Kevin Miller: Did you say we, because I believe that is you. Hey Kevin, do you ever notice how we often start this podcast with a long, meandering intro that really has nothing to do with preaching? I’m here with our guest host, Kevin Miller. Thanks for joining us on Monday Morning Preacher, a podcast by preachers for preachers. B.Matt Woodley: This is Matt Woodley, editor of. Robert Jacks, Just Say the Word!: Writing for the Ear. And with each sermon manuscript you write, pray the Lord will make you clear, concise, and directed toward the needs of your flock.(G. are the 'Rules' we've come up with for writing for the ear. Remove forms of the verb to be whenever possible.".Use dialogue for added interest and life.Remove unnecessary or assumable information and get to the point.Remove unnecessary occurrences of that and which.Don't use a 50¢ word when a 5¢ word will do.Active voice is more alive than passive.Harris, The Word Made Plain: The Power and Promise of Preaching. This is a critical, albeit ancillary, element of African American preaching and often helps to make the more substantive theological and hermeneutical ingredients more palatable because they become integrated into the whole preaching process." This does not mean that it is not an intellectual activity, but in the tradition of African American preaching and the language of the Black church, 'the activity of the limbs' contributes to the meaning of preaching by creating a dialogue with the self and the hearer. "African American preaching, unlike some of the straitjacket preaching of traditional Eurocentric homiletics, is an oral and gestural activity. (Gregory Kneidel, "Homiletics." Encyclopedia of Rhetoric, ed. Less bound to classical rhetorical models, zealous fundamentalist and 20th-century homileticians adapted various inductive, narrative-based sermon strategies derived, respectively, from biblical models ( jeremiad, parable, Pauline exhortation, revelation) and theories of mass communication." " Homiletics increasingly became a species of rhetoric, preaching became pulpit oratory, and sermons became moral discourses. Homiletics From the 18th Century to the Present.University of North Carolina Press, 1999) Kennedy, Classical Rhetoric & Its Christian & Secular Tradition. No one of them, however, was widely circulated to become the standard work on the subject." "Handbooks of preaching were very common in the late Middle Ages and Renaissance. There was also some influence from grammar and other liberal arts in the amplification of divisions of the theme. Biblical exegesis was one scholastic logic was another-thematic preaching, with its succession of definitions, divisions, and syllogism can be regarded as a more popular form of scholastic disputation and a third was rhetoric as known from Cicero and Boethius, seen in rules for arrangement and style. Just as dictamen combined features of rhetoric, social status, and law to meet a perceived need in writing letters, so the preaching manuals drew on a variety of disciplines to outline their new technique. The preacher instructs them about the meaning of the Bible, with emphasis on moral action. The congregation was assumed to believe in Christ, as the vast majority of people in medieval Europe did. "Thematic preaching was not directed at converting the audience. Broadus, On the Preparation and Delivery of Sermons, 1870) Still, preaching is properly very different from secular discourse, as to the primary source of its materials, as to the directness and simplicity of style which become the preacher, and the unworldly motives by which he ought to be influenced." Those fundamental principles which have their basis in human nature are of course the same in both cases, and this being so it seems clear that we must regard homiletics as rhetoric applied to this particular kind of speaking. " Homiletics may be called a branch of rhetoric, or a kindred art. Under the influence of rhetorical teaching and the popularizing of Christian worship, the talk soon became a more formal and extended discourse. It is instructive to observe that the early Christians did not at first apply to their public teachings the names given to the orations of Demosthenes and Cicero, but called them talks, familiar discourses. The Latin word sermo (from which we get sermon) has the same sense, of conversation, talk, discussion. "The Greek word homilia signifies conversation, mutual talk, and so familiar discourse.
0 Comments
Leave a Reply. |
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |