A major work on homiletics appeared in 1987, David Buttrick’s Homiletic (Philadelphia: Fortress, 1987). Buttrick is an emeritus professor of Homiletics and Worship at the Divinity School of Vanderbilt University. Homiletic is a large volume of nearly 500 pages and is devoted to recasting the shape and movement of sermons. Buttrick says his goal is to “describe how sermons happen in consciousness, your consciousness as a preacher and the attendant consciousness of a congregation” (xii). Or, as he said in a recent interview about his approach (as over against the traditional “three points and a poem): “One of the big features is the idea of movement of thought. How do you do that in preaching? Instead of having a fixed topic and then objective points about it? The question is how to do create [sic] language that moves in consciousness and forms and changes people.”
To that end, Part 1 deals with “Moves,” or smaller parts, of the overall sermon structure. Buttrick describes a move as “a language module between three and four minutes in length” (28). Moves take the place of traditional points, and a “good sermon” is “a gridwork of interacting images, examples, and illustrations” (153). This first part includes discussions on moves (chapters 2-5); the framework of sermons (introduction, chapter 6; conclusion, chapter 7); images, metaphors, examples and illustrations (chapters 8-10); and discussions on language and style (chapters 11-13). Chapter 14 addresses the difference between preaching “in-church” and “out-church” (primarily evangelism, and primarily the work of the laity).
Part 2 deals with “Structures” and includes basic introductory material on hermeneutics (chapters 15-17), homiletics (chapters 18-20), and structures (chapters 21-25). By structures Buttrick is concerned with the overall shape of the sermon. Buttrick acknowledges that narrative is a legitimate option, but cautions that “few of us are skillful enough to tell a story in such a way that theological meaning forms” (334). Homiletic is an interesting work, with some excellent insights mixed with occasional, unhelpful comments about politics. It is sufficiently idiosyncratic that it is probably not useful as a primary text in preaching.
Friday, February 26, 2010
Friday, February 19, 2010
DEVOTION FOR BOARD OF TRUSTEES: Christian Worldview
I have always liked Far Side cartoons! Let me tell you about one of my favorites. Actually, I am not sure it is a Far Side product—but it certainly is in the spirit of the Far Side. The first panel shows a scraggly-looking ne’er-do-well wearing cut-offs, a wild shirt, and sandals (sort of like me during the summer), and holding a can of spray paint. In the second panel, you can see this figure standing next to his most recent work of graffiti. It reads, “God is dead, signed Fred.” In the third panel there is a charred, blackened spot on the pavement, with a small plume of smoke rising from the burned spot. In the fourth panel, the original message is marked out and there is a new message above it, “Fred is dead, signed God.” Obviously, Fred and God had a different view of the world.
Recently, there has been some discussion in our circles about Christian worldview. Some have expressed concern that Erskine doesn’t do enough to integrate faith and learning. Whether you agree with that concern, I do hope you agree that a Christian worldview is worth striving for. But even if you agree that a Christian worldview is a worthy goal, you might well ask, “But what does faith have to do with genetics? or the Battle of Hastings? or French existentialism?” Others might say, “my education was in Sociology, or Mathematics. At ‘fill-in-the-blank’ state university. The only time I heard the name, ‘Jesus,’ was when someone cursed. How am I supposed to do ‘Christian worldview?’”
These are good questions, and I am fool enough to tackle this—in the ten minutes I have been given! In II Corinthians 10:5, Paul wrote, “We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ.” This is not pious advice; this is God’s own methodology! And for those who struggle with “taking captive every thought,” who feel ill-prepared to integrate matters of faith and science, or faith and history, or faith and literature, I have some encouraging words.
The first thing I want to say is this: formulating a Christian worldview is one of the easiest things you will ever attempt. Especially for highly educated, Christian people! I would be pessimistic if I were speaking to faculty, staff, administrators, and board members who were not people of faith. But for Christian folks, this ought to be like falling off a log. And it is! If we believe that God is, it is only a simple step from that belief to a Christian worldview.
Let me illustrate by borrowing from my seminary course on Christian Apologetics. This class provides a defense of the Christian faith against other religions or philosophies of life. In that class, I explain that it is a huge mistake to bog down on trivial arguments over miracles, such as Jesus walking on the water or feeding the five thousand. Arguing over the miracles may be interesting, but the reality of the miracles, though important, is peripheral to the primary question, namely, the existence of God. The existence of God is the big Matzah ball you have to swallow! The existence of God is the great hurdle, the key philosophical and theological problem. It is the great offense to reason and the ultimate challenge to human autonomy. Those who fight over miracles are wasting their gunpowder. They are skirmishing on the edges, oblivious to the main battle that determines the outcome of the great struggle between faith and unbelief.
Let me say again, at some level, the issue of Christian worldview truly is one of the simplest things there is. If there is a God, then surely such a One, “a spirit, infinite, eternal in his being, wisdom, power, holiness, justice, goodness and truth,” has a perspective on everything. And God’s perspective, or point-of-view, ought to be important to us! We can learn much about that perspective by reading God’s revealed Word, the Holy Scriptures. Now, in Scripture, God does not teach us how to do history, though there are many historical references recorded. But God does give us the overarching trajectory of history in four movements or acts: creation, fall, redemption, and consummation, when all creation is made new. In these movements, there is “a narrative unity, one story that binds all parts together.” Furthermore, as Peter Leithart tell us, these movements give us a Christian view of history, a “comic” view “in which the characters may face danger . . . but ultimately rise to a happy ending,” unlike the “tragic” or pessimistic views of non-Christian approaches to history.
Likewise, Scripture does not teach us how to do literary criticism, though it contains some of the finest literature in the world, including poetry, narrative, proverb, parable, allegory, and so forth. And, the comic view of history shapes our approach to literature, for all great literature, in some sense, depends upon the one great story of redemption. Think of the distinctively Christian themes in C. S. Lewis’ Space Trilogy or the Chronicles of Narnia; or in the Lord of the Rings trilogy by J.R.R. Tolkien. Much of their work borrows themes and plot lines from ancient and medieval literature, sources which themselves reflect the one great story of redemption.
Or, consider this: someone has said that most Hollywood movies can be summarized in three movements: Boy finds Girl; Boy loses Girl; Boy finds Girl again and wins her back. I am “right brain challenged” and lacking in artistic flair; still, even I can see that much of great literature, film, and art are simply other ways of telling the story of the God who creates a people for himself, who loses those people through their rebellion and sin, and who, through the God-Man, Jesus Christ, sacrifices himself to find and win back his bride, the Church.
You see, Christian worldview isn’t that hard, is it? Well, let’s not be too
hasty. That wouldn’t be scholarly. Further reflection on Christian worldview leads to the second thing I want to tell you: formulating a Christian worldview is one of the hardest things you will ever attempt. The fact that God has given us a divine point of view in Scripture does not deliver us from the painstaking, detailed, rigorous, hard work of scholarship. C.S. Lewis, in The Problem of Pain, tells us that “meaningless combinations of words do not suddenly acquire meaning simply because we prefix to them the two other words ‘God can.’” Likewise, we cannot miracle away difficulties in quantum physics simply by affirming that in Jesus Christ “all things hold together” (Col. 1:17). Such an affirmation is true; it is certainly a good beginning, but it is hardly the end of the matter. And while this affirmation provides essential background noise for the Christian physicist, it does not provide the data that only a particle accelerator and careful experiments can produce.
No, the Christian archeologist must still dig and sweep and brush. The Christian historian must still plow through archived manuscripts, letters, and official records. A belief that God has spoken in Scripture is no substitute for tracking down the footnote, solving for ‘x,’ repeating a chemistry experiment for validation, or memorizing the principle parts of an irregular verb. A Christian worldview does not guarantee we will reach the truth; it does, however, guarantee that there is Truth, with a capital ‘T.’ And, as Calvin has taught us, God makes his Truth available to us in “two books,” in revelation, through the Holy Scripture, and in creation, through the world around us. My colleague, Dr. Terry Eves explains, “it takes a rigorous and nuanced two-books model (and much experience and hard work) to allow us to faithfully distinguish between gold and fool’s gold.”
To summarize: Christian worldview is both one of the easiest—and hardest thing you will ever do! Both the world of God and the Word of God are necessary, and we must be diligent to discover the truth that each offers. Whether we are exploring God’s Truth in the book of creation or in Holy Scripture, all truth is God’s Truth. Theologians deal with the Word of God more directly and the world of God less directly than the scientist or historian. The scientist or historian deals with the world of God more directly and the Word of God less directly than the theologian. Both are essential to developing a Christian worldview.
I have a good friend, Dr. Connie Walker, a Ph.D. and research nuclear physicist at Duke University. She is married to Bill, a Ph.D. as well, and retired research nuclear physicist, also at Duke. Connie discusses Christian worldview and how it affects her discipline, in her booklet, The Heart and Hand of God, a required reading in one of my classes. She writes,
When I’m puzzled by some aspect of my research, it’s a joy to be able to pray about it. God made it all and knows exactly how it works. That doesn’t mean that the answer pops into my head. No, there is still a lot of dogged work involved. But often, very often, I have the sense that God, though his Holy Spirit, has enabled me to see patterns and systematics in complicated data sets that would otherwise have been missed, or to figure out how to describe certain types of nuclear reactions, or even just to decipher why my computer code isn’t working properly. That’s both exciting and humbling.
Long ago, Abraham Kuyper said that “there is not one square inch of the entire creation about which Jesus Christ, who is Lord of all, does not cry out, ‘It is mine, this belongs to me.’” And so as board members, administrators, faculty, staff, and students, there ought not to be one square inch of Erskine that we do not claim for Jesus Christ. No place where the rebel flag of autonomous human thought flies unfurled. No place where apathy or indifference to the Lordship of Jesus finds fertile soil or a hospitable environ. No thoughts that escape the captivity of Christ, which, in reality, is the only true source of liberty! Dr. Connie Walker ends her booklet, The Heart and Hand of God, with the following prayer, which I would like to offer as our closing prayer this morning:
Dear Lord, we thank you that in creation you have shown us your hand, and we thank you that you have allowed those of us who are scientists to gradually uncover some tiny portion of the order and beauty you enfolded into our universe at the moment of creation. But we thank you far more that in redemption you gave us your heart. More than that, you invite us to give you our hearts! May we do that, Lord. May we give you our hearts, fully and without reservation, just as you have given yours to us, and may we be willing to trust you with every aspect of our lives. Amen.
Recently, there has been some discussion in our circles about Christian worldview. Some have expressed concern that Erskine doesn’t do enough to integrate faith and learning. Whether you agree with that concern, I do hope you agree that a Christian worldview is worth striving for. But even if you agree that a Christian worldview is a worthy goal, you might well ask, “But what does faith have to do with genetics? or the Battle of Hastings? or French existentialism?” Others might say, “my education was in Sociology, or Mathematics. At ‘fill-in-the-blank’ state university. The only time I heard the name, ‘Jesus,’ was when someone cursed. How am I supposed to do ‘Christian worldview?’”
These are good questions, and I am fool enough to tackle this—in the ten minutes I have been given! In II Corinthians 10:5, Paul wrote, “We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ.” This is not pious advice; this is God’s own methodology! And for those who struggle with “taking captive every thought,” who feel ill-prepared to integrate matters of faith and science, or faith and history, or faith and literature, I have some encouraging words.
The first thing I want to say is this: formulating a Christian worldview is one of the easiest things you will ever attempt. Especially for highly educated, Christian people! I would be pessimistic if I were speaking to faculty, staff, administrators, and board members who were not people of faith. But for Christian folks, this ought to be like falling off a log. And it is! If we believe that God is, it is only a simple step from that belief to a Christian worldview.
Let me illustrate by borrowing from my seminary course on Christian Apologetics. This class provides a defense of the Christian faith against other religions or philosophies of life. In that class, I explain that it is a huge mistake to bog down on trivial arguments over miracles, such as Jesus walking on the water or feeding the five thousand. Arguing over the miracles may be interesting, but the reality of the miracles, though important, is peripheral to the primary question, namely, the existence of God. The existence of God is the big Matzah ball you have to swallow! The existence of God is the great hurdle, the key philosophical and theological problem. It is the great offense to reason and the ultimate challenge to human autonomy. Those who fight over miracles are wasting their gunpowder. They are skirmishing on the edges, oblivious to the main battle that determines the outcome of the great struggle between faith and unbelief.
Let me say again, at some level, the issue of Christian worldview truly is one of the simplest things there is. If there is a God, then surely such a One, “a spirit, infinite, eternal in his being, wisdom, power, holiness, justice, goodness and truth,” has a perspective on everything. And God’s perspective, or point-of-view, ought to be important to us! We can learn much about that perspective by reading God’s revealed Word, the Holy Scriptures. Now, in Scripture, God does not teach us how to do history, though there are many historical references recorded. But God does give us the overarching trajectory of history in four movements or acts: creation, fall, redemption, and consummation, when all creation is made new. In these movements, there is “a narrative unity, one story that binds all parts together.” Furthermore, as Peter Leithart tell us, these movements give us a Christian view of history, a “comic” view “in which the characters may face danger . . . but ultimately rise to a happy ending,” unlike the “tragic” or pessimistic views of non-Christian approaches to history.
Likewise, Scripture does not teach us how to do literary criticism, though it contains some of the finest literature in the world, including poetry, narrative, proverb, parable, allegory, and so forth. And, the comic view of history shapes our approach to literature, for all great literature, in some sense, depends upon the one great story of redemption. Think of the distinctively Christian themes in C. S. Lewis’ Space Trilogy or the Chronicles of Narnia; or in the Lord of the Rings trilogy by J.R.R. Tolkien. Much of their work borrows themes and plot lines from ancient and medieval literature, sources which themselves reflect the one great story of redemption.
Or, consider this: someone has said that most Hollywood movies can be summarized in three movements: Boy finds Girl; Boy loses Girl; Boy finds Girl again and wins her back. I am “right brain challenged” and lacking in artistic flair; still, even I can see that much of great literature, film, and art are simply other ways of telling the story of the God who creates a people for himself, who loses those people through their rebellion and sin, and who, through the God-Man, Jesus Christ, sacrifices himself to find and win back his bride, the Church.
You see, Christian worldview isn’t that hard, is it? Well, let’s not be too
hasty. That wouldn’t be scholarly. Further reflection on Christian worldview leads to the second thing I want to tell you: formulating a Christian worldview is one of the hardest things you will ever attempt. The fact that God has given us a divine point of view in Scripture does not deliver us from the painstaking, detailed, rigorous, hard work of scholarship. C.S. Lewis, in The Problem of Pain, tells us that “meaningless combinations of words do not suddenly acquire meaning simply because we prefix to them the two other words ‘God can.’” Likewise, we cannot miracle away difficulties in quantum physics simply by affirming that in Jesus Christ “all things hold together” (Col. 1:17). Such an affirmation is true; it is certainly a good beginning, but it is hardly the end of the matter. And while this affirmation provides essential background noise for the Christian physicist, it does not provide the data that only a particle accelerator and careful experiments can produce.
No, the Christian archeologist must still dig and sweep and brush. The Christian historian must still plow through archived manuscripts, letters, and official records. A belief that God has spoken in Scripture is no substitute for tracking down the footnote, solving for ‘x,’ repeating a chemistry experiment for validation, or memorizing the principle parts of an irregular verb. A Christian worldview does not guarantee we will reach the truth; it does, however, guarantee that there is Truth, with a capital ‘T.’ And, as Calvin has taught us, God makes his Truth available to us in “two books,” in revelation, through the Holy Scripture, and in creation, through the world around us. My colleague, Dr. Terry Eves explains, “it takes a rigorous and nuanced two-books model (and much experience and hard work) to allow us to faithfully distinguish between gold and fool’s gold.”
To summarize: Christian worldview is both one of the easiest—and hardest thing you will ever do! Both the world of God and the Word of God are necessary, and we must be diligent to discover the truth that each offers. Whether we are exploring God’s Truth in the book of creation or in Holy Scripture, all truth is God’s Truth. Theologians deal with the Word of God more directly and the world of God less directly than the scientist or historian. The scientist or historian deals with the world of God more directly and the Word of God less directly than the theologian. Both are essential to developing a Christian worldview.
I have a good friend, Dr. Connie Walker, a Ph.D. and research nuclear physicist at Duke University. She is married to Bill, a Ph.D. as well, and retired research nuclear physicist, also at Duke. Connie discusses Christian worldview and how it affects her discipline, in her booklet, The Heart and Hand of God, a required reading in one of my classes. She writes,
When I’m puzzled by some aspect of my research, it’s a joy to be able to pray about it. God made it all and knows exactly how it works. That doesn’t mean that the answer pops into my head. No, there is still a lot of dogged work involved. But often, very often, I have the sense that God, though his Holy Spirit, has enabled me to see patterns and systematics in complicated data sets that would otherwise have been missed, or to figure out how to describe certain types of nuclear reactions, or even just to decipher why my computer code isn’t working properly. That’s both exciting and humbling.
Long ago, Abraham Kuyper said that “there is not one square inch of the entire creation about which Jesus Christ, who is Lord of all, does not cry out, ‘It is mine, this belongs to me.’” And so as board members, administrators, faculty, staff, and students, there ought not to be one square inch of Erskine that we do not claim for Jesus Christ. No place where the rebel flag of autonomous human thought flies unfurled. No place where apathy or indifference to the Lordship of Jesus finds fertile soil or a hospitable environ. No thoughts that escape the captivity of Christ, which, in reality, is the only true source of liberty! Dr. Connie Walker ends her booklet, The Heart and Hand of God, with the following prayer, which I would like to offer as our closing prayer this morning:
Dear Lord, we thank you that in creation you have shown us your hand, and we thank you that you have allowed those of us who are scientists to gradually uncover some tiny portion of the order and beauty you enfolded into our universe at the moment of creation. But we thank you far more that in redemption you gave us your heart. More than that, you invite us to give you our hearts! May we do that, Lord. May we give you our hearts, fully and without reservation, just as you have given yours to us, and may we be willing to trust you with every aspect of our lives. Amen.
Thursday, February 18, 2010
BOOKS ON PREACHING: Old
A significant work on preaching comes from the Dean of the Institute for Reformed Worship at Erskine Theological Seminary, Hughes Oliphant (“Scoti”) Old. Old’s first volume in the multi-volume work, The Reading and Preaching of the Scriptures in the Worship of the Christian Church is subtitled The Biblical Period (Grand Rapids: Eerdmans, 1998). In the “Introduction,” Old clarifies the focus of his ambitious undertaking. First, he explains that the purpose of his work is not preaching, per se, but preaching as worship, or how preaching “has been done as a sacred service” (7). Second, he notes the five genres of preaching that have “appeared and reappeared throughout the whole history of preaching” (8): Expository Preaching, Evangelistic Preaching, Catechetical Preaching, Festal Preaching, Prophetic Preaching. Third, in the remainder of the introduction, he defines the five genres of preaching and sets the framework for this and subsequent volumes.
The Biblical Period has three major divisions: 1) The Roots of the Christian Ministry of the Word in the Worship of Israel, 2) The Preaching of Christ and the Apostles, and 3) The Second and Third Centuries. The first division begins with chapters on the Torah, the “roots of the reading and preaching of the Word of God in Christian worship” (20-40) and the ministry of the prophets as preachers of the Word, from Samuel and Elijah through Isaiah and Jeremiah (41-83). Chapters three through five look at the ministry of the Word in the Wisdom School (84-93), in the synagogue (94-104), and in the Rabbinical schools (105-110). The third division has three chapters: the first examines historical documents from the sub-apostolic period (255-277); the second analyzes three Christian sermons from the early second century (278-305); and the third considers the relatively expansive corpus of sermons from the third century Alexandrian father, Origen (306-352).
It is the second division, The Preaching of Christ and the Apostles, that is the primary focus of this review. This division has seven chapters, the first three being: “The Ministry of Preaching in the Synoptic Gospels,” “The Ministry of Preaching in the Gospel of John,” and “The Ministry of Preaching in the Acts of the Apostles.” Chapter four is “The Ministry of the Word as Understood by the Pauline Writings” and chapter five “The Teaching of the Word as the Teaching of Wisdom in the Epistle of James.” Chapter six is “The Service of the Word in First Peter.” Chapter seven examines “The Ministry of the Word as Didache in the New Testament.” The focus of this chapter is catechetical preaching in the canonical Scriptures.
Old begins his discussion on the preaching of Christ by noting that his ministry “was above all a preaching ministry” (111). Jesus preached in formal as well as informal settings and the focus of his preaching was the Kingdom of God (113). Per Mark’s Gospel, Jesus was a preacher according to the tradition of the prophets (114) and, per Matthew, the “culmination and fulfillment of the prophetic ministry.” Old discusses the meanings of didaskein and kerussein (126-7), noting that the preaching of Jesus had a strong teaching content (on linkage between preaching and teaching, see also 118, 121-3, 138, 141, 146, 164-5, 197-8, 204, 234-6, 245-7, 250) . He states repeatedly that Jesus was an expository preacher (119, 121, 132-3) and says Jesus was an example of how ministers ought to preach (123). His sermons were well-prepared (129) and often included dialogue (132). His material was well-developed and used frequently in his teaching (139). He made consistent use of parables, similes, and illustrations (145), and “directed an important part of his preaching ministry toward the inner group of disciples” (141). John presents “the ministry of the Word [as] central to our worship” (155) and presents Jesus as the Wisdom of God (157). The “wisdom” theme appears more fully in Old’s discussion of the Epistle of James which he describes as “a compendium of the preaching ministry of a man who understood profoundly what Jesus had to say” (See 220-6).
Shifting focus to apostolic preaching, Old notes that the central focus of the ministry of the Word was kerygmatic and included “daily study sessions like those held in the rabbinical schools” (165). The preaching of the Word was sometimes accompanied by “the prophetic sign,” as at Pentecost (167) and often involved the exposition of Scripture (169). Apostolic sermons included redemptive historical elements (173, 175), were evangelistic or missionary (172-3, 176), polemical (173, 177), and sometimes reflected elements of rabbinical sermons (174). Apostolic preaching often included “the recounting of the missionaries’ [apostles’] own conversion experience” (179). Old notes that while there was continuity between the preaching of the synagogue and that of the church, there is discontinuity as well since Christian preaching includes the “Good News” of the Gospel (185).
Old discusses preaching as sacrifice, i.e., as “God ignites our hearts in sacrifice to himself” (189) and explains Paul’s preference for clear preaching in the power of the Holy Spirit to displays of eloquence and rhetorical flourish (189-95). He suggests that “prophecy” may include ecstatic elements, but is often used as a synonym (more or less) for preaching (197) and where ecstatic elements are present, it is because the regular reading and preaching of the Word have been compromised (199). Old also views the gift of tongues in a similar light: “It is when the priest and the prophet ‘err in vision’ and ‘stumble in giving judgment’ (Isa. 28:7) that God uses strange tongues. If the legitimate ministry is unfaithful, God will still be heard” (199). He discusses the many questions related to Paul’s conversion and call to ministry (206-7). Old affirms the necessity of tradition but makes this important observation about irregular or charismatic elements in the Church: “The Church needs its exciting young charismatics and the Church needs solid elders and learned scholars” (208; see also 210). Paul’s preaching identified the gospel of Jesus Christ as the revelation of the mystery that had previously been hidden (217).
The Epistle of James gives a broad outline of Christian worship which shows its connection to the Jewish synagogue (223-4). James gives evidence that the words of Jesus were already recognized as God’s Word (225). Peter gives testimony to the life-giving power of the Word (227) and describes the spiritual nature of Christian worship, namely, “the sort of worship, maintained in the synagogue, that put the emphasis on prayer, the study of the Scriptures, and the service of praise” (233). The final chapter looks at passages in the canonical Scripture that indicate the beginning of “catechetical preaching” (234-6).
Anyone who reads this volume will be impressed with the depth of scholarship that underlies the discussion. Old ranges all over the theological curriculum, discussing text-critical issues, exegetical and hermeneutical questions, historical chronology and events, theological constructs, and liturgical disputes, all apparently with the same ease and facility. Moreover, his mastery of the literature extends beyond a comprehensive knowledge of English literature in all these fields. Old is equally comfortable in the Biblical languages, as well as in Latin, French, and German. The foundation is firm, building sequentially on Old Testament preaching, Dominical preaching, apostolic preaching, and preaching in the early post-apostolic period. The direction is clear as Old develops the various genres of preaching and establishes certain themes that will occur frequently, such as the importance of Jesus’ example for preaching and teaching, the essential connection between preaching and teaching, the necessity of expository preaching, and the importance of Scripture as a guide to preaching and worship.
This volume raises some questions that need to be explored further. First, Old describes Jesus as an expository preacher, yet much of the recorded preaching and teaching of Jesus appears to be narrative or story-based, often without any apparent reference to Scripture. Second, the genres of Scripture are multiple, and there is evidence of multiple genres of preaching in Scripture and in church history. On what basis, then, is expository preaching privileged above all other types of preaching as listed on page eight of this work? Third, NT scholars have identified a number of rhetorical devices in Paul’s epistles. More information is needed to square this with the assertion that Paul opposed the use of oratorical/rhetorical flourish. [This is an intriguing issue. See the discussions on Paul’s use of classical rhetoric in James Thompson, Preaching Like Paul (Louisville: Westminster John Knox, 2001), 33, 47, and especially 66-79 and 83-84. See also John D. Harvey, Listening to the Text: Oral Patterning in Paul’s Letters (Grand Rapids: Baker, 1998)]. Nevertheless, this book covers a great deal of ground in a relatively short number of pages; there are few that address as many issues in as much detail in as interesting a fashion.
The Biblical Period has three major divisions: 1) The Roots of the Christian Ministry of the Word in the Worship of Israel, 2) The Preaching of Christ and the Apostles, and 3) The Second and Third Centuries. The first division begins with chapters on the Torah, the “roots of the reading and preaching of the Word of God in Christian worship” (20-40) and the ministry of the prophets as preachers of the Word, from Samuel and Elijah through Isaiah and Jeremiah (41-83). Chapters three through five look at the ministry of the Word in the Wisdom School (84-93), in the synagogue (94-104), and in the Rabbinical schools (105-110). The third division has three chapters: the first examines historical documents from the sub-apostolic period (255-277); the second analyzes three Christian sermons from the early second century (278-305); and the third considers the relatively expansive corpus of sermons from the third century Alexandrian father, Origen (306-352).
It is the second division, The Preaching of Christ and the Apostles, that is the primary focus of this review. This division has seven chapters, the first three being: “The Ministry of Preaching in the Synoptic Gospels,” “The Ministry of Preaching in the Gospel of John,” and “The Ministry of Preaching in the Acts of the Apostles.” Chapter four is “The Ministry of the Word as Understood by the Pauline Writings” and chapter five “The Teaching of the Word as the Teaching of Wisdom in the Epistle of James.” Chapter six is “The Service of the Word in First Peter.” Chapter seven examines “The Ministry of the Word as Didache in the New Testament.” The focus of this chapter is catechetical preaching in the canonical Scriptures.
Old begins his discussion on the preaching of Christ by noting that his ministry “was above all a preaching ministry” (111). Jesus preached in formal as well as informal settings and the focus of his preaching was the Kingdom of God (113). Per Mark’s Gospel, Jesus was a preacher according to the tradition of the prophets (114) and, per Matthew, the “culmination and fulfillment of the prophetic ministry.” Old discusses the meanings of didaskein and kerussein (126-7), noting that the preaching of Jesus had a strong teaching content (on linkage between preaching and teaching, see also 118, 121-3, 138, 141, 146, 164-5, 197-8, 204, 234-6, 245-7, 250) . He states repeatedly that Jesus was an expository preacher (119, 121, 132-3) and says Jesus was an example of how ministers ought to preach (123). His sermons were well-prepared (129) and often included dialogue (132). His material was well-developed and used frequently in his teaching (139). He made consistent use of parables, similes, and illustrations (145), and “directed an important part of his preaching ministry toward the inner group of disciples” (141). John presents “the ministry of the Word [as] central to our worship” (155) and presents Jesus as the Wisdom of God (157). The “wisdom” theme appears more fully in Old’s discussion of the Epistle of James which he describes as “a compendium of the preaching ministry of a man who understood profoundly what Jesus had to say” (See 220-6).
Shifting focus to apostolic preaching, Old notes that the central focus of the ministry of the Word was kerygmatic and included “daily study sessions like those held in the rabbinical schools” (165). The preaching of the Word was sometimes accompanied by “the prophetic sign,” as at Pentecost (167) and often involved the exposition of Scripture (169). Apostolic sermons included redemptive historical elements (173, 175), were evangelistic or missionary (172-3, 176), polemical (173, 177), and sometimes reflected elements of rabbinical sermons (174). Apostolic preaching often included “the recounting of the missionaries’ [apostles’] own conversion experience” (179). Old notes that while there was continuity between the preaching of the synagogue and that of the church, there is discontinuity as well since Christian preaching includes the “Good News” of the Gospel (185).
Old discusses preaching as sacrifice, i.e., as “God ignites our hearts in sacrifice to himself” (189) and explains Paul’s preference for clear preaching in the power of the Holy Spirit to displays of eloquence and rhetorical flourish (189-95). He suggests that “prophecy” may include ecstatic elements, but is often used as a synonym (more or less) for preaching (197) and where ecstatic elements are present, it is because the regular reading and preaching of the Word have been compromised (199). Old also views the gift of tongues in a similar light: “It is when the priest and the prophet ‘err in vision’ and ‘stumble in giving judgment’ (Isa. 28:7) that God uses strange tongues. If the legitimate ministry is unfaithful, God will still be heard” (199). He discusses the many questions related to Paul’s conversion and call to ministry (206-7). Old affirms the necessity of tradition but makes this important observation about irregular or charismatic elements in the Church: “The Church needs its exciting young charismatics and the Church needs solid elders and learned scholars” (208; see also 210). Paul’s preaching identified the gospel of Jesus Christ as the revelation of the mystery that had previously been hidden (217).
The Epistle of James gives a broad outline of Christian worship which shows its connection to the Jewish synagogue (223-4). James gives evidence that the words of Jesus were already recognized as God’s Word (225). Peter gives testimony to the life-giving power of the Word (227) and describes the spiritual nature of Christian worship, namely, “the sort of worship, maintained in the synagogue, that put the emphasis on prayer, the study of the Scriptures, and the service of praise” (233). The final chapter looks at passages in the canonical Scripture that indicate the beginning of “catechetical preaching” (234-6).
Anyone who reads this volume will be impressed with the depth of scholarship that underlies the discussion. Old ranges all over the theological curriculum, discussing text-critical issues, exegetical and hermeneutical questions, historical chronology and events, theological constructs, and liturgical disputes, all apparently with the same ease and facility. Moreover, his mastery of the literature extends beyond a comprehensive knowledge of English literature in all these fields. Old is equally comfortable in the Biblical languages, as well as in Latin, French, and German. The foundation is firm, building sequentially on Old Testament preaching, Dominical preaching, apostolic preaching, and preaching in the early post-apostolic period. The direction is clear as Old develops the various genres of preaching and establishes certain themes that will occur frequently, such as the importance of Jesus’ example for preaching and teaching, the essential connection between preaching and teaching, the necessity of expository preaching, and the importance of Scripture as a guide to preaching and worship.
This volume raises some questions that need to be explored further. First, Old describes Jesus as an expository preacher, yet much of the recorded preaching and teaching of Jesus appears to be narrative or story-based, often without any apparent reference to Scripture. Second, the genres of Scripture are multiple, and there is evidence of multiple genres of preaching in Scripture and in church history. On what basis, then, is expository preaching privileged above all other types of preaching as listed on page eight of this work? Third, NT scholars have identified a number of rhetorical devices in Paul’s epistles. More information is needed to square this with the assertion that Paul opposed the use of oratorical/rhetorical flourish. [This is an intriguing issue. See the discussions on Paul’s use of classical rhetoric in James Thompson, Preaching Like Paul (Louisville: Westminster John Knox, 2001), 33, 47, and especially 66-79 and 83-84. See also John D. Harvey, Listening to the Text: Oral Patterning in Paul’s Letters (Grand Rapids: Baker, 1998)]. Nevertheless, this book covers a great deal of ground in a relatively short number of pages; there are few that address as many issues in as much detail in as interesting a fashion.
Tuesday, February 16, 2010
BOOKS ON PREACHING: Chapell
For many evangelicals, the new standard in homiletics is Bryan Chapell’s Christ-Centered Preaching, 2nd ed. (Grand Rapids: Baker, 2005). Chapell, a Presbyterian minister (PCA), is president and professor of Practical Theology at Covenant Theological Seminary. Chapell declares the direction of his project in chapter one in a paean of praise to expository preaching.
The fact that the power for spiritual change resides in God’s Word argues the case for expository preaching. Expository preaching attempts to present and apply the truths of a specific biblical passage. Other types of preaching that proclaim biblical truth are certainly valid and valuable, but for the beginning preacher and for a regular congregational diet no preaching type is more important than expository (30).
Expository preaching seeks “to communicate what God has committed to Scripture in order to give God’s people his truth for their time.” (31). The word cannot be separated from the preacher and his life, because “the inside is always on view” (37).
In chapter two Chapell looks more closely at the sermon, noting that “statements of truth, even biblical truth, do not automatically make a message for the pulpit. Well-constructed sermons require unity, purpose, and application” (36). Expository preaching requires a central theme, “the Bible’s theme” (46), which can be the organizing principle for the sermon’s subordinate points (48). With this background in mind, Chapell introduces his Fallen Condition Focus which becomes the “key concept” to the way he structures the sermon (48). He explains, “The corrupted state of our world and our being cry for God’s aid. He responds with the truths of Scripture and gives us hope by focusing his grace on a facet of our fallen condition in every portion of his Word. . . . The Fallen Condition Focus (FCF) is the mutual human condition that contemporary believers share with those to or about whom the text was written that requires the grace of the passage for God’s people to glorify and enjoy him” (50, emphasis his). There may be more than one FCF in a passage, but there should be a specific FCF for a particular sermon to a particular congregation (52). In light of the FCF, the sermon is intended to transform (53) as “biblical preaching moves from exegetical commentary and doctrinal exposition to life instruction” (54). It is through application that God is able “to restore his people with his Word” (57).
Chapter three discusses the selection of the text (60-71), tools for interpreting the text (71-75), and principles of interpretation (75-81). Chapter four looks at the “Components of Exposition.” Chapell finds a pattern for expository preaching embedded in the Scripture itself (86-87), though he acknowledges this is not the only pattern (88). He says, “though a normative order does not appear in Scripture, the features of exposition occur with enough frequency to suggest a common approach to expounding God’s truth: present the Word; explain what it says; and exhort based on what it means. This is expository preaching” (88). Chapell further suggests that expository preaching consists of explanation, illustration, and application (89), though these may be proportioned differently depending on the sermon and the congregation (91).
Chapter five looks at the explanation of the text and notes that it is necessary to “exegete our listeners as well as the text to construct a sermon that most powerfully and accurately explains what the text means” (106). The process of explaining the text is foundational to the sermon, but “an exegetical outline ordinarily is not a homiletical outline” (116 emphasis his). The preacher needs to exhaust the text, though that does not mean that “everything has to be covered in equal detail” (119). The propositional character of expository preaching is reflected in the section, “The Light of Presentation,” which makes a number of references to proving the truth, proving one’s point, or presenting one’s argument (120-127).
Chapter six argues for a classical outline structure for the expository sermon which “takes its topic, main points, and subpoints from a text” (131). Chapell does say, however, “there is not one right way of shaping expository sermons and there are always exceptions regarding general principles as well as specific features” (142). He laments that “large numbers of contemporary preachers have turned away from this disciplined approach to the text” (132-3) and asserts that expository sermons using a traditional outline “still communicate well if preachers understand the principles to which key features of the outline must adhere” (135). The bulk of the chapter consists of a detailed and useful explanation of how to outline the traditional, expository sermon. Chapell addresses the contributions of the “New Homiletic,” (162-166) but warns against the underpinnings of narrative preaching: “The philosophical ground from which modern narrative theory sprouts is that propositional truth is not transcendent or transferable” (166). He suggests taking that which is useful without embracing their distrust of propositional truth (167). The last short section of the chapter (168-173) evaluates mass communication preaching and compares the “Traditional Expository Model” with the Mass Communication Model, concluding that “preachers are best equipped for a lifetime of leading God’s people when they know the variety of tools available to help them construct messages faithful to his Word” (172).
Chapter seven, “The Pattern of Illustration,” is the most interesting chapter and displays extensive reworking of the original 1994 chapter. Chapell says the “mind yearns for and needs the concrete in order to anchor the abstract” (178). He surveys the “crisis in preaching” (179) and the “currents of culture” (181) and notes that preaching must take into account the experiential nature of our age (182). “Listeners who experience concepts—even vicariously—actually learn more than those who consider words and ideas in the abstract” (185). He says, “Although the gospel is logical, it is also spiritual, visceral, and impressionistic” (185). Indeed, “illustrations that engage the whole person . . . are powerful, biblical instruments of learning and motivation” (186). The preacher who chooses not to use illustrations works most ineffectively (186). More important than human needs or a preacher’s effectiveness, however, is the simple fact that the use of illustrations comes to us with an impeccable Biblical basis. “Relating truth through illustrative narratives, parables, allegories, and images was Jesus’ method of communicating” (187). The remainder of this chapter includes excellent discussions on how to use illustrations (190-200) and concerns about the proper use of illustrations (200-207).
Chapter eight discusses application, which “fulfills the obligations of exposition” (210) and focuses “the exposition according to a text’s priorities” (212). The remainder of the chapter unpacks the nature of application, the structure of application, and difficulties attendant to application. Chapter nine is a discussion of “Introductions, Conclusions, and Transitions.” The last two chapters include “A Redemptive Approach to Preaching,” chapter ten, and “Developing Redemptive Sermons,” chapter eleven, followed by a series of Appendices. This book has many excellent features, not the least of which is the Fallen Condition Focus, and should be high on the list of those wanting a clear and thorough presentation of classical homiletics. The second edition, with its largely revised sections on narrative preaching and illustration, provides helpful correctives that will enable expository preachers to add new tools to their homiletics arsenal—if they have ears to hear, that is.
The fact that the power for spiritual change resides in God’s Word argues the case for expository preaching. Expository preaching attempts to present and apply the truths of a specific biblical passage. Other types of preaching that proclaim biblical truth are certainly valid and valuable, but for the beginning preacher and for a regular congregational diet no preaching type is more important than expository (30).
Expository preaching seeks “to communicate what God has committed to Scripture in order to give God’s people his truth for their time.” (31). The word cannot be separated from the preacher and his life, because “the inside is always on view” (37).
In chapter two Chapell looks more closely at the sermon, noting that “statements of truth, even biblical truth, do not automatically make a message for the pulpit. Well-constructed sermons require unity, purpose, and application” (36). Expository preaching requires a central theme, “the Bible’s theme” (46), which can be the organizing principle for the sermon’s subordinate points (48). With this background in mind, Chapell introduces his Fallen Condition Focus which becomes the “key concept” to the way he structures the sermon (48). He explains, “The corrupted state of our world and our being cry for God’s aid. He responds with the truths of Scripture and gives us hope by focusing his grace on a facet of our fallen condition in every portion of his Word. . . . The Fallen Condition Focus (FCF) is the mutual human condition that contemporary believers share with those to or about whom the text was written that requires the grace of the passage for God’s people to glorify and enjoy him” (50, emphasis his). There may be more than one FCF in a passage, but there should be a specific FCF for a particular sermon to a particular congregation (52). In light of the FCF, the sermon is intended to transform (53) as “biblical preaching moves from exegetical commentary and doctrinal exposition to life instruction” (54). It is through application that God is able “to restore his people with his Word” (57).
Chapter three discusses the selection of the text (60-71), tools for interpreting the text (71-75), and principles of interpretation (75-81). Chapter four looks at the “Components of Exposition.” Chapell finds a pattern for expository preaching embedded in the Scripture itself (86-87), though he acknowledges this is not the only pattern (88). He says, “though a normative order does not appear in Scripture, the features of exposition occur with enough frequency to suggest a common approach to expounding God’s truth: present the Word; explain what it says; and exhort based on what it means. This is expository preaching” (88). Chapell further suggests that expository preaching consists of explanation, illustration, and application (89), though these may be proportioned differently depending on the sermon and the congregation (91).
Chapter five looks at the explanation of the text and notes that it is necessary to “exegete our listeners as well as the text to construct a sermon that most powerfully and accurately explains what the text means” (106). The process of explaining the text is foundational to the sermon, but “an exegetical outline ordinarily is not a homiletical outline” (116 emphasis his). The preacher needs to exhaust the text, though that does not mean that “everything has to be covered in equal detail” (119). The propositional character of expository preaching is reflected in the section, “The Light of Presentation,” which makes a number of references to proving the truth, proving one’s point, or presenting one’s argument (120-127).
Chapter six argues for a classical outline structure for the expository sermon which “takes its topic, main points, and subpoints from a text” (131). Chapell does say, however, “there is not one right way of shaping expository sermons and there are always exceptions regarding general principles as well as specific features” (142). He laments that “large numbers of contemporary preachers have turned away from this disciplined approach to the text” (132-3) and asserts that expository sermons using a traditional outline “still communicate well if preachers understand the principles to which key features of the outline must adhere” (135). The bulk of the chapter consists of a detailed and useful explanation of how to outline the traditional, expository sermon. Chapell addresses the contributions of the “New Homiletic,” (162-166) but warns against the underpinnings of narrative preaching: “The philosophical ground from which modern narrative theory sprouts is that propositional truth is not transcendent or transferable” (166). He suggests taking that which is useful without embracing their distrust of propositional truth (167). The last short section of the chapter (168-173) evaluates mass communication preaching and compares the “Traditional Expository Model” with the Mass Communication Model, concluding that “preachers are best equipped for a lifetime of leading God’s people when they know the variety of tools available to help them construct messages faithful to his Word” (172).
Chapter seven, “The Pattern of Illustration,” is the most interesting chapter and displays extensive reworking of the original 1994 chapter. Chapell says the “mind yearns for and needs the concrete in order to anchor the abstract” (178). He surveys the “crisis in preaching” (179) and the “currents of culture” (181) and notes that preaching must take into account the experiential nature of our age (182). “Listeners who experience concepts—even vicariously—actually learn more than those who consider words and ideas in the abstract” (185). He says, “Although the gospel is logical, it is also spiritual, visceral, and impressionistic” (185). Indeed, “illustrations that engage the whole person . . . are powerful, biblical instruments of learning and motivation” (186). The preacher who chooses not to use illustrations works most ineffectively (186). More important than human needs or a preacher’s effectiveness, however, is the simple fact that the use of illustrations comes to us with an impeccable Biblical basis. “Relating truth through illustrative narratives, parables, allegories, and images was Jesus’ method of communicating” (187). The remainder of this chapter includes excellent discussions on how to use illustrations (190-200) and concerns about the proper use of illustrations (200-207).
Chapter eight discusses application, which “fulfills the obligations of exposition” (210) and focuses “the exposition according to a text’s priorities” (212). The remainder of the chapter unpacks the nature of application, the structure of application, and difficulties attendant to application. Chapter nine is a discussion of “Introductions, Conclusions, and Transitions.” The last two chapters include “A Redemptive Approach to Preaching,” chapter ten, and “Developing Redemptive Sermons,” chapter eleven, followed by a series of Appendices. This book has many excellent features, not the least of which is the Fallen Condition Focus, and should be high on the list of those wanting a clear and thorough presentation of classical homiletics. The second edition, with its largely revised sections on narrative preaching and illustration, provides helpful correctives that will enable expository preachers to add new tools to their homiletics arsenal—if they have ears to hear, that is.
Friday, February 12, 2010
BOOKS ON PREACHING: Robinson
In 1980, Haddon Robinson, Baptist minister and professor of preaching at Dallas Theological Seminary, Denver Seminary, and later Gordon-Conwell Theological Seminary (he also served as president of Denver Seminary and Gordon-Conwell Theological Seminary) published Biblical Preaching: The Development and Delivery of Expository Messages, 2nd ed. (Grand Rapids: Baker, 2001). In his preface to the second edition, Robinson talks about the change in American culture, how “television and the computer have influenced the ways we learn and think” (10). Today’s culture is a picture or image-based culture, and so Robinson notes the importance of narrative preaching. He devotes more time in this second edition to the discussion of inductive preaching (10, 124, 126). Still, “this is a book about expository preaching” (17) and this means we can expect the focus to be on deductive, propositional preaching. Robinson does not disappoint such expectation.
“The type of preaching that best carries the force of divine authority is expository preaching” (20). Yet, having said that, Robinson is convinced that most preachers fail to understand and practice expository preaching (21). He defines expository preaching as “the communication of a biblical concept, derived from and transmitted through a historical, grammatical, and literary study of a passage in its context, which the Holy Spirit applies to the personality and experience of the preacher, then through the preacher, applies to the hearers” (21). Expository preaching, governed by the text (21-22), seeks to convey the thought of Scripture (23-25), with proper application (27-30).
Robinson provides an in-depth discussion of homiletical method, beginning with his focus on “the big idea” or “single dominant theme” (37) in chapter two. Too many sermons “fail because they deal with too many unrelated ideas” (35). In chapter three, Robinson discusses the nuts and bolts of sermon construction, suggesting various tools that enable the preacher to determine the subject (“What am I talking about?” 41, 66) and the complement (“What am I saying about what I am talking about?” 41, 67). Chapters four and five continue the discussion of sermon development, asking how to address the text to a particular audience in a particular time and space (74), asking three key questions about the text: 1) “What does this mean?” (77); 2) “Is it true?” (80); and, 3) “What difference does it make?” (84). Robinson says it is essential to know the purpose for preaching a particular sermon. He says “if we are not clear about where we are going, we will probably land someplace else” (109).
In chapter six he discusses the shapes of sermons, looking at the deductive (118), the semi-inductive (124), and the inductive (126). Deductive sermons are propositional, with the preacher convincing his hearers as though he is a debater (121), while inductive sermons are “closer to a conversation than to a lecture” (129) and “have special appeal to inhabitants of a culture dominated by television and motion pictures” (129). Robinson says there is “no such thing as ‘a sermon form’” (38, 116, 131), though it is clear that his work privileges the deductive or propositional form of preaching. Chapter seven addresses illustrations and other ways of “enlivening” the text, while chapter eight focuses on the introduction and conclusion. Chapter nine focuses on questions of preaching style while chapter ten deals with the mechanics of delivery, such as movement and gestures (207-211), eye contact (211-212), and voice delivery (213-218).
Biblical Preaching is a classic, Protestant text on homiletics. From start to finish, Robinson covers the whole process of sermon development. The utility of this work is demonstrated by the fact that over 200,000 copies have been sold. For the reader who is interested in late twentieth-century methods of traditional Protestant expository preaching, Biblical Preaching is exemplary. However, the remarkable fact is that this volume, one of the pre-eminent works by an evangelical homiletician in the last few decades, has only two oblique references to the preaching of Jesus. He notes that Jesus “came telling stories, and most of them have entered the world’s folklore” (130) and Jesus “demonstrated the impact of narration in the parables He told” (149). This is it. In what is one of the standard evangelical texts on preaching, the author makes two brief, undeveloped observations about the preaching and teaching of Jesus. That a volume that is called Biblical Preaching makes almost no reference to the greatest preacher in the Bible, indeed in world history, is remarkable.
“The type of preaching that best carries the force of divine authority is expository preaching” (20). Yet, having said that, Robinson is convinced that most preachers fail to understand and practice expository preaching (21). He defines expository preaching as “the communication of a biblical concept, derived from and transmitted through a historical, grammatical, and literary study of a passage in its context, which the Holy Spirit applies to the personality and experience of the preacher, then through the preacher, applies to the hearers” (21). Expository preaching, governed by the text (21-22), seeks to convey the thought of Scripture (23-25), with proper application (27-30).
Robinson provides an in-depth discussion of homiletical method, beginning with his focus on “the big idea” or “single dominant theme” (37) in chapter two. Too many sermons “fail because they deal with too many unrelated ideas” (35). In chapter three, Robinson discusses the nuts and bolts of sermon construction, suggesting various tools that enable the preacher to determine the subject (“What am I talking about?” 41, 66) and the complement (“What am I saying about what I am talking about?” 41, 67). Chapters four and five continue the discussion of sermon development, asking how to address the text to a particular audience in a particular time and space (74), asking three key questions about the text: 1) “What does this mean?” (77); 2) “Is it true?” (80); and, 3) “What difference does it make?” (84). Robinson says it is essential to know the purpose for preaching a particular sermon. He says “if we are not clear about where we are going, we will probably land someplace else” (109).
In chapter six he discusses the shapes of sermons, looking at the deductive (118), the semi-inductive (124), and the inductive (126). Deductive sermons are propositional, with the preacher convincing his hearers as though he is a debater (121), while inductive sermons are “closer to a conversation than to a lecture” (129) and “have special appeal to inhabitants of a culture dominated by television and motion pictures” (129). Robinson says there is “no such thing as ‘a sermon form’” (38, 116, 131), though it is clear that his work privileges the deductive or propositional form of preaching. Chapter seven addresses illustrations and other ways of “enlivening” the text, while chapter eight focuses on the introduction and conclusion. Chapter nine focuses on questions of preaching style while chapter ten deals with the mechanics of delivery, such as movement and gestures (207-211), eye contact (211-212), and voice delivery (213-218).
Biblical Preaching is a classic, Protestant text on homiletics. From start to finish, Robinson covers the whole process of sermon development. The utility of this work is demonstrated by the fact that over 200,000 copies have been sold. For the reader who is interested in late twentieth-century methods of traditional Protestant expository preaching, Biblical Preaching is exemplary. However, the remarkable fact is that this volume, one of the pre-eminent works by an evangelical homiletician in the last few decades, has only two oblique references to the preaching of Jesus. He notes that Jesus “came telling stories, and most of them have entered the world’s folklore” (130) and Jesus “demonstrated the impact of narration in the parables He told” (149). This is it. In what is one of the standard evangelical texts on preaching, the author makes two brief, undeveloped observations about the preaching and teaching of Jesus. That a volume that is called Biblical Preaching makes almost no reference to the greatest preacher in the Bible, indeed in world history, is remarkable.
Wednesday, February 10, 2010
BOOKS ON PREACHING: Long
A recent work on general homiletics is Thomas G. Long, The Witness of Preaching, 2nd ed. (Louisville: Westminster/John Knox, 2005). Long, Presbyterian (USA) minister and professor of preaching at Candler School of Theology, begins his work by locating the preacher, theologically, “within the community of faith” (2); he writes that “ministers are made in and through the church” (4). Covering much the same ground as Robinson, though in quite a different way, Long offers the following chapter titles: 1) What Does It Mean to Preach?; 2) The Biblical Witness in Preaching; 3) Biblical Exegesis for Preaching; 4) The Focus and Function of the Sermon; 5) The Basic Form of the Sermon; 6) Refining the Form; 7) Beginnings, Connections and Endings; 8) Images and Experiences in Sermons; 9) From Desk to Pulpit; 10) Conversation Along the Pilgrim Way. For Long, preaching is an event that includes “the congregation, the preacher, the sermon, and the presence of Christ . . . ” (17). “Preaching,” he writes, “is to join our human words with the word that God in Christ in the power of the Holy Spirit is already speaking to the church and to the world . . .” (17).
In chapter one, Long discusses the preacher under the “‘master’ metaphors” of “herald” (19), “pastor” (28), and “storyteller” (36). The herald metaphor expects the listener to hear another “voice beyond the preacher’s voice” (20). Herald preachers are not concerned about matters of style. As Long explains it, heralds “do not aspire to be poets; they aspire to be mouthpieces of God, servants of the Word” (20). For this reason, they are not interested in “trying to figure out how to forge connections with the hearers” (21) or drawing attention to the “personality of the preacher” (22). The gospel is its own source of power and does not need to be embellished (23-24). However, Long criticizes this model for failing to recognize the artistry of the Scripture itself (24) and notes that preaching does not occur “in thin air but always happens on a specific occasion and with particular people in a given cultural setting” (26).
The preacher as pastor is concerned with “the needs of the hearers” (29). If the herald is one who knows his message, the pastor is one who knows his people (31) and is concerned that “when the sermon is over, the hearers are different and better people than when the sermon began” (31). The pastor’s relationship to the congregation is paramount (31) and the preacher as pastor is concerned about the way the Bible portrays human conflicts and relates to human needs. Long critiques this model, noting that the church is not only a place for hurting people, but is also a community of faith (32-3). This model also overly emphasizes the question of relevance (33) and “runs the risk of reducing theology to anthropology by presenting the gospel merely as a resource for human emotional growth” (35). Storytelling preachers gained “prominence in the 1970s as homileticians became fascinated with emerging theories of narrative and with the communicational potential of stories” (37). Storytelling preachers use “the language forms of the Bible and the essential language forms of the Christian faith itself. The gospel itself is basically a narrative, often told in poetic language and with evocative images . . .” (38). Storytelling preachers consider themselves to be at least as Biblical as the herald “since they take the specific literary character of the Bible into account” (39). People will remember stories when all else is forgotten (39). There are many approaches to storytelling, from using stories in the sermon to casting entire sermons as stories (39-40). For some storytellers, the sermon “should be designed to move in the listener’s consciousness like stories” rather than in the form of a linear argument (40). Long lists some weaknesses of the storytelling model, noting that it “tends to underplay the nonnarrative dimensions of Scripture” (44) and might, if not careful, confuse “God’s story” and “our stories” (44-5).
In lieu of these three models, Long offers the preacher as witness, which, he says, “is not a new idea” (44). This model gives the preacher authority, namely, “the authority of ordination” to speak on behalf of the congregation (48). The preacher as witness testifies to “the encounter between God and ourselves” (45). The preaching of the witness “will assume a variety of rhetorical styles . . . as governed by the truth to which they correspond” (49). The witness as part of the community is not a disinterested party but “stands in and with a community of faith” (50). Continuing this discussion in chapter two, Long states that “Biblical preaching happens when a preacher prayerfully goes to listen to the Bible on behalf of the people and then speaks on Christ’s behalf what she or he hears there” (52). Biblical preaching is patterned after preaching in the synagogue (53). Such preaching encounters Scripture critically (57), from a particular theological heritage or denominational viewpoint (59), and with an awareness of the congregation’s struggles and aspirations (63).
Much of the rest of the book is standard homiletics methodology, moving from exegesis to sermon, including a helpful discussion on whether a sermon should have “a central idea or sermon thesis” (101). Splitting the difference between opposing viewpoints, Long says the “preacher should bring to the sermon both what the text says and what the text does . . .” (106), concepts explained more fully in his subsequent discussion of the sermon’s “focus” and “function” (108-16). His discussion of the basic form of the sermon critiques the traditional outline sermon (122-23) and considers other approaches, such as Fred Craddock’s “‘problem-solving activity’” (124-26), Eugene Lowry’s homiletical plot (126-28), and Paul Scott Wilson’s law/gospel structure. Long concludes that “the gospel is too rich, complex, and varied to be proclaimed through a single sermon form” (131). He also looks at David Buttrick’s proposal that preaching is analogous to a series of snapshots, or a motion picture that moves from one scene to another (131-4) and finds this helpful in some ways, but not altogether satisfactory.
Throughout the book, Long makes few references to the preaching and teaching of Jesus. He reminds the reader that Mark 4:34 says Jesus “‘did not speak to them without a parable,’ a story built on metaphor” (39). Many of these parables are “metaphors in story form” (216). Later, in his discussion of “images and experiences,” he says “Jesus came preaching in stories and parables, and when he spoke of the reign of God he often did so in familiar images drawn from ordinary experience” (198). Long continues, stating that “Christian preachers ever since have followed Jesus’ example and have continued to communicate the gospel through narratives, images, metaphors, and similes drawn from everyday life” (198). In light of this observation, it seems that Long missed a great opportunity in the first two chapters to consider how the preaching and teaching of Jesus might inform the “master metaphors” he discusses. To reflect more intentionally on Jesus as “witness”—and the implications of his preaching as model for our preaching—would have been most helpful. The last two chapters (225-44) provide helpful advice about a wide range of practical issues, such as the use of notes, quotations, visuals, children’s sermons, etc
In chapter one, Long discusses the preacher under the “‘master’ metaphors” of “herald” (19), “pastor” (28), and “storyteller” (36). The herald metaphor expects the listener to hear another “voice beyond the preacher’s voice” (20). Herald preachers are not concerned about matters of style. As Long explains it, heralds “do not aspire to be poets; they aspire to be mouthpieces of God, servants of the Word” (20). For this reason, they are not interested in “trying to figure out how to forge connections with the hearers” (21) or drawing attention to the “personality of the preacher” (22). The gospel is its own source of power and does not need to be embellished (23-24). However, Long criticizes this model for failing to recognize the artistry of the Scripture itself (24) and notes that preaching does not occur “in thin air but always happens on a specific occasion and with particular people in a given cultural setting” (26).
The preacher as pastor is concerned with “the needs of the hearers” (29). If the herald is one who knows his message, the pastor is one who knows his people (31) and is concerned that “when the sermon is over, the hearers are different and better people than when the sermon began” (31). The pastor’s relationship to the congregation is paramount (31) and the preacher as pastor is concerned about the way the Bible portrays human conflicts and relates to human needs. Long critiques this model, noting that the church is not only a place for hurting people, but is also a community of faith (32-3). This model also overly emphasizes the question of relevance (33) and “runs the risk of reducing theology to anthropology by presenting the gospel merely as a resource for human emotional growth” (35). Storytelling preachers gained “prominence in the 1970s as homileticians became fascinated with emerging theories of narrative and with the communicational potential of stories” (37). Storytelling preachers use “the language forms of the Bible and the essential language forms of the Christian faith itself. The gospel itself is basically a narrative, often told in poetic language and with evocative images . . .” (38). Storytelling preachers consider themselves to be at least as Biblical as the herald “since they take the specific literary character of the Bible into account” (39). People will remember stories when all else is forgotten (39). There are many approaches to storytelling, from using stories in the sermon to casting entire sermons as stories (39-40). For some storytellers, the sermon “should be designed to move in the listener’s consciousness like stories” rather than in the form of a linear argument (40). Long lists some weaknesses of the storytelling model, noting that it “tends to underplay the nonnarrative dimensions of Scripture” (44) and might, if not careful, confuse “God’s story” and “our stories” (44-5).
In lieu of these three models, Long offers the preacher as witness, which, he says, “is not a new idea” (44). This model gives the preacher authority, namely, “the authority of ordination” to speak on behalf of the congregation (48). The preacher as witness testifies to “the encounter between God and ourselves” (45). The preaching of the witness “will assume a variety of rhetorical styles . . . as governed by the truth to which they correspond” (49). The witness as part of the community is not a disinterested party but “stands in and with a community of faith” (50). Continuing this discussion in chapter two, Long states that “Biblical preaching happens when a preacher prayerfully goes to listen to the Bible on behalf of the people and then speaks on Christ’s behalf what she or he hears there” (52). Biblical preaching is patterned after preaching in the synagogue (53). Such preaching encounters Scripture critically (57), from a particular theological heritage or denominational viewpoint (59), and with an awareness of the congregation’s struggles and aspirations (63).
Much of the rest of the book is standard homiletics methodology, moving from exegesis to sermon, including a helpful discussion on whether a sermon should have “a central idea or sermon thesis” (101). Splitting the difference between opposing viewpoints, Long says the “preacher should bring to the sermon both what the text says and what the text does . . .” (106), concepts explained more fully in his subsequent discussion of the sermon’s “focus” and “function” (108-16). His discussion of the basic form of the sermon critiques the traditional outline sermon (122-23) and considers other approaches, such as Fred Craddock’s “‘problem-solving activity’” (124-26), Eugene Lowry’s homiletical plot (126-28), and Paul Scott Wilson’s law/gospel structure. Long concludes that “the gospel is too rich, complex, and varied to be proclaimed through a single sermon form” (131). He also looks at David Buttrick’s proposal that preaching is analogous to a series of snapshots, or a motion picture that moves from one scene to another (131-4) and finds this helpful in some ways, but not altogether satisfactory.
Throughout the book, Long makes few references to the preaching and teaching of Jesus. He reminds the reader that Mark 4:34 says Jesus “‘did not speak to them without a parable,’ a story built on metaphor” (39). Many of these parables are “metaphors in story form” (216). Later, in his discussion of “images and experiences,” he says “Jesus came preaching in stories and parables, and when he spoke of the reign of God he often did so in familiar images drawn from ordinary experience” (198). Long continues, stating that “Christian preachers ever since have followed Jesus’ example and have continued to communicate the gospel through narratives, images, metaphors, and similes drawn from everyday life” (198). In light of this observation, it seems that Long missed a great opportunity in the first two chapters to consider how the preaching and teaching of Jesus might inform the “master metaphors” he discusses. To reflect more intentionally on Jesus as “witness”—and the implications of his preaching as model for our preaching—would have been most helpful. The last two chapters (225-44) provide helpful advice about a wide range of practical issues, such as the use of notes, quotations, visuals, children’s sermons, etc
Monday, February 8, 2010
BOOKS ON PREACHING: Craddock
I have been trying to decide what to do with this Blog. For the time being, I think I will post some reviews of books on preaching.
One of the older, late twentieth-century works on preaching is Fred Craddock’s Preaching (Nashville: Abingdon, 1985). There are three major sections in the book. Part I is Preaching: An Overview; Part II, Preaching: Having Something to Say; and Part III, Shaping the Message into a Sermon. Part I, An Overview, consists of three sections: Introduction, The Sermon in Context, and A Theology of Preaching. In the Introduction, Craddock makes a number of general remarks that frame the rest of his discussion. He states that his purpose is two-fold: to provide a text for seminarians and to provide a refresher for the “practicing preacher” (14). Further, “the structure of this book is an attempt to answer the question, How do I prepare and deliver a sermon?” (15).
Perhaps the most important single observation Craddock makes is this: “preaching
should be nourished, informed, disciplined, and authorized by Scripture, and the experience of being taught by Scripture that there is no single form of speech which qualifies as a sermon” (16). The fact that God’s Word is wrapped in many human forms of communication (27, 171-73) is vitally significant not only to the question of the content of preaching, but to the form of preaching as well. For Craddock, traditional designations of sermons such as “exegetical, textual, expository” and the like, are not important to his project. Rather, it is most important that the text provide not only sermon content but “say and do what the biblical text says and does” (28).
“It is possible that a sermon that buries itself in the text, moves through it phrase by phrase, and never comes up for air may prove to be ‘unbiblical’ in the sense that it fails to achieve what the text achieves. On the other hand, a sermon may appear to be walking alongside rather than through a text, or may seem to pause now and then to look up at the lofty peak of a text so extraordinary as to defy the skills of the most experienced preacher, and yet be quite ‘biblical’ in the sense of releasing that text to do its work among the listeners.” (28)
For those who are familiar with the refrain from Reformed preachers that the only correct sermon is an expository sermon, Craddock offers an alternative, and potentially helpful, way to frame the discussion.
Much of the book covers ground familiar to any student of homiletics. In the rest of the overview, Craddock looks at the various contexts of preaching (31, historical, pastoral, liturgical, and theological) and then constructs a theology of preaching (51) which says “preaching is understood as making present and appropriate to the hearers the revelation of God” (51). Part II looks at the “nuts and bolts” of preaching, including the minister and his study (69), the listeners (84), the interpretation of the text (99), and the preacher as interpreter between text and listener (125). Part III moves from the text to the formation of the sermon, identifying the qualities sought in the sermon (153), the formation of the sermon (170), enriching the form (194), and the delivery of the sermon (210). Throughout these discussions, Craddock continually expounds his thesis that “there is no [single] form that can be identified as ‘sermon’” (170).
The question of form is vital to Craddock’s understanding of preaching. “Form is not simply a rack, a hanger, a line over which to drape one’s presentation, but the form itself is active, contributing to what the speaker wishes to say and do, sometimes no less persuasive than the content itself” (172). Indeed, “form shapes the listener’s faith” (173). He gives a number of examples, showing how the form of preaching impacts the audience and shapes the faith of the listener. For example, “ministers who, week after week, frame their sermons as arguments, syllogisms armed for debate, tend to give that form to the faith perspective of regular listeners. Being a Christian is proving you are right” (173). For Craddock there are several guidelines that shape the selection of a sermon form: first, a given text might be preached in “several different forms” (174); second, there is a variety of forms available to the preacher (176-77); third, “no form is so good that it does not eventually become wearisome to both listener and speaker” (177); fourth, the preacher must determine what the text achieves and then frame the sermon to achieve the same end (178); and, fifth, the preacher may create a new form (182-189) if the text so requires, or make use of an existing form—if that is where the text leads (189).
While Craddock does not directly address the question, How did Jesus preach?, he does make a number of references to the preaching of Jesus. He says that Jesus “interpreted” the Scriptures (Luke 4:16-30) in his sermon in the synagogue at
To summarize, the form of the sermon ought to arise from the text, providing a rich variety of sermonic forms that will nourish the congregation. As Craddock says in the introduction: “The Scriptures continually remind pulpit and pew not only what but how to preach. The rich variety of its passages constantly objects to the boredom of imported outlines that ill fit the contours of the text and creates a stir among preachers and listeners who had settled for monotony as somehow the way it is. Just like grandmother’s view of medicine, “If it doesn’t taste bad it won’t help you,” so it has been supposed that if it is not dull it is not a sermon. A stirring text well read creates an expectation in listeners which the sermon should not disappoint.” (27)
Just as good sermons do not disappoint, even so Craddock’s Preaching does not disappoint, but still opens new vistas and possibilities two decades after its publication.
Subscribe to:
Posts (Atom)