Pub Date : 2021-04-03DOI: 10.1080/0458063X.2021.1895635
D. McCray
As a child growing up in the African Methodist Episcopal Church, I had the joy of listening to a reading of the Ten Commandments every first Sunday of the month. This reading was always rather dramatic with sung responses after each commandment: “Lord, have mercy upon us and incline our hearts to keep this law.” One of the ministers would take it a little further. He would introduce the Commandments in his normal speaking voice, but when he began reading the actual Commandments, he would drop two full octaves and adopt a James Earl Jones baritone, “I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods but me.” And on he would thunder through the entire Decalogue. Hearing this assumption of the divine voice tickled me so much that I would wait for it with glee and then play with divine voices of my own—some helium-tank high. I have memories of being shushed because I became a little too loud. One might dismiss this game of mine as childhood entertainment, but I want to believe that I had not yet fully internalized the idea that God sounded like James Earl Jones. Decades have passed since then, yet that conception of God and of the divine spokesperson persists and sometimes overdetermines contemporary approaches to African American preaching. Too often, notions of charisma and authority are hampered by the archetype of the cisgender, heterosexual, able-bodied man who manifests his anointing in spellbinding oratory and a Hollywood voice. The appeal of this approach to preaching persists for good reasons. First, there were historical situations in which African American communities needed charismatic Moses-like spokespersons. Relying on them today feels justified given that the legacy of slavery continues to stifle Black life on a daily basis. Second, through their brilliant artistry and variety of styles, preachers of this ilk provide an invaluable ecclesial and cultural gift. Traditional African-American preaching is some of the most vibrant preaching to be heard today and offers urgent, justice-oriented, biblically based arguments that distill what Christianity is and why it matters in the contemporary moment. Even some of the less well-known practitioners demonstrate astonishing skill. We are right to cherish this tradition. At the same time, I find that when this Moses model of preaching stands alone as the model, it presents enormous hurdles for the Miriams and Aarons among us who preach in different
{"title":"Playing in Church: Insights from the Boundaries of the Sermon Genre","authors":"D. McCray","doi":"10.1080/0458063X.2021.1895635","DOIUrl":"https://doi.org/10.1080/0458063X.2021.1895635","url":null,"abstract":"As a child growing up in the African Methodist Episcopal Church, I had the joy of listening to a reading of the Ten Commandments every first Sunday of the month. This reading was always rather dramatic with sung responses after each commandment: “Lord, have mercy upon us and incline our hearts to keep this law.” One of the ministers would take it a little further. He would introduce the Commandments in his normal speaking voice, but when he began reading the actual Commandments, he would drop two full octaves and adopt a James Earl Jones baritone, “I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods but me.” And on he would thunder through the entire Decalogue. Hearing this assumption of the divine voice tickled me so much that I would wait for it with glee and then play with divine voices of my own—some helium-tank high. I have memories of being shushed because I became a little too loud. One might dismiss this game of mine as childhood entertainment, but I want to believe that I had not yet fully internalized the idea that God sounded like James Earl Jones. Decades have passed since then, yet that conception of God and of the divine spokesperson persists and sometimes overdetermines contemporary approaches to African American preaching. Too often, notions of charisma and authority are hampered by the archetype of the cisgender, heterosexual, able-bodied man who manifests his anointing in spellbinding oratory and a Hollywood voice. The appeal of this approach to preaching persists for good reasons. First, there were historical situations in which African American communities needed charismatic Moses-like spokespersons. Relying on them today feels justified given that the legacy of slavery continues to stifle Black life on a daily basis. Second, through their brilliant artistry and variety of styles, preachers of this ilk provide an invaluable ecclesial and cultural gift. Traditional African-American preaching is some of the most vibrant preaching to be heard today and offers urgent, justice-oriented, biblically based arguments that distill what Christianity is and why it matters in the contemporary moment. Even some of the less well-known practitioners demonstrate astonishing skill. We are right to cherish this tradition. At the same time, I find that when this Moses model of preaching stands alone as the model, it presents enormous hurdles for the Miriams and Aarons among us who preach in different","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":"36 1","pages":"11 - 17"},"PeriodicalIF":0.2,"publicationDate":"2021-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/0458063X.2021.1895635","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45842663","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-03DOI: 10.1080/0458063X.2021.1895636
J. Neal
When the Rev. Dr. Samuel Proctor stepped into the Duke Chapel pulpit on March 4, 1973, he was already a man of formidable reputation. He had recently been appointed as pastor at Harlem’s Abyssinian Baptist Church after serving as president of North Carolina Agricultural & Technical State University. It is no surprise that Duke’s president greets Dr. Proctor on the Chapel steps that morning. The preacher is already an academic and religious giant. His sermon, “Personhood in the Computer Age,” is a reflection on Galatians’ call to Christian freedom in the context of an increasingly digitized culture. The sermon expresses Dr. Proctor’s ambivalence about data that is leveraged to implement broad swaths of social policy, or worse, categorize and quantify a human being. He is no Luddite, just a careful reader of the context. With stately precision, he describes how computers have been used to regulate human behavior, remove contextual nuance through averages and means, and obscure the “hard questions” behind the data. Who compiled the numbers? What environmental factors were taken into consideration? And critically: Why was the data compiled in the first place? Proctor speaks about freedom and personhood as critical theological and sociological categories, noting the “mischievous uses of data” behind IQ tests that purport to show African American intellectual inferiority or the “Moynihan Report’s” truncated analysis of the black family. As expected, the sermon is a rhetorical tour-de-force—and a prophetic one given this pulpit’s location at the heart of a southern research university. But it is a particularly sobering sermon for me, as I am listening to Dr. Proctor’s voice on my smart phone some fifty years later. I am the faculty advisor to the Duke University Chapel Recordings Digital Repository, a joint project between the Chapel, Duke Library, Duke Divinity School, and the Lilly Endowment. The collaboration has allowed for the digitization and preservation of over fifty years (1946–2002) of Duke Chapel’s sermonic treasures. The project’s goal is a pedagogical website named Living Tradition that curates the collection for use in homiletic classrooms far and wide. In other words, I am hearing Dr. Proctor’s sermon as digitized data in a computerized age, and his “hard questions” resonate. How will this archive be used—particularly in the classroom? Will it be used like the data he describes in his sermon: to regulate human behavior and remove contextual nuance? Jacqueline Jones Royster, a contemporary Afro-feminist rhetorician, notes her complicated relationship with rhetorical history given its “deeply entrenched habit of standing in one place (that is, in territories deemed Western)... and shaping inquiries with a particular set of interests
1973年3月4日,当塞缪尔·普罗克特牧师博士登上杜克教堂讲坛时,他已经是一个享有盛誉的人。在担任北卡罗来纳农业技术州立大学校长后,他最近被任命为哈莱姆阿比西尼亚浸信会的牧师。当天早上,杜克大学校长在教堂台阶上迎接普罗克特博士,这并不奇怪。这位传教士已经是一位学术界和宗教界的巨人。他的布道“计算机时代的人格”反映了加拉太人在日益数字化的文化背景下对基督教自由的呼吁。这篇布道表达了普罗克特博士对数据的矛盾心理,这些数据被用来实施广泛的社会政策,或者更糟的是,对人类进行分类和量化。他不是卢德分子,只是一个仔细阅读上下文的人。他以庄严而精确的方式描述了计算机是如何被用来调节人类行为的,通过平均值和手段消除上下文中的细微差别,并掩盖数据背后的“难题”。谁编制了这些数字?考虑了哪些环境因素?关键的是:为什么数据首先被汇编?普罗克特将自由和人格作为关键的神学和社会学类别,指出智商测试背后的“恶意使用数据”,这些测试声称显示非裔美国人的智力自卑,或者《莫伊尼汉报告》对黑人家庭的截断分析。不出所料,这场布道是一场修辞之旅——鉴于这座讲坛位于南部一所研究型大学的中心,这也是一场预言。但这对我来说是一次特别发人深省的布道,因为大约50年后,我在智能手机上听普罗克特博士的声音。我是杜克大学教堂录音数字资料库的教员顾问,该资料库是教堂、杜克图书馆、杜克神学院和礼来基金会的联合项目。这项合作使杜克教堂50多年(1946年至2002年)的塞尔莫尼克宝藏得以数字化和保存。该项目的目标是建立一个名为Living Tradition的教学网站,策划该系列作品,供各地的布道教室使用。换言之,我听到普罗克特博士的布道是计算机时代的数字化数据,他的“难题”引起了共鸣。这个档案将如何使用——尤其是在课堂上?它会像他在布道中描述的数据一样被使用吗:调节人类行为并消除上下文中的细微差别?当代非洲女权主义修辞学家杰奎琳·琼斯·罗伊斯特(Jacqueline Jones Royster)指出,鉴于修辞史“根深蒂固的习惯是站在一个地方(即在被视为西方的地区)……并形成具有特定兴趣的调查”,她与修辞史的复杂关系
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Pub Date : 2021-04-03DOI: 10.1080/0458063x.2021.1895653
Katherine Guerrero
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Pub Date : 2021-04-03DOI: 10.1080/0458063X.2021.1895633
Edgar “Trey” Clark
The existing literature on the history of Christian preaching has mostly been written as the history of Western male Christian preaching. This reflects the Western church’s general fixation on the white male (and, in some cases, the Black male) preaching body as the ideal or normative preaching body. Of course, there is much to learn (and unlearn) from the theology and preaching of Martin Luther, John Calvin, John Wesley, Jonathan Edwards, Charles Spurgeon, and other well-known male voices in the company of preachers. Moreover, some important historical work has already been done that draws attention to women and minority preaching traditions in the West. However, with the exception of the work of scholars like Eunjoo Mary Kim, one is hard pressed to find much writing on the history of Christian preaching outside the West, especially the preaching of women. This must change if those of us who are Western Christians are to be faithful in engaging the breadth and depth of the global church. For, while preaching is always particular to a place and time, learning from sisters and brothers around the world can help us become more aware of our homiletical biases and assumptions, the nature of the Spirit’s work in cultural contexts that are different from our own, and the painfully close relationship between colonialism and proclamation that still haunts much preaching today. In other words, as Jerusha Matsen Neal notes, we need a “global homiletic conversation.” This is especially the case given the growth of Christianity in the global South. Indeed, Cleophus LaRue and Luis Nascimento argue in their recent book The Future Shape of Christian Proclamation that the wisdom of the West “will no longer be the primary conversation partner at the homiletical table” of the future. Though this is an exciting prospect, I believe that, for this to become a reality, among other things, we in the West must learn from the hidden history of the Spirit’s work in a diverse range of homiletical witnesses, particularly the witness of women in the global South. Consequently, building on the work of others, this article aims to take a small step toward recovering the “herstory” of Christian preaching in the global South—that is, the homiletical witness of women outside the West. To do so, I offer a select examination of the preaching lives of two women: the seventeenth-century Caribbean missionary Rebecca Protten and the early twentieth-century Chinese evangelist Dora Yu (Yu Cidu). Among the many possible preachers that could have been chosen for this study, I highlight Protten and Yu as multi-lingual women of color who engaged in unconventional proclamation across multiple borders while navigating the complex dynamics of power and privilege.
现有关于基督教传教史的文献大多被写成西方男性基督教传教史。这反映了西方教会普遍将白人男性(在某些情况下,黑人男性)传教机构视为理想或规范的传教机构。当然,马丁·路德、约翰·加尔文、约翰·卫斯理、乔纳森·爱德华兹、查尔斯·斯波金和其他知名男声在传教士的陪伴下的神学和传教还有很多需要学习(和忘记)的地方。此外,一些重要的历史工作已经完成,提请人们注意西方的妇女和少数民族传教传统。然而,除了金恩珠(Eunjoo Mary Kim)这样的学者的工作之外,很难找到关于西方以外的基督教传教史,尤其是女性传教史的文章。如果我们这些西方基督徒要忠实于参与全球教会的广度和深度,这种情况就必须改变。因为,尽管传教总是针对特定的地点和时间,但向世界各地的兄弟姐妹学习可以帮助我们更加意识到我们的说教偏见和假设,精神在不同于我们自己的文化背景下的工作性质,以及殖民主义和宣传之间痛苦的密切关系,这种关系至今仍困扰着许多传教活动。换句话说,正如Jerusha Matsen Neal所指出的,我们需要一场“全球布道对话”。考虑到基督教在全球南方的发展,情况尤其如此。事实上,Cleophus LaRue和Luis Nascimento在他们最近出版的《基督教宣言的未来形态》一书中认为,西方的智慧“将不再是未来布道桌上的主要对话伙伴”。尽管这是一个令人兴奋的前景,但我相信,要使这成为现实,除其他外,我们西方必须从圣灵在各种各样的布道见证人中工作的隐藏历史中学习,特别是在全球南方女性的见证人中。因此,在其他人工作的基础上,本文旨在朝着恢复全球南方基督教传教的“她的故事”迈出一小步,即西方以外女性的布道见证。为此,我精选了两位女性的传教生活:17世纪的加勒比传教士Rebecca Protten和20世纪初的中国传教士Dora Yu(余慈都饰)。在本研究可能选择的众多传教士中,我强调普罗滕和余是多语言的有色人种女性,她们在驾驭权力和特权的复杂动态的同时,跨越多个边界进行非传统的宣传。
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Pub Date : 2021-01-02DOI: 10.1080/0458063X.2020.1865032
Brenda Eatman Aghahowa
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Pub Date : 2021-01-02DOI: 10.1080/0458063X.2020.1865026
R. Wrenn
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Pub Date : 2021-01-02DOI: 10.1080/0458063X.2021.1865021
L. E. Phillips
{"title":"Worship and Emotion: Introduction","authors":"L. E. Phillips","doi":"10.1080/0458063X.2021.1865021","DOIUrl":"https://doi.org/10.1080/0458063X.2021.1865021","url":null,"abstract":"","PeriodicalId":53923,"journal":{"name":"Liturgy","volume":" ","pages":"1 - 3"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/0458063X.2021.1865021","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49401025","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-02DOI: 10.1080/0458063X.2020.1865034
Brenda Eatman Aghahowa
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Pub Date : 2021-01-02DOI: 10.1080/0458063X.2020.1865030
Nathan Myrick
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