In recent decades historians have demonstrated that women were preaching in the U.S.A. long before the ordination of women to ministry. Many Quaker, evangelical, and Holiness women were itinerant preachers who traversed the country throughout the 18th, 19th, and early 20th centuries, encountering numerous hardships and obstacles as they went. In this essay I identify and examine three types of transitions in which the Spirit appears to have been “on the loose” so that women were able to claim their preaching vocations: ecclesial and theological transitions, political and geographical transitions, and personal transitions in the lives of the women themselves. I conclude by reflecting on what we might learn from this history for opening the pulpit to preachers on the margins today.

This article suggests that topical preaching can be revisited with integrity in postmodernity. The topical sermon in postmodernity should seek to place texts in conversation with one another in such a way that each text is valued and respected. Instead of allowing only one text to be heard at the exclusion of all others, appropriate topical preaching should model the embrace of otherness and conversation.

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Toward the end of 2015, 65.3 million people were seeking refuge or were otherwise forcibly displaced globally. This is the largest number since the recordings began around World War II. In Europe more than 1 million people arrived by sea in 2015 – more than four times as many as the previous year.1 The crisis situation stirred public debate as well as church-based initiatives trying to deal with the situation. In order to understand the interaction between public discourse and local preaching a group of homileticians from seven European countries collaborated on an empirical study of how the refugee crisis impacted preaching. In what follows we present the initial results from the Scandinavian countries.

In October 2016 homileticians from seven European countries met in Leipzig in order to reflect on political preaching in the context of the so called European ‘refugee crisis’. This article shows the background of this conference, gives a very brief overview of the perspectives from different countries, and suggests ways to continue European homiletical research on this theme.

Preaching is in transition, so is homiletics as the theory of preaching. In this article the development of homiletics in the Low Countries is explored as a case-study within the dynamics of international homiletical thought. The material for this case-study consists of the doctoral theses that have been published since the turn of the century. The amount of doctoral work in homiletics, the variety of methodological approaches and theological perspectives, provide a viable entrance to homiletics as academic discipline. It will be concluded that homiletics has developed into an international, empirically oriented, culturally sensitive, and theological diverse field. Preaching is in transition, so is homiletics. The transition, as seen through the lens of recent Dutch contributions to scholarly discourse in preaching, has three focal points: pneumatology, language, and empirical research.

[pt] A presente pesquisa se propõe a investigar a espiritualidade inter-religiosa de Nicolau de Cusa e suas contribuições para os cristãos na atualidade na busca pela boa convivência entre as diferentes religiões ou expressões religiosas no mundo. No geral, a pesquisa busca responder às seguintes indagações: quem foi Nicolau de Cusa, considerando seu contexto histórico, cultural, social e religioso? Qual é a importância do diálogo inter-religioso na atualidade e de que forma a espiritualidade inter-religiosa cusana pode contribuir nesse debate? Para tanto, a pesquisa parte do período da Baixa Idade Média, em especial o século XV, período em que viveu Nicolau de Cusa, até aos dias atuais. Inicialmente, faz-se uma descrição da vida, obra e ministério de Nicolau de Cusa com o objetivo de apresentar o cusano. Depois, faz-se uma análise da espiritualidade medieval, considerando as mudanças e transformações ocorridas nessa época, que, de alguma forma, contribuíram para uma espiritualidade mais aberta, inovadora, questionadora e inclusiva. O propósito é discorrer sobre movimentos que surgiram tanto no âmbito religioso, quanto no âmbito da sociedade da época e que a espiritualidade cusana, de certa maneira, recebeu influências dessas transformações. Em seguida, examinam-se algumas obras de Nicolau de Cusa, como, por exemplo, De pace fidei e Cribratio Alchorani, cuja intenção é demonstrar a espiritualidade inter-religiosa cusana, a partir de suas próprias obras. E, por último, discorre-se sobre a importância do diálogo inter-religioso e as contribuições cusanas, como, por exemplo, as propostas da compreensão, teológica e humanista. No tocante aos fundamentos metodológicos, a pesquisa se apoia em uma análise crítico-reflexiva das fontes cusanas, na bibliografia pertinente e em textos sobre o tema. / [en] This research proposes to investigate the inter-religious spirituality of Nicholas of Cusa and his contributions to Christians today in the search for good coexistence between different religions or religious expressions in the world. In general, the research seeks to answer the following questions: who was Nicholas of Cusa, considering his historical, cultural, social and religious context? What is the importance of inter-religious dialogue today and how can Cusa s interreligious spirituality contribute to this debate? Therefore, the research starts from the period of the Late Middle Ages, especially the 15th century, the period in which Nicholas of Cusa lived, until the present day. Initially, a description of the life, work and ministry of Nicholas of Cusa is made in order to introduce him. Afterwards, an analysis of medieval spirituality is made, considering the changes and transformations that occurred at that time, which, somehow, contributed to a more open, innovative, questioning and inclusive spirituality. The purpose is to discuss movements that emerged both in the religious sphere and in the sphere of society at the time and that Cusan spirituality, in a certain way, was influenced by these transformations. Next, some works by Nicholas of Cusa are examined, such as, for example, De pace fidei and Cribratio Alchorani, whose intention is to demonstrate the interreligious spirituality of Cusa, based on his own works. And, finally, the importance of interreligious dialogue and his contributions to the same are discussed, for example, the proposals of theological and humanistic understanding. With regard to the methodological foundations, the research is based on a critical-reflexive analysis of the Cusan sources, the relevant bibliography and texts on the subject.

Summaries in English and Afrikaans / Die verhoudings tussen Christene en Moslems word dikwels vertroebel deur wantroue, misverstand en kultuurverskille. Hierdie studie behandel gebed as 'n moontlike brug van begrip tussen Moslems en Christene. Die motivering vir die studie le egter dieper as die soeke na goeie wedersydse verhoudings. Dit vloei voort uit deelname aan die "God se sending" in die wereld. Hoofstuk 2 gee 'n noukeurige beskrywing van Moslemgebed (salat), deur te kyk na die oproep tot gebed, voorneme, wassing, gebedshoudings, asook die plek en rigting van gebed. Hoofstuk 3 bevat 'n Christelike interpretasie van Moslemgebed. Di t bestudeer die aanroep ("In die naam van God"), die Moslem-geloofsbelydenis en salat as ritueel. Hoofstuk 4 tref 'n vergelyking tussen die eerste Soerah (Al-Fatihah) en die "Onse Vader". Beide verskille en ooreenkomste word aangetoon. Hoofstuk 5 trek dan 'n paar missiologiese konklusies, met die klem op gebedshoudings en die verhouding tussen dialoog en getuienis. / Relations between Christians and Muslims have often been strained due to mistrust, misunderstanding and cultural differences. This study focuses on prayer as a possible bridge to mutual understanding between Muslims and Christians. However, the motivation for this study goes deeper than a search for good neighbourliness. It stems from participating in the ''mission of God" in society. Chapter 2 gives a detailed description of Muslim prayer (salat), looking at the call to prayer, intention, ablution, prayer postures, the place and the direction of salat. Chapter 3 contains a Christian interpretation of Muslim prayer. It examines the invocation ("In the name of God"), the Islamic Creed, and salat as ritual. Chapter 4 draws a comparison between the opening Surah (Al-Fatihah) and the Lord's Prayer. Both the common and distinguishing features are highlighted. Chapter 5 draws some missiological implications, focusing on prayer postures and the relationship between dialogue and witness. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Depuis la fin de la guerre froide, on note que le rôle de la religion s’est grandement accru dans l'élaboration des visions du monde et dans la fragmentation globale, en partie en étant impliquée dans certains violents conflits. Cette situation se reflète en particulier dans la politique ethno-religieuse du Nigéria. La passation du pouvoir des militaires aux civils en 1999 a été accompagnée de violents conflits entre chrétiens et musulmans. Ces conflits constituent l'une des crises les plus graves auxquelles le Nigéria est aujourd’hui confronté. Au cours des dernières années, les émeutes interreligieuses sont devenues des événements de routine au Nigéria. Face à cette situation, quelles contributions les milieux éducatifs nigérians ont ils apportées? Même si depuis le début des années 1980s le domaine de l’éducation à la paix a vu naitre un nouveau mouvement de réforme visant à directement analyser les problèmes de la violence, ce mouvement de réforme n’a guère touché le milieu de l’éducation supérieure au Nigéria, que ce soit dans ses institutions religieuses ou non-religieuses. Elle laisse les élites éduqués avec peu de formation formelle pour comprendre les causes de cette violence et en particulier les solutions alternatives à y apporter pour contribuer à plus de relations pacifiques au Nigéria. A partir de la théorie et méthodologie de la praxéologie, la présente thèse entend combler cette double lacune. Elle présente le contexte nigérian et les détails d’un curriculum interreligieux d’éducation à la paix élaborée pour les leaders religieux nigérians. Elle permet de mieux comprendre le rôle que le discours religieux joue dans la banalisation de la majeure partie de la violence actuelle. Elle met l’emphase en particulier sur les besoins de mieux former les leaders religieux grâce à une éventuelle dissémination d’un curriculum d’éducation à la paix interreligieuse adaptée à la réalité multi-religieuse nigériane et, en particulier, à sa longue histoire des conflits interreligieux. Ce curriculum est fondé sur les conceptions religieuses de la paix provenant des traditions yoruba, musulmanes et chrétiennes. Il vise à favoriser des relations interreligieuses qui soient compassionnelles, spirituelles, pacifiques et pleines de succès entre toutes les diverses communautés de croyants au Nigeria. Le curriculum couvrira une période intensive d’un an et, en guise d’exemple, sera appliqué au département de science des religions de l’Université d’Ibadan. Cette thèse postule que l'élaboration d'un curriculum interreligieux d’éducation à la paix pour les leaders religieux au Nigeria réduira, à long terme, la violence religieuse grandissante au Nigéria, en abordant les tensions entre les populations traditionnelles, musulmanes et chrétiennes et en permettant aux artisans religieux de la paix de créer des îlots interreligieux de paix ainsi que de participer activement dans la découverte de moyens de réduire la violence récurrente. / Since the end of the Cold War, we have witnessed the increasing role religion plays in shaping worldviews as well as global fragmentation, part of which through being directly involved in violent conflicts. This situation is no better reflected than in the ethno-religious politics of Nigeria. Since the transition from a military to a civilian regime in 1999, violent conflicts between Christians and Muslims continue to erupt and constitute one of the gravest dangers facing Nigeria. In the last few years, interreligious riots have even become routine events in Nigeria. What have Nigerians done about this situation, especially in educational circles? Although since the early 1980s the field of Peace Education has developed a new educational reform movement aimed at addressing directly problems of violence, this reform has hardly reached Nigerian higher education (both religious and non-religious institutions of higher learning). It has left the educated elites with little formal educational training to understand the causes of this violence and especially how to provide alternatives for more peaceful relations within Nigeria. Using a praxeological theory and method, this dissertation addresses this doubly bleak situation by presenting the context for and the details of an interreligious curriculum for peace education for religious leaders in Nigeria. Understanding the role religious discourse plays in fostering much of the current violence, this thesis focuses in particular on the needs to educate better religious leaders through the eventual dissemination of an interreligious curriculum for peace education adapted to the Nigerian multi-religious reality and long history of interreligious conflicts in particular. This one-year curriculum builds upon religious Yoruba, Islamic and Christian conceptions of peace, with the goal of creating a safe, caring, spiritual, peaceful and successful interfaith relationship between all Nigerian religious communities. It is contextualized for use as an example in the Department of Religious Studies at the University of Ibadan. This thesis argues that the development of an interreligious curriculum for peace education for religious leaders in Nigeria will, in the long term, reduce the growing religious violence in Nigeria, by addressing the tensions between Traditional, Christian and Muslim populations and by enabling religious peacemakers to create interreligious islands of peace as well as to actively participate in finding ways to reduce the on-going violence.

Les villages et les domaines coutumiers de la région de Riung, dans le centre-ouest de l'île de Florès (Indonésie orientale), constituent un ensemble hétérogène marqué par une variabilité culturelle, linguistique, et religieuse. Cette diversité prend place dans un contexte ethno-historique caractéristique du monde austronésien : un paysage traversé par des dynamiques structurantes de mobilité, de dispersion et d'agrégation de groupes humains ; autant de processus qu'accompagne une nécessaire flexibilité sociale et politique. S'éparpillant à partir d'une montagne locale ou débarquant sur la côte, les communautés de Riung s'organisent selon un mode essentiellement dualiste fondé sur un principe de préséance. L'altérité, conçue localement comme un invariant du « vivre ensemble », participe à l'émergence et à l'entretien d'une ethnicité. Cette thèse interroge la construction du paysage social Riung à travers trois axes d'analyse principaux : d'abord les élaborations culturelles et sociales liées à la conception locale de l' « origine », ensuite les processus ethno-historiques d'organisation sociale, enfin les pratiques, notamment matrimoniales, qui articulent et alimentent les espaces d'interrelations. A ces différents niveaux de la vie sociale correspondent par ailleurs des dynamiques identitaires elles-mêmes variées : la continuité d'une identité « ancestrale » de lignage ; la gestion d'une division religieuse de la population entre catholiques et musulmans ; et l'émergence d'une identité « ethnique ». / The villages and traditional domains of the Riung region, in west-central Flores (eastern Indonesia) constitute a heterogeneous assemblage marked by cultural, linguistic, and religious variability. This diversity takes place in a typical Austronesian ethno-historical context: a landscape crossed by structuring dynamics of mobility, dispersion, and aggregation of human groups. Such processes necessarily go with a social and political flexibility. Scattered from a local mountain or landed on the coast, Riung communities are organized according to an essentially dualistic way founded on a principle of precedence. The ‘otherness', locally conceived as an invariant of the ‘togetherness', contributes to the emergence and the sustaining of an ethnicity. This dissertation questions the construction of Riung social landscape through three main analytical axes: the social and cultural elaborations concerned by the local conception of ‘origin', the ethno-historical processes of social organization, and the social practices, notably alliance and marriage, which articulate and maintain spaces of interrelations. To these different levels of social life corresponds a variety of dynamics of identity: the continuity of the lineage ‘ancestral' identity; the management of the religious division between Catholics and Muslims; and the emergence of an ‘ethnic' identity.