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That John Wesley was not a systematic theologian is a point
frequently made. Yet if that be the case, what kind of theologian
was he? To look at his literary output over the course of his long
life and ministry is to recognize the central role that sermons
played. Thus, claims Michael Paquarello, Wesley was a homiletical
theologian, one for whom the Word preached was the core means of
reflecting on and understanding the meaning of the Gospel. In this
"preaching life" of Wesley Pasquarello places Wesley's sermons in
the larger religious, political, and intellectual world of their
eighteenth-century context. Neither a biography nor an intellectual
history, it is a homiletic history, one that both uses the details
of Wesley's milieu to build a framework for understanding his
sermons, and that illumines the practical wisdom embodied in the
content, form, and style of Wesley's preaching. John Wesley: A
Preaching Life vividly portrays the centrality of Wesley's
preaching to the religious revival that transformed
eighteenth-century England.
What kind of Christian wisdom and character are required to hear
and speak the Word of God with authenticity? How does the person of
the preacher -- his or her spiritual life, moral formation, wisdom,
and virtue -- affect the spoken sermon? Following Augustine's
assertion that the preacher must become -a living sermon- -- a
person whose language and life are one with the truth of God
incarnate in Christ -- Michael Pasquarello here puts forth a vision
of preaching that is grounded in personal character, wisdom,
judgment, and discernment. Pasquarello's holistic vision draws
deeply from the Christian tradition, especially retrieving the
wisdom of the great Dominican preacher Thomas Aquinas. Distinctive
for its expansive, interdisciplinary approach to preaching -- as
opposed to the how-to, technique-driven programs prevalent today --
Pasquarello's We Speak Because We Have First Been Spoken deals with
some of the most significant yet neglected concerns related to
preaching and pastoral leadership in our time.
Dietrich Bonhoeffer (1906a1945) remains one of the most enigmatic
figures of the twentieth century. His life evokes fascination,
eliciting attention from a wide and diverse audience. Bonhoeffer is
rightly remembered as theologian and philosopher, ethicist and
political thinker, wartime activist and resister, church leader and
pastor, martyr and saint. These many sides to Bonhoeffer do not
give due prominence to the aspect of his life that wove all the
disparate parts into a coherent whole: Bonhoeffer as preacher. In
Dietrich: Bonhoeffer and the Theology of a Preaching Life Michael
Pasquarello traces the arc of Bonhoeffer's public career,
demonstrating how, at every stage, Bonhoeffer focused upon
preaching, both in terms of its ecclesial practice and the theology
that gave it life. Pasquarello chronicles a period of
preparationaBonhoeffer's study of Luther and Barth, his struggleto
reconcile practical ministry with preaching, andhis discovery of
preaching's ethic of resistance. Next Pasquarello describes
Bonhoeffer's maturation as a preacherahis crafting a homiletic
theology, as well as preaching's relationship to politics and
public confession. Pasquarello follows Bonhoeffer's forced
itinerancy until he became, ultimately, a preacher without any
congregation at all. In the end, Bonhoeffer's life was his best
sermon. Dietrich presents Bonhoeffer as an exemplar in the
preaching tradition of the church. His exercise of theological and
homiletical wisdom in particular times, places, and
circumstancesaBerlin, Barcelona, Harlem, London,
Finkenwaldeareveals the particular kind of intellectual, spiritual,
and moral formation required for faithful, concrete witness to the
gospel in the practice of proclamation, both then and now.
Bonhoeffer's story as a pastor and teacher of preachers provides a
historical example of how the integration of theology and ministry
is the fruit of wisdom cultivated through a life of discipleship
with others in prayer, study, scriptural meditation, and mutual
service.
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