Enabling diverse learners to thrive in the online homiletics classroom

Many early efforts at teaching preaching online incurred disastrous losses in quality. Revamped versions now claim to meet, and in some areas even exceed, classroom learning effectiveness, with potentially significant gains for students from non‐dominant cultures. Students preach in local ethnic and denominational contexts, so a wider range of sermon styles can flourish in indigenous soil. Students hear immediate feedback from their community, and from their online peers and professor. Online discussion formats level the playing field for non‐native speakers. By remaining embedded in their denominational and ethnic environments, student's cultural differences may be simultaneously affirmed and critiqued. This article describes capacities which predict success among preaching students, and how culture may influence the manifestation of these capacities. It details best practices and continuing challenges for professors making the transition to online preaching courses, as they seek to build culturally sustaining learning environments in which diverse students may flourish.     

The Complex of Androcentrism and the Mystery of Omoousion Other

Abstract

The mystery of the one-triune God sheds light onto the mystery of the one-dyadic human being. In their union, man and woman experience life as a loving communion, which means, as a mutual indwelling of difference and unity. The Fall brought about an adversarial existence between man and woman and set gender as a priority over personhood. Male-centredness lowers the woman into an idol or an object, thus dehumanizing or depersonalizing her. Christ restores the relationship of man and woman as a mystery where the absolute otherness of the persons, but also their indivisible unity are both elevated at the same time.     

Preaching,Sexuality, and Women Religious

Abstract

This paper addresses how the role of the prophetic is contested by examining ecclesial conflict in the Catholic Church as exemplified in the Vatican critique of the Leadership Conference of Women Religious and the social ministries and lobbying efforts of NETWORK’s “Nuns on the Bus.” Drawing on the fields of homiletics, biblical studies, public theology, and feminist theology, we examine patterns of prophetic discourse and defend the work of the nuns as prophetic in that their work bears witness to the reign of God in everyday contexts. Binary patterns such as church/world, ordained/lay, sacred/profane, male/female, privileged/marginalized are ultimately inaccurate and unhelpful. We argue that the prophetic must be shaped and discerned by the lived experiences of the whole people of God but privileging the experiences of those on the margins. We invite readers to think of the role of the prophetic beyond the pulpit and into the public sphere.     

Christian Perspectives on Spiritual Needs of a Human Being

SUMMARY

Each human being, independent of culture, time, and age has three fundamental needs. A need for biophysical exchanges, a need for psychosocial exchanges, and a need for spiritual-integrated exchanges. Spiritual needs are not separated from biological, social, psychological, and material aspects of life. Christian spirituality today is oriented toward responding to life, to its beauty and injustices, to the universe, and is responsive and responsible to the poor. Some specific tasks for older people today are commitment to the great causes of justice, peace, and environmental protection, and a deeper bond of love for God and fellow man.     

Porneia,Homosexuality, and the Need for Homiletic Evolution

Abstract

Does preaching about human sexuality fixate upon the themes of porneia and homosexuality? And if so, do those homiletic preferences narrowly characterize the sexual body politic of the United States? Engaging the writings of Patrick Cheng, Kyle Harper, Mark Jordan, and Jeff Chu, Gerald C. Liu examines genealogical and empirical accounts of porneia and homosexuality to request broader conceptions of sexual difference from preachers who dare to speak about sex, especially with respect to race and in particular, Asian American male sexual identity.     

Preaching Messages We Never Intended

Abstract

Churches and denominations are increasingly practicing welcome and affirmation of lesbian, gay, bisexual, transgender, intersex, and queer (LGBTIQ) people and many seminaries and divinity schools now incorporate training on LGBTIQ competency into the curriculum. Yet, amid increasingly overt affirmation, there are subtler ways of bringing to expression the long history of Christian LGBTIQ negativity that are unintentional and often go unnoticed and unchallenged in institutional contexts. This article introduces the social scientific concept of “microaggressions” as a necessary component of training for religious professionals intending to work with and alongside LGBTIQ persons. The article will suggest that in the context of preaching, microaggressions—brief, unintended, and often-unconscious expressions of LGBTIQ denigration — should be examined as a part of the curriculum in homiletics classrooms. What can be learned about microaggressions in the classrooms can serve as a parallel for continued examination of the subtly aggressive speech acts that are perpetrated against LGBTIQ people as “unofficial” messages of denigration, often in self-identified “welcoming” schools and congregations.     

Evaluating sermons: The function of grades in teaching preaching

What are grades doing in a homiletics classroom? This article traces the function of grades through the broader history of the educational system in the United States and then makes suggestions for how grades can be used more effectively in teaching preaching. Beginning in the nineteenth century, teachers used grades to rank and motivate students, as well as communicate across institutions. With the more recent assessment movement, educators have conceptualized grading as the larger process of evaluating the success of learning objectives. The commission on accreditation for the Association of Theological Schools does not view grades as part of its assessment, but it evaluates theological schools on whether they achieve intended learning outcomes. Theological educators need to be able to evaluate whether their teaching fulfills their schools' mission and learning objectives. For homiletics, the author measures learning through pre‐ and post‐preaching feedback and incorporates professor‐ and student‐crafted rubrics.     

Queering “Straight” Preaching

Abstract

Well-meaning straight preachers may approach the issue of LGBTQ equality in the church from a standpoint of compassion, but queer theorists such as Lee Edelman have critiqued “compassion-compulsion” as a subconscious selfprojection, requiring that others become just like us. This article presses straight preachers to go further than simply preaching to include “others,” instead challenging such preachers to open themselves and their congregations to the risk of transformation. Drawing from the philosophical hermeneutics of Paul Ricoeur, this article suggests that preachers move towards others in a gesture of “recognition” that resembles gratitude, and by such a gesture to receive the risky gifts others have to offer. This gratitude for the gifts of others becomes a motive for engaging in queer theory and queer theology, but this motive also puts us at risk. The risk of preaching that seriously engages the gifts of others includes queering ourselves, allowing ourselves to be scandalized by the risk of transformation asked of us by the gospel we preach.