Academic literature on the topic 'Korean churches. Preaching. Preaching'

This article surveys the positive roles and challenges Korean Protestant churches have had in history from a perspective of public theology and its relation to preaching. It argues that preaching is inherently related to public theology as it shapes Christians’ actions to fulfill the message of the kingdom of God in public space.

The powerful preaching of the African-American pulpit has great value for the wider church. The cross-cultural enrichment of today's preaching will contribute to the survival and revival of America's many faltering mainline churches.

Indonesia is a country that is fertile ground for drug trafficking carried out by domestic dealers and drug dealers internationally. The rise of drugs today causes victims to die every day. President Jokowi came to state that Indonesia was on the verge of a "drug emergency", because every day 50 people died. If in just one year it could reach 18,000 people die each year. Seeing these facts, of course the government appealed through the National Narcotics Agency (BNN) that this should not be left unnoticed because it would have an increasingly bad impact. This research aims to give an idea to the churches that the spread of drugs and the number of users is alarming in the midst of this nation. The method that the author uses in writing this article uses a qualitative method with a literature study approach. The role that can be demonstrated by the church in drug prevention by preaching the dangers of drugs in the pulpits, partnering with BNN institutions as the frontline in eradicating drugs, conducting visits to rehabilitation sites and optimizing the role of families as supervisors. Indonesia merupakan salah satu negara yang menjadi lahan subur dalam peredaran narkoba yang dilakukan oleh para bandar dalam negeri maupun bandar narkoba secara internasional. Maraknya narkoba di masa kini menyebabkan adanya korban yang meninggal setiap hari. Presiden Jokowi pun sampai menyatakan bahwa Indonesia telah berada pada ambang “darurat narkoba,” dikarenakan setiap harinya meninggal 50 orang. Bila dalam setahun saja dapat mencapai 18. 000 orang meninggal setiap tahunnya. Melihat fakta-fakta ini, tentunya pemerintah menghimbau melalui Badan Narkotika Nasional (BNN) mengemukan hal ini tidak boleh dibiarkan begitu saja karena akan semakin berdampak buruk. Penelitian ini bertujuan untuk memberikan gambaran kepada gereja-gereja bahwa penyebaran narkoba serta jumlah pemakainya sudah mengkuatirkan di tengah bangsa ini. Adapun metode yang penulis gunakan dalam penulisan artikel ini menggunakan metode kualitatif dengan pendekatan studi literatur. Peranan yang dapat ditunjukkan oleh gereja dalam pencegahan narkoba dengan mengkhotbahkan bahaya narkoba di mimbar-mimbar, bermitra dengan lembaga BNN sebagai garda terdepan pemberantas naskoba, mengadakan kunjungan ketempat rehabilitasi dan mengoptimalkan peran keluarga sebagai pengawas.

A number of publications have appeared in recent years attacking preaching as a mode of gospel communication. Most notable among these is David Norrington’s provocative title, To Preach or not to Preach, in which he highlights the inadequacy of traditional proclamation. The view put forward in this article goes in the opposite direction, challenging the present antipathy to preaching. These critics, it is argued, have gone too far, and have misunderstood what is being upheld in preaching, namely the sacrament of the Word. The churches’ time would be better spent, he contends, recovering this high view of preaching, and the language that pertains to the preached gospel, rather than always submitting to the criteria of relevancy and accessibility.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: The aim of our study was not merely to recount the ethical problems of the Korean Protestant Church and its members, but to suggest a new ethical preaching mode for resolving these problems. Thus, in order to research the subject of our study, we used two methodologies: Dingemans’s practical theological methodology and the Heidelberg method of sermon analysis. In chapter one, we stated the question why the Korean Protestant Church’s growth is declining, and described the current social situation in which the Korean people are starting to turn their backs on the Korean Protestant Church, and also mistrusting the morality of this Church as its members do not seem to act in accordance with their stated beliefs. Their ethical behaviour does not correspond with the content of their confession. In order to show exactly the practical and problematic phenomenon of the Korean Protestant Church and its members, we used the results of six surveys conducted recently by several institutes. Furthermore, in order to expose exactly the Korean Protestant Christian’s ethical problems in terms of homiletics, we suggested that our study focuses on the following three issues: political, triumphal and narrative, as these three sermon patterns flow like rivers into the Korean Protestant Church and its American theological connection. By doing so, our study hoped to contribute ultimately towards the rediscovery and revalidation of ethical preaching in contemporary Korea. From chapter two to chapter seven, we thus strived to explain the content of, and relationship between, the three preaching modes as described above (political, triumphal, and experiential), and we analysed the sermons of three representative Korean Protestant preachers in detail, by using the framework of the Heidelberg method. In chapter eight, we evaluated the ethical situation of the Korean Protestant Church and its members in contemporary Korea as follows: “Consequently, in contemporary Korea, the Koreans no longer believe and trust the Korean Protestant Church. Thus, since the 1990s, the present Korean Protestant Church is experiencing a decline in the attendance of its members because the present Korean Protestant Church has lost its dignity due to its ethical problems. In our opinion, it is true that the Korean Protestant Church needs to discover Christian ethics; thus, the Church must especially focus on its lack of social ethics and political responsibility in the Reformed theological views. In order to promote the public’s trust in the Korean Protestant Church and its members, it is inevitable that Korean Protestant ministers must focus more on Christian ethics than on the outward development of the Church in contemporary Korea. Thus, in order to establish Christian ethics in Korea, the Korean Protestant preachers must consider ethical preaching, through which naturally, Christians will try to follow Jesus’ life and teachings before God by faith in the world.” In chapter nine, we explained in detail what ethical preaching is, i.e. we introduced the necessity for ethical preaching, and defined it as well as components thereof. In particular, we emphasized that the world’s position and function are unique, as evil controls the world in terms of ethical preaching because human beings have been captured by the multiplicity of the powers or related them to contemporary social realities, and they cannot but produce Christian ethical problems in the world. Furthermore, we suggested the following: “We obviously need the harmony of Campbell and Long’s homiletical views in order to create the best framework for ethical preaching for contemporary Korea.” In chapter ten, we critically compared and reflected on the homiletical views of Campbell and Long in terms of ethical preaching. Furthermore, we created a new ethical preaching mode for contemporary Korea. In chapter eleven, we introduced some suggestions as regards the way ethical preaching could be done in contemporary Korea, i.e. we strived to compose a sermon’s synopsis of ethical preaching with the newly formed framework. Thus, with Luke 8:22-39, we dealt with “the division of Korea into North and South” and, with Luke 10:25-37, “racial prejudice toward coloured foreign workers” by using the newly formed ethical preaching mode. In chapter twelve, we summarized and concluded our dissertation. As regards the homiletical field of Korea, we introduced four benefits our study can offer. On the other hand, we pointed out the shortcomings of our study as follows: “Jesus Christ and ethical issues from the Old Testament” and “the relationship between our ethical preaching mode and Christian worship, especially liturgy.” In this chapter, thus, we emphasized the abovementioned points as suggestions for future research.
AFRIKAANSE OPSOMMING: Die doel van ons studie was nie ʼn blote weergee van die etiese probleme van die Koreaanse Protestantse Kerk en sy lidmate nie, maar om ʼn nuwe metode van etiese prediking ter oplossing van hierdie probleme voor te stel. Gevolglik het ons, ten einde navorsing oor ons onderwerp te doen, twee metodologiee aangewend: Dingemans se prakties-teologiese metodologie en die Heidelbergse metode van prediking analise. In hoofstuk 1 het ons die vraag gestel waarom daar ʼn afname was in die groei van die Koreaanse Protestantse Kerk en die huidige sosiale situasie waarin die Koreaanse bevolking die Koreaanse Protestantse Kerk die rug keer en ook die moraliteit van die kerk aangesien sy lidmate nie handel volgens hul verklaarde oortuigings nie beskryf. Hul etiese gedrag stem nie ooreen met die inhoud van hul belydenis nie. Ten einde die praktiese en problematiese verskynsel van die Koreaanse Protestantse Kerk en sy lidmate juis te beklemtoon, het ons die resultate van ses opnames wat onlangs deur verskeie institute gedoen is gebruik. Verder, om die etiese probleme van die Koreaanse Protestantse Christen in terme van homilitiek noukeurig bloot te le, het ons voorgestel dat ons studie op die volgende drie aspekte fokus: politiese, triomferende en narratiewe aangesien hierdie drie erediens patrone soos riviere in die Koreaanse Protestantse Kerk en sy Amerikaanse teologiese verbintenis vloei. Sodoende hoop ons studie om uiteindelik ʼn bydrae te lewer tot die herontdekking en herbekragtiging van etiese prediking in hedendaagse Korea. Vanaf hoofstuk twee tot hoofstuk sewe het ons dus daarna gestreef om die inhoud van en die verhouding tussen die drie metodes van prediking, soos hierbo beskryf (politiese, triomferende en narratiewe), te verduidelik en het ons deur middel van die Heidelbergse metode die preke van drie verteenwoordigende Koreaanse Protestantse predikers breedvoerig geanaliseer. In hoofstuk ag (t) het ons die etiese situasie van die Koreaanse Protestantse Kerk en sy lidmate soos volg geevalueer: “Gevolglik glo en vertrou die Koreane in hedendaagse Korea nie meer die Koreaanse Protestantse Kerk nie. Dus, sedert die 1990’s beleef die huidige Koreaanse Protestantse Kerk ʼn afname in die bywoning van sy lidmate omdat die Koreaanse Protestantse Kerk sy waardigheid verloor het as gevolg van sy etiese probleme. Volgens ons is dit waar dat die Koreaanse Protestantse Kerk Christelike etiek moet ontdek; dus, die Kerk moet spesifiek fokus op sy gebrek aan sosiale etiek en politieke verantwoordelikheid in die gereformeerde teologiese gesigspunte. Ten einde die publiek se vertroue in die Koreaanse Protestantse Kerk en sy lidmate te bevorder, is dit onvermydelik dat die predikante van die Koreaanse Protestantse Kerk meer moet fokus op Christelike etiek as op die uiterlike ontwikkeling van die kerk in hedendaagse Korea. Dus moet Koreaanse Protestantse predikers etiese prediking, waardeur Christene in die wereld sal probeer om Jesus se lewe en onderwysings voor God deur geloof te volg, oorweeg ten einde Christelike etiek in Korea te vestig.” In hoofstuk nege het ons breedvoerig verduidelik wat etiese prediking behels, d.w.s. ons het die noodsaaklikheid van etiese prediking ingelei en dit tesame met die komponente daarvan gedefinieer. Ons het in besonder die uniekheid van die wereld se posisie en funksie beklemtoon aangesien boosheid die wereld in terme van etiese prediking beheer omdat mense gevange geneem is deur die veelvoudige magte of eietydse, met hul verbonde sosiale werklikhede en hulle nie anders kan as om Christelike etiese probleme in die wereld voort te bring nie. Verder het ons die volgende voorgestel: “Ons het duidelik die harmonie van Campbell en Long se homiletiese standpunte nodig ten einde die beste raamwerk vir etiese prediking vir hedendaagse Korea te skep.” In hoofstuk tien het ons die kritiese vergelyking getref tussen en gereflekteer op die homiletiese uitgangspunte van Campbell en Long in terme van etiese prediking. Voorts het ons ʼn nuwe metode van etiese prediking vir hedendaagse Korea ontwikkel. In hoofstuk elf het ons sekere voorstelle betreffende die manier waarop etiese prediking in hedendaagse Korea gedoen sou kon word aangebied, d.w.s. ons het daarna gestrewe om ʼn prediking se oorsig van etiese prediking met ʼn nuutgevormde raamwerk saam te stel. Dus, met Lukas 8:22-39 het ons gefokus op “die verdeling van Korea in Noord en Suid” en met Lukas 10:25-37, “rassistiese vooroordeel teenoor gekleurde buitelandse arbeiders” deur van die nuutgevormde metode van etiese prediking gebruik te maak. In hoofstuk twaalf het ons die dissertasie saamgevat en afgesluit. Ons het, betrekking tot die homiletiese landskap in Korea, vier voordele wat ons studie kan bied voorgestel. Enersyds het ons sekere tekortkominge van ons studie soos volg uitgewys: “Jesus Christus en die etiese kwessies van die Ou Testament” en “die verhouding tussen ons etiese predikingswyse en Christelike aanbidding, veral liturgie”. In hierdie hoofstuk het ons dus die bogenoemde punte as voorstelle vir toekomstige navorsing voorgestel.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: a reasonable foundation for their authority is needed. Lastly, it is argued that within the Korean context, the preacher’s “reasonable authority” should have the Word of God as its foundation. Chapter 5 demonstrates three key aspects of the preacher’s ethos by highlighting the following: firstly, three kinds of proofs for structural principles, i.e. persuasion by moral character (ethos); persuasion by putting the hearer into a certain emotional frame of mind (pathos); and persuasion by the speech itself, when the truth or apparent truth(logos) is established. Secondly, an important rule for the preacher’s ethos, namely that listeners must trust and feel connected with the speaker. Thirdly, the attitude of the audience as an important element that influences and even constructs the speaker’s character. Chapter 6 presents four key aspects of preaching in crisis as related to the preacher’s ethos by pointing out the following: firstly, preachers cannot be separated from their preaching. Secondly, a large part of preparation for preaching is the preachers’ own personal preparation–the impact from the pulpit is indeed tied to their own moral character and ethos. Thirdly, the most importance aspect of the preachers’ ethos in preaching is the danger of their possible inconsistent lifestyle .Preachers’ talk should be supported and balanced by their walk. Lastly, the key point of the preachers’ ethos related to their congregations is that, in their minds during reparation of the sermons, there should always be recognition of the reality of a listening audience. Chapter 7 focuses on ethos related to two areas: firstly, the development of the preachers’ ethos. Secondly, some suggestions for the development of their ethos concern five aspects, such as their vocation, spirituality, reading, prayer and “glory”.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om die belangrikheid van predikers se etos in prediking uit te lig. Oor prediking bestaan daar baie hedendaagse kritiek. Die kwynende invloed van prediking word deur sommige aan die deur van die prediker se eie persoonlike etos gelê. Dus, wat beteken etos met betrekking tot die prediker? Hierdie vraag vorm deel van die kern van hierdie navorsing. Die verhouding tussen etos en prediking is duidelik van groot belang. Hoofstuk 2 ondersoek die basiese konsep van ‘n prediker met betrekking tot vyf sleutel aspekte: Eerstens, die definisie van “prediker” is dat hy/sy ‘n dienaar van die Woord en van God is. Tweedens, die betekenis van die prediker se roeping is soos dié van Jesus Christus en die uitgangspunt is dat die prediker woorde lei tot die gemeente se verlossing. Derdens, in die praktyk word ‘n prediker dikwels as ‘n ambassadeur, profeet, getuie, herder, rentmeester, boodskapper of woordvoerder beskryf. Vierdens, in prediking is die prediker se taak dié van ‘n bemiddelaar tussen God en mens, ‘n vertolker van die Bybel vir die gemeentelede en om hulle te inspireer om ‘n meersinvolle lewe te lei. Laastens het die navorser klem gelê op die belang van prediking met betrekking tot ses areas: die prediker, die gemeente, die kerk, aanbidding, die Christendom en die wêreld. Hoofstuk 3 ondersoek sekere voorlopige navorsing op huidige prediking in krisis. In ‘n sekere sin bejeën (post)moderne mense, soos sosiale wetenskaplikes, kommunikasie kundiges, teoloë en hulle in die kerkbanke, prediking met negatiwiteit. Elke groep het sy eie fokus van kritiek, maar wat dit ookal mag wees, hulle stem almal saam dat iets ernstigs verkeerd is met vandag se preke. Hoofstuk 4 ondersoek die algemene omstandighede van die kerk en prediking, asookdie prediker in die Koreaanse konteks, met die fokus op die volgende vier aspekte. Eerstens, die Koreaanse Kerk is een van die verstommende fenomene in die Christendom se onlangse geskiedenis. Ongelukkig het dié Kerk se groei inderdaad opgehou en het selfs ‘n agteruitgang getoon sedert die middel 90s. Tweedens, ‘n noukeurige studie van Koreaanse prediking het bewys dat hierdie teologiese instelling nie sterk is nie en dat ‘n vorm van bevooroordeelde eksegese van die Bybel tans versprei. Derdens, in die Koreaanse konteks het Koreaanse predikers buitensporige outoriteit; hulle is verantwoordelik vir vele aktiwiteite en ‘n redelike basis vir hul outoriteit is nodig. Laastens word geargumenteer dat, binne die Koreaanse konteks, die prediker se “redelike outoriteit” die Woord van God as basis moet behou. Hoofstuk 5 demonstreer drie sleutel aspekte van die prediker se etos deur die volgende uit te lig: eerstens, drie soorte strukturele rigsnoere, naamlik oorreding deur morele karakter (etos); oorreding deur die hoorder in ‘n sekere emosionele gemoedstoestand (patos) te plaas; en oorreding deur die toespraak self, wanneer die waarheid of oënskynlike waarheid (logos) bepaal is. Tweedens, ‘n belangrike reël vir die prediker se etos is dat luisteraars die spreker vertrou en aan hom/haar verbind voel. Derdens, houding as ‘n belangrike element wat gehorebeïnvloed om die spreker se karakter te beoordeel. Hoofstuk 6 bied vier sleutel aspekte van krisisprediking met betrekking tot die prediker se etos, naamlik: eerstens,predikers kan nie van hul prediking geskei word nie. Tweedens, ‘n groot deel van die voorbereiding vir prediking is die predikers se eie persoonlike voorbereiding –impak vanaf die kansel is inderdaad verbind aan hul eie morele karakter en etos. Derdens is die belangrikste aspek van die predikers se etos die gevaar van hul moontlike teenstrydige leefwyse. Predikers se woorde moet ondersteun en gebalanseer word deur hul optrede. Laastens, die sleutelpunt van die predikers se etos, wat betref hul gemeentes,is dat daar tydens die preekvoorbereiding ‘n voortdurende bewussyn van die realiteit van ‘n luisterende gehoor moet wees. Hoofstuk 7 fokus op twee areas: eerstens, die ontwikkeling van predikers se etos. Tweedens, ‘n paar voorstelle vir die ontwikkeling van hierdie etos met betrekking tot vyf aspekte, naamlik predikers se roeping, spiritualiteit, leeswerk, gebed en “heeklikheid”.

Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This research begins from the concern of the Korean Presbyterian Church about the tension between affirming and rejecting attitudes toward the world. The tension between these two attitudes regarding the world is also evident in the homiletical situation. The affirming attitude secularizes the message of the gospel through “positive-thinking” and “possibility-thinking”. Contrary to this, the attitude of rejecting the secular minds makes moral instruction or societal reform the primary focus of the message. However, congregants who hear the message are not only in the church, but also live in a secular society. To Christians, a balanced perspective on the world is required in the sense of that to deny the world is to deny the grounds of their life, and to affirm the world is to lose their distinctive identity. In chapter 1, this research states the problems faced by the Korean Presbyterian Church. It is described in terms of the tension between keeping the church‟s distinctive identity and performing God‟s command. On the one hand, preachers must enter deeply into Korean culture in order to preach the gospel. On the other hand, the church must be distinguished from the surrounding culture to display its distinctive identity. Chapter 2 depicts contemporary people living in the world in terms of three notions: individualism, the pursuit of happiness, and consumerism. In chapter 3, this researcher describes the coming together of these characteristics and narrative preaching. In the development process of narrative preaching, the core motive is popularity. In the religious market, the main interest of the church has been popular satisfaction. Today‟s sermon has fallen into consumerism through being ruled by the notion of congregational preference. When people come to the church they want to hear the hopeful message from the pulpit. The pulpit has been moralized through ignoring congregations‟ needs, and secularized with a consumer ideology. Preachers should restore the eschatological perspective in order to overcome consumerism and deliver true hope to congregations. In chapter 4, the researcher portrays Christians as resident aliens on a journey through the world, and their gathering as a colony helping pilgrims to complete their journey. This world is not home to Christians who are living as resident aliens. Christians are those who are journeying toward the Promised Land. Their gathering as a colony has covenantal, communal, and alternative characteristics. To Christians as resident aliens living in this world, hope is to proclaim that God is ruling this world and Jesus will come again with the Promised Land. Therefore, in chapter 5, the researcher suggests to the Korean Presbyterian preachers that prophetic preaching is the best way to deal with the tension between “the already and not yet” of the kingdom of God. Prophetic preaching has simultaneously both prophetic and pastoral functions. Preachers cannot be prophetic without fulfilling their pastoral function, and vice versa. Because of this, the prophetic voice is the language of hope, and also the language of compassion. Prophetic preachers offer hope to people in despair, and change the apathetic world through the language of compassion. Therefore, prophetic preaching delivers hope in a paradoxical situation, deals with ethical issues from an eschatological perspective, and heals the church from amnesia through repeatedly and continuously speaking about the covenant and the shared memory and story of the faith community.
AFRIKAANSE OPSOMMING: Hierdie navorsing begin met die besorgdheid van die Koreaanse Presbiteriaanse Kerk rakende die spanning tussen die houdings van bevestiging en verwerping jeens die wêreld. Die spanning tussen hierdie twee verskillende houdings teenoor die wêreld is ook sigbaar binne die homiletiese situasie. Die bevestigende houding sekulariseer die boodskap van die Evangelie deur te fokus op “positiewe denke” en “moontlikheidsdenke”. Hierteenoor maak die houding wat sekulêre idees verwerp, morele onderrig of maatskaplike hervorming die primêre fokus van die boodskap. Gemeentelede wat die boodskap aanhoor is egter nie net in die kerk, maar ook deel van die sekulêre samelewing. Christene benodig ʼn gebalanseerde perspektief op die wêreld in die opsig dat die ontkenning van die wêreld, die ontkenning van die rede vir hul bestaan is, en die bevestigende houding jeens die wêreld die verloor van hul eiesoortige identiteit veronderstel. In hoofstuk 1 word die probleme wat die Koreaanse Presbiteriaanse Kerk in die gesig staar bespreek. Dit word beskryf in terme van die spanning tussen die behoud van die kerk se eiesoortige identiteit en die uitvoer van God se opdrag. Aan die een kant moet predikers diep in die Koreaanse kultuur indring om die evangelie te verkondig. Aan die ander kant moet die kerk van die omringende kultuur onderskei word ten einde sy eiesoortige identiteit te vertoon. Hoofstuk 2 stel kontemporêre mense wat in die wêreld leef in terme van deur drie fases voor: individualisme, die nastrewing van geluk, en verbruikersgesindheid. In hoofstuk 3 beskryf die navorser die verband tussen hierdie eienskappe en narratiewe prediking. In die ontwikkelingsproses van narratiewe prediking is gewildheid die kern-motief. Vanuit ʼn godsdienstige perspektief was populêre tevredenheid vir die kerk van wesenlike belang. Vandag neig prediking tot ʼn verbruikersgesindheid wat deur die idee van gemeentelike voorkeur oorheers word. Wanneer mense kerk toe kom wil hulle die boodskap van hoop vanaf die kansel hoor. Prediking word egter ʼn morele les, en met ʼn verbruikersideologie gesekulariseer omdat gemeentes se behoeftes geïgnoreer word. Predikers moet die eskatologiese perspektief herstel ten einde die verbruikersgesindheid te oorkom en ware hoop aan gemeentes te verkondig. In hoofstuk 4 word Christene as vreemdelinge op reis deur die wêreld beskryf, en hul samekoms as ʼn kolonie wat pelgrims help om hul reis te voltooi. Hierdie wêreld is nie Christene, wat as vreemdelinge woon, se huis nie. Christene is mense wat op reis is na die Beloofde Land. Hulle vergader as ʼn kommunale en alternatiewe kolonie wat binne ʼn verbond bestaan. Vir Christene, wat as vreemdelinge in die wêreld leef, is hoop die verkondinging van God se heerskappy in die wêreld, en Jesus se wederkoms met die Beloofde Land. Derhalwe het die navorser in hoofstuk 5 voorgestel dat Koreaans Presbiteriaanse predikers op profetiese prediking moet fokus om die spanning tussen “die alreeds en die nog nie” van die koninkryk van God te hanteer. Profetiese prediking het gelyktydig beide profetiese en pastorale funksies. Predikers kan nie profetiese wees sonder om „n pastorale rol te vervul nie, en omgekeerd. As gevolg hiervan is die profetiese stem die taal van hoop en medelye. Profetiese predikers bied hoop aan mense in wanhoop, en verander die apatiese wêreld deur die taal van medelye. Profetiese prediking bring daarom hoop in ʼn paradoksale situasie, fokus op etiese kwessies vanuit ʼn eskatologiese perspektief, en genees die kerk van geheueverlies deur herhaaldelik en aanhoudend die verbond, en die gedeelde herinneringe en storie van die geloofsgemeenskap te beklemtoon.

85% of the population of Uzbekistan are Uzbeks, while the rest are Russians, Tajiks, Kazakhs and other smaller ethnic groups. Uzbekistan declares freedom of conscience but government and society are intolerant of any Uzbek who chooses Christ over Islam and any person deemed too religious is monitored carefully. The fall of the Soviet Union brought confusion as many returned to Islam, ‘the religion of their fathers.’ Christianity has been considered a ‘Russian’ religion in Uzbekistan, due to the presence of ROC and Protestant churches via imperial Russia. There are five Roman Catholic churches throughout Uzbekistan. The current Evangelical movement was seeded by Mennonites, the forced exile of Molokans, the preaching of the English philanthropist Granville Augustus William Waldegrave and by the perseverance of the Russian Baptists. Missionaries came to teach and work as doctors, and to teach business while South Koreans came as missionaries to “local” Koreans in the country. Whereas the number of ethnic Uzbek Christians was only about 100 in 1994, some estimates suggest 10,000 ethnic Uzbek Christians today. Still, Uzbek Christians face difficulties and ostracism in daily life. Nevertheless, the Uzbek Church is quite active in evangelism and the growth of the Church has been exponential.

This chapter examines how many early nineteenth-century German Protestant clergy assumed that the gospel had become either neglected, forgotten, or misunderstood by most of the members of their churches. Their convictions regarding such a supposed state of Protestant religious life prompted a distinctive type of preaching. The form and contents of their messages were intended to “awaken” those who heard it to faith in Christ, repentance of sins, and a life of Christian obedience. The preachers of the religious awakening were generally characterized by an irenic ecumenical disposition. This was born out of their fears that the essence of Christian faith was in danger of being lost and, thus, that it was important for them to cooperate with generally like-minded believers from other church traditions. The unusual degree of popular resonance with which certain local pastors’ sermons were received transformed them into well-known regional religious leaders.

More than the coupling of women with gay men in vocal music participation is the impenetrable work spouse relationships that occur between the preacher and the chief musician. Protected by compensation arrangements and confidentiality expectations that favor the pastor as boss, that coupling is the dominant relationship in African American Christian religiosity. With this in mind, I wonder what are the ways in which men’s collective participation in vocal music ministry has come to function as a form of eunuchoidism to handle women in churches, while granting access to men who are phallogocentrically oriented, at the very least via their servile affinity for phallomusicocentrism or multivalent male-centered music-making. Undoubtedly, there is a pervasive investment in men’s cocreation after their own kind, a creative enterprise that reasserts dominance and pre-eminence. The unspoken connections and privileges afforded through this system are beguiling to the very best of men.

This chapter examines English evangelist George Whitefield's message of the “new birth” and how it came to resonate among a variety of New Yorkers, including adherents of the orthodox Dutch Reformed and Anglican Churches. Whitefield's influence on New Yorkers is best measured by focusing on his career as it intersected with the city's evolving religious life. In a process similar to that experienced by Dutch Reformed and Scottish Presbyterian traditionalists, devotees of Whitefield's brand of Christianity overcame ingrained habits and embraced novel religious ideas. During his seven-week stretch of preaching from December 1763 to January 1764, Whitefield sparked a religious awakening that touched New Yorkers of all backgrounds. This chapter considers how Whitefield's moral authority, augmented by his charismatic preaching, emboldened the people of New York City dwellers to challenge doctrines and practices they deemed inauthentic and to reject the counsel of men of stature in their churches.