Conselho Nacional de Desenvolvimento Científico e Tecnológico / Esta dissertação versa sobre o sermão e seu locutor, o que envolve a elaboração do sermão e a sua concretização oral na prédica. A maioria dos pastores elabora um sermão semanal. Trata-se de um trabalho muito importante, que despende muito tempo de estudo, reflexão, produção e exposição oral. Assim, esta dissertação se estrutura em três partes. O primeiro capítulo trata do sermão e daquilo que está subentendido na sua produção. Reflete-se sobre a Homilética como área da Teologia que se preocupa com a proclamação da Palavra de Deus. Apresentam-se as contribuições de homiletas e de pastores que pesquisaram o assunto com um profundo amor pelas suas ovelhas. O segundo capítulo versa sobre o sermão e seus aspectos lingüísticos, isto é, suas características a partir de uma reflexão lingüística sobre texto, locutor, linguagem. Por fim, o terceiro capítulo descreve a metodologia utilizada e as análises dos sermões. / This dissertation is about the sermon and its preacher, concerning the writing of the sermon and its delivery. Most pastors write a sermon every week. This is a very important work that requires a lot of study, meditation, preparation and oral delivery. Therefore this dissertation is divided in three parts. The first chapter addresses the sermon and what is implied in its construction. There is a reflection about Homiletics as the area of Theology that is connected with the proclamation of God‟s word. We present the contributions of some homiletics scholars and pastors that investigated the subject with a deep love for their flock. The second chapter is about the sermon and its linguistic aspects, that is, its features as seen from a linguistic viewpoint in terms of text, speaker and language. Finally, the third chapter describes the methodology utilized and the analysis of the sermons.

This dissertation is a homiletical-theological response to the current ecclesial identity crisis of the Korean Methodist Church (KMC) that stems from the ongoing influences of U.S. imperialism and neo-colonialism. The ecclesial identity of the KMC has been colonized in many aspects, and the decolonization of its self-understanding and ecclesial practices is a pivotal task for the renewal of the church. This dissertation attempts to construct a Korean Methodist ecclesiology in the postcolonial context of a divided Korea through and for the practice of preaching. The understanding of the church and the practice of preaching mutually shape one another. Thus, the renewal of preaching can be a way to renew the ecclesial identity of the KMC. By reconfiguring Edward Farley’s influential understanding of theologia and the emerging discourse of homiletical theology, this dissertation offers a contextual, homiletical-theological approach to attend to the intersection of ecclesiology and preaching, which is the theology of the gospel. The gospel of reconciliation as a contextual gospel in postcolonial Korea is the center of the ecclesial identity of the KMC. It also functions as a guiding principle for my ecclesiological discussions of John Wesley, the Korean Non-Church movement, Minjung Church, and Miroslav Volf into a contextual, gospel-driven Korean Methodist ecclesiology. After offering an understanding of a gospel-driven Korean Methodist ecclesiology, the dissertation provides a homiletical method for reconciling preaching in dialogue with conversational approaches and postcolonial approaches to preaching in North American homiletics. Reconciling preaching refers to both sermonic movements and the process of sermonic dialogue and ongoing ecclesial conversation in a church. Reconciling preaching has a three-fold movement: a dialogical movement, a prophetic movement, and a healing movement. These rhetorical movements intend to create an ecclesial version of Homi Bhabha’s Third Space in which people can renegotiate their identities in relation to God and others and can reimagine a new way of being God’s people and a church in light of the eschatological fulfillment of God’s final reconciliation. This dissertation offers a practical theological method of decolonizing and renewing the ecclesial identity of the KMC through a homiletical theological reflection and a concrete homiletic method.

Preaching is a corporeal activity. Gospel proclamations emerge from theological imaginations cultivated through embodied life. However, bodies beyond the pulpit present challenges for preaching. Wounded bodies, in particular, lay bare the inherent limitations of theological discourse. This dissertation offers a homiletical vision rooted in a close reading of the book of Job. Elevating an interpretation of Job as a theological aid for homiletics, this dissertation explores how bearing faithful witness to the wounds of those beyond the pulpit transforms preaching. Many homileticians have attended questions that relate directly to the thesis of this dissertation. Feminist and womanist homileticians such as Anna Carter Florence and Lisa Thompson have validated the epistemic authority of those who testify from marginalized social locations, laying the groundwork for my claims about the epistemic relevance of wounded bodies beyond the pulpit. Homileticians have also addressed the crisis of theological speech in the presence of suffering. Particularly, Christine Smith and Joni Sancken have contributed to a growing body of literature that urges preachers to transform their practices in light of radical suffering. However, an enfleshed homiletic presses beyond trauma-awareness as it engages the inherent limitations of theological discourse at the site of suffering, opening itself to transformation by another’s testimony. This dissertation adds a distinct mode of transformation to a converging homiletical discussion on bodies and suffering: that of bearing witness, as informed by ethicist Kelly Oliver. Bearing witness is a way of engaging others that recognizes that one’s body is ethically bound to others. Embracing the concepts of social flesh and social material advanced by Sharon Betcher and Mayra Rivera, I argue that wounded bodies are not entirely disjointed from the preacher, to be apprehended across an untraversable rift. Rather the space between is a shared social fabric, wherein the preacher is ethically implicated in the testimonies of others. Preachers bear a responsibility to faithfully engage another’s wounds, even as they challenge or confound the preacher’s theological imagination. Thus, bearing witness opens the possibility for an enfleshed gospel to emerge—a gospel that is accountable to the bodies beyond the pulpit. / 2024-12-16T00:00:00Z

This dissertation develops a narrative homiletic for race-conscious preaching using a mutual critical correlation method. It argues that the evangelical embrace of a color-blind ideology homiletically, hermeneutically, and situationally limits the proclamation of the gospel in the age of racialization. Paul Ricoeur’s conception of the entrapping use of narrative is employed to understand the deep resistance many white evangelical Christians have toward racial consciousness. Constructively, Ricoeur’s ethical understanding of narrative and his model of threefold mimesis offer an alternative preaching paradigm rooted in mutual critical correlation and an understanding of the gospel in context developed in conversation with liberationist theology. The Developmental Model of Intercultural Sensitivity provides additional frames for understanding that matters of difference are not obstacles to overcome in preaching but are essential to deepening understandings of God and the gospel. This dissertation employs interdisciplinary methods rooted in practical theology that integrate Eduardo Bonilla-Silva’s sociology on color-blindness, narrative phenomenology, empirical research on the Developmental Model of Intercultural Sensitivity, and homiletics. The first chapter describes the evangelical embrace of color-blindness and its expository homiletical method. It understands evangelicalism as a constructed identity and outlines the need for a hermeneutic of situations in evangelical homiletics. Chapter two reviews narrative homiletics proposals, the homiletics literature on race and preaching, and evangelical expository preaching. The third chapter makes a theological turn to understand how evangelical theology aligns with the color-blind ideology. It turns to the liberationist theology of James Cone and a theology of broken symbols through Robert Cummings Neville, before outlining the mutual critical correlation model of David Tracy. This integrates homiletical theology with homiletical methodology, especially by understanding pre-figuring roles that aspects of identity bring to interpretation. The fourth chapter develops narrative critical correlation homiletics through the referential capacity of the gospel, rather than the sense of a biblical text. It argues that an ethical use of Ricoeur’s threefold mimesis can mediate a dialogue between text, context, situation, and identity in naming God and the gospel. The final chapter contains sermons and sermon analysis as a way of illustrating how sermonic methods and intercultural competence impact preaching. / 2026-01-23T00:00:00Z

In the vigorous discourse of prophetic preaching in contemporary homiletic fields, especially Brueggemann’s prophetic preaching has strongly influenced preachers, as well as scholars. His work manifests the counteraction between two imaginations – the dominant and alternative imaginations - in the assurance of the transforming and liberating power of the scripture itself, through the conceptualization of imagination and the work of the Holy Spirit. In this context, this study is positioned in the homiletic field of the reformed tradition. In a large sense, it attempts to investigate prophetic preaching in an empirical and interpretive as well as a normative and pragmatic way. The aim of this investigation is to illustrate the interrelationship between imagination and the work of the Holy Spirit in prophetic preaching, and consequently to initiate normative, practical principles in a strategic model for contemporary preaching. To achieve these aims the study explores the ontology and epistemology of prophetic preaching. It identifies problems in the understanding of homiletic praxis, and at the same time examines the definition and history of prophetic preaching. Moreover, to respond to the question of why Brueggemann’s conceptualization regarding imagination has been highlighted, this study conducts an investigation into the available literature relating to Brueggemann’s prophetic imagination. A balanced interpretive and faithful perspective based on a reading of the whole Scripture is consistent throughout Brueggemann's oeuvre and his focus on application based on the transformational message in praxis is remarkable. Normative markers in prophetic preaching, deduced from an exploration and exegesis of specific texts in Luke and Acts, consequently bring about practical principles for application to prophetic preaching. The practical principles are formulated as follows: D (Direction-Diagnosis of the Reality); IEP (Imaginative Embossing of Problems of the Reality); S (Proclamation of the Gospel aiming at Solution); and IP (Imaginative practice). With the use of these principles, example sermons are analyzed and a new sermon for prophetic preaching is written. The results of this study are expected to provide the preacher with a strategic model to bring prophetic preaching into practice. Lastly, the ontological and epistemological exploration attempted in this study has made a contribution in describing a thicker and more developed definition of prophetic preaching. In conclusion, prophetic preaching itself should achieve the following aim: to be a presentation of God’s voice, spoken to the preacher and the listeners with the subjective help of the Holy Spirit's working in message transformation. / MTh (Homiletics), North-West University, Potchefstroom Campus, 2015

In the vigorous discourse of prophetic preaching in contemporary homiletic fields, especially Brueggemann’s prophetic preaching has strongly influenced preachers, as well as scholars. His work manifests the counteraction between two imaginations – the dominant and alternative imaginations - in the assurance of the transforming and liberating power of the scripture itself, through the conceptualization of imagination and the work of the Holy Spirit. In this context, this study is positioned in the homiletic field of the reformed tradition. In a large sense, it attempts to investigate prophetic preaching in an empirical and interpretive as well as a normative and pragmatic way. The aim of this investigation is to illustrate the interrelationship between imagination and the work of the Holy Spirit in prophetic preaching, and consequently to initiate normative, practical principles in a strategic model for contemporary preaching. To achieve these aims the study explores the ontology and epistemology of prophetic preaching. It identifies problems in the understanding of homiletic praxis, and at the same time examines the definition and history of prophetic preaching. Moreover, to respond to the question of why Brueggemann’s conceptualization regarding imagination has been highlighted, this study conducts an investigation into the available literature relating to Brueggemann’s prophetic imagination. A balanced interpretive and faithful perspective based on a reading of the whole Scripture is consistent throughout Brueggemann's oeuvre and his focus on application based on the transformational message in praxis is remarkable. Normative markers in prophetic preaching, deduced from an exploration and exegesis of specific texts in Luke and Acts, consequently bring about practical principles for application to prophetic preaching. The practical principles are formulated as follows: D (Direction-Diagnosis of the Reality); IEP (Imaginative Embossing of Problems of the Reality); S (Proclamation of the Gospel aiming at Solution); and IP (Imaginative practice). With the use of these principles, example sermons are analyzed and a new sermon for prophetic preaching is written. The results of this study are expected to provide the preacher with a strategic model to bring prophetic preaching into practice. Lastly, the ontological and epistemological exploration attempted in this study has made a contribution in describing a thicker and more developed definition of prophetic preaching. In conclusion, prophetic preaching itself should achieve the following aim: to be a presentation of God’s voice, spoken to the preacher and the listeners with the subjective help of the Holy Spirit's working in message transformation. / MTh (Homiletics), North-West University, Potchefstroom Campus, 2015

This dissertation is a survey of the homiletical contributions of James W. Cox with particular emphasis upon his writings and methodology. Chapter 1 is an introductory chapter that explains the significance of this study. Heretofore no scholar has written on Cox as the sole subject of research. Chapter 2 is biographical, tracing Cox's background as far back as possible, then moving forward chronologically, leading up to the beginning of his teaching career at The Southern Baptist Theological Seminary. Attention is given to areas such as Cox's conversion experience, call to ministry, education, family, and occasions for pastorates. Chapter 3 is an overview of Cox's written homiletical contributions. The emphasis of this chapter is upon Cox's major homiletical books and articles. Interaction with other homileticians is provided where appropriate. Chapter 4 surveys Cox's hermeneutics for preaching. The focus of this section concerns Cox's convictions about Scripture and the location of meaning in a text. Chapter 5 examines Cox's homiletical method. The chapter surveys Cox's teaching and methodology concerning the preparation and delivery of sermons. Chapter 6 analyzes Cox's sermons. Eight sermons are critiqued according to guidelines Cox himself sets forth in his writings. Chapter 7 is an overview of how Cox is perceived by his colleagues. The author has excerpted critical comments from scholars who have reviewed Cox's published homiletical writings and has provided comments from five of Cox's colleagues who were interviewed for this chapter. Chapter 8 is a summary and conclusion. The significant homiletical contributions are summarized from each section of the dissertation. The dissertation includes six appendices: (1) Time-Line of Significant Events in Cox's Life; (2) Examples of Sermon Preliminaries; (3) Guiding Principles for the Interpretation of the Bible; (4) "A Meditation" (reproduction of weekly article written when Cox was a teenager); (5) Preaching Engagements; and (6) Miscellaneous Anecdotes and Information. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

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.

For our first two issues we chose the theme Preaching in times of transition, and we asked homiletical scholars from different parts of the world to write an article related to this theme and to their specific contexts. We as the editors were happily surprised by the different approaches of our authors: Júlio Cézar Adam presents critical challenges in the current societal and ecclesial situation in Latin America, connecting homiletical reflections with basic Latin American theological insights, especially liberation theology. Instead of importing homiletical models and methods from the ‘North,’ Adam seeks to develop an “incarnational and incultured” theology and homiletics. Johan Cilliers looks back to the great transition in South African history in the late 20th century and reflects on homiletics and hermeneutics in late apartheid times (1987), as well as in the year in which the first democratic elections took place (1994). He presents and analyzes a sermon by Desmond Tutu, showing how preaching can help people enter a new situation without denying the painful past or present-day problems. Addressing one of the most significant transitions in Europe today, Marlene Ringgaard Lorensen presents the results of an empirical study of a significant Christian congregation in Copenhagen that is composed of both refugees from the Middle East and ethnic Danes. Through the use of Søren Kierkegaard’s category of repetition she describes preaching as a genre of both authentic repetition and significant interruption. She broadens the perspective by also stressing the importance of music and liturgy. Michael Marmur, Jewish scholar, teacher, and preacher from Jerusalem, shares insights into Jewish preaching in Reformed contexts today by presenting and analyzing one of his own sermons. Through his analysis he develops the notion of the sermon as a “sanctification of time”. Marmur’s essay connects directly to Donyelle McCray’s article, which concentrates on the spirituality of time and its importance for the sermon’s ecclesiology, pneumatology, and performance. In every issue of our journal we intend to present a homiletical squib – a short and sharp text presenting one idea or insight that is of special importance for the author. Charles Campbell is convinced that “God is not afraid of new things” – and thus preachers should not be afraid of standing with their congregations in the perpetual liminal and transitional movement from the old age to the new creation. Our first issue shows that preaching in times of transition is a theme for homileticians in different contexts all over the world and a fruitful starting point for our discussions. Our second issue will continue this theme and present more voices from other homiletical contexts.

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.