A homiletic reflection on the theological aesthetics involved in picturing God in a fragmented South African society

Abstract

This article investigates the problematic field of authentic speech in a fragile South African society where the imminence of shattering fragmentation is often addressed either by aggravating hate- speech or pacifying speech that seems to lack the will to come to terms with the full implications of the issues at hand. We attempt to reflect on the possibility of authentic speech in this context by picturing God and his purposeful presence in our fragmented world; speech that reflects and acts out the implications of what is observed in the revealing light of God`s living Word. In addressing the research problem the following aspects are researched: (1) we briefly reflect on the theological aesthetics involved in picturing God through the eyes and acts of faith, (2) explore the painful manifestation of fragmentation in the South African society (with poverty and HIV and AIDS as examples), and (3) attempt to homiletically speak the language of faith by picturing God in our fragmented world through the lens of the parable of the Good Samaritan. We come to the conclusion that authentic homiletic speech can only flow from a heart in which the hardened crust of perpetual attempts at self-righteousness and conservation of the own comfort-zone are shattered by the words and deeds of our Lord. It is through the words and deeds of our Lord that the preacher is enlightened to bear authentic witness to how God fuses a shattered reality and a shattered heart into a prismatic, multifaceted witness to the glory of his all-conquering healing power.

Knowing, believing, living in Africa: A practical theology perspective of the past, present and future

“…Grözinger (in Immink 2005:4) argues for an aesthetic approach to illuminate, for example, the concept of God's revelation and people's experience of God through artwork. Aesthetical practical theology and Christian language practices are thus essential in the creation of meaning in a fragmented and secularised culture (Viau 1999:xii, 195, 206) -by integrating its meaning in faith practices and human experiences (Cilliers 2002(Cilliers :44, 2009De Klerk, De Wet & Letšosa 2011). African art and music could be instrumental in bridging the gaps between the gospel and diverse cultures.…”