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Ongoing Evolution in our Media Culture and Listening Context as it Pertains to the Craft of Preaching in the 21st Century
No full textThe communications explosion and ongoing evolution of our media culture considerably impact the way we receive and grasp information. One of the challenges faced by those dedicated and called to the craft of preaching, is being keenly aware of the radical changes in the present and future listening context. While sermons and preaching have certainly evolved throughout history, our present reality poses totally new demands on those who have the sacred task of proclaiming of the saving message of Christ. Still the impact of this rapid evolution and superfluity of new forms of media on the mission of Christ’s church, and specifically on its mission to preach the Gospel effectively, has yet to be thoroughly measured and/or evaluated.
We live in an age where many still perceive present forms of communication, new developments in media, and the mission of the church as a terrible challenge or even as being at odds with each other. While those challenges can certainly be very real, nothing will hurt the future church more than ignoring the powerful impact of this media culture, especially as it pertains to the craft of preaching. This thesis will evaluate the present listening context, with the help of some of the latest research. It will also explore and offer perspectives from communicators, theologians, and a diverse group of well-renowned preachers in addressing a host of issues at play for those who are seeking to effectively communicate in today’s 21st century context.
Is today’s church responding to this ongoing evolution by seeking to understand the present-day "listening context" and the often overwhelming "media culture" in which it is called to preach? Must professional preachers and teachers of the Word of God evolve in style and practice, in order to continue being effective communicators of the Gospel message for people today? What impact does the world that is rapidly changing around us have on our traditional homiletical methodologies and/or even the way we express our message?
The aim and objective of this thesis is to analyze and research why contemporary preaching may not be evolving at a pace which meets the needs of our changing world and to study and question how today’s preachers may truly begin to embrace the challenge of effectively proclaiming the Gospel within present-day circumstances. This work integrates developments in both the theology of communication and communications theory as they relate to the craft of preaching and homiletics in our times.
Chapter one looks at the historical evolution of sermons ranging from Wesley to Graham to Curry, creating a sort of summary case study for six distinguished and timeless preachers from diverse theological positions and traditions. Ultimately, we look at specific qualities in each of these renowned preachers which can be useful to contemporary preachers, within the present-day context. Chapter two explores the impact of technology and how it is, in fact, changing the way we speak, think, and process information today. The juggling act between good content, structure, and good delivery is explored at length. Also, a simple survey on the impact of the media culture on preaching, created by the author of this work, is presented. Chapter three looks at how traditional/liturgical churches can transition themselves to preach contemporary and appealing sermons, even within the context of a traditional liturgy. This chapter also looks at how young people (i.e. Millennials) experience the mainstream church and explores some insights from the emergent church and the mega-church movements. Chapter four offers practical examples of extraordinary preaching, as well as analysis and examples of sermons that simply do not work in today’s listening context. In this section, the use of humor in sermons, position of the preacher (pulpit or no pulpit), reading of a manuscript, and other areas regarding effective public speaking are addressed, explored, and applied to the craft of preaching. Chapter five analyzes four sermons using the criteria presented–including two that truly connected with the audience and two that did not. In conclusion, this work challenges the church to take on the media culture and the ever-changing listening context, by seeking new and creative ways to proclaim the Gospel in a style and language that engages today’s audiences
The Missional Theology and Practice of the Holy Eucharist Demand that God's Transfigured People Fulfill the Missio Del
Get PDFThe church’s purpose has always been to carry out God’s mission (the missio Dei) in the
world, proclaiming, and working for the building up of the kingdom of God. As Robert
Linthicum points out in his book Building a People of Power: Equipping Churches to Transform
Their Communities, Jesus sought to initiate, in humanity, the reign or kingdom of God, God’s
shalom––God’s vision for human society. This kingdom of God is to be brought about by God’s
people, seeking peacefully but shrewdly to re-form a society on the Jubilee principles of a
reversal of fortune; where wealth is equitably distributed, poverty is eliminated, all politics are
just, and all are reconciled to each other because all are reconciled with God (2 Cor. 5:19-20). As
such, God’s people should personify and demonstrate by their lifestyle and behavior, their
transfigured lives through their worship of and commitment to God. Our churches need to learn
from Jesus, how he demonstrated the principles of the kingdom of God which he proclaimed and
hence how tackled the power structures of his day that threatened the manifestation of that
kingdom. When this is meaningfully and practically done by our congregations, then the
proclamation of the gospel will find relevance in the lives of those outside of the church (and
also for many within it).
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Consequently this thesis puts forward the point that God’s people worship a God who
calls them into union with God’s self through (baptism and) their participation in the Holy
Eucharist. As the body of Christ, God’s people participate in the Holy Eucharist such that their
transfigured lives, work together for the total transformation of the world––its peoples, systems
and structures––into what God intended it to be: the Kingdom of God. Having understood and
participated in the Holy Eucharist, this act of worship by its very nature and meaning sends
God’s people out into the world as it is, to renew or re-form the world into the kingdom of God,
thereby fulfilling the missio Dei.
Using Linthicum’s theology of power, this thesis further asserts that churches should seek
to transform themselves in order to transform the societies, the communities in which they are
placed or find themselves. This is suggested through the use of relational power as a strategy by
which the church is to transform itself through relational meetings and, having done so, to work
in concert with other churches and organizations to bring about the transformation of their
communities. It is through the use of relational power, (and community organizing) that the
Kingdom of God, God’s shalom, in the communities, towns or cities where they are can be
established.
Of course this is not the world we currently live in. This is the world as God intended it
to be––the kingdom of God. The world that the Scriptures challenge and mandate the Church to
work toward. Subsequently, this thesis puts forward the use of relational power among
congregations in order that those congregations will transform themselves––be strengthened in
all facets of its life––and so be better enabled to go out into the world as it is to transform it into
the world as God intends it to be.
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[This work is conceived primarily within an Episcopal/Anglican context drawing upon research
found mainly among Episcopal/Anglican and Roman Catholic resources but not limited to them.]Professor Robert Hughes III; and Professor J. Neil Alexande
The Unique Beliefs of the Jehovah's Witnesses: An Anglican Perspective
No full textAmong Christian faith groups, the people known as the Jehovah’s Witnesses, led by the Watch Tower Bible and Tract Society, are a unique group that does not recognize the current or historical nature or beliefs of any other Christian or faith group. This project seeks to define the unique beliefs of the Witnesses and compare them to the beliefs of the mainstream Church, particularly the Anglican perspective as defined by Anglican authors, the Book of Common Prayer 1979, and various translations of Holy Scripture.
The Anglican standpoint is taken primarily from three systematic theology texts. Introduction to Theology, 3rd Edition by Owen C. Thomas and Ellen K. Wondra was originally prepared for an introductory course in Christian theology at the Episcopal Theological School in Cambridge, Massachusetts, and is a summary of contemporary discussion of the Bible and Christian history.
Christianity: An Introduction, 2nd Edition by Alister E. McGrath presents a basic understanding of the beliefs of Christianity as an essential entry-level step to studying Scripture and in practicing the Christian faith.
Classic Christianity by Thomas C. Oden provides a consensus view of the Christian faith, examining ancient Christian tradition and bringing it to the contemporary Church, providing a synthesis of the whole of Christian thought. iv
This project does not attempt to discuss all aspects of Witness doctrine and practice, but is intended as an introduction to the core beliefs developed by the Watch Tower Society, and how those core beliefs shape the lives of the Witnesses.
Chapter 1, The Identities of Jehovah God, Jesus Christ and the Holy Spirit, examines the anti-Trinitarian views of the Witnesses and the effect of that viewpoint on the Witnesses’ understanding of the identity of the three revelations of God.
Chapter 2, A Theocratic Order not of this World, discusses the separatism practiced by the Witnesses, their eschatological understanding of Scripture, and the class structure of the Organization.
Chapter 3, Exclusive Knowledge from Jehovah God, examines the Witnesses belief that no religious organization or faith structure was authorized by God from the time of the Apostles until Watch Tower founder, Charles T. Russell heard the call of Jehovah God to be the bearer of truth at the end of the, so called, Gentile Times. This chapter also offers insights into the door-to-door ministry of the Witnesses.
Chapter 4, The Death of Jesus, considers the Witnesses’ understanding of the Lord’s Supper, its meaning to them, their rejection of the Cross as a symbol of true faith, and the gift of grace.
Chapter 5, The Sacraments, discusses the Witnesses’ practice of memorializing the death of Jesus, their practice of Baptism and the judicial committee process employed by the Witnesses, including disfellowshipping.
The Conclusion, Is Ecumenical Accord Possible?, considers how the Witnesses’ separatism from the world and all other faith groups prevents them from joining forces with the mainstream Church to do the work of Christ in working to end the marginalization of any individual.Professor Robert Hughes II
Peer Mentoring for Preachers: Helping Priests Become Better Preachers
Get PDFThis project focuses on the monumental task of helping priests effectively
communicate and answer the homiletical question in the 12-15 minute window of time
they have for a sermon each Sunday. The homiletical question every preacher must ask
in crafting a sermon is this: What does the Holy Spirit want the people of God to hear
from these texts on this occasion? Through peer mentoring, this project pilots a way for
priests to listen and give critical feedback to the preached sermon. The goal of this
project is to help priests become better preachers by discussing content, theology,
delivery and clarity of their preaching with their peers.
Before the peer group began to meet, some clarity and teaching around how to
mentor was sought. Through homiletical classes at The School of Theology, Sewanee
and the Preaching Excellence Program offered by The Episcopal Preaching Foundation, a
great deal of exposure and learning took place. Under the primary direction of The Rev.
Dr. William Brosend, I was able to learn a great deal about what make a sermon good,
how to listen to a sermon, and how to offer critical and constructive feedback to peers.
Then, the pilot program took off among six priests in our first 10 years of ministry
or less, in and around the Atlanta, GA area. These priest took turns sharing sermons and
with some guidance, learned how to give and receive feedback over a period of six
month. In listening to others preach, and applying the homiletical question, the critique
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and feedback grew over time, and each member agreed that the experience was
invaluable.
As was noted in the proposal for this project, the preacher can never tire from her
task. The imperative to preach the good news of Jesus Christ is never to be taken lightly,
or allowed to go stale. While the fully human preacher can sometimes get derailed in the
tasks of a week, this 12-15 minutes are for many the most refreshing and nourishing
words a parishioner may hear. And what's needs to be heard is the good news in ways
that ensures the listener that the preacher believes it with all she has to give.
For many, the only feedback the preacher receives is the obligatory "nice sermon"
as parishioners head out for another week in the life. And for many, there is little
exposure to preaching skills after seminary. If a priest is not willing to seek out feedback
or take some continuing education classes, or at least to hear sermons by other preachers
with a critical ear, they may find themselves become stagnant. The gospel can not afford
a preacher who is anything less than fully alive in Christ, and passionately willing to
share the Good News.
The project is hopefully the beginning of a new way for clergy to mentor each
other around preaching. With the success of the first group, the goal is to join with a
broader audience including priests in other diocese to help start groups for priests to
engage their preaching, or re-engage with their passion for preaching. The gospel
demands no less.Dr. William Brosen
Syllabus for Animals and Religion Course
No full textThis is a syllabus for a course taught annually at Southwestern University - Religion and Animals. The course is cross-listed in three programs - Religion, Environmental Studies, and Feminist Studies.
Teaching Method: This is the primary outline for the entire course.Associated Colleges of the Sout
The Fall of the House of Buendia: Un analisis de la relacion entre los simbolos de Edgar Allan Poe y Gabriel Garcia Marquez
No full textDr. Manuel Chinchill
The Liturgical Inculturation of Time: Calendrical Progression in the Anglican Church of Canada
No full textThe Anglican Church of Canada is currently examining and revising its liturgical texts and its Liturgical Task Force will be undertaking a review and revision of the church calendar. In order to facilitate this work it is necessary to first examine the subject in depth: historically, theologically, anthropologically, and liturgically.
Chapter one reviews the principle of inculturation. After examining terminology and the church‘s history of inculturation, the work of the Second Vatican Council on inculturation is explored. The core principles of Liturgical inculturation are specifically analysed: general, theological, liturgical and cultural. From these principles emerge a process and methodology. For the purpose of calendrical revision, several relevant methodologies are examined: creative assimilation, dynamic equivalence, and organic progression.
Chapter two provides an historical overview of inculturation in the Anglican Communion. The relevant historic principles are investigated in the light of theological inculturation. The work of the 1958, 1968, 1978, and 1988 Lambeth Conferences is then scrutinised for signs of an emerging modern approach to inculturation. For the same purpose, the work of the International Anglican Liturgical Consultation is considered. The York Statement, the Kanamai Statement, and the essays produced by the Prague Consultation on Anglican Identity are highlighted.
Chapter three reviews the history of the church‘s use of liturgical time and
calendrical progression, both temporal and sanctoral. After looking at the theology of time within the church and its history, special attention is given to modern concerns about its observance. Calendrical reform is examined in three different families of churches: Roman, Anglican, and Lutheran. Whereas the first part of the chapter deals with general temporal reform the latter part focuses exclusively on sanctoral reform.
Chapter four looks at the principles and rules used by the Roman, Anglican and Lutheran churches in calendrical reform. The Roman Catholic Guidelines for the General Calendar are reviewed as is the Table of Liturgical Days. The importance of the distinction between the general calendar and proper calendars is examined. In the Anglican Communion, the resolutions of the Anglican Consultative Council, the Primate‘s Meeting and the International Anglican Liturgical Consultation are analysed. The chapter ends with a discussion on the specific principles and processes adopted by the Anglican Church of Canada for calendrical progression.
Chapter five concentrates on the calendar of the Anglican Church of Canada. The methodology of organic progression is revisited as are core principles in relation to it: typical editions, ecumenism, noble simplicity, multiculturalism, and proper calendars. Proposals for the progressed temporal calendar are considered in depth: Epiphany Season, Corpus Christi, Ascension Sunday, Holy Days with Precedence, All Souls‘, the New Zealand structure, and pedagogical simplicity. The chapter then looks at proposals for progressing the sanctoral calendar. After examining the retiring of names, a process for observing historic commemorations is proposed. The relationship between the Book of Common Prayer and the Book of Alternative Services is delved into in regards to canon law and the General Synod.Professor James Turrel