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ENDNOTES 1. For more on the semiotic function see Jean Piaget, The Language and Thought of the Child (New York: Meridian Books, 1955), and Jean Piaget and Barbel Inhelder, The Psychology of the Child (New York: Basic Books, 1969), 51ff. 2. Kathy Black, A Healing Homiletic: Preaching and Disability (Nashville: Abingdon Press, 1996); Christine L. Smith, Preaching as Weeping, Confession and Resistance: Radical Responses to Radical Evil (Louisville: Westminster John Knox Press, 1992). 3. L. Susan Bond, Trouble with Jesus: Women, Christology, and Preaching (St. Louis: Chalice Press, 1999); John S. McClure and Nancy Ramsay, eds., Telling the Truth: Preaching about Sexual and Domestic Violence (Cleveland: United Church Press, 1998). 4. Stanley Hauerwas and William Willimon, Resident Aliens, Life in the Christian Colony: A Provocative Christian Assessment of Culture and Ministry for People Who Know that Something is Wrong (Nashville: Abingdon Press, 1995), and Preaching to Strangers (Louisville: Westminster John Knox Press, 1992); Walter Brueggemann, Cadences of Home: Preaching Among Exiles (Louisville: Westminster John Knox Press, 1997); Charles L. Campbell, Preaching Jesus: New Directions for Homiletics in Hans Frei's Postliberal Theology (Grand Rapids: Eerdmans, 1997), and The Word Before the Powers (Louisville: Westminster John Knox Press, 2002). 5. For more on the concept of the interhuman, see Edward G. Farley, Good and Evil: Interpreting A Human Condition (Minneapolis: Fortress Press, 1991); and Theology and the Interhuman: Essays in Honor of Edward Farley, ed. Robert R. Williams (Valley Forge, Pa.: Trinity Press International, 1995). 6. See Anna Freud, Ego and the Mechanisms of Defense (New York: International Universities Press, 1946); Jacques Lacan, Écrits: A Selection, trans. Alan Sheridan (London: Tavistock/Routledge, 1977); René Girard, Violence and the Sacred, trans. Patrick Gregory (Baltimore: Johns Hopkins University Press, 1979); Gil Bailie, Violence Unveiled: Humanity at the Crossroads (New York: Crossroad/Herder and Herder, 1997); Mark I. Wallace, Fragments of the Spirit: Nature, Violence, and the Renewal of Creation (New York: Continuum, 1996); Eric Gans, The End of Culture: Toward a Generative Anthropology (Berkeley: University of California Press, 1985); Regina M. Schwarz, The Curse of Cain: The Violent Legacy of Monotheism (Chicago: University of Chicago Press, 1998); James E. Loder, The Transforming Moment, 2d ed. (Boulder, Colo.: Helmers and Howard, 1989). 7. See especially Louis Althusser, "Ideology and Ideological State Apparatuses (Notes Towards an Investigation)," in Essays on Ideology (London: Verso, 1984), 41. See also Lacan, Écrits; Antonio Gramsci, Selections from the Prison Notebooks trans. Quentin Hoare and Geoffrey Nowell Smith (Newark: International Press, 1971); Ernesto Laclau and Chantal Mouffe, Hegemony and Socialist Strategy: Towards a Radical Democratic Politics (London, Verso, 1985); and Rosemary Hennessy, "Subjects, Knowledges,...and All the Rest: Speaking for What?" in Who Can Speak: Authority and Critical Identity, ed. Judith Roof and Robyn Wiegman (Urbana: University of Illinois Press, 1995), 137-49. 8. Lenin and Philosophy and Other Essays, trans. Ben Brewster (New York: Monthly Review Press, 2001), 118. 9. See Selections from the Prison Notebooks; also Robert Bocock, Hegemony (New York: Tavistock Publications, 1986). 10. I do not support a rejection of prophetic resistance, which is appropriate in situations in which there is a struggle to establish identity where it is in the process of being de-created or in which identity has been long denied; see McClure and Ramsay, Telling the Truth. 11. See especially Lucy Atkinson Rose, Sharing the Word: Preaching in the Roundtable Church (Louisville: Westminster John Knox Press, 1997); Anna Carter Florence, Preaching as Testimony, Toward a Women's Preaching Tradition and New Homiletic Models (Ph.D. dissertation, Princeton Theological Seminary, 2000); and John S. McClure, Otherwise Preaching: A Postmodern Ethic for Homiletics (St. Louis: Chalice Press, 2001). 12. See John Henry Newman, Grammar of Assent (Notre Dame: University of Notre Dame Press, 1978); Karl Barth, Church Dogmatics 1.1, trans. G.W. Bromiley (Edinburgh: T. &T. Clark, 1975), 99-111; George Lindbeck, The Nature of Doctrine: Religion and Theology in a Postliberal Age (Louisville: Westminster John Knox Press, 1984); Nancy Murphy, Reasoning and Rhetoric in Religion (Harrisburg, Pa.: Trinity Press International, 1994). 13. See David Jasper, Rhetoric, Power and Community (Louisville: Westminster John Knox Press, 1993); Graham Ward, "The Revelation of the Holy Other as the Wholly Other: Between Barth's Theology of the Word and Levinas's Philosophy of Saying," Modern Theology 9:2 (April 1993), 159-80. 14. The Power to Speak: Feminism, Language, God (New York: Crossroad Press, 1991), 30-39. 15. By non-defensive, I do not want to imply or promote any form of abusive annihilation of the self motivated by fear, avoidance of self (Plaskow's "hiding"), or loss of self (the self that goes nowhere, rather than toward neighbor). The kenotic move toward neighbor envisioned here would be when the self comes out of hiding (in the abused self) and, out of responsibility to and for others, challenges abusive power in the neighbor (or spouse), and participates in the re-creation of what has been de-created through the giving and receiving of compassion. See Judith Plaskow, Sex, Sin and Grace: Women's Experience and the Theologies of Reinhold Niebuhr and Paul Tillich (New York: University Press of America, 1980). For an excellent reassessment of the kenosis of Christ see Mary M. Solberg, Compelling Knowledge: A Feminist Proposal for an Epistemology of the Cross (Albany: SUNY Press, 1997). See also Sally B. Purvis, The Power of the Cross: Foundations for a Christian Feminist Ethic of Community (Nashville: Abingdon Press, 1993), and Sally H. Brown, Preaching Ethics Reconsidered: The Social Construction of Christian Moral Reasoning and the Reimagining of Power in Preaching According to the Cross (Ph. D. diss., Princeton Theological Seminary, 2001), 200-24. 16. Levinas locates the priority for the human other in the Old Testament commandment "Thou shalt not kill" as the ultimate command against making "same" that which is "other," or making a totality out of that which is infinite. Thus the priority of the human other achieves proto-theological status. See Totality and Infinity: An Essay on Exteriority, trans. Alphonso Lingis (Pittsburgh: Duquesne University Press, 1969), 198, 232-37. See also Emmanuel Levinas, Otherwise Than Being, trans. Alphonso Lingis (The Hague: Martinus Nijhoff, 1987); and O. E. Ajzenstat's excellent essay "Beyond Totality: The Shoah and the Biblical Ethics of Emmanuel Levinas" in Strange Fire: Reading the Bible after the Holocaust, ed. Tod Linafelt (Sheffield, England: Sheffield Academic Press, 2000), 206-13. Rebeccas Chopp's work is rooted to some extent in Paul Ricoeur's reflections on the work of Emmanuel Levinas, whom Ricoeur calls the "thinker of testimony" par excellence; see Ricoeur, "Emmanuel Levinas: Thinker of Testimony," in Figuring the Sacred: Religion, Narrative, and Imagination, ed. Mark I. Wallace (Minneapolis: Fortress Press, 1995). 17. For more on these terms see M. M. Bakhtin, The Dialogic Imagination, ed. Michael Holquist, trans. Caryl Emerson and Michael Holquist, 13th ed. (Austin: University of Texas Press, 1981), 301-66. 18. Preaching as Testimony (note 11), 168. 19. Florence, following Mary Fulkerson, chooses this word which signals "a new kind of hospitality for the stranger" that "resists domination of the other and even acknowledges love's inability to know the other." Preaching as Testimony, 161. For more on the concept of "being with" see Jean-Luc Nancy, Being Singular Plural (Palo Alto: Stanford University Press, 2000). 20. The Recovery of Preaching (San Francisco: Harper and Row, 1977), 37. 21. Interpreting God's Word in Black Preaching (Valley Forge, Pa., Judson Press, 1984), 47. 22. The Sacred Art: Preaching and Theology in the African-American Tradition (Cleveland: Judson Press, 1995), 106. 23. For a good overview of the biblical concept of jubilee, see Maria Harris, Proclaim Jubilee!: A Spirituality for the 21st Century (Louisville: Westminster John Knox Press, 1996). 24. Perhaps this is why the kiss of peace—signing the peace—is one of the most ancient and fundamental liturgical practices in the church. 25. It is the testimony of love that ultimately distinguishes homiletical testimony from courtroom testimony or testimony as a form of forensic disputation. It moves preaching beyond the oppositional rhythm between testimony and counter-testimony, which in ways similar to those just discussed can once again keep us from the other. For more on this see my essay "The Way of Love: Loder, Levinas, and Ethical Transformation through Preaching" in Redemptive Transformation in Practical Theology, ed. Dana R. Wright and John D. Kuentzel (Grand Rapids: Eerdmans, 2004). 26. Ronald J. Allen and William E. Dorman, "Preaching as Hospitality," Quarterly Review 14 (1994); Ronald J. Allen, Interpreting the Gospel: An Introduction to Preaching (St. Louis: Chalice Press, 1998); Lucy Atkinson Rose, Sharing the Word: Preaching in the Roundtable Church (Louisville: Westminster John Knox Press, 1997). 27. Preaching as Local Theology and Folk Art (Minneapolis: Fortress Press, 1997). 28. Charles L. Campbell and Stanley P. Saunders, The Word on the Street: Performing the Scriptures in the Urban Context (Grand Rapids: Eerdmans, 1997). 29. A Healing Homiletic (note 2). 30. Christine M. Smith, Preaching as Weeping (note 2), and Weaving the Sermon: Preaching in Feminist Perspective (Louisville: Westminster John Knox Press, 1989). 31. The Roundtable Pulpit: Where Preaching and Leadership Meet (Nashville: Abingdon Press, 1996). John S. McClure is the Charles G. Finney Professor of Homiletics and Chair of the Graduate Department of Religion at Vanderbilt University, where he is also a Fellow in the Center for the Study of Religion and Culture. His publications include The Four Codes of Preaching: Rhetorical Strategies (Fortress, 1991, 2nd ed. 2004), The Roundtable Pulpit: Where Preaching and Leadership Meet (Abingdon, 1995), Telling the Truth: Preaching About Sexual and Domestic Violence (co-edited with Nancy Ramsay, United Church Press, 1998), Other-wise Preaching: A Postmodern Ethic for Homiletics (Chalice, 2001), and Claiming Theology in the Pulpit, co-authored with Burton Z. Cooper (Westminster John Knox Press, 2003). |
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