The Intersection of Resonant Listening and Preaching That Resonates Daily, Alluding to Listeners’ Memories and Their Meaning-Making Efforts

Abstract

This article explores resonant listening as an integral aspect of preaching, transcending physical church spaces. It underscores the active engagement of listeners in participatory listening to grasp the essence of a sermon. Resonant listening, characterised by an attentive disposition intertwined with individuals’ recollections of God’s redemptive acts and everyday experiences, is crucial for sense-making in life. The research question guiding this exploration is: “How can an elucidation of resonant listening connected to listeners’ remembrances and their endeavour to make sense of life enable them to find meaning?” Drawing on Osmer’s research methodology, the article begins with the descriptive empirical phase, investigating the dynamics of resonant listening among listeners. It then delves into insights from communication sciences and social psychology, elucidating the significance of resonant listening and memory in decision-making processes. Moreover, it offers normative perspectives through an examination of John 4, analysing cognitive triggers, memories, and the outcomes of resonant listening in Jesus’s interaction with the Samaritan woman. Finally, the article concludes by intertwining hermeneutical reflections with homiletical perspectives, highlighting the indispensable role of resonant listening in effective preaching.

1. Introduction

‘Resonant listening’ entails understanding the meaning of a sermon and reflecting on it mindfully, free from distractions or interference. As McCroskey (2016, p. 21) suggests, these interferences can manifest physically or mentally. Hence, the emphasis on resonant listening alludes to thinking about the real issue being communicated in a sermon (Collier 2021, p. 2). To be more specific, the urgency and importance of what listeners hear in a sermon cannot be separated from their overall understanding of contextual encounters, which includes the solicitude of cognitive dissonance caused by conflicting internal noises (Pagitt 2005, p. 72). Departing from the recognition that preaching ultimately aims to impact listeners’ daily lives, it fosters a comprehensive or progressive dialogue that extends beyond physical church buildings. Therefore, preaching resonates, reverberates, and resounds in people’s minds precisely because of the workings of their memories. This article contends that active listening requires concentration and attentiveness, highlighting listeners’ memorable responsiveness rather than passive hearing (Kimball 2003, p. 173).

Bohren’s (1993, p. 454) portrayal of “dieses Wort in Gottes Ohr” eloquently captures the profound essence of resonant or active listening. This expression emphasises the intimate connection between the genesis of preaching and the active engagement of listeners. Moreover, it symbolises God as the primary recipient, indicating that He is the sermon’s first and most attentive listener. The reciprocal exchange between the receptivity of listeners and the concurrent acknowledgement that God has spoken before any human being could speak underscores that preaching is a living voice in the eschatological presence of people’s lives. Recognition of what the human eye cannot observe should inspire a profound attitude of reverence and awe in us as homo respondens. Reflecting on preaching amidst salvific acts and the vibrancy of life resonating with vivid memories helps define the importance of active listening. However, fragmented memories and distorted attitudes toward salvific acts could interfere with the effectiveness of resonance and its reverence for the emphasis on being touched by the sacred. Expressing a touch of the sacred or encountering the living God is continuous. It implies acknowledging that God is not merely present in an observing capacity but actively committed to the Word. Moreover, acknowledging a touch of the sacred in active listening presupposes that the memory of God’s continuous involvement in listeners’ lives is essential (cf. Immink 2014, p. 186).

The argument dealing with the powerful resonance kindled by the touch of the sacred originates from the realisation that in the preaching event, listeners experience resonance when they firmly believe they are being addressed by a crucial message directed to them personally (Rosa 2019, p. 11). Listeners are inevitably influenced by the preaching event, whether knowingly or unknowingly, and engage with what they hear in various ways. Siegel (2017, p. 4), highlighting the dynamic interaction between preachers and listeners, underscores the importance of preachers considering their audience, described as emotional attunement or consciousness of their presence. Listeners perceive when their presence is acknowledged in sermons, often resonating with the sentiment: “It was as if the preacher was talking directly to me”. Building on this idea, Gaarden (2021, p. 6) connects resonant listening and identifies at least three robust ways listeners can engage with the sermon and experience a sense of being touched. Firstly, listeners can engage critically with the sermon, but secondly, they can also closely associate or identify with it. In the third instance, they might experience contemplative peace in their minds, particularly when preaching is an integral part of their response to the liturgy.

Recent research contrasts the appearance of resonance with the notable mention of alienation, indicating a disconnected relationship between the listener’s attitudes and their familiarity with daily life experiences (López-Deflory et al. 2022, p. 5). Alienation, as described by Jaeggi (and revisited by Rosa), can be understood as a distorted or dissonant sense of relationlessness (Rosa 2020, p. 4; Jaeggi 2014, p. 7). Hence, the emphasis on facing relationlessness and individuals’ identification with what is unfolding presents a unique opportunity for comprehensive research to delve deeper into resonance and meaning-making. Acknowledging listeners’ efforts to make sense of their experiences, it is important to recognise that resonance does not always entail harmony in people’s lives; in fact, it may encompass contradiction, and discernible dissonance should be acknowledged (Geertz 1986, p. 375).

Collier (2021, pp. 4–5) delves into the significance of active listening, navigating between resonance and dissonance. The essence of active listening entails a meaningful engagement with the sermon, encompassing both consonant and discordant realities of life. Resonant listening is closely intertwined with listeners’ desire for guidance in contemplating sermons and their relevance to real-life experiences. Long (1988, p. 83) might suggest that engaging in worship and participating in the performative preaching event involves a directional movement towards worship and eventual concrete action in everyday life. However, daily life is fraught with existential questions dealing with the meaningfulness of life. Listeners are challenged by the continuous quest for meaning and harmony in life, evoking the concept of prohairesis—a philosophical notion referring to a deliberate effort to seek anchors that provide a sense of direction in life.1 Above all, it must be conceded that obtaining a grasp on life is not solely a rational or cognitive process but rather a reasonable process consisting of numerous variables like the functioning of attitudes, imagination, and people’s harmonious memories (Van de Goor et al. 2020, p. 10; George and Park 2016, p. 210).

Pleizier (2010, p. 245), reflecting on the idea of harmony or unity in individuals’ lives, underscores the significance of religious involvement or cognateness when listeners partake in preaching. Put differently, one’s capacity for harmonious thinking about reality may be incomplete without engaging in resonant listening. In a similar vein, Tyagi (2013, p. 12) elucidates the complexities of preaching intertwined with attitudes, closely linked with active or resonant listening, and unfolding across five stages: hearing, understanding, remembering, evaluating, and responding. Between the initial stages of hearing and responding, and culminating in response, understanding (cognition) and remembrances harmonise the performative act of active listening.

The research question is formulated: “How can an elucidation of resonant listening connected to listeners’ remembrances and their endeavour to make sense of life enable them to find meaning?” This inquiry will be addressed using Osmer’s (2008, p. 32) framework for visualising a research project. The present study will commence with the descriptive empirical phase, progressing towards the interpretative, normative, and, eventually, strategising phases.

2. Descriptive Empirical Perspectives on the Interplay between Cognitive Dissonance, Resonant Listening, and Anamnesis (Remembrance)

2.1. Descriptive Perspectives on the Essence of Active and Resonant Listening

The preaching event serves as a powerful catalyst, and listeners’ receptivity to it is crucial in shedding light on their urge for meaning-making or congruence (Payton 2018, p. 270; McDonnell et al. 2017, p. 4). The dynamic interplay between communication and individuals’ thoughts during the listening process remains interesting. Grice (1989, p. 214), for instance, distinguishes between speaker-meaning and sentence-meaning. Consequently, preachers employ words and sentences to convey meaning. Listeners, in turn, engage in active listening, which goes beyond mere physical hearing and is intimately linked to the functioning of their attitudes (Hunsaker and Alessandra 2008, p. 23; Robertson 2005, p. 1055).

Hoppe (2006, p. 7) elaborates on a listening attitude and touches on how things could become distorted in the listening process when the attitude toward meaning-making becomes skewed. Brownell (1996, p. 21) similarly emphasises the significance of listening attitudes and introduces the notion of listening deaf spots, which hinder listeners’ ability to perceive and comprehend messages. It is natural and logical that listeners will sooner or later make up their minds regarding the appropriation of messages. However, active listening, supported by a committed listening attitude, implies that one should approach the preacher’s message with an open mind (Abrahams 2023, p. 3). Applying active listening to the performative act of preaching reminds us that preaching is intertwined with the realisation of a living voice that necessitates the response or resonance of listeners’ “amen”. In the liturgical context of preaching, no one can resonate “amen” without engaging in active listening. As Chrétien (2004, p. 20) eloquently puts it, when listeners attentively listen to sermons, they not only listen to the words but, above all, to the One who speaks through them.

Rost (2011, p. 12) makes a compelling argument that active listening is a constructive act involving unravelling messages to uncover, connect, and understand their essence. While the preacher’s meaning and language use are crucial in this process, listeners’ attitudes cannot be overlooked (cf. Valizadeh and Alavinia 2013, p. 18).

2.2. Descriptive Perspectives on Resonant Preaching and Cognitive Dissonance

Searle (1992, p. 52), in line with the argumentation mentioned above, reminds us that the performative event of preaching is intimately interwoven with eliciting attitudes. Resonant preaching, which implies responding and resonant listening, should therefore connect with what Searle calls the ‘rehearsal of attitudes’, meaning that it should align with everyday attitudes. Building on this, Yahya and Sukmayadi (2020, pp. 480–81) identify a constraint in the rehearsal of attitudes, pointing to the information-saturated era in which listeners find themselves. The proliferation of information through the Internet and multimedia enables listeners to swiftly gather diverse perspectives, often encountering opposing viewpoints and information contradictory to their beliefs. This clash with their cognitive convictions and beliefs leads to cognitive dissonance,2 triggering feelings of guilt, anger, frustration, anxiety, and stress (Fontanari et al. 2012, p. 61). Levy et al. (2018, p. 100) further elucidate this phenomenon of dissonance within the framework of the complex functioning of a cognitive system consisting of a set of beliefs, attitudes, and values, which are challenged by the imperative of conforming to one’s frame of reference. Individuals aspire to align their actions with their beliefs, and cognitive dissonance arises when preaching or alternative sources of information challenge their attitudes.

Cognitive dissonance presents a significant challenge to listeners as it leaves them feeling uneasy due to a lack of resonance (Jones and Mills 2019, p. 3). While cognitive dissonance cannot be entirely eliminated, it can be mitigated by introducing more consonant or resonant messages, known as consonant cognition, with the aim of persuasion. The tension experienced by listeners regarding the disparity between their perceived behavioural norms and their daily struggles to adhere to them can be described as one of the most taxing challenges they face (Stone and Fernandez 2008, p. 42; Smith 2007, p. 236; Festinger 1957, p. 32). The performative preaching3 event allows for the realisation that listeners will inevitably respond to sermons aimed at persuasion, whether favourably or unfavourably (McGrath 2017, p. 1). Building on this idea, Rosa (2016, pp. 42–43) strongly argues in favour of the resonance between individuals and their environment, including how religion can assist people in their response.

Hence, to conclude this section, preachers depend on the persuasive nature of sermons as a way to reduce cognitive dissonance through consonant (resonant) cognition. On the other hand, listeners rely on active or resonant listening to make sense of what they have heard, but the influence of one’s remembrances (anamnesis) cannot be undervalued.

2.3. Descriptive Perspectives on Communal Remembrance Cultivating a Praxis of Resonant Listening

Bloom (2021, pp. 2–3) emphasises the significance of memory in relation to the gospel, comparing it to a mental library. Memories about sermons, passages from the gospel, and their meaningful impact on daily life serve as the foundation for the imaginative unravelling of strenuous experiences. Without imagination, maintaining hope can become arduous. However, imaginative and resonant preaching enables listeners to envision a hope-filled reality. It empowers individuals to conceptualise dimensions beyond the visible realm or to perceive the unseen differently (Stoorvogel et al. 2019, p. 13). Augustine’s words resonate here, as he suggests that mental images are constructed from memories of life experiences.4 According to Augustine, these images form the basis of a cohesive narrative of the past. Based on this cohesive image, including memories of the gospel, individuals can draw present insights and nurture hope for the future (Throne 2018, p. 4).

Lorensen (2023, p. 71), from a homiletical viewpoint, firmly asserts that resonance should not be conflated with complete consonance or harmony. According to this author, the performative event of preaching serves as a platform for dissonant attitudes and cognitive dissonance to be illuminated by truly transformative sermons. Trotter (2018, p. 4), echoing this sentiment, acknowledges a profound hunger for transcendence among worship participants but underscores that this longing should be understood as a yearning for the resonance of reality in their lives. Thus, remembrance, or the evocation of cherished religious memories, holds significance because it enables listeners to grasp or embrace life in the present (Van Mulukom 2017, p. 191; Urbaniak 2015, p. 3).

As a result, Pakpahan (2012, pp. 1–2) could argue that remembrance (anamnesis) is a vital element that empowers listeners to prevent the past from fading and allows hope in the future to illuminate memories. By recalling memories of the past, listeners can assign new and revitalised meaning to historical events. Thus, Brouwer and Kloppenburg (2009, p. 48) underscore that preaching revolves around the resonant remembrance of the One who remains constant: yesterday, today, and tomorrow. Therefore, anamnesis (remembrance) is intricately linked to an inquiry into one’s reality of memories. At its core lies the notion of remembering the heartening acts of God but with resonance in the present. Cockayne and Salter (2021, p. 278) strongly assert that, grounded in God’s dynamic acts, resonant remembrance’s communal or corporate nature should be acknowledged as equally as significant as individual remembrances. Therefore, Kourken (2016, p. 14) might argue that communal remembrance constitutes a constructive process of collectively reliving meaningful past events, enabling a form of time travel to occur. To conclude, Childs (1962, pp. 51–52) suggests that anamnesis empowers faith communities to resonate with the past, facilitating the re-experiencing of intimate encounters with the profound salvific acts of history. This process enriches meaning-making by allowing these encounters to be relived or experienced anew.

2.4. Empirical Perspectives on Resonant Listening Allude to Listeners’ Remembrances and Meaning-Making Exertions

2.4.1. The Likert Scale Quantitatively Measures Listeners’ Attitudes to Resonant Listening

The current study made use of a Likert scale to assess the unobservable characteristics of listeners’ attitudes toward resonant listening. Johns (2005, p. 240) highlights the functionality of Likert scales, particularly in tapping into the cognitive and affective components of individuals’ attitudes regarding statements presented in a questionnaire. Quantitative research often involves observing situations or events, such as resonant listening, that impact the contexts of people’s lives. In line with this notion, Creswell (2009, p. 200) elaborates on the quantitative research survey design, wherein listeners’ attitudes are delineated through sampling. A convenience sample was utilised, comprising three congregations conveniently accessible and situated in the Potchefstroom region, where the researcher operates. The sample included one congregation each from the Dutch Reformed Church, the Nether-Dutch Reformed Church, and the Reformed Churches in South Africa.

2.4.2. Method

Twenty-one statements were meticulously chosen to form a Likert scale assessing both favourable and unfavourable attitudes. The scale also provided a neutral option for respondents who preferred not to indicate agreement or disagreement. Before distributing the questionnaires to the congregations, the researcher obtained ethical clearance. Respondents were asked to complete the questionnaire within one week. The Statistical Services at North-West University (NWU) analysed the questionnaires using the Cronbach-alpha approach to gauge consistency between the statements and inter-item correlations.

2.4.3. Biographical Data

The invitation to participate in this questionnaire specified that respondents should select one of the five options and indicate which attitude best applies to the statements provided. The five options included “strongly disagree”, “moderately disagree”, “neutral”, “partially agree”, and “wholly agree”. Therefore, a Likert scale was utilised as a tool to assist respondents in articulating their thoughts. A total of 30 questionnaires were distributed to both male and female participants aged between 18 and 78 years. Among the 30 distributed questionnaires, 20 (66%) were returned. Female respondents accounted for 65% of the answers, while male participants contributed 35% of responses. In terms of age distribution, 35% of the responses were from individuals aged between 18 and 30, 45% from respondents aged between 30 and 60, and 20% from respondents aged between 60 and 78.

2.4.4. Capturing of Data Analysis

The Likert scale was structured into three sections: attitudes on preaching enabling people to make sense of everyday life; attitudes related to listeners’ memories and remembrances; and attitudes on the endeavour of meaning-making. In Statements 1–4 in the first section, most listeners indicated the importance of preaching for everyday life. The following responses were offered:

• Statement 1: I believe preaching should connect with what is happening outside of the church building in the context of community and relationship.

Of the respondents, 85% fully agreed with the statement, while 10% partially agreed. None of the respondents disagreed. The overwhelmingly positive response underscores the importance of preaching’s connection with the broader context of community and relationships beyond the church building. This strong affirmation highlights the desire for preaching to resonate with everyday life experiences, emphasising its relevance beyond the confines of physical spaces.

• Statement 2: My daily experiences (personal, warfare, corruption, and economic prospects) are challenging.

Among the respondents, 10% completely disagreed with the statement, while 15% chose a neutral response. The majority, comprising 75% of the respondents, either wholly or partially agreed with the statement. The reasons for the neutral responses were not elucidated, but it is evident from the reactions that listeners perceive their daily experiences differently. The responses also highlight the widespread recognition that everyday life presents challenges that necessitate meaning-making. Interestingly, 20% of respondents indicated a partial agreement with the notion that experiences are challenging.

• Statement 3: Participation in active listening to the Word service, including the sermons, enables me to receive answers to everyday challenges.

Building upon the context provided by Statement 2, which elicited responses regarding listeners’ experiences in daily life, Statement 3 seeks to gauge whether sermons offer specific and applicable solutions to individuals’ life situations. An overwhelming 90% of respondents indicated either partial or complete agreement that preaching offers dynamic perspectives on challenging circumstances. It also became evident that participatory and active listening in the Word Service should stand central.

• Statement 4: The sermons I listen to resonate and connect with my daily life challenges. It feels like “It was as if the preacher was talking directly to me”.

In light of the insights gathered from the preceding statements regarding the value of active listening, Statement 4 sought to explore the relationship between connectivity and resonance fostered by actively engaging with preaching. A significant number (80%) of respondents indicated that they either partially or entirely agreed with the statement. The majority of respondents expressed that active listening to sermons provides opportunities to connect with the tangible realities of their experiences. Only 10% of the respondents entirely or moderately disagreed, with an additional 10% remaining neutral on this statement. The notable percentage of respondents affirming that sermons resonate with their challenges underscores the pivotal role of active or resonant listening as a building block of resonant preaching.

• Statement 5: I have resonance or connectivity with my minister’s sermons.

This statement returns to the listeners’ responsibility in establishing a connection with their preachers’ sermons. An overwhelming 90% of respondents either partially or entirely agreed with the statement, indicating that they experience resonance with their preachers’ sermons. Statements 4 and 5 underlined that most listeners experience resonance in the performative preaching event.

• Statement 6: I always agree with my minister’s sermons and am not critically involved in evaluating the sermons.

Statement 6 deals with how listeners engage with preaching and addresses their involvement and evaluation of sermons. Significantly, only 60% of the respondents partially or entirely agreed with the statement, and only 30% fully agreed. Furthermore, 20% of the respondents moderately disagreed, while 15% opted for the neutral option. Based on the responses, it becomes evident that although 35% of the respondents do not have a distinct attitude or sometimes disagree with the preachers’ sermons, they still maintain a positive attitude toward preaching that resonates with daily life (cf. Statements 1–5).

• Statement 7: Sometimes, I cannot recall much of the sermon’s content, but it feels like a good sermon.

The current statement elaborates on the participatory act of active listening but also delves into what could be described as a mystery. It emphasises that listening to sermons is not a one-sided cognitive endeavour. Surprisingly, 65% of respondents either partially or wholly agreed with the statement, indicating that even if they could not recall the sermon’s content, they still perceived it as impactful. This acknowledgement highlights the interaction of a liturgical context concerning the touch of the sacred. Interestingly, 20% of respondents maintained a neutral stance on this statement, while only 10% wholly disagreed.

• Statement 8: I am exposed to much information via the Internet and my networks and experience tension between what I firmly believe and other contradictory messages I receive daily.

Based on the positive attitudes toward the essential influence of preaching and its connectivity with everyday life, attention now turns to the concept of dissonance, which is integral to resonance. This statement highlights the inherent tension in listeners’ minds and attitudes, establishing cognitive dissonance. In this regard, 65% of the respondents partially or fully agreed with the statement, 35% ultimately agreed, and 25% entirely disagreed. These responses suggest that listeners commonly experience tension between conflicting messages they encounter. Moreover, it is evident that some listeners do not necessarily perceive these messages as contradictory to their existing beliefs when engaging with other sources of information. Preachers engaging in resonant preaching should recognise that listeners are exposed to networks that influence their thought processes, and they should acknowledge the challenge of cognitive dissonance. However, a significant percentage of respondents do not believe it.

• Statement 9: I am open (have a positive listening attitude) to be persuaded by sermons aimed at everyday life challenges, although they make me uncomfortable.

Cognitive dissonance arising from various sources of information is a reality in listeners’ lives. A staggering 70% of the respondents indicated that sermons addressing this dissonance make them uncomfortable. A quarter (25%) of the respondents maintained a neutral attitude on this matter, although the reason for their neutrality remains unclear. Only 50% of the respondents entirely agree with the statement. This underscores a concerning aspect: only half of the respondents demonstrate a wholehearted willingness to be persuaded by preaching. This poses a challenge to the positive listening attitude essential for engaging with sermons. It highlights the importance of recognising preaching as a gradual, formative process that involves scrutinising listeners’ attitudes in light of the gospel.

Responses to Section 1’s statements have shown that sermon listeners generally hold a positive attitude and expectation that sermons should relate to everyday life. Section 2 of the Likert scale focuses on listening attitudes related to listeners’ memories and remembrances. Six statements were presented, beginning with the significance of past memories in guiding decisions and concluding with listeners’ attitudes toward remembrance during their participation in the liturgy. Here are the responses that emerged:

• Statement 10: My fond memories of sermons I have heard over the years enable me to make responsible decisions.

This statement explored whether listeners’ memories of sermons contribute to their ability to make everyday decisions. The overwhelming response, with 95% of respondents either partially or fully agreeing, indicates that listeners perceive their memories of sermons as beneficial for decision-making. Engaging in the purposeful process of attending sermons week after week fosters fond memories, reminding listeners of the importance of making responsible decisions as an integral aspect of everyday life.

• Statement 11: In listening to my minister’s sermons, I compare them with sermons I have previously heard (remember) from other preachers.

Statement 11 explores the significance of memories of sermons in decision-making. It aims to understand listeners’ attitudes when comparing or recalling sermons from various preachers, recognising that listeners encounter multiple sermons rather than just one at a time. Fifty percent of respondents either partially or fully agreed with the statement, while 30% moderately or fully disagreed. Significantly, 30% of respondents remained neutral on this aspect. Institutional or preaching memory allows individuals to compare sermons on the same passage, providing a frame of reference in decision-making. Only 20% of respondents entirely disagreed with the statement.

• Statement 12: Worship services and my participation in the liturgy through active listening and responding provide me with opportunities to remember God’s mighty deeds.

Statement 12 examines whether participation and active listening during worship services offer opportunities to recall God’s mighty acts. None of the respondents disagreed, while 95% either partially or fully agreed with the statement. Seventy-five percent of the respondents entirely agreed. This strong agreement suggests that the liturgical framework of worship holds significant importance in the minds of the respondents.

• Statement 13: I need to share my memories in a communal way with other believers.

Statement 13 focuses on individuals’ remembrances and explores their attitudes toward sharing significant aspects of their memories, particularly in a communal context. Seventy-five percent of respondents either wholly or partially agreed with the statement, while only 20% moderately or fully disagreed. This indicates a strong inclination among listeners to share their memories, underscoring the importance of communal memory-sharing within faith communities. The idea of resonant preaching, considering listeners’ positive attitudes on sharing memories, provides dynamic opportunities.

• Statement 14: I always remember God’s salvific acts, which stood central in the preaching event in a vivid manner during every worship service.

The statement seeks to ascertain whether listeners consistently recognise the centrality of remembrance (anamnesis) in their engagement with the liturgy. Eighty-five percent of the respondents either partially or fully agreed with the statement, with 60% fully agreeing. This high level of agreement suggests that the majority of listeners are aware of and acknowledge the importance of remembrance within their participation in the liturgy.

• Statement 15: Worship is challenging because I am not involved in the liturgy.

If listeners know how central remembrances are in participation in the liturgy, the current statement aims to acquire respondents’ attitudes about their active involvement. Only 45% of the respondents partially or fully agreed with the statement, while 45% moderately or fully disagreed. This highlights the significance of one’s worship attitude and the necessity of nurturing it. Interestingly, an equal percentage of respondents expressed that their participation in the liturgy is challenging because they are inactive, as respondents disagreed with the statement that they are not involved in the liturgy.

In Section 2, responses progressed to acknowledge that worship could become challenging without participatory or active listening.

Section 3 of the Likert scale thus delved into attitudes toward meaning-making in everyday life, with six statements exploring the sense-making role of preaching. The following responses were gathered:

• Statement 16: Sermons enable me to make sense of life.

The first statement in the section directly addressed whether sermons facilitate sense-making (cognition) for listeners. An overwhelming 95% of respondents either partially or fully agreed with the statement, with 75% indicating that they fully agreed. This suggests a high level of awareness among respondents regarding the influential role of sermons in their daily lives.

• Statement 17: Preaching should provide information, but I want to decide on the meaning and prefer to make my own decisions.

Statement 17 delves into the sense-making ability of preaching. It is interesting to know whether listeners have the attitude to listen to sermons wholeheartedly and whether they still want to make their own decisions. Fifty-five percent of respondents agreed that they preferred to make their own decisions, while only 30% disagreed with this statement. The contradiction or dissonance between Statements 16 and 17 is remarkable. This may reflect a zeitgeist tendency where individuals resist unilateral prescriptions from sermons, preferring to retain agency in interpreting and applying the information presented. Alternatively, it could suggest that while preaching remains valuable, listeners may not always accept directives on what they should do. The response to Statement 17 aligns with perspectives highlighted in the descriptive section, illustrating listeners’ inclination to act based on their established attitudes. Furthermore, the essence of the gospel, the preacher and listeners, and the need to interact constructively are also pivotal.

• Statement 18: I am listening to my minister’s sermons but cannot find connectivity with my everyday struggles.

The previous response to Statement 17 revealed that listeners desire autonomy in decision-making. Meanwhile, the responses from Section 1 emphasised the importance of sermons connecting with everyday life. Statement 18 introduces a tension by exploring whether listeners perceive resonance or connectivity with their everyday struggles in their minister’s sermons (cf. Statements 4 and 5). Only 20% of the respondents agreed with the statement, denoting that 65% disagreed. Additionally, 15% expressed a neutral attitude, suggesting uncertainty in their stance. On a positive note, most respondents indicated that despite their desire for autonomy in decision-making, they still experience resonance with everyday life challenges while listening to their minister’s sermons.

• Statement 19: I miss essential aspects like koinonia and opportunities to share my experiences with other people on what I have heard in preaching.

Statement 13 also addressed this aspect, but unlike the responses to that statement, only 35% of the respondents acknowledged the need to share their experiences and memories of what they have heard in sermons. On the contrary, 55% indicated that they do not miss opportunities to share their listening experiences. Reflecting on these responses highlights the significance of what listeners are hearing during active listening to the sermon. One might question whether preaching provides meaningful perspectives if there is not a perceived urgency to share those experiences.

• Statement 20: I listen to sermons and hear generally accepted truths, but I struggle to find connectivity (resonance) with my attempt to make sense of life.

Sixty-five percent of the respondents indicated that they moderately or entirely disagree with the statement. Only 25% of the responses suggested that they struggle with resonance when listening to sermons. This indicates that two-thirds of the respondents agree that preaching provides the framework for resonance and offers insight into the meaning-making processes.

• Statement 21: I am committed to active listening in the Word service as an integral part of the liturgy.

The final statement addresses whether listeners have a positive attitude towards active or resonant listening. Ninety-five percent of the respondents partially or fully agreed, with no one disagreeing. This indicates that respondents are committed to active listening. Given the Likert scale results and the tension field identified, one must reflect on whether listeners with an active listening attitude are hesitant to make their own decisions.

3. Interpretative Perspectives on Resonant Listening Allude to Listeners’ Remembrances and Meaning-Making Exertions

3.1. Interpretative Perspectives from Communication Sciences on Resonant Listening and Meaning-Making

Resonance, as described by Ruthven (2020, p. 556), is an expanding and increasingly influential process where harmony and dissonance operate closely. Expanding on this idea, philosopher Charles Taylor (cf. Goldstein 2018, p. 780) explores the significance of the interaction between humans and their surrounding world, which could be distorted by ambivalent and dissonant feelings. However, effective communication and vocabulary are necessary for expressing these dissonant feelings. If resonance is closely linked to active or connected listening and encompasses both congruence and dissonance, then the formation of self or meaning-making, as identified by Taylor, should be taken seriously.

Returning to the notion of diversity in types of listeners, we can identify several listener types: people-oriented, action-oriented, content-oriented, and time-oriented listeners (Bodie and Villaume 2003, p. 48). Most listeners prefer more than one listening style depending on the context or situation. This diversity emphasises the importance of cultivating active listening and being aware of its participatory nature. Bruno (2018, p. 2) underscores the significance of open and active listening, as it fosters understanding. Active listening does not always lead to agreement but facilitates the exchange of ideas and messages. Without active listening, making everyday decisions becomes challenging for listeners (Bruno 2018, p. 11). Hunt and Schooler (2019, p. 3) contribute to this topic by highlighting that resonant listening involves motion, oscillating between two states. When two different vibrating processes come into proximity, they synchronise or vibrate at the same frequency (Strogatz 2003, p. 17).

Itzchakov et al. (2023, p. 6) further assert that when people engage in active listening, they are, proverbially speaking, vibrating on the same wavelength. Therefore, preaching encompasses at least four vital aspects: affection, responsiveness, transformation, and elusiveness. Considering these aspects, it is acknowledged that resonance begins with a feeling of being moved (cf. the mentioning of the touch by the sacred earlier on).

3.2. Interpretative Perspectives from Social Psychology on Reducing Dissonance with Special Mentioning of Remembrance and Meaning-Making

Rosa (2016, p. 133) underscores the development of people’s consciousness through resonant interactions, which can be described as relational experiences. In the context of resonant interactions, Routledge et al. (2012, p. 460) even depict people as meaning-making animals. This sentiment resonates with Victor Frankl’s (1963, p. 21) emphasis on people’s inherent drive for significance, coherence, and purposefulness. Building on these insights, one’s memories and remembrances provide a framework for individuals to experience resonance, thereby facilitating their sense of well-being. Conway et al. (2004, p. 500) could, therefore, argue that one’s personality is inseparable from remembered memories as an ongoing constructive process. Through their memories, individuals realise their role within life and can recognise themselves in their own narrative.

Researchers like Singer and Salovey (1993, p. 31) refer to self-defining memories that people utilise to define themselves. Self-defining memories that are re-member-ed are emotionally laden. Remembrance of positive memories in life links up with one’s meaningful well-being and a hopeful outlook for the future (cf. Leist et al. 2010, p. 140). Hence, Paul Ricoeur (2006, p. 23) explains that evoking remembrances in preaching is pivotal in helping people weave together their current lives and memories. Talarico and Rubin’s (2017, p. 92) research enables us to acknowledge that shaping one’s memories of salvific deeds and everyday life experiences needs remembrances (anamnesis).

4. Normative Perspectives on John 4:1–26: The Samaritan Woman, Resonant Listening, and Its Ripple Effect

Matthews (2010, p. 217) touches on the encounter between Jesus and the Samaritan woman, highlighting how environmental and what he terms socially based triggers serve as cognitive keys shaping the flow of communication between them. Initially, these triggers manifest as reasons for resistance and dissonance (Bill 2009, p. 41). However, amidst this discourse, resonance, harmony, or congruence emerge, particularly around the fundamental need for water and the concept of living water. It could be argued that the discussion of water acts as the pivotal point unlocking possibilities for resonance and connectivity, ultimately quenching the thirst for realisation (Matthews 2010, p. 220).

Jesus initiates resonant communication by requesting a service or favour (Clark-Soles 2016, p. 27). This prompts a moment of disconfirmation or cognitive dissonance, as the woman questions how a Jew could ask a Samaritan for water. The memory of disagreement between Samaritans and Jews becomes evident as interference or harmful noise (Schneiders 2003, p. 41). Ultimately, the narrative aims to shift the cognitive landscape from Jesus the Jew to Jesus the Messiah (Snyder 1997, p. 16). In John 4:8–10, Jesus further piques interest and reshapes the Samaritan woman’s understanding by introducing the concept of living water, a gift only He can provide. In John 4:12, the Samaritan woman expresses her scepticism by asserting that Jesus could not possibly be more significant than their ancestor, Jacob (Platt 2019, p. 3). Matthews (2010, p. 219) highlights her use of comic irony, particularly in her remark about Jesus’ inability to draw water from the well. This ironic tone transitions into a sarcastic conclusion that Jesus could not surpass Jacob in importance. Interestingly, Jesus does not engage directly with her request for water but instead links the concept of living water to the promise of eternal life (Snyder 1997, p. 17). It is worth noting that while Jesus triggers cognitive dissonance, he also preaches persuasively, emphasising that the true sustenance comes not from a well’s resources but from Him, providing everlasting water through His Spirit (Matthews 2010, p. 223).

Jesus delves beneath the surface level and frames of reference by asking the woman to go and call her husband. Through this interaction, he discerns her situation and reveals his knowledge of her complex marital history, including her current relationship with husband number six. As he explains the gospel and identifies her deepest thirst, she begins to recognise Jesus as a prophet. Remarkably, engaging in this progressive dialogue allows the woman to gradually perceive and acknowledge the presence of a prophet in Jesus (Lose 2014, p. 18). Once again, she attempts to find an escape route by highlighting the liturgical cognitive dissonance, mentioning the Samaritans’ worship on their mountain and the Jews’ worship in Jerusalem. She refers to the liturgical concept of proskuneoo, which involves prostration to pay homage or show respect. Jesus redirects her, emphasising that true worshipers worship God in spirit and truth (Schein 1993, p. 9).

The Samaritan woman’s mindset was shaped by cognitive triggers such as a jar, water, and a mountain. Jesus unveils that He has fulfilled the promise and is the living voice addressing her. A remarkable result ensues: the townspeople tell the woman that they now believe not solely because of her testimony but because they have personally heard Jesus (Platt 2019, p. 8). The chiastic structuring of the thought pattern in John 4:5–42 deals with active listening, with its turning point emphasising true worship, according to Davidson (2005, p. 164):

5. Hermeneutical Interplay and Homiletical Perspectives on Resonant Listening Alluding to Listeners’ Remembrances and Meaning-Making Exertions

5.1. Hermeneutical Interplay between Sections 1–4: Acronym of R-A-R-E

The first letter of the following four statements embodies the acronym RARE—resonant listening, attitude, remembrance, and enabled meaning-making, such as saying “amen”. Within this article, the significance of something precious is linked with the concept of ‘RARE’:

(1)

In the descriptive empirical phase (pp. 3–5), it was established that active (resonant) listening is imperative for preaching to resonate effectively. Ninety-five percent of the respondents affirmed the importance of preaching extending beyond the confines of a physical church building, while 90% expressed their dedication to actively engaging with sermons that relate to their everyday lives. Subsequently, the emphasis in the subsequent phases of the research shifted towards exploring facets such as harmony, unity, congruence, and meaning-making, which are fundamental needs in the lives of listeners (p. 8).

(2)

The distortion in the functioning of listeners’ attitudes could not be denied (p. 6, responses to Statements 2 and 3 of the Likert scale and p. 17). Daily encounters with various sources of information often lead to cognitive dissonance. Both resonant preaching and resonant listening must acknowledge these dissonant experiences (see normative perspectives on p. 18) and adopt dynamic approaches to address them.

(3)

Twenty-one statements were made within the Likert scale, and most respondents indicated that they, as listeners to sermons, need to make sense of life and agree that poignant memories of God’s mighty acts enable them to vividly remember the importance of listening to the communication or preaching of the gospel (see pp. 17–18). The importance of one’s memories as remembrance (anamnesis), as reliving and reconnecting with the mighty deeds of God as communicated in preaching, was elucidated (pp. 7–8). It was also indicated that remembrance within active listening stands central, and the importance of communal remembrance (anamnesis) as reliving and reconnecting with the mighty deeds of God as communicated in preaching was elucidated (pp. 7–8). The idea of sharing memories and remembrances should not be underestimated.

(4)

Resonant or active listening emerged as the focal point of the article, with all phases of the current research contributing to this idea. The liturgical framework and emphasis on preaching, which should enable listeners to say amen in a resonant manner, were highlighted. Amen denotes affirmation with the sermon and embraces the idea of appropriating the sermon as the listeners’ sermons.

5.2. Homiletical Perspectives on Resonant Listening Alluding to One’s Remembrances and Meaning-Making

Preaching that resonates deals with resonance and dissonance. Current research indicates that resonant or active listening embraces the idea that if preaching affects listeners, it presupposes that listeners should interact with the sermon. Applied to the research offered in this article, listeners’ remembrances are essential in making meaning or sense of life. Resonant listening embraces both aspects, and preachers should be aware that liturgy and preaching as integral parts thereof should enable listeners to address cognitive dissonance in remembering or putting dismembered memories into a coherent and meaningful framework.

Derived from the hermeneutical interplay between phases of the current research, a final section is presented to contextualise the findings within a homiletical framework. Tronick and Gold (2020, p. 11) emphasise that listeners need to construct a coherent picture of themselves daily. Consequently, active listening entails engaging dynamically with sermons, fostering opportunities for co-creating meaning through a reciprocal exchange of ownership, where listeners resonantly acknowledge that the sermon now belongs to them. Comprehension and understanding are prerequisites for meaning, and active listening allows listeners to feel as though the preacher had addressed them personally. Active listening facilitates the ability to say amen. Amen, as the result of active listening to a sermon, denotes affirmation and appropriation of the sermon. It expresses concurrence and resonance with the sermon. Thus, amen signifies a response-oriented seeking, indicating a renewed commitment or attitude toward daily life based on what the listener has heard. However, active listening needs a liturgical context and a concrete application context. A listener’s memory and recollections, serving as the reliving, editing, and recalling of memories of God’s redemptive acts, are essential components for offering relevance.

Hence, Šeba (2022, p. 251) strongly asserts that a sermon possesses the potential to evoke listeners’ memories, especially those that resonate with the memories of their everyday experiences. In this regard, Šeba’s (2022, p. 252) perceptive insights into sermon listening within the liturgical context encompass the following aspects:

• Listeners participate in preaching by filtering each sermon through the membrane or gallery of memories and remembrances.
• Listening to a sermon evokes echoes, suggesting memories associated with previous sermons.
• Active or resonant listening involves engaging with more than one sermon simultaneously.

Viewed from a homiletical perspective, the danger of one-sided listening to sermons, where individuals respond before actively and resonantly understanding the sermon, could present a challenging praxis (cf. Stiles 2022, p. 3). Active or resonant listening is purposeful, as it involves understanding the meaning of a sermon, which then evokes one’s memories. Consequently, comprehending the effect, response, and consequences of what is communicated in the sermon enables listeners to make responsible decisions. Above all, listeners are seekers of meaning, and engaging in active listening to sermons can be described as a powerful act of meaning-making (Schank and Abelson 1995, p. 32).

6. Conclusions

During the current research, a dual movement emerged, addressing preaching’s impact on its listeners and its profound effect in reaching them beyond the physical confines of a church building. Recognising preaching as a vital aspect of listeners’ encounters with the living God, who is the first resonant listener of the sermon, highlights the importance of preaching in navigating both harmonious and conflicting experiences in daily life. Active or resonant listening empowers listeners to comprehend and engage with the meaning of sermons, aiding them in their decision-making processes. At the heart of this dynamic lies one’s memories, and recalling the salvific acts of God can propel the homiletical practice of shaping memories upon which listeners base their decisions. Both resonant listening and resonant preaching are crucial for enabling listeners to gain new perspectives on challenging experiences in everyday life.