Chapter 1 – Naming and Narration
Preaching, as with all language, names a
world. It constitutes the framework by which we live in the world.
However, even as language is capable of naming a world, it is equally
possible for language to misconstrue or lie about that world. Beyond
naming, “story” is also another method of language. As we hear the
stories of others, they become part of “Our Story.” Stories shape and
give our identity.
Preaching “transforms” our identity by giving our stories a beginning
and an end. As we locate our lives within the greater narrative of
Jesus and his life, death, and resurrection, our story is transformed by
this encounter with God-with-us. “Symbolic-reflective” adds to the
story the character of Christ as THE character and plot of God’s story.
Thus, we speak “of Christ in Christ” as we preach the gospel. “What
preaching may do is to build in consciousness a new ‘faith-world’ in
which we may live and love” (17)!
Topical preaching and “Biblical” preaching and then addressed.
Buttrick claims that both have strengths and yet also contain huge
flaws. “The ‘topical’ preaching tradition tends to name god in the
world, but has neglected narrative. The ‘biblical’ preaching tradition
can tell a biblical story, but often fails to name God-with-us in the
world” (17). Thus, the topical method renders God to the “personal”
without any reference for the larger social sphere. The Biblical
preaching tradition renders God to past events with little or no
applicability to today’s situations. Faithful preaching must name God
in the world. And, for it to be faithful “naming” preaching must be “in
light of the story” of God-with-us.
Chapter 2 – Speaking in Moves
Language is linear. Although experience
may be experienced as a whole, language is formed into moves or
modules. Thus, like progressive steps, language is about syntax.
Preaching is no different. Rather, there is a “natural or associative
logic” that dictates the flow of the experience being conveyed.
However, the difficulty is that communal discourse takes much longer
than one-on-one discussion. The development of ideas must be carefully
plotted (plodded). To make matters more difficult is that the
collective conscious of today’s contemporary audiences generally can
only stay focused on one subject for approximately four minutes. Thus,
the preacher must development the ideas intentionally but succinctly
within that short time span.
“Homiletic thinking is always a thinking of theology toward images”
(29). As such, we must be clear about our own definitions. At the same
time, we must also be clear about congregational blocks to hearing the
message. Sin (individual and societal), worldviews, social attitudes,
and religious distortions can all hinder hearing the gospel. The
preacher must be aware of these issues while constructing the sermon.
Each move has a structure and framework. “The shape of a move is
determined in an interaction of (1) theological understanding, (2) an
eye for oppositions, and (3) actualities of lived experience” (33). For
each move we will determine a strategy by which that move will
advance. It is important to remember that we are not simply relaying
information but forming “faith-consciousness.”
Chapter 3 – Developing Moves
Moves are essentially thought blocks
that communicate a clearly defined idea. As such, each move has an
opening, middle and closing that are centered upon this one idea.
Buttrick says that you can find where one movement begins and another
ends through the use of silence or pauses during a speech. Thus, this
helps the audience transition from thought to thought. This is equally
important because each move must conclude and not be left hanging, as
with a question.
Each move does one of three things, sometimes simultaneously. First,
preaching “brings out” a conviction through the use of “depiction,
analogy, metaphor, explanation, analysis, and creedal explorations”
(41). Secondly, preaching also “associates” Christian understandings of
faith with lived reality. Finally, preaching “disassociates.” Thus,
it keeps in mind that we are “being-saved-in-the-world” and
“distinguishes Christian understanding from our common social attitudes”
(42). Even within this framework, preaching can “isolate different
languages related to particular modes of consciousness” (42). It can be
divided into temporal, spatial, social, and personal. “Human
experience is appropriated temporally (diachronic thinking), spatially
(synchronic thinking), socially (corporate consciousness), and
personally (self-awareness)” (43).
Lastly, each move must start and end strong. It must have variety
and yet remain unified in content. Contrapuntal excerpts may be
necessary but must be handled with care. These statements can lead to a
“divided corporate consciousness.” As such, the audience becomes
lost. For this reason, preachers do not preach on contrapuntal elements
nor illustrate them. Rather, these points must come “within a move
either shortly after the fixing of an initial statement or immediately
prior to a strong reiterative closure” (47).
Chapter 4 – Point-of-View in Moves
“Point of view” is an important aspect
of a move. “Objective” preaching used to be the methodology. However,
there is no such thing as a purely “objective” perspective. Rather,
communal consciousness experiences reality in a variety of “point of
views.” As such, one cannot stand outside of a passage as a
disinterested observer. Instead, we must realize that even third-person
preaching styles also have a point of view and perspective. Yet, to
remain in third-person is to take the perspective of God and not allow
God to speak, as if we could stand outside of every situation and
perfectly analyze it dispassionately. “Language relates to perception”
(56).
“Stance” is the category of time and space. “Orientation” deals with
the aim of our oration. “Distance” is the measure of consciousness
that relates how close we are to the experience being related, whether
visual, temporal, attitudinal, or emotional. In addition, “focal field”
relates to us if the subject matter is broad or narrow. “Lens depth”
measures our “degree of self-engagement involved in point of view”
(59). And, “focal depth” details our depth of perspective, whether
“surface” or a deep probe of the experience being related.
Chapter 5 – Conjoining Moves
Out of necessity, there must be some
type of bridge to connect movements. However, these operate by “logical
association” rather than simply transitions. These logical
associations are conversational sequences, not merely joining separate
ideas together. And, the logical association must be obvious between
the moves.
Some moves will naturally group together into sets. These can be
important to group together to see the connecting logic. Also, emotion
can play an important role in making clear moves. Emotion must not be
suppressed but utilized to engage the perspective. The first three
sentences of the move will set the tone. If one move to another is a
starkly contrasting idea, the emotion must also be starkly different.
Such emotion, though it should not be overdone, helps the audience
connect with the content. The Gospel should evoke emotion from us
because we are not mere observers and reporters. Rather, the Gospel is
the “Good News” which must engage the whole person and point of view.
Chapter 6 – Framework – Introductions
Introductions “give focus to
consciousness and provide some sort of hermeneutical orientation” (83).
Introductions are vitally important. They focus the audience’s
attention on a “field of meaning.” Generally, they should be 7-12
sentences in length. The first few sentences should be short, to get
the audience used to the speaker’s syntax. The final sentence of the
introduction must create a natural stop before opening up in the first
move. Thus, introductions should not be vague, yet the audience should
not be able to outline the entire sermon.
The introduction should also orient the audience to
how they
should hear the sermon. It provides the hermeneutical key. And,
likewise, the introduction should focus shared consciousness of the
audience so that they are participating in the sermon.
Buttrick then outlines several methods of introduction that should be
avoided: step down introduction, tangential intrusions, oblique
suspense, personal narrative, humor. The step-down introduction is not
clearly defined, but rather goes through a series of steps to arrive at
the proposed topic. This leaves the audience feeling deceived because
they have not been able to settle on the topic. Tangential intrusions
break the audience’s focus on the main image and Buttrick asserts that
they must not be tolerated. Oblique suspense does not focus
consciousness and may lead to the need for two introductions, which
Buttrick says are rarely helpful. Personal narrative splits the focus
of the audience and makes them focus on the speaker, which is
detrimental to the message. Such a method is not necessarily helpful in
establishing rapport. Humor can also serve as a distraction or
tangential intrusion. It is rarely entirely relevant and it may simply
be a way for the preacher to say “I’m a likeable guy/gal.” If that is
the purpose, then we have missed the mark. The gospel is not about us,
but about Christ. Preaching must remained fixed on this purpose.
Chapter 7 – Framework – Conclusions
Conclusions must decidedly stop. The conclusion needs to be about
5-8 sentences in length. Do not simply recount the material from the
body of the sermon. Rather, using the images from previous moves can be
a useful way of wrapping things up. The final sentence needs to be
terse. Conclusions are “governed by intention” and its form will be
governed by this intention. Conclusions should be concrete and formed
in simple language.
Buttrick then outlines several methods of conclusion that should not
be employed or only employed with great caution. Ending a sermon with a
question will not provide adequate confrontation for action or decision
for an audience. Rather, imaging a proper response helps the audience
see themselves “doing.” Quotations in a conclusion risk splitting
consciousness. Buttrick claims they must be avoided. A return to
introduction should rarely, if ever, be used. Buttrick supposes this to
provide no motivation for action. Rhythmic intensification is a series
of sentences that begin with the same word. The audience shrinks these
sentences into one line. As such, they do not “hear” what is being
said and it loses its impact. Variety in sentence length and structure
is important to maintain. Personal testimony will also split the
consciousness of the audience. The conclusion must uphold the gospel,
not the preacher.
Chapter 8 – Preaching – Image and Metaphor
Preaching is not simply a recitation of
salvation history. It is symbol that forms faith consciousness within
the listener. It is a re-enactment of God’s saving work. Because God
is in some ways hidden, preaching implements analogies to relate to
God. These analogies are from life experience in which human
consciousness, relationships, and narratives can each supply images for
preaching. We must keep in mind that not every image is worthwhile. At
the very least, we must be cautious to understand the limitations of
our language and of analogies. “We must ask how an image functions
socially (its value, its meaning, its emotional baggage, etc.), and then
determine what theological understanding we are attempting to convey”
(119).
However, analogies may tend to make God like us. Other languages
have been employed to combat this tendency: language of amplification
and language of denial. Amplification draws a line between God’s
reality and ours. It is a “like-but-not-like” distinction between the
human and the divine. The language of denial uses analogy but creates
tension by contrasting God’s nature with the analogy of human nature and
life: “God’s love is
not like our loves.”
Buttrick makes the case that all of our reality is shaped by
metaphors, which are powerful shapers of our attitudes and actions. To
be truly open with ourselves and others, we use metaphors. Preaching is
no different. “Categories of ‘objective’ and ‘subjective’ are less
than useful… We interpret the world in consciousness metaphorically, and
the self in consciousness metaphorically, and metaphor itself is an act
of consciousness. Thus, in preaching, we will not wield two different
languages, but, instead, speak one language of consciousness, a
metaphorical language, as we bring out the mystery of God-with-us, and
bring out the mystery of being-saved-in-the-world. Faith is formed in a
nexus of image, symbol, metaphor, and ritual” (125).
Chapter 9 – Examples and Illustrations
“Examples emerge from common
congregational consciousness whereas illustrations are brought to a
congregation from beyond the sphere of shared experience” (128).
Examples will be used to “establish the truth of statements by
demonstrating that they are ‘true to life’… to form analogies… as datum
for an exploration of ‘what’s going on in our lives’” (128). No more
than one example should be used per move, unless it is a “true to life”
example (which then should only include three examples maximum).
Three criteria are helpful in determining the usefulness of an
illustration: “(1) There must be a clear analogy between an idea in
sermon content and some aspect of the illustration; (2) There ought to
be a parallel between the structure of content and the shape of an
illustration; (3) The illustration should be ‘appropriate’ to the
content” (133). Only one illustration should be implemented per move.
Illustrations should highlight and strengthen the areas of the sermon
that are the most important. Illustrations should also align, either
positively or negatively, with the move’s positive or negative mood.
Models and images need to be consistent between the move and the
illustration. The length should be kept short.
Personal illustrations should be avoided because they split the
consciousness of the audience. Thus, the preacher becomes the subject
rather than the subject continuing to be God. Quoted material
Buttrick also suggests not using much, if any, quoted material unless it
is stated in colloquial terms. The change in syntax between voices can
be difficult for the audience to hear. Biblical illustrations may pose
a problem because many congregations are biblically illiterate. Thus,
our illustrations may need to be more detailed and it could potentially
cause problems with point-of-view. Biblical illustrations should be
very familiar if employed. Humorous illustrations should only be used
when the preacher wants the audience to laugh, not for other reasons.
Chapter 10 – The Image Grid
An image grid provides interacting
images woven throughout the fabric of a message. In this way, the
images are interrelated and correspond with the underlying ideas of the
sermon. The dominant imagery of the biblical text should inform and
shape the images and illustrations used throughout the sermon.
A “reprise” is the use of an image from an early move in a later
move. The moves must not be next to one another and the illustration
must be a shortened version in the second move. “Refrains” are rhythmic
speech patterns that come at the opening or close of a move. Refrains
in the opening will “demark categorical repetitions.” Whereas, refrains
in the closing will “contribute to closure and to associate moves in
sets” (165). Also, interrelating illustrations can be “within an
internal image or the interrelating of an illustration framework.”
Thus, the images can be connected through direct opposites or through
similarities. But, as mentioned previously, there must always be at
least one move separating interrelating illustrations.
Chapter 11 – Language
The “Communication Model” of language
posits that language corresponds to objects. Thus, language is only
useful to the degree that it correlates and is understood to correlate
to reality. It is an objective reality utility for language. However,
this can be problematic for such concepts as God because they “may not
be readily available as reproducible ideas in mind” (177). It is a very
rationalist approach to language.
The “Expressive Model” sees words as self-expression. This is just
another model of relativism, which denies the social aspect of
language. Language has shared meanings. As such, language must be more
than self-expression, although it may contain that element. Beyond
that, language often points to a reality much larger than what can be
fully expressed by language. However, in order to even explore these
mysteries, we use language with its common rules of engagement.
Preaching employs both communication model and expressive model in its
use of language.
Chapter 12 – The Language of Preaching
Buttrick asserts that the language of
preaching is not objective language. The vocabulary of preaching must
be the common language of the congregation, not technical language. It
is “connotative language used with theological precision.” Buttrick
also claims that the stock theological language (i.e., salvation,
redemption) may no longer be effective because they have gone out of
popular usage. I would venture to disagree and say that the problem
should be addressed, but not by discarding that language. Rather, it
needs to be explained and explained frequently so that the language of
the Church is maintained. Otherwise, the Church risks becoming just
like the culture, which is not always conducive to faith.
Language will address both personal meaning and public disclosure.
Neither of these may be ignored. Along with this, language must
ultimately serve theological ends. In other words, preaching is
theological and the language of preaching must be carefully chosen.
Language must be guarded from communicating “conventional wisdoms alien
to the Spirit of Jesus Christ” (196).
Chapter 13 – Style and Preaching
Everyone will naturally have their own
style when preaching simply because they have their own syntax.
However, style is only useful insofar as it enables one to communicate
the Gospel. Thus, style will conform to point-of-view and to the
structure of the message. Style will change according to the move and
will adapt to better communicate the mood of each move. The use of
rhythm and cadence should also adapt to the image and mood of a move.
Using tools, like triads or doublets, should only be done sparsely.
The language of preaching will be concrete and active, rather than
passive. Adjectives should not be overused and sentences should be kept
shorter (while maintaining variety). Strong nouns and verbs produce
vivid imagery and enter into the consciousness of the audience. The
preacher should also avoid using words like: there, this, that, one,
man, it, and interrupting conjuctions (i.e., however).
Chapter 14 – Preaching in Church and Out
“Out” church preaching is the task of
laity speaking the Gospel in a world that is not aware of God. It is an
audacious act to name God in the world. That is why pastors must equip
the laity to live out this call to speak the Gospel in the world.
Evangelism leads to integration in the Body of Christ (not a Church
growth scenario). Evangelism leads outsiders to become a part of the
community of believers.
“In” Church preaching deals with identity. Who are we as this
community? “In” Church preaching will send us out to speak the Gospel
to the world. Thus, we come full circle. Preaching within the Church
shapes our identity as we are shaped by the Word. Thus, as we live in
the world, we inevitably act in ways uncharacteristic to our world.
This brings up questions about our actions and character. The questions
are opportunities to speak about Christ (evangelism) which invites
others to participate in the Eucharistic Body of Christ. Preaching is
always Christ-centered.
Chapter 15 – Preaching and Authority
Authority is often conceived of as
wisdom or power. Thus, the authority of Scripture, and thereby
preaching, has come under much duress. Yet, the popular assumptions of
authority are challenged by the Scripture itself. Christ is the power
and wisdom of God. God’s power and wisdom is the cross, which is
foolishness and weakness “to those who are perishing.” Thus, the locus
for authority in preaching, which is upside-down to the world’s notion
of authority, is found in Christ. And, likewise, Christ is the center
of preaching. Meaning, preaching is “mediation.”
Chapter 16 – The Place of Preaching
Preaching, like theology, is talk about
God in community. Likewise, preaching and theology must both be humble
and honest where the limits of knowing and language butt up against
realities beyond our describing. Revelation is what makes preaching
possible. “We stand before the Mystery through Jesus Christ addressing a
symbolically disclosed being-saved community in a mysterious world”
(255).
“In sum, the hermeneutical work of preaching is twofold: We interpret
revelation in light of being-saved, and we grasp being-saved in view of
revelation” (261). Thus, preaching will contain knowledge about God
and about ourselves. Preaching is about world-construction. As such,
it names those philosophies and “isms” in our world that are contrary to
the Gospel, which is Christ.
Chapter 17 – Preaching as Hermeneutics
Part of the difficulty of hermeneutics
is the fact that language has a cultural context. Speaking about the
history of a text may allow us to understand that world but it may not
be easily, if at all, applicable to life today. Preaching that finds
parallels in the text may actually not communicate the core intention of
the text. Preaching from tradition may seem to bring continuity, but
it can also hinder new interpretations for new issues and predicaments.
Buttrick comments, “Nevertheless the structure of Christian
consciousness is similar in every age. Thus, we may avoid having to
posit either a fixed-truth gospel or a constant human experience,
neither of which may be maintained against the fact of changing
consciousness” (269).
Buttrick suggests that reading the texts for their intended meanings
will free us up hermeneutically. The “intending” is toward a
“being-saved-in-the-world.” As such, we may use this as a hermeneutical
guide to interpretation. Interpretation also may only work with what
is given in the text. Buttrick then sets out some general helps for
hermeneutics: “1) Biblical texts are addressed to communal
consciousness, 2) The consciousness which texts address is the ‘double’
consciousness of being-saved in the world, 3) Speaking of God, the Bible
tells stories and singles out symbols. Thus, the Bible must be
interpreted within an interaction of symbol and story” (276-78). Of
course, the preacher must always be aware of their own shortcomings and
interpretive lenses. These lenses are not sufficient because they only
name the ways we are in the world and do not name the ways in which we
are being-saved-in-the-world.
Chapter 18 – Plots and Intentions
Stories and sermons are not history but
contain plots that intend a particular understanding of an event. “Plot
is a confession of faith” (290). Plot can take on many forms and
progressions (i.e., chronological or point-of-view). It will help the
audience form hermeneutical consciousness, which is an act of
interpretation dictated by theology.
“Intending of” means that we deliver more than just subject matter in
a sermon. Rather, we bring out the structure of meaning in
congregational consciousness. “Intending toward” is the consciousness
of the audience, not simply individuals. It is a construction of a
world-view which we inhabit and live out. Preaching will be an
intending to
do because language is performative. Intentions
can also be of primary and secondary importance or emphasis. These
should be considered when preaching, which should necessarily center on
the primary intention (though it may also speak of secondary intentions,
as well).
Chapter 19 – Structuring
“Replotting is a process that passes
through stages: (1) forming a basic structure; (2) developing the
structure; and, finally, (3) putting the developed structure into a
script for preaching” (305). Exegesis and hermeneutical work will lead
to a contemporary field of meaning in which we must choose a starting
point for our sermon.
The basic structure of a sermon should move naturally and
conversationally. The connective logic should be apparent. This gives
us the bare bones of a sermon. We will next begin to flesh out the
bones of the structure. This is not the finished product. We look at
how useful the structure is in mediating to the congregation. And, this
becomes the field for brainstorming images and illustrations. The
final structure will allow you to polish each move, as well as, the
whole structure so that it is flowing and logically connected.
Chapter 20 – “Moments” in Consciousness
Buttrick outlines three sermon designs
that might be available for shaping “’moments’ in a process of
understanding.” Immediacy, Reflection, and Praxis are the three sermon
designs. “The mode of immediacy does permit passages to fulfill
intentionality. Thus, preaching in the mode of immediacy is
particularly suited to narrative passages, parables, and texts which in
their moving structure seem to be designed to do in consciousness”
(323).
Reflection will not necessarily be tied to the sequence of the
passage. “We are now preaching a structure of theological meaning… The
preacher has already reflected on a field of meaning produced by the
text. Nevertheless, in the way it forms and speaks, a sermon can
imitate consciousness and indeed form reflective consciousness in a
congregation. Preaching in the reflective mode is particularly suited
to Pauline passages, to teachings of Jesus, apocalyptic visions,
allegories, wisdom literature, and some prophetic passages” (224-26).
Praxis deals with what we are “doing” and “should do.” The stages of
praxis preaching are: “(1) The reading of a situation usually by a
being-in-the-world hermeneutic. (2) The taking of the situation into
Christian hermeneutical consciousness where an awareness of being-save
in the world grasps symbols of revelation, Christian hermeneutical
consciousness may well be critical of a natural being-in-the-world
hermeneutic. (3) The locating of a theological structure of meaning
through which to view a situation, normally chosen on the basis of
structural similarity” (328).
Chapter 21 – Preaching in the Mode of Immediacy
Buttrick sketches together sermons in
the immediacy mode. He notes that conjoining moves should be done
carefully. They must be connected, but they must also be abrupt in
their shifts between moves. This maintains the intentional plot’s
twists and turns rather than smoothing them out. We must also avoid
then/now splits. We are hearing the story now.
Preaching in the mode of immediacy, especially in parables, will not
allow us to psychologically analyze the characters. Rather, we must
only align with characters as the story allows. We may identify with
characters, but only on a minimal basis, lest we lose the power of the
parable. Also, “In preaching parables, we must imply a world countering
our worlds that, though mysterious, is present in Christ Jesus” (353).
“What the minister plots, then, is not a story, but a sequence of
responses to a story as the story progresses” (362). “The preacher will
notice surprises in sequence, dramatic turns in plot, unexpected
episodes, and ask (1) why they were so designed and (2) what they do in
consciousness. In other words we will study plot as an intending to do”
(363).
Chapter 22 – Preaching in the Reflective Mode
Sermons are not topical or textual.
Buttrick counters, “In contradistinction to the two approaches we have
described: (1) we have a structure of contemporary understanding, not
some situational original meaning, and (2) we have a particular pattern
of meaning, not a single idea or topic to preach” (367). As previously,
Buttrick then begins to outline the process of sermon formation. In
homiletic analysis each sentence is analyzed theologically, keeping in
mind congregational blocks, and conjuring up analogies of experience.
Thus, exegesis and application are cooperative.
Non-narrative sermons can have a variety of arrangements, depending
on the context and audience. The problem is where to begin. “But, as a
rule, we will enter our field of meaning with an idea that addresses
our self-understanding, unless there appears to be good theological
reasons for doing otherwise. Point of entry is never arbitrary, however
– where we enter our field of meaning will usually determine how
meaning subsequently unfolds” (375).
Additional moves not in the text may appear in the sermon. They will
address theological interpretations and congregational blocks. Unlike
immediacy, reflection sermons will not have an “intending to do.” The
images and illustrations chosen will be used to address theological
meaning in relation to congregational blocks.
Chapter 23 – The Reflective Mode: Logic of Movement
There are several types of “logic” that
will govern reflective mode preaching: visual, auditory, allegorical,
and symbolic. Visual logic forms around a picture (i.e., marathon).
Auditory logic forms around what is heard (i.e. multiple voices speaking
out). Allegorical logic appear to be visual, but they tell no story
(i.e., “I am the Vine”). In this case, we should allow “imagery to
enter our sermon through subordinate metaphor and illustration” (398).
Symbolic logic point to a reality beyond what is spoken about (i.e.,
Gospel of John miracles). Mundane elements in the story heighten and
speak theologically about the content of the passage (i.e., disciple
naked in the Garden, later clothed in white).
Chapter 24 – Preaching and Praxis
Preaching will naturally address
questions of “being-in-the-world” and “being-in-history.” This
addresses both historical issues and ontological questions. Preaching
will wrestle with both. Situational questions arise from “limit
moments” and “decision moments.” Limit moments are those times where we
sense God’s transcendent mystery and our finitude. Moments of decision
are where we have conflicting desires and cannot quickly come to a
decision. Thus, we have to wrestle with the appropriate action. We ask
what we should do.
We are part of and shaped by our cultural milieu. As such, we will
need to be aware of our cultural baggage and “interpret interpretations
within a Christian hermeneutic” (414). “We cannot endorse a prohibition
against human hermeneutics prompted by some odd notion of the purity of
the gospel. Human understandings are what we have, and, as they probe
situations, they can demand profound explications of Christian faith in
return” (418).
“When scripture is drawn into Christian consciousness by theological
understanding then it may address situations appropriately. We are not
suggesting that situational preaching will not use scripture; it may,
but we are implying that sermons which slap scripture up against
situations may be unnatural to Christian hermeneutical consciousness
and, thus, encourage an artificial misuse of scripture. Motto: Let
scripture be scripture” (420).
Praxis preaching will address both social and personal issues
simultaneously. “Though we are representing different foci in
consciousness, a language that relates to fields of consciousness will
move toward the overcoming of a subjective/objective split” (424).
When should we address situations through praxis preaching? “(1) To
be addressed by preaching, a situation ought to connect with profound
ontological or historical questions… (2) To be addressed by preaching a
situation ought to relate to the store of unanswered questions which
have been filed in consciousness by recurring limit moments or decions
moments, curcial questions of meaning and morality… (3) To be addressed
by preaching a situation ought to fit into structures of Christian
consciousness” (425).
Chapter 25 – Structure in the Mode of Praxis
How do we begin? Buttrick suggests the
following: “define the situation… isolate and analyze the human
hermeneutics involved… study the shape of the situation in Christian
consciousness” (428-29). It will require research!
“The logics have been prompted by the different ways in which the
istuations have formed in consciousness – as alternative positions in a
debate, as a progression in history as a response to an event” (434).
The rhetorical logic of the moves will be informed by the way the
situation is formed in the consciousness.
Faith consciousness is both story and symbol. As we think through
situations, thinking them through theological, in light of the gospel,
in a conversational way will help us to form structure. We should be
envisioning the new in response to the old life. And, as always, the
preacher must relate through a shared consciousness, not preaching at a
congregation.
Chapter 26 – A Brief Theology of Preaching
Why preach? Buttrick suggests five
reasons: “1. Our preaching commissioned by the resurrection, is a
continuation of the preaching of Jesus Christ; 2. In our preaching,
Christ continues to speak to the church, and through the church to the
world; 3. The purpose of preaching is the purpose of God in Christ,
namely the reconciliation of the world; 4. Preaching evokes response:
The response to preaching is a response to Christ, and is, properly,
faith and repentance; 5. Preaching is the “Word of God” in that it
participates in God’s purpose, is initiated by Christ, and is supported
by the Spirit with community in the world” (449-459).
