Erschienen: 20.11.2013 Abbildung von Ringgaard Lorensen | Dialogical Preaching | 1. Auflage | 2013 | beck-shop.de

Ringgaard Lorensen

Dialogical Preaching

Bakhtin, Otherness and Homiletics

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60,00 €

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auch verfügbar als eBook (PDF) für 60 €

Fachbuch

Buch. Softcover

Aufl.. 2013

200 S.

Vandenhoeck & Ruprecht. ISBN 978-3-525-62424-1

Format (B x L): 15,5 x 23,2 cm

Gewicht: 354 g

Produktbeschreibung

“Dialogical Preaching - Bakhtin, Otherness and Homiletics” explores the genre of preaching in light of theories of dialogicity and carnivalization developed by Mikhail Bakhtin. The Bakhtinian approach to preaching evokes ways in which historical acts and embodied experiences are transcribed in literary genres. The theories of carnivalization manifest the dynamic, other-oriented, interaction between reflexive texts and embodied acts. Experiences of otherness and difference play a central role in human communication as well as in theological descriptions of the relationship between God and humans. One of the central aims of this book is to explore ways in which ‘others’, different from the designated preacher, influence contemporary preaching practices and in that sense can be seen as co-authors. As material for this investigation the book provides analyses of four theologians who have contributed significantly to contemporary homiletical developments, namely those of the American homileticians Charles Campbell, John S. McClure, and James H. Harris and the Danish Systematic Theologian, Svend Bjerg.The homiletical analyses lead to the thesis, that the dialogical encounter between author, and addressees, analyzer and analyzed, is one of the conditions of interpretation and communication rather than a disturbance. The communication theoretical and practical theological analyses are discussed in light of Kierkegaard`s, Barth`s and Jüngel’s emphasis on the ‘qualitative difference’ between God and humans. These concluding reflections suggest ways in which inter-human otherness can function as a dynamically conjoining rather than mutually exclusive difference between God as the ‘Wholly Other’ and ‘other-wise’ humans.

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