利科的詮釋理論可以為講道學在此議題提供洞見。在當代以利科思想為基礎的講道理論中，值得一提的是Nancy Lammers Gross所提「擺盪」（swing）的概念。Gross擺盪的概念是以利科詮釋理論對「解釋—瞭解」的協調來修正浪漫主義詮釋學所為講道帶來的困境。對利科來說，詮釋是指解釋跟瞭解。然而在他詮釋的理論中，詮釋並非先瞭解而後解釋。結構說明和瞭解是辯證的關係，是具有張力、彼此相對的兩端；詮釋就是在這兩端來回。Gross藉此提出講道擺盪的概念，然而她所提出擺盪的概念主要不是在聖經的世界和我們的世界之間來回，而是在揣測和確認之間擺盪。雖說Gross擺盪的概念並不是在處理聖經世界和我們世界之間問題的方法，不過卻可以在利科互文性的理論下延伸成為講道者處理兩個世界之間差異的方法。於是筆者要以利科互文性理論的觀點來繼續發展講道講道時如何處理兩個世界之間差異的方法。
The research is to discuss the dual focus of “the world of the Bible and the world of ours” in homiletical theories. In the research, I asked two questions to examine how contemporary homiletical theories give discourse to the issue, first what the relationship between the two worlds is, and then how the theories deal with the gap and difference between the two worlds. After examining the theories, we are able to identify what methods scholars approached the issue, such as theological, biblical studies, the philosophy of language, hermeneutics, etc. However, after analyzing, I found that some discourses of the theories on the issue are inconsistent, so that I proposed that the issue on what the relationship between the world of Bible and the world of ours and how to deal with the gap and difference between the two worlds of homiletical theories needed to be revised and deepened, and then even to propose a more consistent discourse.
The hermeneutical theory of Paul Ricoeur provides insight for homiletics. Among the contemporary homiletical theories which developed based on Ricoeur’s thoughts, the concept of “swing,” which proposed by Nancy Lammers Gross, is worth of noting. The “swing” concept is derived from Ricoeur’s revision of Romantic hermeneutics on “explanation-understanding.” For Ricoeur, hermeneutics implies explanation and understanding, but in his opinion, hermeneutics is not first understanding and then explanation. The relationship between explanation and understanding is dialectical; these two are in tension and are in opposition. Hermeneutics is going back and forth between the two poles. This idea is the concept of swing, which Gross proposed, based on. Nevertheless, the concept of swing is not mainly to go back and forth between the world of Bible and the world of ours, it is between guess and validation. Although the swing concept is not made up for dealing with the difference between the world of the Bible and the world of ours, it can be extended and developed as a way to deal with the gap between the two worlds by the intertextuality theory of Ricoeur. As a result, I would continue to develop a way to deal with the difference and gap between the two worlds which is based on the intertextuality theory of Ricoeur.
In Ricoeur’s intertextuality theory, the relationship between narratives is dialectical and the narratives would interfere each other. Thus, in preaching the relationship between the biblical stories and our stories are first dialectical, and then by the effect of intertextuality, the relationship goes from dialectical to “appropriation,” so that our stories merged into biblical stories, for by the effect of intertextuality we are leaving structural explication but not yet at the point of appropriation. By the effect of intertextuality, the interpreter goes back and forth between the two poles of structural explication and understanding, so that by the effect of intertextuality the preacher is able to go back and forth between the two stories. Here I extended Gross’s swing concept: it is not to swing between guess and validation but between the world of the Bible and the world of ours, and through isotopes and structural similarities, the preacher is able to swing between the two worlds. Thus, based on the intertextuality theory of Ricoeur, homiletics is able to give a more consistent discourse on how we can see the relationship between the two worlds and a way to deal with the gap between the two worlds. And, based on Ricoeur’s intertextuality theory, I proposed a way of preaching, a way of story-telling preaching.