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.

Este artigo tem por objetivo refletir sobre a homilética e a pregação cristã no contexto da América Latina, em tempos atuais de transição. Para tanto, afim de propiciar uma melhor compreensão da abordagem, analisar-se-á aspectos do contexto religioso e cultural latino-americano, num primeiro momento. Em seguida, refletir-se-á sobre aspectos do desenvolvimento da pregação cristã, dando espaço para pensar a relação entre a pregração cristã com teologias relevantes para o contexto, como a Teologia da Libertação, para, finalmente, apontar alguns desafios para a pregação cristã em tempos de transição. Devido a delimitação do artigo, o enfoque estará concentrado no desenvolvimento homilético das igrejas protestantes históricas do continente, sobretudo do contexto brasileiro.

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In this paper, a brief overview is given of two research projects that were done in South Africa during 1987 (a particularly difficult time under apartheid), and 1994 (the year that the first democratic elections took place), respectively. Some of the findings are discussed under the keywords: silence, transition, reservation, new vision. Reference is made to a historic sermon preached by Archbishop Desmond Tutu in St. George’s Cathedral in Cape Town only three days before the first democratic elections were held in South Africa on the 27th of April, 1994. The paper concludes with a reflection on an artwork by the South African artist, Willie Bester.

In this article, I present insights from an empirical study of a congregation which consists of a medley of refugees from the Middle East who have recently converted from Islam and ethnic Danes whose families have belonged to the Lutheran Church for generations. The empirical material is analyzed in light of Søren Kierkegaard’s category of repetition, in the sense of receiving anew, because this phenomenon appears crucial, not only to the genre of preaching but to preachers and listeners alike – especially, in times and situations of transition. I suggest that the Kierkegaardian notion of repetition may be useful as a homiletical category with regard of scholars’ method, preachers’ preparation and listeners’ appropriation of preaching.

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.

A preacher’s spirituality of time may seem like a peripheral issue, but this realm is one where much is at stake. In this article I argue that the preacher’s approach to time scaffolds the overall endeavor. I begin by considering the church’s unique position in time, arguing that the church is fundamentally an event or a happening rather than an institution. Then, I explore ways preaching can foreground the church’s identity as an event. After describing preaching as the narration of a theological moment in the church’s life, I turn to practical implications. In addition to homileticians, my primary interlocutors for this piece include two renowned spirituality scholars, Evelyn Underhill and Abraham Joshua Heschel. I conclude that ecclesiology, pneumatology, and performance are all profoundly shaped by a preacher’s appreciation for the holiness of time.

Made available in DSpace on 2016-04-29T14:27:29Z (GMT). No. of bitstreams: 1 Anderson Fernandes Tostes.pdf: 792102 bytes, checksum: 3f5ce5c8e14875f00de933fcdaa40f56 (MD5) Previous issue date: 2016-03-10 / The Church is a sign and instrument of salvation in the world, and as such it has to work towards the unity of humankind and for the good of all creation. The dialogue, ecumenical and interfaith, is a very important expression of God's Work. And in the context of the Salvific Economy dialogue is to work for dignity and human person promotion, promoting the way for eschatological Kingdom development. It intends to present God's creation as a symbol of His love for humanity. And that relationship ability given to person is also a demand that is willing to meet and dialogue with his resembling. In this context, though, we see the Church, sign and instrument of salvation, and we expect its renewal for approaching increasingly the divine plan to attract to himself all the humanity. It also intends to understand the Church's mission in the plural society resulting of the modernity and post modernity, where multiple cultural and religious offerings seem to relativize the value and action of the Church. Based on that proposing to men the Church as promoting of universal fraternity acting through ecumenical and interreligious dialogue testimony. And still relate religious pluralism with a possible ecumenical ecclesiology, as well as religiousness with theology, all this in view of what the Catholic Church in Latin America, particularly in Brazil, understands by ecumenism and interreligious dialogue. Finally, the Second Vatican Ecumenical Council emphasized the Church's functionality in favor of men, and also recognized that God loves all men without distinction, and wants everyone participate in the complete happiness of his Kingdom. Therefore the Church has a goal to proclaim the universality of salvation, and put it at disposal, it means, not restrict the salvation only those who believe in Christ and entered the Catholic Church / A Igreja é sinal e instrumento de salvação no mundo, e como tal ela deve trabalhar em vista da unidade do gênero humano e para o bem de toda a criação. O diálogo, ecumênico e inter religoso, é expressão importantíssima da Obra de Deus. E no contexto da Economia Salvífica dialogar é trabalhar pela dignidade e promoção da pessoa humana, favorecendo os caminhos para desenvolvimento do Reino Escatológico. Almeja-se apresentar a criação de Deus como símbolo de seu amor pelos homens. E que a capacidade de relacionamento dada ao homem é também uma exigência para que se disponha ao encontro e ao diálogo com seu semelhante. Neste contexto, ainda, se vê a Igreja, sinal e instrumento de salvação, e se espera sua renovação para que se aproxime cada vez mais do projeto divino de atrair a si todos os homens. Também se pretende compreender a missão da Igreja na sociedade plural resultante da modernidade e pósmodernidade, onde as múltiplas ofertas culturais e religiosas parecem relativizar o valor e ação da Igreja. Com base nisso propor aos homens a Igreja como promotora da fraternidade universal agindo através do testemunho do ecumenismo e do diálogo interreligioso. E ainda relacionar o pluralismo religioso com uma possível eclesiologia ecumênica, bem como a religiosidade com a teologia, tudo isto tendo em vista o que a Igreja Católica da América Latina, de forma particular o Brasil, compreende por Ecumenismo e diálogo inter-religioso. Enfim, o Concílio Ecumênico Vaticano II realçou a funcionalidade da Igreja em favor dos homens, e também reconheceu que Deus ama a todos os homens indistintamente, e deseja que todos participem da felicidade completa de seu Reino. Sendo assim a Igreja tem como meta proclamar a universalidade da salvação, e pô-la à disposição, ou seja, não restringir a salvação apenas aqueles que creem em cristo e entraram na Igreja Católica

Spiritan Life No. 03 -- 1991 August -- Mission Sources Justice and Peace Number 3 -- CONTENTS -- Foreword -- (pg 5) -- This is Where We Came From, by Maurice Gobeil -- (pg 9) -- From Carrick-on-Suirto Rome, by Desmond Arigho -- (pg 19) -- Refugees in Southern Africa, by Frans Timmermans -- (pg 25) -- Algeria A Missionary Spirituality in an Islamic Context, by Rene You -- (pg 37) -- Mission "ad gentes" and Traditional Religions, by David Regan -- (pg 55) -- The Terminology and Significance of Evangelization, by Chukwuwa Okoye -- (pg 65) -- Education for a Global Justice, by Eugene Hillman -- (pg 81) -- Pentecostal Expansion in Brazil: A Question for Formation, by Antonio Gruyters -- (pg 93) -- The 500th Anniversary of The Evangelization of the Americas and the Spiritan Chapter 1992, by Bill Headley, David Regan and Maurice Gobeil -- (pg 103) -- Spiritan Life Reviews -- (pg 109) -- Other Spiritan Publications -- (pg 113)

This thesis examines how women negotiate their identification within and as a group when engaging in interreligious dialogue. It is an in-depth case study of the women’s interfaith book groups, the Daughters of Abraham, located in the Greater Boston Area. This focus facilitates an in-depth understanding of the dynamics of relationships within one group, between different groups, and as situated in the American sociocultural context. I explore the tensions arising from religious diversity, and the consequences of participating in an interreligious dialogue group for understandings of religious self and others. Categories such as boundary, power, sameness, difference, self and other serve to explore the complexities and fluidity of identity constructions. I answer the following questions: How do members of the Daughters of Abraham engage with the group’s religious diversity? How does their participation in the Daughters of Abraham affect their self-understanding and understanding of the “other?” What can we learn about power dynamics and boundary drawing from the women’s accounts of their participation in the Daughters of Abraham and from their group interactions? Two interrelated arguments guide this thesis. One, I show that Daughters members arrive at complex and fluid understandings of what it means to identify as an American Jewish, Christian, and Muslim woman by negotiating various power dynamics arising from ideas of sameness and difference of religion, gender, and sociopolitical values. Two, I contend that the collective emphasis on commonalities in the Daughters of Abraham is a double-edged sword. Explicitly, this stress intends to encourage engagement with the group’s religious diversity by excluding those deemed too different. However, whilst this emphasis can generate nuanced understandings of religious identity categories, at times it highlights differences detrimental to facilitating such understanding. Moreover, this stress on commonalities illuminates the power dynamics and tensions characterizing this women’s interfaith book group. Scholarship has by and large overlooked women’s interreligious engagements with explicit ethnographic studies of such being virtually non-existent. This thesis addresses this gap by using ethnographic methods to advance knowledge about women’s interreligious dialogue. Furthermore, it pushes disciplinary discourses by speaking to the following interlinked areas: Jewish-Christian-Muslim relations, formalized interreligious dialogue, interreligious encounters on the grassroots level, women’s interreligious dialogue, a book group approach to engaging with religious diversity, and interreligious encounters in the American context post-September 11th 2001.