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Confessing Jesus Christ: Preaching in a Postmodern World [Paperback]

By David J. Lose (Author)
Our Price $ 25.93  
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Item Number 143190  
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Item Specifications...

Pages   264
Est. Packaging Dimensions:   Length: 9.16" Width: 6.04" Height: 0.77"
Weight:   0.81 lbs.
Binding  Softcover
Release Date   Mar 4, 2003
Publisher   Wm. B. Eerdmans Publishing Company
ISBN  0802849830  
EAN  9780802849830  

Availability  116 units.
Availability accurate as of Nov 21, 2017 10:54.
Usually ships within one to two business days from La Vergne, TN.
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Item Description...
Denying any realities beyond our own mental constructions, postmodernists relentlessly question the presuppositions of many disciplines---including homiletics. Confessing Jesus Christ: Preaching in a Postmodern World encourages pastors to treat sermons as public acts of "faith alone." Offering a lively description of antifoundationalism---and its implications for Christianity---David Lose suggests concrete methods of countering the challenges it poses. Includes two sample sermons.

Publishers Description
With its relentless insistence that there is no reality beyond that which we construct, postmodern thought questions the presuppositions of many disciplines, including homiletics. Offering a lively description of the postmodern worldview and its implications for Christian faith, Confessing Jesus Christ by David Lose teaches preachers how to rise to the challenges posed by our postmodern world.
Few if any books on preaching offer such a comprehensive investigation of postmodern thought or yield such a wealth of insights for relevant Christian proclamation. Significantly, Lose sees postmodernism not primarily as an obstacle to the church but as an opportunity for it to stand once again on faith alone rather than on attempts to prove the faith. According to Lose, preaching that seeks to be both faithful to the Christian tradition and responsive to our pluralistic, postmodern context is best understood as the public practice of confessing faith in Jesus Christ. He explores the practical implications of a confessional homiletic for preaching and also provides concrete methods for preparing sermons that meaningfully bridge biblical texts and contemporary congregations.

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More About David J. Lose

Register your artisan biography and upload your photo! David J. Lose holds the Marbury E. Anderson Chair in Biblical Preaching at Luther Seminary, where he also serves as the Director of the Center for Biblical Preaching. He is the author of Making Sense of the Christian Faith (2010), Making Sense of Scripture (2009), and Confessing Jesus Christ: Preaching in a Postmodern World (2003). He speaks widely in the United States and abroad on preaching, Christian faith in a postmodern world, and biblical interpretation.

David J. Lose has published or released items in the following series...
  1. Making Sense

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Product Categories
1Books > Subjects > Religion & Spirituality > Christianity > Clergy > Ministry   [4391  similar products]
2Books > Subjects > Religion & Spirituality > Christianity > Clergy > Preaching   [1493  similar products]

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Reviews - What do our customers think?
Postmodern but not Postmodern  Jan 22, 2006
First, try to imagine a sermon styled after the philosophical writings of Jacques Derrida. If that doesn't work, try imagining a sermon the prose of which sounds like Finnegan's Wake. Well, you can abandon all these notions, because Professor David Lose is not teaching us how to write postmodern sermons; rather, in spare and helpful prose he proposes a postfoundational response to the current homiletical challenges (and opportunities) presented to us by postmodernism. For Lose, the public practice of confessing faith in Jesus Christ is the necessary homiletical turn in a postmodern world.
Chapter one is a brisk and helpful primer in modern and postmodern thought. For Lose, the postmodern critique of modernity is epistemological and grammatalogical. Modernist thought looks to rationality or empiricism for its firm foundations. "One might characterize the intellectual breach initiated by the Enlightenment, in fact, as primarily a shift from understanding knowledge as logical and consistent belief to positing it as verifiable fact" (20). Although Lose is not that one breed of cat, namely radically orthodox, his sympathies are not dissimilar. Both think of postmodernity as a return to some of the sensibilities of the premodern. For example, Lose sidesteps the philosophical deadlock of recent postmodernism by looking at practices, particularly critical conversation, the ability of language to refer beyond itself, and then of speaking of the real and the true. All of these contestable positions clear the way for Lose's primary task, to define confession and tell us how it is an adequate response to the postmodern crisis.
Chapter two continues this audacious project of transcending both modernism and postmodernism, and just so is equally innovative and problematic. Having concluded in chapter one that modernity and postmodernity exact significant tolls that amount to a "zero-sum difference"- modernity works to secure certainty at any price, and postmodernity's "plurivocity of local narratives" results in a cacophony that virtually silences claims to truth- Lose argues that confession, properly understood, can avoid both modernist totalizing tendencies and postmodern relativizing realities.
An extended quote from Lose's second chapter is most helpful in understanding his project. Lose surveys (dissertation style) a number of conversations between postmodern thinkers in order to then make his confessional proposal. He says, "What I advocate in response to the maximal fideism of Rorty and others is a critical fideism that, while it cannot prove the truth of its ultimate claims, nevertheless seeks to make a case in the public arena for their utility and soundness" (40). This is the post-modern "modest proposal" par excellance. He makes the same apparently utilitarian move regarding translation and description of the real as well. Translation, "if pursued diligently... yields, if neither perfect translation nor translation into some supposedly neutral and common tongue, at least an `adequate' translation that makes critical reflection, comparison, and conversation possible" (52). And again, "having abandoned our pursuit for (or, conversely, campaign against) the `real,' we discover that from the `power-charged social relations of conversation' emerges, if not ultimate reality, at least a useful semblance we might describe as postfoundational `realism'" (56). Anyone who reads literature on the postmodern condition knows this is regular fare- I take the middle way, I make my modest proposal, it is sufficient.

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