Homiletics

Feeling Down in the Ministry

/ Peter Mead / 1 Comment

Non-preachers often don’t realize the roller-coaster of ministry.  Due to the exacting nature of ministry – giving out, being buffeted spiritually, etc. – we are all prone to repeated discouragement.  Today as you press on through another Sunday, take stock of the realities of ministry:

Discouragements are par for the course.  A preacher facing discouragement is normal.  One who claims to never get discouraged is a cause for concern.  Remember that if you’re feeling down today, or tomorrow, so are hundreds, maybe thousands of other preachers around the globe.  You are not alone.

God has gifted, prepared and used you.  Look back and spiritually reminisce over those times when God’s gifts have been clear.  Remember the blessing of training received, both formally and informally.  Thank God for the example of past mentors, prayer partners, etc.  Review your file of encouraging notes and emails.

Remember the standard.  It is tempting to try to, or to feel pressured to, live up to the standards of someone else.  Perhaps the previous pastor, or a famous preacher, or a personal ministry hero of yours.  God wants each of us to trust Him and give the best that we can.  Let others inspire, but not pressure.

Remember who to please.  It is not possible to keep everyone happy all the time.  You may preach sensitively and yet tread on toes nonetheless.  We are not called to a ministry of plate spinning where each plate is the emotional happiness of each person around us.  We are called to live a life of radical love for the Lord, where our desire is to please Him in what we do and why we do it.

What else would you add for the sake of fellow preachers who may be feeling discouraged today?

It Can’t All Be “We”

/ Peter Mead / 2 Comments

Cultures shift.  In the west we are living in an age when people no longer respect authority, including the authority of a preacher.  People may like the preacher, and listen to the preacher, but there is some resistance to the concept of a preacher speaking with authority.  Consequently, many preachers will try to use “we” throughout the sermon.  In effect, preaching as a fellow observer and recipient of the text.  This may be a good idea, but there are limits.

The notion of preaching without authority came to the fore in the 1970’s, with books like As One Without Authority by Fred Craddock.  This hugely influential book placed the “New Homiletic” into the consciousness of many.  Much of what Craddock wrote is well worth taking onboard, but there is an underlying issue we need to recognize.  The New Homiletic, even in its more conservative forms, is strongly influenced by the New Hermeneutic.  Here we find strong emphasis on a reader-response approach to the text, but the author seems to have been lost along the way.

If we hold to the importance of authorial intent in our hermeneutics, then a total “we” approach seems inappropriate.  As preachers, we study the text, hopefully with some degree of skill, in order to determine the author’s meaning.  Consequently, there should be a humble but authoritative explanation of the meaning of the text for the benefit of our listeners.  This “humble but authoritative explanation” may not require a “you” approach in contrast to “we,” but it does carry some authority.

Meaning is not determined by a primarily subjective response to the text in us all as readers.  In one sense there is a mutuality as we, God’s people, discover the meaning of the text.  However, that discovery must be the meaning of the text, not a meaning we discover subjectively in experiencing the text.

Nevertheless, in the applicational features of a sermon, and there should be many, perhaps “we” should be prevalent.  We all stand under the authority of the text.  We all should be responding to what we read.  Let the “we” feature in the shared need for the message of the text (introduce appropriate vulnerability and connection early).  Let the “we” feature carefully in application throughout the message.  However, let us be careful what we might imply with “we” in the explanation of the text. Let us strive to understand and communicate the meaning of the text as those with humble authority, but let us take our position amongst the ranks of God’s people responding to His Word.

Demonstrating Key Values: Application

/ Peter Mead / Leave a comment

People may hear words, but they sense values.  Values are caught as much as taught.  Watch a dysfunctional family situation where the children are verbally instructed with one set of values, but observe the flagrant disregard for those values in the parents.  Or watch the influence of a preacher who may state the importance of application, but demonstrate that they don’t really value it.

If you value application, do it.  As Robinson’s definition explains, expository preaching means that the biblical concept is first applied by the Holy Spirit to the life of the preacher, then through the preacher, to the listeners.  To be an applicational preacher, be an applicational Bible student first.

If you value application, include it.  Might seem obvious, but if we believe application is important, we should use sermon time to present it.  What value is communicated by a conclusion that merely states, “Now may the Holy Spirit apply to our hearts what we have heard in the last hour!”

If you value application, integrate it.  The traditional, rhetoric-driven, place for application is the end of the sermon.  There is good reason for this.  People generally need to understand and be convinced of the “what?” before they are willing to face the “so what?”  Yet in our day we are very aware of the complexity of communication.  People value relevance, so we need to integrate application and need in the introduction and movements of the sermon.  We must show why the “what?” matters to them before they will sit and listen to our explanation of it.  The “what?” and the “so what?” feed on each other.

If you value application, highlight it.  Try to use comments like, “so we understand it, but our Bible study is incomplete without trying to apply it – let’s think this through in practical and specific ways.”  Try to avoid comments like, “we’ll spend most of our time addressing the ‘what?’ and by the time we get to the end of the sermon, you’ll probably not even notice the ‘so?’”

By our attitude and our passing comments, we contagiously spread the value we place on application.

Do We Preach the Bible or Theology?

/ Peter Mead / 3 Comments

As preachers we have to determine a fundamental perspective in our approach to preaching. Do we preach the Bible, or do we preach a theology? Obviously when we preach the Bible we will preach theology, and hopefully we will do that well. And there are times when we must chose to address a particular theological issue (the atonement, for example). But generally, when we have a text to preach. Which is it to be? Preach the text or the system?

Let me be honest. There are some passages that feel slightly less comfortable in my understanding of theology than others. If you’re honest, that happens to you too. But my conviction is that when I have a passage to preach, I want to preach that passage. If my study of the text prods at my theology, then hopefully the theology is the one that gets reshaped.

The comment that sparked this post was just a throw away line. The biblical narrative was read. After a theological background was put in place we were brought back to the story. It was summarized in one sentence. Then the implication given was along the lines of, “the story is that simple, so let’s leave that behind . . .” The rest of the message felt like the preaching of a theology, with the narrative functioning as a loose illustration of the theology. (It would be better if the passage were ignored, rather than abused in this way, then listeners wouldn’t go away thinking they’d heard the passage preached.)

This is not about homiletical technique. It’s fundamental to our view of our role as preachers. We are to preach the text. Prayerfully wrestle with the text. Understand the text. Preach the text. Let the preaching of the text shape the theology, not vice versa.

Can You Support It?

/ Peter Mead / 1 Comment

One privilege of preaching is the privilege of study.  But not everything you discover in your private moments poring over the sacred text should be shared from the pulpit.  Some things may be an exegetical cul-de-sac that you pursued but led to an apparent dead end.  Other things may be genuine insights from the passage and its context, but are still better left unshared.  For instance, perhaps you discern an apparently symbolic or spiritualized understanding of some aspect of the preaching passage.  Should this be presented to a mixed congregation at various levels of biblical understanding?  Here are three questions to ponder before deciding to go ahead and share your insight:

Will your explanation be enough?  We all know the challenge of trying to explain intricate study, perhaps in the original language, to people seeing the text for almost the first time.  If our explanation appears inadequate, we run the risk of undermining our credibility or the logical cohesion of the message.

Do you feel the need to resort to cheap argumentation?  For instance, “If you were to read this book through once a week for 25 years, then you would begin to see that . . .”  This kind of throw-away remark in a sermon can cut deeply into the listeners.  Is the preacher unable to communicate the point now, so the listener is assured they would see it if they studied more?  (Incidentally, I was wondering whether the speaker who said this had read through the book in question 1300 times in the last quarter century!)

Will people copying your methodology get into trouble?  If the insight is somehow symbolic or spiritualized, do we want others copying the method?  Let’s say the insight is genuine.  What would happen if the listeners copy the method and start assigning non-obvious meanings to elements in their Bible readings?

There are times when an exegetical insight, even a genuine one, is better left in the study (or the classroom).  As preachers, we shoulder a significant responsibility for our listeners.  Let’s be sure to consider what is best for them, rather than what looks good for us.

Can They See It?

/ Peter Mead / 1 Comment

Yesterday I wrote about the danger of abusing introductions to promote pet perspectives.  After the introduction, the message continues.  As people look at the passage in the Bibles sitting on their laps, can they see how your message comes specifically from that text?

If people cannot see how we get our message from the text we are preaching, one of three things can happen.  Possibility number one is that they will be impressed and so want more of us, rather than more of the Bible.  Possibility number two is that they will feel intimidated and so not pursue Bible study for themselves, since they have no expectation of being able to get something so good out of the passage.  Possibility number three is that they will subconsciously lose trust in the Bible and begin to trust in the system we force on the text.  If they can’t see how we get our message from the text, one of three things can happen, and all of them are bad.

Keep Drums Out of the Introduction

/ Peter Mead / Leave a comment

The first few minutes of a sermon are important. They provide the opportunity to get the attention of the listeners, surface a need for what is to follow and move them into the passage and message. During this relatively brief movement there is a temptation that we probably all face to one degree or another. There is the temptation to lay unnecessary foundational blocks (and thereby promote a personal theological agenda).

Recently I was not preaching and so had the opportunity to listen to a visiting speaker. I was not the only one to notice the significant theological agenda being pushed in the extended introduction. Our task as preacher is to bring the message of our preaching text, not to use the text to bang on our favorite doctrinal drum.

Next sermon, let’s be careful to evaluate the background we give. Do we give enough? Do we give too much? Is what we give relevant to the understanding and application of the passage? As I suggested yesterday, in one sermon we cannot achieve everything. Over time people should get the whole canon, but it’s not our task to achieve that in one message on one text. Perhaps you decide to preach the whole Bible’s message in one sermon – great, but be honest about that and don’t give the impression it all comes from one particular text.

Our responsibility is to faithfully preach the specific text before us. Give whatever background is necessary for the communication, explanation and application of that passage. But don’t abuse the introduction by banging your favorite theological drum.

Goals – Too High, Too Low

/ Peter Mead / 1 Comment

Many preachers have a tendency to overestimate what can be achieved in one sermon.  We also have a tendency to underestimate what can be achieved in five years.  Perhaps today will be an obviously great day in the work of the church.  Perhaps major breakthroughs will occur for all to see, as you have prayed for during the week.  But if not, remember that over time, faithful preaching of the Word is making a difference.  A huge difference.

Let’s pray and preach like this next one matters supremely.  But let’s also pray and plug away faithfully, knowing that our supreme Command often has a longer-term view.

The Easiest and Hardest Feedback

/ Peter Mead / 1 Comment

In order to improve as a preacher it is important to get feedback.  We need more than the handshake’s and comments after the service in order to grow.  Howard Hendricks has referred to this as the Glorification of the Worm ceremony!  So we need something more constructive.  Probably not after every sermon, but certainly periodically, and from a variety of sources.  Yet there is one source of feedback we can easily overlook.  A source of feedback who is always accessible, always capable and over whose schedule you have significant influence.

The person I am speaking of is yourself.  It would be a good discipline to either listen, or even better, to watch your sermon periodically.  Maybe once a month, or once a quarter.  It is surprising how much we can benefit from self-critique.  A few ideas:

Leave it a few days before reviewing the sermon.  Let the emotions drain away first.  Let the sermon go cold.  Then listen or watch.  You will be able to listen more as a listener this way.

Watching is worth it.  Even if it is a hassle to borrow a camera, set it up, arrange for someone to run it, etc.  It is worth it.  I am convinced that many preachers would improve noticeably if they’d just watch themselves once.  Distracting mannerisms, lack of energy, missing eye contact, etc.  When you watch, you’ll know.

Don’t assume you’ll hate it.   Most people hate hearing their own voice recorded.  Most expect a self-review to be a painful experience.  Sometimes it can be.  Often you’ll be pleasantly surprised.  You’ll pick up on some elements of content, flow or delivery that can be improved.  But you will also realize the sermon wasn’t as bad as it felt, that it had strengths.  You have strengths.  God was at work.  You may find the experience more encouraging than you expected!

Review: The Homiletical Plot, by Eugene Lowry

/ Peter Mead / 6 Comments

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Eugene Lowry’s work sits under the broad umbrella of the New Homiletic. His work overlaps considerably with Fred Craddock. Other New Homiletic writers have been criticized for writing well, but failing to provide a clear model of what they are suggesting. This charge cannot be leveled at Lowry. The Homiletic Plot was first released in 1980, then re-released twenty-one years later. The text of the book remains unchanged, with the only significant change being an additional afterword. This addition is very helpful, clarifying elements of the book and providing an overview of the New Homiletic field.

The Homiletical Plot provides a plotline for narrative sermons which suggests the preacher might typically move through five discernible stages in a narrative sermon. Don’t confuse narrative preaching with preaching on narrative texts. The former is an organic approach to preaching that develops sermons using temporal sequencing to develop a sermonic experience, the latter could take any form, but uses a biblical story as its text. In fact, a biblical narrative contains features of plot already, so the resulting sermon might vary from the “Lowry Loop” more than non-narrative texts. However, it is important to note that Lowry is not suggesting the forcing of any text into his 5-stage loop.

Whether or not you have read much from New Homiletic writers, Lowry is well worth reading. It is relatively short (131pp) yet has many strengths. He presents a good case for thinking of sermons as horizontal rather than vertical, an event in time rather than space, progressing rather than static, organically developed rather than constructed. The opening stage of upsetting the equilibrium should be required reading for every preacher. The notion of complications and plumbing the depths of the real issues in life is very thought provoking, whether or not you agree with Lowry’s theology (which he does not push on the reader). The notion of a sudden shift is surely a powerful concept and I appreciated the positive approach to concluding the sermon.

There are three weaknesses worth noting. Even with all the explanation and helpful diagrams, the reader is still left wondering what this actually looks like in a sermon. The danger of example sermons in an appendix is that they will turn off some readers and narrow the potential readership. However, the problem of no sample sermon is that the reader is left pondering exactly how Lowry might “plumb the depths” or perform the sudden shift.

Perhaps the greatest problem with the book for those of us committed to expository preaching relates to explaining the biblical text. Lowry states that he would typically spend more time on stage 2 (analyzing the discrepancy) than the other stages put together. Does this pursuit of deeper issues in the listener leave enough time to actually explain the text itself?

The final concern relates to the “Gospel” that permeates the model. Lowry continually refers to “experiencing the gospel” (stage 4), but which gospel? At times it feels like nothing more than the good news that God has turned things upside down in Jesus. This book will appeal to a broad spectrum of Christendom, and deliberately so, but some of us may feel the need to translate some of its teaching into our paradigm.

On one hand the book is highly refreshing and challenging – it certainly contains much for us to learn. On the other hand it highlights the dividing line between New Homiletic and those of us who would hold back from being counted in that camp. If it is possible to reduce the notion of a sermon to its minimum required features, then perhaps two broad camps can become more clear. The expository preaching camp might be satisfied with Sunukjian’s trio of bare essentials: A Bible text explained + the Big Idea + Relevance = a sermon. The reader of Lowry is left with a different trio: A “Gospel” image derived a Bible text + Plot + Relevance = a sermon.

This book would benefit all of us as preachers. Some aspects of it may not fully satisfy all of us. But it gives us all plenty to think about!