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Beyond the Tyranny of the Text: Preaching in Front of the Bible to Create a New World
Preachers and students of preaching need help communicating hope! They want their sermons to communicate the promises of scripture, so that people can envision a new world in which their lives will be transformed. Preachers want to experience a new sense of freedom in their preaching, and to extend liberation based on their reading and interpretation of the scripture.
James Henry Harris introduces interpretation theory and continental philosophy as a resource for preachers to resist and overcome interpretive oppression, and lays out a new theory of scriptural interpretation. He analyzes philosopher Paul Ricoeur’s hermeneutics as a helpful guide for modern preachers, and incorporates in his analysis of the lived experience of the Black church. Harris highlights the preaching of several 19th and 20th century Black women, including Jarena Lee, Maria Stewart, and Mary Evans.
Beyond the Tyranny of the Text develops a five-part method for preaching that stretches from preparation to proclamation, and demonstrates how this method for interpretational creativity emerges from fidelity to the text. Harris demonstrates his method with sermonic exegesis of the Book of Jonah. With this new process of reading, rereading, un-reading, writing, and un-writing the text, the author offers wisdom and tools for reflection and illumination.
At its core, Beyond the Tyranny of the Text challenges the field of homiletics and all preachers to un-write like Jesus to get in front of the text, to understand preparation and preaching as a creative and transformative enterprise.
James Henry Harris introduces interpretation theory and continental philosophy as a resource for preachers to resist and overcome interpretive oppression, and lays out a new theory of scriptural interpretation. He analyzes philosopher Paul Ricoeur’s hermeneutics as a helpful guide for modern preachers, and incorporates in his analysis of the lived experience of the Black church. Harris highlights the preaching of several 19th and 20th century Black women, including Jarena Lee, Maria Stewart, and Mary Evans.
Beyond the Tyranny of the Text develops a five-part method for preaching that stretches from preparation to proclamation, and demonstrates how this method for interpretational creativity emerges from fidelity to the text. Harris demonstrates his method with sermonic exegesis of the Book of Jonah. With this new process of reading, rereading, un-reading, writing, and un-writing the text, the author offers wisdom and tools for reflection and illumination.
At its core, Beyond the Tyranny of the Text challenges the field of homiletics and all preachers to un-write like Jesus to get in front of the text, to understand preparation and preaching as a creative and transformative enterprise.
184 pages, Paperback
Published October 15, 2019
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About the author
James Henry Harris
19 books2 followersRev. Dr. James Henry Harris is the Distinguished Professor and Chair of Homiletics and Practical Theology and Research Scholar in Religion at the School of Theology, Virginia Union University and pastor of Second Baptist Church (West End) both in Richmond, VA.
Source: https://www.vuu.edu/theology/faculty-...
Source: https://www.vuu.edu/theology/faculty-...
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February 24, 2020
In seminary we are taught to get behind the text, to try to understand the context in which the text was written so that we can determine what the original author(s) meant by their words. Preachers, of course, are called upon to do more than simply restate to their congregations what the original author meant. Preachers are called to bring a word that not only informs but transforms the hearer. But what does it mean to get in front of the text? As we ponder that question, we should consider the title of a book for preachers that calls on us to get "Beyond the Tyranny of the Text" Shouldn't this give us pause?
James Harris is a pastor and professor of homiletics and pastoral theology. He writes for his students out of his own experience. While he has a great love for the biblical text, he believes that it must be unread if it is to have a liberating effect. He approaches this task in conversation with philosopher Paul Ricoeur. Not having read Ricoeur I missed some of the nuances of the book, which caused me to struggle with his vision at points. Then again, I've also been trained to trust the scholarly engagement with the text and let it speak for itself. Harris isn't so sure this is always a good idea.
This is a book written with Black preachers in mind, but it is not just for Black preachers. In other words, one need not be Black to recognize the need to free the text of Scripture from its original meaning and let it speak anew, even if that means arguing with it and moving beyond it.
Because this functions to a degree as a homiletical textbook, Harris is concerned about method. It the book, he lays out a five-part method that is designed to help us get in front of the text. This involves reading, re-reading, un-reading, writing, and re-writing. The last step, re-writing, is the actual act of preaching the sermon. His intention is for this book to bridge the gap between theory and practice. At points, because of the intended audience, I felt as if some of the practical advice might not apply, but then again, we can always learn new things, even long-time preachers nearing retirement!
As he lays out the method, he engages with a particular text, the text of Jonah. He uses Jonah as a means to explore how this method can frame the creation of the sermon. Its form and use of literary elements make it a useful example for preachers. His goal here is the creation of sermons that combine substance with style. He is very focused on how words are used.
The method begins with reading the text, but not only the biblical texts, but other texts, including novels, history, poetry, theology and more. This is a starting point, This is the first step toward understanding. From there we move to "re-reading," This is a continuation of the conversation with the text. It involves, he suggests, letting the text get into one's pores. It's living with the text. But we're not finished with our reading of the text, for the third step is an act of "un-reading."He writes that "un-reading is the act of reconfiguring the text in a way that is contextually relevant and pragmatic. It is the commitment to rec-contextualize and appropriates the text to the current life situation of the community of free and oppressed people" (p. 9). Here is where the process of getting in front of the text really begins. It is here that the text is allowed to become liberating, but being liberated from the past. The purpose of the three steps is to discern oppressive and hegemonic influences that need to be confronted in the text. He gives as an example the household codes in the post-Pauline letters that have been used to oppress persons of color and women. This is, he suggests, the pivot point when we move from interpreting to applying.
Reading, re-reading, and un-reading provide the foundation for writing and re-writing. Writing is the first draft. It is here that misunderstandings can be discovered and corrected. Finally, we reach the fifth step, which is rewriting. Here is where all that has come before is organized into a sermon. Interestingly, he is greatly concerned about fluff, and it's at this point that one must edit to remove the fluff.
His focus in this book is making sure that preaching is a liberating event. He addresses the concerns of the Black church and the Black community. For white preachers, some of what he shares will be difficult to hear, but necessary anyway.
There is much for me to ponder. I do feel more comfortable letting the text speak for itself and not try to get in front of it. Nevertheless, if the text is going to speak something of value today, we need to get in front of it. We need to be free to move beyond it. That's difficult, but it seems necessary.
James Harris is a pastor and professor of homiletics and pastoral theology. He writes for his students out of his own experience. While he has a great love for the biblical text, he believes that it must be unread if it is to have a liberating effect. He approaches this task in conversation with philosopher Paul Ricoeur. Not having read Ricoeur I missed some of the nuances of the book, which caused me to struggle with his vision at points. Then again, I've also been trained to trust the scholarly engagement with the text and let it speak for itself. Harris isn't so sure this is always a good idea.
This is a book written with Black preachers in mind, but it is not just for Black preachers. In other words, one need not be Black to recognize the need to free the text of Scripture from its original meaning and let it speak anew, even if that means arguing with it and moving beyond it.
Because this functions to a degree as a homiletical textbook, Harris is concerned about method. It the book, he lays out a five-part method that is designed to help us get in front of the text. This involves reading, re-reading, un-reading, writing, and re-writing. The last step, re-writing, is the actual act of preaching the sermon. His intention is for this book to bridge the gap between theory and practice. At points, because of the intended audience, I felt as if some of the practical advice might not apply, but then again, we can always learn new things, even long-time preachers nearing retirement!
As he lays out the method, he engages with a particular text, the text of Jonah. He uses Jonah as a means to explore how this method can frame the creation of the sermon. Its form and use of literary elements make it a useful example for preachers. His goal here is the creation of sermons that combine substance with style. He is very focused on how words are used.
The method begins with reading the text, but not only the biblical texts, but other texts, including novels, history, poetry, theology and more. This is a starting point, This is the first step toward understanding. From there we move to "re-reading," This is a continuation of the conversation with the text. It involves, he suggests, letting the text get into one's pores. It's living with the text. But we're not finished with our reading of the text, for the third step is an act of "un-reading."He writes that "un-reading is the act of reconfiguring the text in a way that is contextually relevant and pragmatic. It is the commitment to rec-contextualize and appropriates the text to the current life situation of the community of free and oppressed people" (p. 9). Here is where the process of getting in front of the text really begins. It is here that the text is allowed to become liberating, but being liberated from the past. The purpose of the three steps is to discern oppressive and hegemonic influences that need to be confronted in the text. He gives as an example the household codes in the post-Pauline letters that have been used to oppress persons of color and women. This is, he suggests, the pivot point when we move from interpreting to applying.
Reading, re-reading, and un-reading provide the foundation for writing and re-writing. Writing is the first draft. It is here that misunderstandings can be discovered and corrected. Finally, we reach the fifth step, which is rewriting. Here is where all that has come before is organized into a sermon. Interestingly, he is greatly concerned about fluff, and it's at this point that one must edit to remove the fluff.
His focus in this book is making sure that preaching is a liberating event. He addresses the concerns of the Black church and the Black community. For white preachers, some of what he shares will be difficult to hear, but necessary anyway.
There is much for me to ponder. I do feel more comfortable letting the text speak for itself and not try to get in front of it. Nevertheless, if the text is going to speak something of value today, we need to get in front of it. We need to be free to move beyond it. That's difficult, but it seems necessary.
Displaying 1 of 1 review