparations for Christmas, Good Friday, and Easter. Székács’s work is particularly pragmatic, and therefore it successfully guides the pastor students through the steps of preparing a good sermon. Keywords: József Székács, Pál Török, Reformed homiletics, history of preaching, teaching of homiletics

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Nierop, Jantine. "“What should we? What can we?” Rereading Karl Barth’s self-dialogue on preaching." STJ | Stellenbosch Theological Journal 5, no. 1 (June 10, 2020): 111–22. http://dx.doi.org/10.17570/stj.2019.v5n1.a06.

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Over the years there were many small, and even some major shifts of position in the way Karl Barth thought about the sermon. This article shows the internal development in Barth’s homiletic thinking. No position as such is representative of his homiletics. Characteristic is the inner self-dialogue that Barth conducted over many years, specifically on these two questions: What should preachers do? What can they do?

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Ostafiński, Witold. "O sposobach obrazowania w świętokrzyskich kazaniach radiowych." Ruch Biblijny i Liturgiczny 57, no. 4 (December 31, 2004): 261. http://dx.doi.org/10.21906/rbl.523.

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In der gegenwärtigen Verkündigung des Wortes Gottes spielt die Veranschaulichung der Überlieferung eine nicht zu überschätzende Rolle. Vor diesem Hintergrund wird es sehr wichtig, dass man den Predigern nicht nur auf die Funktion des Bildes in der Verkündigung, sondern auch auf die Art und Weise seines Entstehens auf der narrativen Ebene aufmerksam macht. Während die Kenner der Homiletik die Notwendigkeit des Auftretens der Bildeigenschaften in den Predigten betonen, erinnern sie gleichzeitig daran, dass der moderne, von der „Bild-Zivilisation“ gestaltete Mensch, „immer mehr sehen als hören“ möchte. Der vorliegende, die Rundfunkpredigten von der Heiligkreuz-Kirche analysierende Aufsatz, nimmt auf und bringt zugleich nahe die Problematik der Notwendigkeit des Bildes in der Wort-Gottes-Verkündigung. Der Artikel stellt die Erzählungsform als eine wichtige Möglichkeit der Glaubensüberlieferung dar, behandelt das Problem der Aktualisierung evangelischen Werte, bringt das von den Predigten gestaltete synästhetische Weltbild nahe und analysiert die Rolle des Zitats und Beispiels (exemplum) bei der Gestaltung der Bildhaftigkeit einer Predigt. Darüber hinaus überprüft der Aufsatz in seinem letzten Teil die in den gegenwärtigen Rundfunkpredigten meist verwendeten Redefiguren

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O’Lynn, Rob. "Wise Preaching: Furthering the Wisdom Homiletics Conversation in Both Model and Method." Religions 15, no. 2 (February 17, 2024): 240. http://dx.doi.org/10.3390/rel15020240.

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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.

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Drake, Taylor S. O. "Towards a Pentecostal Homiletic: A Re-Enchanted Methodology." Religions 15, no. 1 (December 27, 2023): 45. http://dx.doi.org/10.3390/rel15010045.

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As Pentecostalism continues to develop distinct processes, practices, and pedagogies as a unique worshipping community within the Church, little attention has been given to the production of a Pentecostal homiletic, or, at the very least, whether there is a need for one. Since Pentecostal hermeneutics has continued to evolve and solidify over the past century, it naturally follows that the next question to answer would be this: how do Pentecostals produce their sermons? This paper will address the philosophies of the Church; how worldview/hermeneutics/didoiesis build upon each other within the worshipping community; how Pentecostals view the church service, with specific attention to the sermon; and what Pentecostal homiletics would look like practically. Additionally, this paper argues that not only do Pentecostals provide renewal and re-enchanted views of scripture: but they also establish a unique 11-step homiletic, building upon the works of Karl Barth, James K.A. Smith, Chris E.W. Green, and Cheryl Bridges Johns.

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Kater, M. J. "Er staat wat op het spel in de prediking. Het spel en de prediker als homo ludens in Bohrens Homiletik." Theologia Reformata 65, no. 4 (November 30, 2022): 338–53. http://dx.doi.org/10.21827/tr.65.4.338-353.

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The German homiletician Rudolf Bohren speaks of “preaching as play, a play which must be qualified because preaching is a serious act. This essay reviews Bohren’s view of the art and nature of the ‘preaching game’ and how this influences the writing of sermons. It then examines elements of this game as discussed by Johan Huizinga in his Homo ludens, in order to uncover the contributions of ‘preaching as play’ to Reformed homiletics. The essay ends with an evaluation of the preacher as ‘homo ludens’, the sermon preparation as play, and preaching itself as play. It concludes by suggesting that preaching as play belongs to the theological locus of pneumatology.

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Kalbarczyk, Adam. "Ksiądz Zdzisław Grzegorski — ojciec polskiej homiletyki kontekstualnej." Poznańskie Studia Teologiczne, no. 35 (September 4, 2020): 217–26. http://dx.doi.org/10.14746/pst.2019.35.12.

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The article reminds and introduces the work of Zdzisław Grzegorski (1930–2012), a theologian from Poznań, a lecturer of homiletics and the editor of the “Biblioteka Kaznodziejska” (Preachers’ Library), called the father of the Polish school of contextual homiletics. The contextual homiletics, which he created and popularized in numerous publications, deals with the relationship of the forms of religious messages to other forms of communication and makes the effectiveness of proclaiming the word of God relevant to communicating. The service of the word creates a peculiar channel of information, consisting of such elements as: theological awareness, disposition of the preacher, the attitude of the recipient, the closer and further context, the language. The communication act on the pulpit has various functions: cognitive, conative, phatic and prophetic. The preacher should check the functioning of the communication channel through the theological and postulative observation. Grzegorski’s concept was developed in a few national symposia and conferences. It had a significant impact on the contemporary Polish homiletic reflection. The communication and contex- tual orientation can be seen in several works of Polish preachers. Nevertheless, Grzegorski’s work demands further development and popularization, so that the contextual understanding and practice of communicating the word of God has been adopted in the Church.

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Shercliff, Liz. "Towards a New Homiletic." Feminist Theology 29, no. 1 (September 2020): 48–60. http://dx.doi.org/10.1177/0966735020944894.

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Feminism’s contribution to homiletics so far has arguably been restricted to exploring gender difference in preaching. In 2014, however, Jennifer Copeland identified a need not merely to ‘include women “in the company of preachers” but to craft a new register for the preaching event’. This article considers what that new register might be and how it might be taught in the academy. It defines preaching as ‘the art of engaging the people of God in their shared narrative by creatively and hospitably inviting them into an exploration of biblical text, by means of which, corporately and individually, they might encounter the divine’ and proposes that in both the Church and the Academy, women’s voices are suppressed by a rationalist hegemony. For the stories of women to be heard, a new homiletic is needed, in which would-be preachers first encounter themselves, then the Bible as themselves and finally their congregation in communality. Findings of researchers in practical preaching discover that women preachers are being influenced by feminist methodology, while the teaching of preaching is not. In order to achieve a hospitable preaching space, it is proposed that the Church and the Academy work together towards a new homiletic.

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Adam, Júlio Cézar. "Preaching in Transition: A Homiletic Perspective from Latin America and Brazil." International Journal of Homiletics 1, no. 1 (February 12, 2016): 1–10. http://dx.doi.org/10.21827/ijh.2016.39383.

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The purpose of this article is to reflect on homiletics and Christian preaching in the context of Latin America, in the current times of transition. In order to provide a better understanding of the approach, initially aspects of the Latin American religious and cultural context will be analyzed. Then there will be considerations on aspects of the development of Christian preaching, creating a space to think about the relationship between Christian preaching and theologies that are relevant to the context, such as liberation theology. Finally a few challenges to Christian preaching in times of transition will be pointed out. Due to the delimitation of the article, it will focus on the homiletic development of the historical Protestant churches on the continent, above all in the Brazilian context.

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Göranzon, Anders. "What happened last night in Sweden?: To preach without fear in a Scandinavian Folk Church, in a situation when populist nationalism rises in the context of migration." International Journal of Homiletics, Supplementum Duke Conference (November 25, 2019): 79–90. http://dx.doi.org/10.21827/ijh.2019.39488.

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This article focuses on the situation in the Church of Sweden, one of the largest Lutheran churches in the world. The links between the state and the church in Sweden were only recently cut. Political parties still engage with church policy and form the majority of the Church Assembly as well as many local Church councils. When nationalistic parties also are involved in church policy this becomes a challenge. Homiletics is taught at the Church of Sweden Institute for Pastoral Education as part of the final, ministerial year. At the Institute we make use of North American literature by authors like Brueggemann, Lose, Tubbs Tisdale and Troeger. There are many differences between the Scandinavian and the North American contexts. This paper seeks to investigate how homiletical training in one context is carried out with the use of textbooks from another, different context. How can homiletics based on North American theologies fit into a Folk Church context? How does a North American homiletic approach encourage Swedish students to preach a prophetic word of God, without fear, in a situation when populist nationalism rises in the context of migration? How can prophetic preaching, as described by for instance Brueggemann and Tisdale, be contextualised in this situation? This article discusses when and how prophetic preaching inspired from the Biblical example, with its narratives and with metaphors and poetic language, should be used and when a more confrontational, head-on witness is needed.

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Kruger, Ferdi. "Recognition as the Spark in the Exchange of Ownership of a Sermon." Ecclesiology 15, no. 2 (May 3, 2019): 187–206. http://dx.doi.org/10.1163/17455316-20180003.

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Homiletics research indicates that worshippers must contend with a process of recognition during preaching. This article identifies two possible impediments to the listening process, namely schemata and inner speech. The research question is: To what extent can a clear understanding of recognition entail mindful (active) listening and how would such listening influence the ownership of a sermon? A listener’s recognition has to do with remembering or recollecting familiar things, events and words. Remembering brings new meaning and understanding. Recognition is the spark that ignites listeners’ ability to participate in the listening process so that there can be an exchange of sermon ownership. This investigation was done from a practical-theological vantage point with intra-disciplinary engagement with social psychology and communication sciences. Anamnesis is examined from the perspective of recognition viewed philosophically as well as via Hebrews 5:11–16 and James 1:19–22. After a hermeneutic consolidation of the different insights, the article closes with homiletic perspectives on the creative functioning of recognition as part of active listening.

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Platten, Stephen. "Book Review: Homiletic." Theology 91, no. 741 (May 1988): 243–45. http://dx.doi.org/10.1177/0040571x8809100325.

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Vos, C. J. A. "Drivers for the writing of a sermon about reconciliation." Verbum et Ecclesia 26, no. 1 (October 2, 2005): 293–307. http://dx.doi.org/10.4102/ve.v26i1.225.

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This article focuses on the energy that must fill the homiletic space, in order for an effective sermon about reconciliation, to be created. Of concern is the liturgical situation in which, sermons about reconciliation take place – the homiletic process through which a homiletic theory is established, the sermon as a work of art and its structure. All these liturgical and homiletic motivators release energy, which enables preaching about reconciliation to take place in a way that moves the listener. Reconciliation means to overcome the divide between the rich and the poor and looking at other people the other person through different eyes.

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Christian, Ivan. "Berkhotbah kepada Kaum Muda: Memaknai Usaha Pengkhotbah Menurut Perspektif Teologi Khotbah dari Paulus." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 8, no. 1 (September 5, 2023): 236–51. http://dx.doi.org/10.30648/dun.v8i1.1013.

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Abstract. Over the past three decades, youth ministry and homiletic experts have offered several strategies to help youth ministers in their efforts to preach effectively to young people. However, the attempt has the potential to become a human-centered attempt. This paper attempted to see how the effort to preach to young people does not become a human-centered effort. Using the literature study method, the author answers the subject matter based on Paul's theology of preaching. The results of this study indicate that youth ministers must try to convey the Gospel of Christ clearly and must fully believe in the power of God, both in terms of delivery and in terms of the faith response of young people after listening to a sermon.Abstrak. Sejak tiga dekade lalu, banyak ahli pelayanan kaum muda dan homiletika yang menawarkan beberapa strategi untuk dapat menolong pelayan kaum muda dalam usahanya berkhotbah secara efektif kepada kaum muda. Namun, usaha tersebut berpotensi menjadi usaha yang berpusat pada manusia. Tulisan ini berupaya untuk melihat bagaimana agar usaha berkhotbah kepada kaum muda tidak menjadi sebuah usaha yang berpusat pada manusia (men-centered). Dengan menggunakan metode studi pustaka, penulis menjawab pokok permasalahan tersebut berdasarkan perspektif teologi khotbah Paulus. Hasil penelitian ini menunjukkan bahwa para pelayan kaum muda harus berusaha untuk menyampaikan Injil Kristus dengan jelas (being clear) dan harus percaya penuh pada kuasa Allah, baik dalam hal penyampaian maupun dalam hal respons iman kaum muda setelah mendengarkan sebuah khotbah.

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Journal articles on the topic 'Homiletik'

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