Preaching for the Upbuilding of the Church in Transition
A homiletic theory and praxis for the upbuilding of the church in Korea
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How could preaching serve to build up a church in transition? What homiletic theory can we postulate for building up the church during this transition? What would the hermeneutic-communicative characteristics of a homiletic theory be for the identity of the church as a community in transition? This work develops a homiletic theory from a hermeneutic-communicative perspective, which bears a dynamic relationship to a faithful and relevant ecclesiology. In order to this, it is identified a faithful and relevant ecclesiology of the church in transition. From These two understandings on the one han...
How could preaching serve to build up a church in
transition? What homiletic theory can we postulate
for building up the church during this transition?
What would the hermeneutic-communicative
characteristics of a homiletic theory be for the
identity of the church as a community in transition?
This work develops a homiletic theory from a
hermeneutic-communicative perspective, which bears a
dynamic relationship to a faithful and relevant
ecclesiology. In order to this, it is identified a
faithful and relevant ecclesiology of the church in
transition. From These two understandings on the
one hand, a faithful and relevant ecclesiology,
developed from a missional perspective and on the
other hand, Riceour s model of collective narrative
identity, a homiletic theory for forming a faithful
and relevant ecclesiology is composed through
preaching as an act of translation, and act of
exchange, and an act of forgiveness. This developed
homiletic theory is applied to the contemporary
theory and praxis of preaching and the ecclesiology
of church in Korea.
transition? What homiletic theory can we postulate
for building up the church during this transition?
What would the hermeneutic-communicative
characteristics of a homiletic theory be for the
identity of the church as a community in transition?
This work develops a homiletic theory from a
hermeneutic-communicative perspective, which bears a
dynamic relationship to a faithful and relevant
ecclesiology. In order to this, it is identified a
faithful and relevant ecclesiology of the church in
transition. From These two understandings on the
one hand, a faithful and relevant ecclesiology,
developed from a missional perspective and on the
other hand, Riceour s model of collective narrative
identity, a homiletic theory for forming a faithful
and relevant ecclesiology is composed through
preaching as an act of translation, and act of
exchange, and an act of forgiveness. This developed
homiletic theory is applied to the contemporary
theory and praxis of preaching and the ecclesiology
of church in Korea.
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