Search Results (50)

This article examines the epistemological and homiletical implications of postmodernity for Christian preaching. It addresses the communicative crisis introduced by postmodern skepticism toward metanarratives. It proposes a constructive theological response through the re-articulation of the gospel as a coherent, storied, and transformative metanarrative. Drawing on interdisciplinary scholarship in theology, homiletics, epistemology, and cultural theory, this study argues that a thoughtful engagement with postmodern critique can serve as a catalytic force for ecclesial renewal. The article advocates for a homiletic method that re-engages Scripture’s narrative form while emphasizing relational epistemology, incarnational witness, and contextual sensitivity. By utilizing narrative theology, post-critical epistemologies, and performative models of preaching, this study proposes a recalibrated approach to gospel proclamation, adapted for fragmented and skeptical audiences, while safeguarding theological orthodoxy. Full article

This article discusses the dominant understanding of the concept of repentance in the thought of the Jewish philosopher Rabbi Joseph B. Soloveitchik, and the original interpretation he offers of this religious idea. It explores how his interpretation of the way repentance operates upon the human soul is based on Max Scheler’s thought regarding remorse, while adding another layer of meaning grounded in Henri Bergson’s philosophical conception of time as “durée”. Against this background, the article argues that Soloveitchik’s identification with the notion of time as “durée” stems both from a philosophical perspective that runs through significant parts of his thought, and from a personal biographical stance and his understanding of the religious experience of the talmid chacham (Torah scholar)—one who internalizes Torah study and dialectical reasoning in essential life concerns. This stance structures both the mental experience that enables repentance, contingency, and reversibility in time, and the homiletical–intellectual performance that affirms and constructs a Hegelian dialectic between past and present, ultimately forming a synthesis that is repentance. Full article

This study examines Eusebius of Emesa’s De arbitrio, voluntate Pauli et Domini passione (Homily I), a fourth-century homily rediscovered in the twentieth century, to elucidate its contribution to the theological debate on free will within early Christianity. While Eusebius, a bishop of the Antiochene school, has been historically overlooked, his homily offers a nuanced defence of human moral agency against the deterministic paradigms prevalent in late antiquity. Through a critical analysis of the text, focusing on key biblical episodes—the conversion of St Paul, the election of Jeremiah and Jacob, and the hardening of Pharaoh’s heart—this article demonstrates how Eusebius reconciles divine sovereignty with free will by prioritising literal exegesis and emphasising humanity’s God-given capacity for self-determination. The methodology combines close textual analysis with contextualisation within broader theological controversies, particularly addressing Stoic fatalism, Gnostic predestination, and Manichaean dualism. The results reveal that Eusebius’s arguments, though pastoral in intent, are philosophically rigorous, asserting that free will underpins moral responsibility and virtue, while Christ’s voluntary Passion exemplifies divine respect for human freedom. The study concludes that Eusebius’s homily not only refutes deterministic worldviews, but also affirms free will as a theological cornerstone, bridging scriptural interpretation and doctrinal orthodoxy. Full article

This study proposes multicultural preaching across generations as a means of effective preaching in the time of the Great Dechurching. Young generations, represented by Millennials and Generation Z, are the least religious of all age groups, showing the strongest intention to leave the church. The author argues that the failure to form a Christian identity, rather than the church’s failure to adapt culturally, is the main cause of the Great Dechurching among young generations and that preaching to a generation-segregated congregation, tailored to a target generation, contributes to the failure of forming a Christian identity, as it obstructs the sharing of faith experiences intergenerationally. Based on empirical evidence from multiple surveys, I demonstrate that preaching is influential in the dechurching of young generations, and that the faith gap across generations, rather than the cultural gap, contributes to the dechurching of young generations. Then, by analyzing preaching models in relation to generation, the author points out the problems in generation-blind and -separated preaching and suggests multicultural preaching across generations as a desirable homiletical model for overcoming the dechurching of young generations by formulating a Christian identity through intergenerational conversations around faith. I describe this as conversational preaching that seeks mutual listening and learning based on equal and reciprocal relationships across generations, as well as the recognition of cultural differences across generations. Full article

Cognitive warfare is a matter of concern due to its impact on people’s minds and decision-making. The manifestation of wars and the deliberate attempts of nations to use AI technologies to their advantage in outsmarting people’s minds cannot be ignored from a homiletical perspective. This article argues that AI (Artificial Intelligence), GAI (Generative Artificial Intelligence), and ChatGPT (Generative Pre-trained Transformer) offer tremendous possibilities to enhance interplay with humans. Viewed through the lenses of philosophy and ethics, it becomes evident that people providing AI technologies with data engage with technology from an intrinsic worldview. The provision of information and decision-making through AI technologies prompts us to consider people’s reasoning and responsibility. The harmful consequences of killer robots and the use of facial recognition to reach human targets raise deep ethical questions. The author contends that listeners to sermons are exposed to the age of homo digitalis and are tasked with making sense of what is happening in the world. When homiletical praxeology remains silent on the injustices and undignified practices of cognitive warfare and drone use, without proclaiming the values of the gospel and the Kingdom, listeners become reliant on alternative sources of information. In the normative section of this article, the importance of demolishing arguments and pretensions that oppose the knowledge of God and taking every thought captive to make it obedient to God’s will is emphasised. The article concludes with a call for homiletics to engage with AI technologies rather than ignore them. By utilising technological advantages without undermining the paramount value of preaching within the unique contexts of faith communities, listeners may become more open to the gospel and experience transformation in their minds, particularly regarding warfare. Full article

This study explores the transformative potential of the traditional Korean concept of uri (we) and the Confucian principle of ren (compassion and resistance), integrated with the biblical tradition of lament, as a theological framework for addressing the marginalization of contemporary Korean American Protestant churches and their members. Critiquing the limitations of current theological models focused on marginality, the article reimagines the Korean American self through the lens of uri and ren. This perspective enables compassion and resistance to deconstruct the notion of the marginalized self and reconstruct an authentic identity. The article proposes a pastoral–prophetic homiletical praxis that fosters solidarity among Korean American churches and empowers these churches to claim their prophetic voice within the multicultural American context. This approach has the potential to transform Korean American churches into a space for hope, communal restoration, and resistance amid socioecclesial challenges. Full article

This article examines the complex linguistic phenomenon of Hebrew–Yiddish diglossia within Hasidic homiletic literature, particularly focussing on sermons from the nineteenth and twentieth centuries. While previous scholarship has emphasised Hebrew’s dominance in Hasidic written works, this study demonstrates how Yiddish has played a crucial role in preserving and transmitting Hasidic teachings. Through analysis of primary sources, three distinct models of Hebrew–Yiddish integration are identified: parallel texts in both languages within the same volume, limited Yiddish passages integrated within predominantly Hebrew texts, and a complete amalgamation where the languages become nearly inseparable. Analysis indicates that Hasidic authors and editors deliberately preserved Yiddish elements to maintain the authenticity of the tzaddik’s original oral teachings while adhering to Hebrew’s traditional status in religious literature. This linguistic practice elevated Eastern Yiddish’s cultural position concurrent with similar (but different) developments in Haskalah literature. Furthermore, the study demonstrates how Hasidic literature’s incorporation of spoken Yiddish into sacred texts contributed to the language’s legitimisation as a medium for religious discourse. This examination offers new perspectives on linguistic hierarchies in religious Jewish texts and illuminates how Hasidic literature developed innovative solutions to balance authenticity and tradition in religious writing. Full article

Preaching in a multicultural context calls for hospitality to ensure that diverse cultures and experiences are acknowledged and valued. Embodying hospitality in preaching means that participants engage as co-hosts and co-guests, contributing to a shared vision of hospitality within the community. This opposes the asymmetrical, one-directional power dynamics that perpetuate the host–guest dichotomy in the gospel. This research argues that when Christian preaching in a multicultural context pursues “power-with” rather than “power-over” to address the power imbalances inherent in singular understandings and experiences, it can reframe preaching as an act of mutual hospitality rather than a unilateral act of defining or instructing the gospel. To pursue this, this study conceptualizes preaching as an ongoing act of hospitality among preaching participants, examines the possibility of preaching agency for co-preachers through the case of Korean Bible Women, and explores effective ways to practice preaching agency. Full article

Preachers cannot assume the mere presence of different cultures or diversity means a congregational context is multicultural. Fostering an environment conducive to multiculturalism can be difficult, partly due to the persisting colonial structures. The colonial systems created spaces where different cultures and diverse groups interacted, yet these interactions were destructive. The goal of integrating, especially understood through assimilation, cultures into the existing system limits multiculturalism. This article outlines three inter-related foci for preaching, especially preaching where both the preacher and the congregation have social privilege, to foster healthy multiculturalism. Drawing from the works of Jared Alcántara and Matthew Kim, I recognize the need for preachers and congregations to increase their intercultural competence and hermeneutical tools for recognizing, interpreting, and ethically navigating biblical and modern cultures. Because some preachers and congregations have taken their cultural formation for granted, intercultural development is a critical step toward preaching in multicultural contexts. The article discusses Homi Bhabha’s The Location of Culture as the second major movement. His notions of hybridity and the distinction between diversity and difference are particularly helpful for pushing against colonial limits. Preaching in multicultural contexts needs to be approached as more than the sum of diverse cultures present and absent. Through the work of Bhabha, I conceive of preaching in multicultural contexts as fostering interstitial spaces which embrace difference, while resisting the objectification of culture. Turning more directly to the homiletical theory in the final section, I argue that O. Wesley Allen’s conversational model, guided by the concepts of interstitiality and hybridity, can develop preaching in multicultural spaces by emphasizing open-ended relational discovery rather than singular objective understanding. This conversational approach actively seeks relational participation where individuals are committed to mutual growth through critical interactions which account for culture as a general concept and particular cultures. This conversational reframing invites growth through multicultural understanding. Full article

How do we understand the relationship between preaching and culture? This question is as old as Christianity, even though “culture” in its anthropological sense is a relatively recent development. As every preacher knows, both preacher and listener are shaped by certain pre-understandings and values as they approach the interactive moment of proclamation. Culture shapes the imagination and thought patterns of the preacher, no less than the listener. If preaching is to be considered dialogically—a bidirectional conversation between the preacher and the listeners, in service of a conversation between God and God’s people—then it behooves both human conversation partners to become ever more aware of the cultural milieu(x) in which they are immersed. Every preaching event is the work of constructing an authentic local theology, a theological understanding suited to the particular people, historical moment, and cultural context in which it takes place. This essay seeks to shed light on that question through an engagement with a contemporary approach to the theology of inculturation (or contextualization). The starting point is a theology of preaching and its purpose as a Christian practice. We then turn to a theology of inculturation as it has been developing in recent decades, a theology that frames the interaction of the Christian message with culture in terms of both adaptation and liberation. Drawing upon the work of Robert Schreiter and others in understanding the formation of local theologies, the essay advances some methodological considerations in order for the church to move toward the possibility of authentically inculturated preaching. It concludes with some concrete suggestions for preachers, and an examination of one attempt to think through what it means to preach in a postmodern cultural context. Full article

The central question of this article is, how can preachers in multicultural congregations develop an interculturally competent homiletical framework for explications of racial–ethnic identity? This question will be answered in two parts with a special interest in how identity is shaped in minoritized communities: first, through the recognition of intercultural identity construction in dialog with social psychology of race and intercultural communication theory, and, second, through the redistribution of knowledge and wisdom in these fields to build an interculturally competent homiletical framework. In the conclusion, we will consider the implications of this study and discuss opportunities for further research. Full article

The pericope of demonic possession in Mark 5 invites us to reject a simplistic aversion to uninterpretable experiences. Engaging with Julia Kristeva’s concept of abjection encourages readers to recognize that embracing heterogeneous otherness can create new opportunities for both individuals and communities. This study critiques the limited and normative conception of mentally diverse bodies as being confined within a single boundary, and it represents the (un)interpretability of these bodies. Through a reading of Mark 5:1–20 that considers perceptions of the demonic, negotiating identity and agency, and a way of representation within a community, this study argues for the importance of mutuality, the experience of becoming a body of abject, and the epistemic acceptance of the uninterpretable in order to engage with the interpret-‘able’. Full article

This paper examines legends on the origins (aetiologies) of places and placenames in Benjamin of Tudela’s travel account. Origin stories are prevalent in medieval travelogues, but Hebrew travel accounts employ a unique form that is embedded in placenames. Midrash Shem (מדרש שם), as this form is known in Jewish tradition, is the homiletical interpretation of names, typically characterized in some measure by wordplay. I suggest that these legends and placenames serve Hebrew travel literature both as an evidential tool and as an artistic means of expression, contributing to the construction of “known” and “foreign” lands and peoples, and consequently to the formulation of group identities. En route to the foreign and unknown, yet “own”, holy Eretz Yisrael, Benjamin of Tudela encounters Jewish communities and records a variety of aetiologies throughout the Middle East. In retelling the origins of the travelled landscape, he transmits local mythical, theological and historical content as well as particular Jewish-diasporic socio-political realities. Diversely told origins of Roman architecture, scattered across most of Benjamin’s account, show how these local traditions varied. Some aetiologies fuse traditional with foreign content to affirm a sense of belonging under foreign rule, while others actively undermine established non-Jewish narratives or even oppose competing Jewish narratives. Full article

This article seeks a way for preachers to use Martin Luther’s theology today without succumbing to Luther’s anti-Semitism. Its place in the discipline of homiletics is of hermeneutics and general sermon direction. I argue that Luther’s anti-Semitism is theological, and that in order to avoid anti-Semitism, Luther’s theology must be changed. I also argue that the concept of decoloniality offers a way forward, specifically in hybridizing Luther’s theology in today’s world. Full article