Joey's story is extraordinary and its authenticity and relevance to the times we're living in is stunning' Eamon Dunphy Several practical strategies toward appropriation are offered as well as specific thoughts about the teaching of preaching as appropriation.'A superb book. The work of several Protestant and Catholic homileticians reveals how preaching can be aimed more purposefully at appropriation through a process of 1) encountering God’s Word in the text/sermon 2) playfully suspending reality to consider possible actions and 3) appropriating God’s Word as one’s own through hearer-determined confession and ethical behaviour. The sacramental theologies of Martin Luther, John Calvin, and John Wesley are examined to see how appropriation is the aim of both preaching and the sacraments. Preaching and sacrament(al)s are understood as embodied liturgical appropriations of God’s Word. The thesis grounds Ricoeur’s general hermeneutics to specifically Christian hermeneutics at the point of the sacramental. Appropriation is found to be a key Ricoeurian concept in the movement from action described in texts to actions lived out through bodies. The hermeneutic philosophy of Paul Ricoeur is examined to explain how narratives and metaphoric language fund the capacity to act in the human imagination on an individual level and in social imaginaries on the corporate level. This theology will be seen to be supremely expressed in the Church’s understandings of the incarnation of Jesus, the Word made flesh. A theology of God’s Word as aiming toward appropriation is discovered in the theology of Deutero-Isaiah and particularly in Isaiah 55:10-11. Appropriation is the preacher’s and hearer’s embodied, active response to God’s Word in the biblical text. This thesis offers the concept of appropriation to homiletics as a rethinking of the notion of application. The result has been artful and poetic sermons that may not focus on empowering and explicitly inviting listeners to participate in the gospel being proclaimed. The New Homiletic has often avoided the concept of application in sermons, preferring to allow listeners to respond to the gospel as they will without the need for the preacher to prescribe their response. To this end I draw on practices of the Korean Church that embody the communal participatory spirit of the Korean people, specifically Korean madangguk, which is the contemporary heir to traditional Korean theatre arts. A homiletics of communal participation in the Spirit focusing on the initiating agency of the Spirit and the mediating agency of the church can provide practical styles of preaching that extend to the whole of God’s creation.
Proclamation as a divine-human activity is not the preaching act of individual preachers, but a mutual giving and receiving of the manifestations of preaching by the whole church in the Spirit. The Pauline vision of the body of Christ in the Spirit, together with Michael Welker’s doctrine of the Spirit as God’s force field and the public person of Christ, provide the grounding for claiming Christian preaching as communal participation in the Spirit’s working force for proclamation. Yet what is lacking in all this is a balanced account of the role of the divine agency in proclamation. In keeping with a postmodern context, Christian proclamation was also extended to marginalized, silenced, and oppressed others. The preaching method changed from a rhetorical style to one that was more conversational and participatory. Then, to incorporate the communal dimension, homileticians began to emphasise the importance of the faith community as a whole in the preaching event. The New Homiletic movement that began in North America in the 1960s initially focused on individual listeners.
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