Philip Arthur Bence PhD Thesis - Research@StAndrews:FullText

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111:4.
20 Fosdick, The Living of These Days. p. 99;
Bultmann, "The Concept of the Word in the New Testament," in
Faith and Understanding. p. 301,02; Barth, Prayer and
Preaching. p. 66; Tillich, Theology of Culture. (New York:
Oxford University Press, 1959), P. 201; Stewart, Heralds of
God. p. 31; Lloyd-Jones, Preaching and Preachers. p. 53;
Rahner, "Demythologization and the Sermon," translated by
Theo Westow. In Concilium. 3(March, 1968):15.
2 'Fosdick, "Honesty in the Pulpit," from an
unpublished sermon in Edmund Linn, Preaching as Counseling:
The Unique Method of Harry E. Fosdick (Valley Forge:
Judson Press, 1966), p. 144; Bultmann, "The Concept of the
Word," in Faith and Understanding. p. 307; Barth, 1.2.
Translated by G.T. Thompson and Harold Knight. (Edinburgh:
T. & T. Clark, 1956), p. 744; Tillich, Theology and Culture.
p. 208; Stewart, Heralds of God. p. 101; Lloyd-Jones,
Preaching and Preachers. p. 324; Rahner, Meditations. p.
140.
22. Fosdick, "What Is the Matter with Preaching?"
Harper's Magazine. 157(July 1928):140; Bultmann, "What
Does It Mean to Speak of God?" In Faith and Understanding.
p. 62; Barth, Prayer and Preaching. p. 111,12; Tillich,
Theology of Culture. p. 204-05, and "Communicating the
Christian Message Today," in E p iscopal Overseas Missions
Review 6(1960):23; Stewart, Heralds of God. P . 199;
Lloyd-Jones, Preaching and Preachers. p. 99; Rahner.
"Editorial," in Concilium. Translated by Theo Westow.
3(March 1968):3.
2.3 Throughout this paper, I frequently use the word
"college" as a general term decribing the educational
setting where teaching in preachin g occurs. Thus, this
broad term may include universities, seminaries, or other
similar settings which offer post-secondary school
theological education.
2 -''Some of these questions parallel those asked in
Chapter Three (e.g., 4,10). The two sets, however, serve
different purposes and, thus, are not identical. The
questions in Chapter Three deal with selected specific
theological issues which highlight contrasts among the
theologians, while the consensus questions stated here arise
out of the broad agreement among the seven theologies.
Chapter three's fourth spectrum deals with the
purpose of preaching, i.e., the response sought from
preaching. The question there could be worded as follows:
Does the preacher seek an objective reversal in his hearers
or a more subjective growth in knowledge? Thus, Barth, who
viewed salvation as a totally objective experience,
ironically, appears on the left (subjective) extreme. A
truly Barthian preacher seeks no objective response from his
hearers, but a subjective awareness of what God has already
done.
As with the questions referred to in note 24, the
statements in this table, to some degree, parallel
statements in chapter three's spectrums. That chapter's
statements involved more specific issues. The statements in