233:, have made contributions in the area of rhetorical and literary critical approaches to biblical studies. Their various contributions to the field include the idea that form and content cannot be separated; what the text does is as important as what it says. They argue that texts don't just have a past, they have a present and a future through their readers and hearers. Walter Brueggmann argues that in preaching, we construct an alternate world.
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The New
Homiletic is a reaction against propositional preaching. It requires the preacher to take an expectant, imaginative stance before the biblical text. The goal of the sermon is a transformative event, often requiring a strategic delay of meaning. In other words, the preacher does not give
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sermons have historically been preached using rhetorical and logical styles derived from Greek philosophy and rhetoric. The preacher would start with a thesis and prove it using a variety of techniques including
Scriptural citation, story, and a series of logical deductions. This was the model
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separates truth from fact by ignoring what is "behind" the text. Sallie McFague argues that all understanding comes through metaphor. In the second variation, associated with Paul van Buren, the doctrine is embedded in the story to the extent that philosophical categorization or discussion of
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Narrative preaching is based on the philosophical belief that language creates reality. If you cannot say something, you cannot experience it. Language is what creates people and communities. Communication is not about content, it is about connecting in the moment. The New
Hermeneutic,
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that developed in the 20th century. The term "Narrative" refers to the style of the sermon, not its content; many
Narrative Style sermons contain no stories at all. Narrative Preaching is a deliberate break from "the Old Homiletic," the traditional style of
20:, some homiletical theorists and preachers have questioned the hegemony of the traditional rhetorical approaches to preaching. Many alternative styles and approaches have been developed, many of which are called "narrative" in either style or content.
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The sermon is structured in such a way that an early imbalance or disconnect leads to some sort of resolution by the end of the sermon; a story is not required. Stories function as the structure and logic of the sermon, not necessarily its content.
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the congregation the thesis or point at the beginning of the sermon; they are required to follow along as the preacher explores the text and its meaning. Language is used carefully to produce the desired effect; what language
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for over seventy years and shaped generations of preachers. Proof-texting, in which small pieces of
Scripture are taken out of context to "prove" the speaker's point, is a particular hazard of this style of preaching.
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was a movement that called theologians to disengage themselves from popular/philosophical movements by letting scripture define itself. It was championed by
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There are three variations on the narrative theme. In the first variation, the structure of
Biblical narrative equals the structure of reality.
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or literalist view of the text; it was instead a call to listen to what the text said without reducing it to rhetoric or depending on
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and
Stephen Crites also developed hermeneutical arguments regarding the interaction of language and meaning.
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and also contributed to the development of the New
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Development of the "new" or "narrative" homiletic came from a combination of new ways of thinking in
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theology outside the narrative is useless. The third variation, associated with
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David Randolph: the story was the point; a preacher should show, not tell.
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associated with Ernst Fuchs and Gerhard Ebeling, argued that
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A Treatise on the Preparation and Delivery of Sermons
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