Preaching
9/7/95:
Bartlett
Lecture
Preaching
claims an importance to the word. This is problematic in a time when the power
of words has diminished. Preaching is
'performing' rather than 'descriptive' words.
For instance, 'I promise' is performing words. Words make a tremendous difference. Preaching is more about reshaping people's
worlds rather than about describing the world. To Paul, the center of preaching
is Christ's cross and resurrection. In
other words, preaching is not about being rational or a case to be made. The
content of preaching is the foolishness of the cross, which is not honoured by
the world. Yet the Holy Spirit can use
one's preaching to change people.
Preaching is not the only authority of the church (1 Pet.). The word of God is scripture as
interpreted. Preach for the glory of God
rather than ourselves.
There
are different gifts among preachers. Look for mentors and then leave them
behind.
Preaching
is:
1.
Biblical. We are once-removed from the
witnesses. The Bible points us to the
witnesses. The Bible is where Jesus is found, but don't worship the Bible.
Preaching points to the Bible. A good
sermon uses only a few passages, rather than ten.
2.
Occasional. The purpose is not to make
general arguments. Preaching attends to
particular circumstances.
3.
Personal. Preaching is addressed to real
persons. Think about the 'so what'
question. Also, the preacher is a real person.
The Gospel refracted through me is unique, and will reflect my
personality. This does not mean that the
sermon is confessional (about my personal difficulties). Nor am I the hero of the sermon. There should be a congruence between the me
they know during the week and the me preaching.
Be there, but don't have it be about me.
4.
Communal. What is preached comes out of
the life of the church: what the church confesses. Preaching should honour as
well as stand against my tradition. The
community is both our gift and our problem.
Preaching shapes the congregation.
5.
Oral Communication. Don't use essay
words. Use words which are meant to be
spoken. Think about how I talk rather than write.
6.
Sacramental. Preaching 're-presents' the
passion. Like the sacraments, it is a means of grace.
7.
Multifaceted. Circero: perform, persuade, and delight: functions of
oratory. Preaching can build up through
the weeks.
8.
The Gospel. Preaching is Good News. Don't have many 'oughts' and 'shoulds'. Preaching is news. A once-in-awhile major
announcement. This alone should have the
power to change lives.
9/12/95:
Round Table
Sermons
due the end of next(not this) week. Buy a vidiotape.
Move
away from intellectual demonstration to reflective inquiry. A sense of power and conviction. Allow listeners to make discoveries.
Preachers themselves can become broken and transformed but said from a distance
(not talking about oneself). Be
yourself. Preaching is not about the
Bible. It is about how the word is
manifest in me. Find your own voice. Don't try to sound like the people I
admire. Pay attention to the drama in one's own speech. Don't tell folks what
they should believe. Tell them what I
believe through stories: tell them what is important to me. Pay attention to the digesting or fermenting
before giving the sermon. Preaching is a
moment of grace in which God's voice is heard.
9/14/95:
Bartlett
Lecture
On
the influence of Scripture in Preaching:
Scripture
has De facto authority in preaching. De
jure: scripture should have authority in preaching. Barth, in Church Dogmatics, states that there
are three forms of the word of God: Jesus (his story is our story), scripture
(because it bears witness to Jesus Christ), and preaching (to proclaim Jesus
and bear witness to him). Scripture's
value is that it witnesses Jesus Christ.
The primary access we have to the Bible is through preaching, to
Barth. Gadamer, in Truth and Method,
states that every interpretation is a conversation. What we find in the Bible is influenced by our
own questions and interpretation. Mk.
emph.s defeat and Jn. emph.s victory.
So, there is conversation within scripture. Different presuppositions, so not one clear
meaning of scripture. Also, a
conversation goes on about scripture.
The great interpreters are not the scholars (doing exegesis) but the
performers (re-present the text).
Barth:
three moves in preaching. 1. Explication: read the text in our own context.
This comes close to exegesis. 2. Meditation. Think about its teaching and
meaning therein. 3. Application to our context.
Barth
has a high view of scriptural authority.
Gadamer is less so, recognizing different roles.
The
genre of the text can influence the preaching, making the preaching more
various. For instance, dense stories
about Paul and poetic language about Proverbs.
'Preaching'
by the prophets: the prophets did not think of themselves as preachers but as
oracles of God. They see themselves as
mouth-pieces of God. They say what will
happen if that which is problematic in the present is not rectified. It is deeply imagetic poetry. The life of the believer is mirrored in the
life of the cosmos. When one preaches on
the prophets, don't take the role of a prophet vis a vis the audience. I don't
have the right to judge and condemn others. Prophetic preaching need not be
so. What is prophetic is to lay hold of
the world from God's standpoint. Think
of oneself as God's instrument.
Preaching
and parables. Parable: something is
juxtaposed against another in a story form. The story is there not just to
illustrate a higher truth but because the story itself is part of that
truth. So, don't 'paraphrase' a parable
into a list of teachings. The story can
be retold in modern dress without going so far as to paraphrase it. Or, tell the story in biblical dress, being
the characters asking our questions. Or,
one can do parables on parables. 'Its
kind of like this'... Don't turn a
parable into a set of propositions.
Preaching
on legal material. Bartlett is weary of telling people that they
should do. So, consider that the legal
material in scripture follows narrative.
Grace issues a responsibity.
Preaching
the Psalms: See Patrick D. Miller's
book. Ps. 123 and 139 are usually
relevant. The psalms give us the
opportunity to delight. Celebrating God's mercy.
Preaching
Wisdom lit.: Proverbs and says of
Jesus. It is the lit. of common sense in
the context of God. As pertains to
social issues, this literature should compliment prophetic text.
Preaching
on Paul: he wrote densely. Don't be a
dense as he is. Also, simplify because
what was obvious to him and his community may not be to us. Paul deals with the problems of real
communities. So, a good source to preach
on church life. Don't presume that I am
Paul; maybe I am listening to Paul too.
Be brief on the context of the letters' communities and Paul's
situation. Find simplified words for
Paul's. Be careful of jargon.
Don't
slip Hebrew or Greek into the sermon.
Don't assume that the lectonary's cut-offs be definitive. Think of the text in context. Read more of
the bible than what is assigned in the lectionary. Read commentary but don't rely on them. Read broader books on the subject at
hand. Don't assume that I have different
interpretations of a text than someone else.
Sermon's focus: the center of my thought. Sermon's function: what do I hope the sermon
will do.
9/19/95:
Marshall Lecture
The
lectionary: a planned appropriation of the entire scripture in the context of
the church year. The Common (Protestant)
Lectionary is a slight variation on the Roman Catholic three-year
lectionary. There is not necessarily a
'golden thread' holding together the readings. Rather, one needs to look at the
place in the church year to get a sense of the theme or context of the selections. But even though the O.T. reading is selected
to be relevant to the Gospel reading, the Epistle is not. The Epistle readings are called 'course
readings' which run like 'mini-courses' through a few weeks rather than being
connected to the particular Gospel and O.T. readings of a given week. So don't try to find a theme connecting the
three readings; it would be imposed or projected by me.
On
liturgical preaching: don't explain the scripture readings. This is not
exegesis. Don't use theological jargon
or Greek. Rather, consider how I receive
these readings in the present context.
Keck, in his book on biblical preaching, states that a sermon is
biblical when it has the same effect on me and the congregation as do the
scripture readings--making the words real.
9/26/95:
Bartlett Lecture
Plan
your sermons in advance if in a parish so others can be prepared and so you can
use ideas that cover more than one sermon.
Be wary of preaching too much on my favorate topics and texts. Look for how the text and the parish context
can compliment each other or when they go together.
Have
set times and places to study for your sermon.
Read chunks of the Bible rather than just what I will use the next
Sunday. Read some newspapers and
magazines so contemporary events/conditions can be incorporated or at least in
the context of the sermon. Movies can
help too. Find out what our folk watch
and read. Look at them.
Have
paper with me so I can jot down thoughts at any time. Then, exegesis of the text. Don't start with a commentary. Read the text in its context (the chapters
around it). Exegete the
congregation. Know who they are. Why do people come to church? What is going on in the town? Don't blame them for their business-base,
whether it be tobacco or weapons. Look
at the demographics of the folks. The
sermon talk-back: have a group after the service. But be wary of being tired
and defensive. Others may want to share their experiences with the sermon being
the first testamony. On issues on
sexuality, economics, and morality, don't pretend that I have the answers;
rather, open questions. Bible study
group can be used to prepare for the sermon.
Don't have your sermon already prepared before such a group and let folks
know that the preacher is the final decision on what goes in. But note that the group is self-selective and
not representative of the people. They
tend to be more churchy.
Sermons
need fermentation. Let the spirit work
in me. Let it come into my mind. If one writes the sermon, work it through
before hand. Have a focus and a
function. The focus is the theological
thesis. Have only one per sermon. Put it non-theological, non-biblical
language. The function of the sermon is
really the hope that you have in testifying.
It could be not just a change of thinking or theology, but on a change
in feelings or action.
Structure
of the sermon: start with the focus and function. In other words, when the sermon gets to the
right place, organize from there. Don't
be afraid to revise; that which got me started on the sermon may not make it to
the final draft. Introductions and
conclusions can be helpful. Don't be too
formal with it. Second, a verse-by-verse
sermon can be useful. Third, tell a story.
Don't say: 'This means...' Get an
image or a problem to center the story on.
Fourth, talk on a problem vis a vis the scripture.
See:
David Butler, Homiletic. Stay on an idea long enough for people to get it
without going off on a tangent.
The
language: oral speech. No long words or
sentences. No jargon. Use active rather than passive words. Don't use theological language. Avoid numbers (how the sermon is organized);
rather, pause between points. Don't say
'finally'. End with an ending that has
power but not necessarily volume. Help
people make transitions. Recognize sensitive
issues implicit in the sermon. Give
attention to them.
Test
the sermon. Use a tape-recorder. Find a test-audience.
When
I begin to preach, there is a gap between what I wrote and what I want to say
to them at that moment. Don't depend on
the text of the written sermon. If I
write a sermon, use notes; a text can be too much like an essay or a
speech. For some preachers, not using
notes is good. But it can be tempting to
use gimicks. Different styles for
different sermon topics or contexts. Use
eye-contact, but don't stare them down or stare down. Don't preach something unless I believe that
it is very important.
10/10/95:
Ward Lecture
Communication
in Preaching:
Reflection
should come out of one's own experience.
Religion is about God's self-communication (among other things). How is it that God communicates within the
preaching event? What is the role of the
preacher therein? The theological
question for preaching is in the latter.. Is the preacher's concern represented
or is God's represented? Is growth
possible through preaching? If so,
how? Effectiveness as defined is to an extent culturally
determined. What might be effective in
one culture may not be so in another. We
suffer from a literate culture that is passing.
We assume that literate categories are operative, even though we are
really in an electronic culture.
Literally, 'to effect' means to bring into existence an intension or
result. This highlights the
intentionality in the sermon. Thus, it
is created within. The audience and
preacher are waiting for something to happen; they are waiting to become
disciples. They are struggling with the
apparent emptiness--a lack of meaning.
What is being affected is an absence...a tension which is to be
resolved. What is that which is
missing?
So,
there is an intersection between theology and communication.
There
should be a congruence between the voice within us and the outer voice in the
sermon. This involves taking care of
one's well-being, listening to ourselves to learn about the voice within. Don't use preaching to proclaim something I
wish I had (or am). Discontinuity
between who I am and what I say I am is not effective. How do I experience the truth of a particular
message. Also, don't misread the
situation; there should be a continuity here as well. Hidden objectives in preaching: will I
succeed? I shouldn't be up here
preaching. Listen to this hidden
voice.
How
doess one achieve congruity between the inner voice and that which speaks in
the sermon? Know myself, my message, and
this listener. The apologizer places
undue emphasis on the listener. His
inner voice is saying 'I don't deserve to be here'. Or, the message has lots of 'may' or
'mights'. Not clear where the speaker
comes down. Exhibitionists rely on their natural gift of speaking without much
prepartion. These speakers put undue
emphasis on themselves. Computers put
undue emphasis on the message. The
context doesn't matter to them. In these
types, there is a discord between the inner voice and the preaching voice. Attention to the preacher, the message, and
the audience is not in balance. We
preach because we like it. We are
dependent upon the relation we have to the listener to come out in the
preaching event. I should become
available in the sermon. In the event of
speaking, I am available to the Spirit of God.
Energy
is important here. Did the involvement
in the listener match the intensity of how something was said. Concentrate the energy of the speaker into
the listeners. Energy must be matched
with intentionality. Look at the
introduction, for instance. It should
start a fire. In the main body, doI
identify the transitions in the sermon?
To sustain energy, be aware of where I am making a shift during the
sermon, so when it happens, I can gain energy from it.
Awareness:
was it just statements or pronouncements?
If so the listeners were probably not contacted. Vocals and body language get at this. Be aware of the listeners.
Strength:
in what ways does my language or body-language convey the message? Where did the clarity of the sermon come
from? How is the personhood of the
preacher perceived. Did the preacher
seem to be saying one thing and actually feeling otherwise?
Preachers
develop a niche from their culture.
Because what is authentic (style) for one often exceeds that niche,
one's ability to preach can grow by bracketing one's niche (world-view from
one's tradition) and trying out another style which will be new but within our
authenticity (who we are). It might even
enlarge who I am. This is a way of
breaking the monopoly that my voice has in my sermon.
10/17/95:
Harry Adams Lecture
Illustration:
There
is pressure to speak the language of formal theology. C.S. Lewis: translate theology into vulgar
English. Theological jargon is not the
language of preaching. So don't stay
with thinking in abstractions; articulate a story.
Why
it is important to use illustrative material:
First, biblical preaching requires specifics. In the sermon on the mount, for instance,
there are fifty-four metaphors. Very
specific objects are included. In the
parables, there are stories. Use
specifics of human experience as a metaphor.
Losing a sheep or a coin, for instance.
He found his material from the people around him. So, use the present context as grist for
illustration. Stuff of ordinary
life. Specific and concrete
language. Second, illustration involves
the whole person. We are more moved by
picture than by rational argument. In
preaching, speak not with ideas but with images. So rather than giving a lecture on ethics, tell a story. Third, illustrations prompt interest. People
like a story. People are interested in
gossip--the language about people.
Fourth, there are two poles of the preaching event: biblical and current
times. Illustration can bring these two
into a dialectic. For instance, the theology of the incarnation--God is not an
abstract principle but is discerned primarily by what He does in the
world. God came into the world. One can
understand the meaning of a term far more by seeing what is done with it than
with being told what it means.
Repitition of a word is not sufficient; it has to be embodied. Don't give me a definition; show me. What it looks like. Fifth, illustration helps people to
remember. A vivid metaphor rather than
three points.
How
do I use illustration? Don't use too
many. A sermon can be one
narrative. But a series of stories can
be too many. Simplicity is a
virtue. Be sparce about
illustration. Don't drag out the
contextual details. Use some judgment on
the use of sentiment. Avoid the strange.
Don't try to liberate an audience by offending them. Don't streach a distort a story to make my
point. But one can create a story that
fits my point. But don't pass it off as
if it really happened. If you have to
explain a story, then it really didn't work.
Avoid repeating my favourite story.
Use words that are specific and concrete. Something pointing to a thing one can taste,
smell, or see. I can see a frying pan
but not a cooking utensil. Be careful
about adjectives. 'Good' and 'nice' can
be too broad. Watch the verbs because
they carry alot. Use 'he strove' rather
than 'he moved'; more specific. Poetry
can be used, but it can be hard to grasp.
It is hard to read it. On
quotations: don't use them if for the following reasons: They show my
arrogance. They gain authority for what
I want to say. But just because someone
said it does not mean it is more legitimate.
What the audience cares about is what I believe. But, use a quotation--a brief statement--if
it gets my point across very well and better than I can do using my words. Humor is appropriate. Watch the off-color humor. Use humor upon meeting a new audience to get
aquainted with them, but don't start off every speech to the same audience with
it. It will look fake. On sources: avoid my family or personal
life. Rather, use ordinary life. Don't overuse 'I'. Be careful of confidence if the experience of
others is used. Even if I don't mention
names, telling something confidential could but people off from sharing with me
in the future. Keep folders on
particular themes or topics or seasons.
10/31/95:
Harry Adams Lecture
Authority
in Preaching:
What
right do I have to claim the pulpit?
What kind of authority does the preacher have? Where does the authority come from? Law? Position? The will of the
organization? Force? The person?
What is the range on that authority?
Fame extends the range. What is
the legitimate range of authority?
A
preacher's authority should be appropriate for the task of the preacher. Inappropriate extremes: coming to the pulpit
reluctantly to claim his authority, for instance. 'Come now, let us reason together'. I don't really have anything to say so lets
share... Moreover, has preaching been a
corruption of the Gospel over the centuries?
There may be good reasons to be reluctant to use the pulpit. The emphasis on the ministry of the laity of
late can minimize the role of the preacher.
The problem with this view: it minimizes the impact of what can be
realized in preaching. Assumption: a failure to claim what is rightfully that
of the preacher. On the other extreme,
preachers can take too much authority.
'When my church called me...'
Master of one's church. I'm here
to inform you and correct you rather than reason with you. The problem with this view: it puts an
impossible demand on the preacher. It
distorts the relationship between the people and the pastor. It denies the appropriate responsibility of
the laity. It distorts the meaning of
the faith.
What
are the sources of the preacher's authority?
It comes from the community. The
community claims that the candidate is fit.
The faith of the community is a source of the proclamation. Scripture is also a source. Also, tradition and personal conviction. Our own conviction is an important source of
authority for the preacher. The authenticity
of our faith can serve as a source. Our
own self is an important dynamic in our sense of authority. Pastoral care can serve as a source. A preacher can do more radical preaching
which is disagreed with after the congregaton knows that you really care about
them. The Spirit of God is a source of
preaching.
The
style of our authority. It ought not be
coercive. We are not policemen. You can't scare people into your way of
believing things. So, use a persuasive
style. The authority is that of a vision
of God in the midst of their life. The
style ought to be appropriate to the occasion.
Even Paul had a humble moment. If
it is a controversial issue, be humble.
There are other times when we can claim that this is the will of
God. Don't say 'perhaps' or 'maybe' in
this context. It follows that the mood
of preaching is indicative rather than imperative. It is the authority of the indicative that
the preacher exercises. The primary mood
should be a witness to what God has done rather than what others ought to
do. The beatitudes are announcements
rather than imperatives of behavior.
People work out the implications of how they ought to live. So, the task of preaching is not to order
people but to help them to know God. It
is not to pressure people. So, give a
vision, calling people to be who they are.
So, avoid the 'musts', 'shoulds', and 'lets'. Instead, say 'you are able'.
11/28/95:
David Bartlett Lecture
The
Funeral Sermon:
Preach
on a text rather than on the achievements of the dead person. Preach the text in light of the life of the
dead person. Preach for the living;
comfort them. Preach for those closest
to the dead person, rather than myself.
Be honest about them but don't be mean.
The purpose is to remember the person as a child of God. This includes negatives. Don't use the
funeral to do my grief work.
Preaching
on Social Issues:
Silence
itself is a statement. So, they can't be
avoided. If silent, then it is saying
that that Church understands that such issues are personal and handled by each
individual outside the door. Preaching
on particular issues carries with it a legislative aspect. Preachers should attend to the different
points of view in the congregation.
Don't shut out other points of view.
Assp: preaching unavoidably involves social issues. The Gospel impells us to ask: what is God
doing in history. A dialectical
relationship between the Bible and social issues; neither is definitive. The New Testament was written for the
marginized, but now the church is the powers that be. The churches can effect social change. Also, when we interpret the Bible, we always
bring our own perspective to it. Same
holds with our view on social issues.
Need to acknowledge not only my view and those of others in the
congregation, but other views, as well as those in the Bible. With the latter, it's context needs to be
distinguished from mine.
On
what text to use: The Prophets. Speciifcally, look at Amos. In the prophets, the word stands over against
us in saying where God is working in the world today. Our limitations notwithstanding, we can still
wrestle with this question. Stand over
against the Kingdom of this world and ask what God is doing. Wisdom lit: it asks, what is the world doing,
rather than what is God doing. Preaching
can help us understand what is going on in the world. Consult experts in the
appropriate field. The Beatitudes:
'Blessed is the...' implies action. The
Parables: stories involve us which means that we can look at the world
differently from them. For instance, the
good Semaritan. This is a story within
the story of Jesus and a lawyer which in turn is in the story of Luke. Jesus never says who the lawyer's neighbor
is. Rather, he tells him what to
do. The good Semeritan story: compassion
is complex; avoidance is simple. Who is
the congregation in the parable? Paul:
issues of inclusivity are relevant: how open should authority in the church
be? The situation and the hope are in
the already-not yet dialectic. Pure
love, or agape, is impossible here, but Paul is trying to work toward it. Vision and reality in a dialectic. How do we get along with our enemies? How do
we get along in a group with folks who differ from us?
On
the Community in preaching on social issues:
preaching builds congregations, not just individual faith. Building congregations can involve the
preaching of social issues. What the
preacher thinks is a clear-cut issue may not be so for others. Don't pretend that I have a direct line from
the Lord. What are the issues on which I
am willing to sacrifice my job. Not every issue.
Pastoral
perspective: when do I risk my job? Not in my first sermon. The care I give to other individuals is
relevant here in what I will be allowed to say.
Avoid talk of 'ought'. It is a
turn-off. Also, don't say 'don't
forget'. We are invited to love our
neighbors; we are not told to do so. So,
don't tell others what to do.
Public
and Private Grounds: Christian vs. the
Other. Or, finding common cause in the
light of common values. Not everyone has
to love Jesus before there is a better social order.