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.

The primary purpose of this dissertation is to study the necessity of genre consideration in the three important sermon-making process--exegetical, theological, and homiletical--and propose a holistic preaching methodology for the lament psalms with genre-sensitivity. Chapter 1 discusses the definitional nature, criteria, and communicational function of genre and examines the current defective and deficient preaching method with genre-sensitivity, and also indicates the lack of concern of the lament psalms in biblical preaching. Chapter 2 examines a holistic exegetical method for preaching a lament psalm by emphasizing the necessity of the analysis and appreciation of the mood of the text based upon the interlocking nature of genre-based textual elements (the message, medium, and mood of the text) and genre-based contextual element (the purpose of the text). This chapter provides a step-by step holistic procedure for preaching a lament psalm with genre-sensitivity. Chapter 3 investigates the necessity of genre consideration in the theological process. This section emphasizes that consideration of the genre characteristics is an essential process for discerning a timeless theological implication and communicational impact of a lament psalm. This chapter suggests a step-by-step holistic theological procedure for preaching a lament psalm with genre-sensitivity. Chapter 4 discusses the necessity of a genre-sensitive homiletical method that reflects the genre-based essentials into the sermon-making process. This section emphasizes the necessity of a holistic integration of the genre-sensitive homiletical components for preaching a lament psalm. This chapter presents a step-by-step procedure for a holistic homiletical method for preaching a lament psalm with genre-sensitivity. Chapter 5 analyzes Psalm 31 as a case study of a genre-sensitive methodology for preaching a lament psalm proposed in the previous chapters. This chapter elaborates and verifies the twelve steps for preaching a lament psalm with genre-sensitivity. Chapter 6 concludes that biblical preachers need to preach the lament psalms with genre-sensitivity by honoring the message, medium, and mood of the text throughout the entire sermon-making process in pursuit of honoring the authority of the Scripture and remodeling the relevance of the biblical communication.

This study is an attempt to investigate communicative and effective preaching. It suggests some guidelines for the praxis of communicative preaching for contemporary preachers in the light of Hebrews. Hebrews was written in an elevated rhetorical style and contains one of the longest sustained lines of argumentation in the New Testament. The research is expanded in order to arrive at the answers to the question: • How can a preacher effectively communicate his/her message to his/her audience in their situation in the light of Hebrews? In order to reach this aim, Hebrews and the rhetorical strategies used in this book are investigated to disclose basis-theoretical principles for communicative preaching. Communication principles are investigated in order to extract meta-theoretical principles that can be utilised in communicative preaching. In addition, three published sermons are analysed in order to evaluate the results of this study. After having scrutinised these elements, a final conclusion is deduced. Basis-theoretically, the research reveals the following guidelines: • Communicative preaching should provide the opportunity for hearers to listen to the real speakers, God the Father, Jesus Christ, and the Holy Spirit, from the Scripture itself. • A preacher should have the ability to interpret and apply the Biblical texts in relation to people's situation and must testify his/her faith in Jesus Christ in his/her daily life. • A preacher should have the specific goal of his/her preaching in mind and use a literary style that is suitable for the level of his/her hearers' understanding. • A preacher must keep in touch with his/her hearers in their real-life situation in order to recognise their real problems and try to solve these in the course of preaching. • A sermon should be well structured by means of logical development. • A sermon should contain a transition or transitions that are created by digressions between two movements of sermon units in order to keep the hearers' attention. • A sermon should persuade the hearers not only by means of logos but also through the example of the preacher's own good character. • A sermon should employ the interplay of positive and negative feelings in order to establish emotional dynamics in the process of preaching. Meta-theoretically, the processes, forms of communication, and the principles of public speaking are investigated in order to understand the principles of communication. This research finds the following guidelines: • Communication is a transactional process in which source and receiver play interchangeable roles throughout the act of communication. • To communicate effectively, a sender has to understand his/her audience and adjust his/her message to the audience because public speaking is an audience-centred process. • A speaker's speech should suit his/her goal. Guidelines that were obtained as a result of the research include the following: • A preacher has to analyse both the Biblical text and his audience. • A preacher has to apply the goal and the theme of the text in relation to his/her audience's situation. • A preacher has to logically organise his/her sermon in order to win his/her audience's attention through the principles of effective communication. • A preacher should persuade his/her listeners not only by means of the logical development of the sermon, but also through the example of his/her own good character. • A preacher should employ emotional appeal to have an impact on his/her listeners. / Thesis (Ph.D. (Homiletics))--North-West University, Potchefstroom Campus, 2007.

CHARLES UNIVERSITY IN PRAGUE PROTESTANT THEOLOGICAL FACULTY Homiletical and Liturgical Aspects of Funeral Services Diploma Thesis Author: Jana Hofmanová Study programme: Theology Study subprogramme: Protestant Theology Supervisor: prof. ThDr. Pavel Filipi Department of Practical Theology Summary Homiletical and Liturgical Aspects of Funeral Services This dissertation introduces fundamental context which influences shape of funeral services liturgy and preaching (particularly in Evangelical Church of Czech Brethren). First part introduces theological, traditional and modern context. This is followed by study on possible connections between ritual and liturgy and also possible contribution of modern ritual studies to the theology of liturgy is presented. Another part of this dissertation discuses opportunity of preaching gospel in the specific situation of funeral services. The concern of these chapters focuses especially on interconnection of liturgy and sermon and on semiotics. The situation of funeral is understood as a situation which deserves pastoral care and keeping a company to the mourning. On the other hand possibility to care is understood as opportunity to confess ones faith as a witness of Resurrected Christ. After marking out all these bases, there are liturgical and homiletical aspects of...

Luke's gospel is not infrequently referred to as the gospel of mercy. This declaration has rarely, if at all, been seriously subjected to a critical investigation of its validity and the appropriateness of such a nomenclature. In particular, there has been little recognition of subtle and significant distinctions that can be made between mercy and compassion. This thesis therefore seeks to lay bare how the evangelist employed gospel source materials and his own literary talent to create and compose a sequence of narrative moments that lends itself to what is proposed here, especially a proper articulation of compassion as revealed by Luke's Jesus. Limiting its broader investigative focus to Lk 3:1-9:50 this study is primarily interested in Lk 6:36, its role within the oft neglected Sermon on the Plain (Lk 6:20-49), its significance for the content and composition of Lk 7, and then secondarily its connection with the narrative blocks found either side of Lk 6-7, where of particular note is the programmatic sermon of Lk 4:16-30. In this purview a keen eye on detail and patterns relative to word(s) and deed(s) makes it possible to discern certain key theological and Christological authorial assumptions. Specifically, it is through this purposeful depiction of God and Jesus in relation to humankind that Luke insightfully initiates the reader into the mission and ministry of the Christ and his chosen disciples. Observing closely what this Jesus says and does sheds light on the import of extended meaning attaching itself to Luke's writing. To comprehend this better it proves helpful to analyse the meaning and force of Lk 6:36 in its Sermon context, in Luke's larger narrative and within the broad spectrum of ideas that derive from biblical, linguistic, philosophical and theological discussions. Lk 6:36 in translation thus becomes the point of departure for a more expansive treatment of this sometimes elusive theme. Attempting to find the right, appropriately nuanced word in English helps establish an appreciation for the richer strands of meaning that attach to the mercy/compassion realm of language and that with certain conditioning have been either overshadowed or lost sight of altogether. Acquiring that orientation to the biblical concept evoked by Lk 6:36 can only be gained by an investigation that attentively inspects the palette of Hebrew and Greek terminology. A surprising array of interconnected yet distinct words, emphases and associations of image come as a result. When closely examined alongside the linguistic and historical data Luke's composition confirms that the "compassion" Jesus voices / enacts is thoroughly relational; at its core is a personal, life-giving parent-child kinship; God is its primary reference point (invoking the notions of imitatio Dei, imago Dei); its paradigm figure is Jesus whose words and deeds integrally reveal its extravagant, boundary-free, risk-laden outreach to human beings of all sorts; and by natural inclination it redresses suffering and oppression without impossible conditions. To be, feel and act for another in this way is measured ultimately not by a human but a divine standard. The investigative method of this thesis is a redaction-critical / composition-critical analysis of Lukan gospel material where "compassion" is best examined, defined and demonstrated. As a matter of course this approach accepts that Luke is both redactor of received materials (holding to the majority hypothesis on Synoptic sources) and author of a narrative with its own foci, emphases and theological character. Thus to define "compassion" through the words and deeds of the Lukan Jesus is to enter a narrative world virtually unexplored until now.