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Toward a Homiletical Theology of Promise Toward a Homiletical Theology of Promise ThePromise of Homiletical Theology Volume4 Edited by DAVID SCHNASA JACOBSEN !! CASCADE Books • Eugene, Oregon TOWARD A HOMILETICAL THEOLOGY OF PROMISE The Promise ofHomiletical Theology 4 Copyright© 2018 Wipf and Stock Publishers. Allrights reseived.Except forbrief quotations in criticalpublications or reviews,no part of this book may be repro­ Contents duced in any manner without prior written permission fromthe publisher. Write: Permissions, Wipf and Stock Publishers, 199 W. 8th Ave., Suite 3, Eugene, OR 97401. Cascade Books Contributors I vii An Imprint ofWipf and Stock Publishers Acknowledgments ix 199 W. 8th Ave., Suite 3 I Eugene, OR 97401 Introduction I 1 www.wipfandstock.com -David Schn_asa Jacobsen 1 The Promised Land: A Postcolonial Homiletic of Promise in the Asian PAPERBACK ISBN: 978-1-5326�1391-3 American Context I 9 HARDCOVER ISBN: 978-1-5326-1393-7 -SungguYang EBOOK ISBN: 978-1-5326-1392-o 2 A Promising, Trivocal Hermeneutic for Twenty-First-Century Preaching: Cataloguing-in-Publication data: Justice, Transformation, and Hope I 28 Names: Jacobsen, David Schnasa,editor. -Kenyatta R. Gilbert Title: Toward a homileticaltheology of promise / David Schnasa Jacobsen, editor. 3 The Spirit-Breathed Body: DivinePresence and Eschatological Promise in Description: Eugene, OR:Cascade Books, 2018 I Series: The Promise ofHomiletical Theol- Preaching I 5 1 ogy I Includes bibliographical references. -RuthannaB. Hooke Identifiers:ISBN 978-1-5326-1391-3 (paperback) I ISBN 978-1-5326-139�-:_7 (hardcover) I 4 A Homiletical Theology of Promise: More Than One Genre? I 69 97801-5326-1392-o (ebook) ISBN -Paul Scott Wilson Subjects: LCSH: Preaching. I Bible-Homiletical Use. 5 Promissory Kerygmatics 87 Classification: BY4222 .H9 2018 (paperback) I BY4222 (ebook) I -JamesF. Kay Manufactured in the U.S.A. 6 Promise as an Event of the Gospel in Context: Toward an Unfinished Homiletical Theology of Grace and Justice 106 New Revised Standard Version Bible, copyright 1989, Division ofChristian Edu­ I -David Schnasa Jacobsen cationof the NationalCouncil of the Churches of Christ in the United States of America. Used by permission. All rights reseived. Bibliography I 121 51 -3- The Spirit-Breathed Body Divine Presence and Eschatological Promise in Preaching -Ruthanna B. Hooke "Who dares, who can, preach, knowing what preaching is?"1 Karl Barth posed this question, and the question indicates the deep seriousness with which he took preaching, and his understanding of the awesome nature of the preaching task. Barth's sense of the daunting nature of the preaching task,and even ( considered fromthe human standpoint) the impossibility of preaching, is closely linked to his sense of the promise of preaching, which is that preaching is nothing less than the Word of God, spoken through human words. This is truly an astonishing and even unfathomableclaim­ that God should choose to speak throughhuman beings, that humans in all of their particularity, finitude, and brokenness should be channels for the divine presence and Word. It is amazing to claim that preaching represents an opening, a place forthe infiniteand the holy to make itself manifest. Of course, many have feltthat this claim was fartoo exalted to make forpreach­ ing, and have argued instead that preaching is merely human words about God, not in itself a moment of God's presence and spea�ing. However, the claim of Barth and others that preaching is something more than this, that it is a privileged event of divine-human encounter, is ultimately a more 126. 1. Barth, "The Needand Promise of Christian Preaching;• 52 53 Ruthanna B. Hooke The Spirit-Breathed Body hopefulTOWARD position A to HOMILETICAL take about preaching, THEOLOGY even if it raisesOF PROMISE the stakes and various loci in Christiansystematic theology; such as doctrines of revelation, makes preaching more dauntingthan if it is considered simply as human theological anthropology, Christology; and ecclesiology. In this paper, the speech. Itis a hopefulstance to claim that God really does reveal Godself principal locus through which I will explorethe question of how preaching is to us, not only in the sacraments, or in the stuffof our ordinary lives, but in possible, how God keeps God's promise to be present through human words a privilegedway in this moment when a human being seeks to speak true and presence, is that of liturgical theology;and sacramental theology as a sub­ words about her interpretationof God's revelation in scripture and in life. set of liturgical theology. Not only is Barth's position a hopeful one to take, but it corresponds to what many preachers actually feel. Having taught many years' worth of HOMILETICAL THEOLOGY AND LITURGICAL beginning preaching students, I can attest thatthe fear that they feel about THEOLOGY preaching, their sense of the awesomeness of the task,stems not only fromits being an event of public speaking op. matters of life and death importance to It is appropriate for homiletical theology to enter into conversation with li­ them. Rather, their fear (and also their excitement) comes still more from a turgical theology because preaching is fundamentally a liturgical act. From sense that in preaching they are engaged not only in a human event of speak­ the earliest Christian liturgies, the sermon was considered integral to the lit­ ing and listening, but that they,are presenting themselves and their words to urgy; and the two-fold structure of the Liturgy of the Word and the Liturgy be inhabited, used, opened up by God to becoming God's own presence and of the Table is attested as early as the time of Justin Martyr. Although there Word. It is this sense of preaching as an event in which God is active through is preaching that takes place outside of liturgy, the primary home of preach­ a human body and human words-a sense perhaps not fully articulated as ing is the corporate worship of the Christian assembl One of the notable such, perhaps only obscurely felt-thatis the fundamental theological prom­ y. features of the liturgical reform movementsof the twentieth century has been ise upon which preaching rests. a renewed recognition of the essential two-fold structure of the liturgy.2 While Homiletical theology seeks to investigate how preaching is an exercise Protestant churches have tended to emphasize the Liturgy of the Word at the in theological reflection-not merely the application of theology generated expenseof the Liturgy of the Table, and Roman Catholics tended toward the elsewhere, but rather itself generative of theological claims. A homiletical reverse emphasis, the twentieth century saw a recognition that from earliest theology of promise might explore the ways in which the practices, theories, times these two partsof the service were meant to be in balance and serve as a and contexts of preaching generate theological reflection on God's promise. counterpoint to each other. As a result of this recognition,Protestant churches Such reflectionsmight focuson how God's justice and grace are related, and began to reincorporate the Eucharist as central to their worship, while Roman therefore on the eschatological horizon of preaching and of Christian life. Catholics placed a greater emphasis on the sermon than heretofore. As part This essay; h�wever, willexplore not so much the theologies of promise that of these developments, liturgical theologians began to incorporate theological preaching generates, as the fundamentaltheological promise that preaching reflection on the sermon as part of the liturgy; and as having its own distinc­ rests upon, which is the promise of God's presencein preaching. The embod­ tive role in the liturgy. Homileticians, however, have tended not to place much ied experienceof this fulfilledpromise in the event of preaching willbe taken emphasis on the relationship of the sermon to the rest of the liturgy, and tend as the startingpoint forgenerating theological reflectionon various aspects of not to theorize the sermon as a liturgical act.3 Homiletical reflection on the God's promise. sermon as an event tends to view it as standing alone, having its meaning God's fundamental promise, "I am with you always, to the end of the in relationship to Scripture or to the congregation, but not to the event of �e'' (Matt 28:20), is true in all aspects of human life, but the claim of Barth worship. and others is th;t this presence is particularly p'owerful, gracious, and ef­ There are several benefits to placing homiletics theology in conversa­ fective in preaching. This claim-that preaching is an event in which God tion with liturgical theology. First, liturgical theology is fw;idamentally akin speaks through human bodies and words-immediately raises a whole host of questions, all centering around the basic question: how is this possible? How Holy Things, The Embodied Word does it happen that God speaks and is present through the finite,fallible hu­ 2. Lathrop emphasizes this two-fold structure. See Lathrop, 43-53. Preachingin the Context of Worship. man preacher? To answer this fundamental theological question is to engage 3. Notable exceptions include Rice, and Greenhaw and Allen, See in particular the essay by Wilson in this volume, entitled "Preaching and the Sacrament of Holy Communion." 54 55 TOWARD A HOMILETICAL THEOLOGY OF PROMISE Ruthanna B. Hooke The Spirit-Breathed Bo dy to homiletical theology because both are reflections on a practice. Liturgi­ theological claims made and issues raised are similar, and e,t1gage the same cal theologians describe this method of theological reflection by mal<ing a doctrinal loci as homiletical theology· engages. Theologies of the sacraments distinction between "primary" and "secondary" liturgical theology. Primary wrestle with questions at the intersection of doctrines of revelation and theo­ liturgical theology, as Gordon Lathrop defines it, is "the communal mean­ logical anthropology, since they consider how it is that God is made known to ing of the liturgy exercised by the gathering itself.' 4 Theassembly uses words humankind through material means.
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