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by David Buttrick 
(Louisville: Westminister/John Knox Press, 
1994,  
164 pages including notes) 
reviewed by Carmen Mele, O.P. 
David Buttrick is the Napoleon of contemporary American 
homiletics. In the 1980's his textbook Homiletic revolutionized the craft 
of preaching. In the 1990's Buttrick has continued his campaign. A Captive 
Voice recasts the relationship of preaching with its principal frames of 
reference -- Bible, Church, and culture. 
The book's title raises the question: to what is preaching 
bound? Buttrick believes twentieth century pulpiteers (of the Protestant 
variety, at least) have been unduly attached to Karl Barth's understanding of 
sola scriptura as the legitimator of their activity. Likewise, they have 
fastened themselves to the psychological as the realm of God's gracious 
activity. Catholics may find similarities to these enchainments when they hear 
homilists quote a Scriptural verse and expound on a personalist dimension of 
salvation. 
As a strategy for the liberation of preaching, Buttrick 
proposes the African-American model, best exemplified by Martin Luther King, Jr. 
Black preaching mines Scripture for its social implications. Jesus, Buttrick 
emphasizes, came to proclaim the kingdom of God which undercuts both yankee 
individualism and yankee imperialism in promotion of the human family. Buttrick 
would find an African-American preacher's fluidity with the correspondence 
between Biblical story and contemporary situation as normative for exposition of 
narrative texts. 
A Captive Voice deserves a 
careful reading for its cultural analysis. Buttrick sees the position of the 
established Church eroding in the contemporary period of social dissolution. 
Rather than suggesting the preservation of an order which cannot facilitate the 
Church's mission in the new era , the author promotes an evangelism which would 
shape the emerging culture. For him the new order should be definitively more 
egalitarian and thus requires both an empowerment of the laity and a renewed 
social consciousness. Does this not sound like directions in which Vatican II 
led the Catholic Church?  
Furthermore, the book recommends itself by inspiring more 
intentional preaching. Preaching, it claims, is the Word of God. This idea, 
astounding to many today, may be readily accommodated to Catholic theology which 
has always utilized analogy as an approach to truth. Thus, Jesus Christ is the 
Word of God in its fundamental sense. Then, Scripture explicates this Word for 
humanity. Next down the line, the insights of those called to comment on Christ 
and Scripture must be paid due attention. Aware of their awesome task, preachers 
ought to prepare for it with every ounce of their being. 
If I attended the lectures at which Professor Buttrick 
originally presented his analysis, I would have tried to formulate questions 
such as the following over areas of disconcert. When Buttrick emphasizes a 
social context for preaching, how faithful is he to the whole Christian 
tradition? After all, is not the resurrection of the individual body one of the 
revolutionary principles of Christianity. Did not Karl Barth's reliance on 
Scripture alone stem from a disillusionment with a social interpretation of the 
Gospel prevalent in latter 19th century Protestantism but shattered in the wake 
of the Great War?  
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