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Preaching as Testimony [Paperback]

Our Price $ 21.25  
Retail Value $ 25.00  
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Item Number 62731  
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Item Specifications...

Pages   177
Est. Packaging Dimensions:   Length: 9.04" Width: 6.06" Height: 0.56"
Weight:   0.7 lbs.
Binding  Softcover
Release Date   Jan 2, 2007
Publisher   PRESBYTERIAN PUBLISHING #86
ISBN  0664223907  
EAN  9780664223908  


Availability  3840 units.
Availability accurate as of Jan 23, 2017 12:39.
Usually ships within one to two business days from La Vergne, TN.
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Item Description...
Overview
By exploring the historical, theoretical, and practical elements of the tradition of testimony, Anna Carter Florence seeks in this much-anticipated book to establish the historical and contemporary validity of women's preaching and to introduce testimony to a new generation of preachers and teachers.

Publishers Description

By exploring the historical, theoretical, and practical elements of the tradition of testimony, Anna Carter Florence seeks in this much-anticipated book to establish the historical and contemporary validity of women's preaching and to introduce testimony to a new generation of preachers and teachers. She begins with the stories of three women whose preaching was often described as testimony: Anne Marbury Hutchinson, Sarah Osborn, and Jarena Lee. Then, she examines biblical and theological perspectives on testimony. Finally, she explores how testimony plays out in a preacher's life, offering constructive proposals for preaching as well as helpful guidelines, direction, and exercises.

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More About Anna Carter Florence

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Product Categories
1Books > Subjects > Religion & Spirituality > Christianity > Clergy > Pastoral Counseling   [1545  similar products]
2Books > Subjects > Religion & Spirituality > Christianity > Clergy > Preaching   [1493  similar products]
4Books > Subjects > Religion & Spirituality > Religious Studies > History   [4688  similar products]



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Reviews - What do our customers think?
Daring to see God, and his Word as "~!@#$%^&!*"  Nov 28, 2009
One Sunday, some months before I was appointed to serve Macedonia United Methodist Church, my pastor climbed the steps to the pulpit, laid out his note cards, opened his Bible and read the Lectionary text for the morning, and then, in a voice evocative of an Old Testament prophet, thundered, "Most of the people in Augusta, Georgia, are going to go to hell when they die, and most of you do not give a d*mn!" Then, in a voice filled with sadness, he added, "And most of you are more upset that your pastor said, `D*mn' from the pulpit than the fact that your neighbors are lost and dying without Jesus Christ."

I thought of that when I read Anna Carter Florence's exegesis of the Greek word "leiros" - "And their words seemed to them like idle tales, and they did not believe them" (Luke 24:11). Although I have been unable to verify her translation by either Thayer, Vine, or Barclay, Florence says that leiros can be translated as nonsense, drivel, trash, garbage, crap, bull, or, "in its more vulgar form, `~!@#$%^&!*'" She further states that Luke is the only the only New Testament writer to use the word, and uses it for its shock value. And maybe, I think, that is the whole purpose of preaching - to shock the listener into hearing, receiving, and believing the Good News.

Jesus told a series of parables that we would call tall tales (like the Grandfather Clock in Pennsylvania that is so old, its pendelum's shadow has worn a grove in the back of the case, or the scarecrow so fierce that the crows brought back corn they stole last year). One of his biggest ~!@#$%^&!* was the story about the slave who owed his master $1,000,000 and was forgiven of the debt, but refused to forgive his fellow slave who owed him a debt of 15 cents (Matthew 18:21-35). What slave would ever be allowed to run up a debt that size? And who being forgiven such a debt would be unwilling to forgive any amount owed? That's ~!@#$%^&!* That's God!

And for me, that was the strength of this book. Florence demands that preaching be not about us, but about what happens to us when we engage the text. That feeling of ~!@#$%^&!* won't happen, if we just go to a commentary, or blithely follow the Lectionary, and throw something together so we have something to say on the only day a week that we work. What we preach must be what the text has done to us - what we have seen and heard in it for ourselves.

And here, too, I found the only weakness with which I would argue. Florence seems to say that we cannot testify about the text if we listen to the voices of commentators: "Can I really say that ... if the commentary on my shelf says something different?" The commentators, we hope, have listened to the ~!@#$%^&!* and have interacted with it. Can they not speak to us, as we expect to speak to our people - and expect them to listen? I think they can, and those additional voices can make "the babbling of an insane and fevered mind" (as Barclay put it) even more incredible.
 
from Westminster John Knox Press  May 31, 2007
By exploring the historical, theoretical, and practical elements of the tradition of testimony, the author seeks in this much-anticipated book to establish the historical and contemporary validity of womens' preaching and to introduce testimony to a new generation of preachers and teachers. She begins with the stories of three women whose preaching was often described as testimony: Anne Hutchinson (1591-1643), Sarah Osborn (1714-1796), and Jarena Lee (1783- ?). Then, reflecting upon the work of Paul Ricoeur, Walter Brueggemann, Rebecca Chopp, and Mary McClintock Fulkerson, she examines biblical theological perspectives on testimony. Finally, she explores how testimony plays out in a preachers' life, offering constructive proposals for preaching as well as helpful guidelines, direction, and exercises.
 

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