Towards a non-colonial [divine] service

Johann-Albrecht Meylahn

doi:10.4102/ve.v42i1.2349

Abstract

In this article, Schleiermacher’s idea of a divine service as mitteilende Darstellung (communicative presentation) will be brought into conversation with Gräb’s homiletics as religious speech and then, adding to the conversation, Latour’s tormented religious speech. Latour’s religious speech will, in turn, be brought into conversation with Rancière’s idea of politics in contrast to police, thereby proposing a non-colonial [divine] service, which might have certain similarities with Badiou’s interpretation of theatre. However, being vigilant of the constant threat of again becoming colonial. This temptation or danger could be prevented by a communicative presentation (theatrical performance or enactment) of the Christ Event through a Christ-poiēsis that does not colonise time or space but brings into close proximity (communicative presentation) space and time as the fulfilment of time.Intradisciplinary and/or interdisciplinary implications: The article, ‘Towards a non-colonial [divine] service’ is written from the South African context, but its relevance is global as it proposes a non-colonial perspective on homiletics and liturgy. It brings together various disciplines (philosophy, political science and economics) into critical constructive conversation with Practical Theology, specifically homiletics and liturgy.

Highlights

Intradisciplinary and/or interdisciplinary implications: The article, ‘Towards a non-colonial [divine] service’ is written from the South African context, but its relevance is global as it proposes a non-colonial perspective on homiletics and liturgy
The divine service is traditionally understood as a dialogue between God and humanity in the medium of human communication and presentation
The communication is not primarily about the transfer of information but a creative poetic act of making present, that which was not present before the communicative presentation. This formulation by Schleiermacher makes it clear what a divine service is not. It is not a classroom or lecture hall where information or knowledge is transferred from an expert to the listeners who are seen as empty vessels to be filled with divine knowledge as in Freire’s (2000:12) criticism of the dominant banking model of pedagogy

Summary

Introduction

Intradisciplinary and/or interdisciplinary implications: The article, ‘Towards a non-colonial [divine] service’ is written from the South African context, but its relevance is global as it proposes a non-colonial perspective on homiletics and liturgy. Gräb (2013) tried to seek the near and present in his understanding of religious speech and in his understanding of religion (religion as that which tries to make sense and create meaning from the contingent events in daily life, that is, which is difficult or even impossible to explain – those experiences in life that fall outside the normal day to day experiences), and his interpretation of lived religion.

Results

Conclusion