Grace Focused Wesleyan Preaching | Mark Schnell

Wesleyans are doers. We always have been, starting with John Wesley himself. The whole of his life’s work staggers the mind. Wesleyans have followed his example through history. In the years since Wesley there have been revivals to preach, churches to plant, missions to open and always more work to be done. Yes, Wesleyans are doers, and that has been a good thing for the Kingdom as untold lives have been impacted for Christ’s sake. Wesleyan preaching has played a large role in this Kingdom work.

As great as it is to have the worker/doer gene built into our Wesleyan DNA, it has sometimes caused us Wesleyan preachers to place too much emphasis on human effort and too little on God’s grace. Instead of always making God the subject of our preaching, we sometimes have made it human responsibility. Instead of preaching about God’s amazing grace and the work of the Holy Spirit empowering heart transformation, we sometimes preached about effort and the will to overcome. In the past these ideas sometimes manifested as a focus in preaching that might be seen as legalistic. “If you want to be holy then don’t (insert your sin here)! If you want to be holy then make sure you start (insert religious action here)!” I’ve heard many sermons like this that equate being Godly with things I do or don’t do. With enough willpower I can be the holy person God wants me to be.

Sometimes placing too much emphasis on human effort and too little on God’s grace produces sermons that reduce the biblical narrative to moralistic tales with humanity as the subject. “If you want to be a good Christian, then be more like David.” “If you want to be a soul-winner then just love people like the Apostle Paul did.” In the story of David and Goliath, David is the hero because he stood up to a giant, instead of God being the hero who empowered him to act and who brought about the victory for Israel. In a sermon about soul winning like the Apostle Paul, we might reduce his ministry to action steps, that if simply duplicated will bring duplicate results.

Works Righteousness FistSermons that emphasize human responsibility over God’s grace might have titles like, “Five Ways to be a Soul Winner” or “How to Live a Successful Christian Life” or “Six Ways to be a Leader like Moses.” Don’t get me wrong, these might make excellent sermons and they might be greatly needed in a congregation. Yet if we are not careful, this kind of preaching can be unbalanced in its scope when it reduces holiness and discipleship to action steps and “how-to” guides. We must share the “how” as preachers, but even “how” cannot leave out “why” and “whom” if we want to avoid works-righteousness.

Preaching with imbalance between grace and responsibility instead of empowering people to live in the light of God’s love and leading them towards a Holy Spirit empowered holiness can foster a sense of failure. This failure can lead to a sense of hopelessness, a fear that holiness is not even possible. Consider this: If I preach that people can please God by conducting themselves a certain way, or shunning certain activities, and the people I preach to still struggle and fail after trying to keep those rules, they might be led to the conclusion that true holiness of heart and life is impossible on this side of heaven. I have reduced holiness to human willpower and I might as well tell people who are struggling in their faith to just try harder. Master preaching professor, Paul Scott Wilson, says that “many preachers persist in preaching messages that proclaim our condemnation as humans, for they sentence us to the limitations of our own accomplishments.”[i] If we preach messages that reduce holiness and Christian living to simply doing or not doing things, then we risk becoming what Wilson describes as preachers who “preach as though the resurrection of Christ makes no difference in the world.”[ii]

Mercy LaneBut the resurrection of Christ makes all the difference. Christ is the author and perfecter of our faith, not human will. I am encouraging us as Wesleyan preachers to focus our preaching more on grace and less on human responsibility — to always make the work of God the subject of our sermons.

You might be thinking, “Wait a minute! We are Wesleyan and that means we believe that somehow in the great mystery of salvation God has given humanity freewill. God has given us a part to play in the process.” You are absolutely right! God does give us a role to play, and doesn’t force his will on our lives. The grace of God doesn’t mean that, whether we want it or not, God pours holiness on us. Even though we know that salvation isn’t earned with works, what Christ has done for us and in us will result in action and life change. What’s more, there will often be things that Christians should do, and certain things they probably shouldn’t do. We should keep preaching that.

Hold on, you might be asking, “If we should focus our preaching on the grace of God, making God the subject of our preaching, and God somehow has also given us a level of responsibility in our faith, didn’t you just contradict yourself? Do you want us to preach grace or responsibility?” In a word, YES. We should preach both, but the difference is that we should never preach the latter without grounding it in the former. Do not preach responsibility without first preaching the grace of God that makes it possible. Even then, make sure responsibility itself is laced with grace. God is the one who starts our faith and God is the one who perfects it. He empowers it and makes it possible. If I preach about specific ways people can act on the sermon I should first preach about how God’s grace makes that response possible. If I preach on God’s call to holiness I must first preach of how holiness begins with God — we’re only holy because he is first holy and we can only hope to ever be like God through the empowerment of the Holy Spirit.

Let’s consider a few ways that we might become preachers who preach grace, making God the subject of the sermon:

  1. Begin looking for God’s grace and action in the biblical text you are preaching. Look deeper than the human actions of biblical characters in narratives: look for ways God empowered that action, asking what God is doing in and behind the text. In other Scriptural genres look deeper than moral lessons. For example, when the Apostle Paul calls for specific actions or life change he always bases that call in the work of God. He doesn’t tell us to work out our salvation with fear and trembling without telling us that it is Christ who is working in us to will and act to fulfill his good purpose. (Phil. 2:12)
  1. Begin asking deep questions of every sermon before you preach it. The main question is: Is this sermon based on God’s grace and the empowering work that only comes from God? This takes time and effort because, quite frankly, it’s easier to pick out a few moral lessons from a passage, a few dos or don’ts, or a list of how-tos. This may be why “Saturday night special” type sermons tend to focus more on human responsibility than God’s grace. Give your sermons time for a second look, for a God look.
  1. Add to your sermon toolbox specific preaching methods that naturally fosters grace focused preaching. There are several books that can help with this and Paul Scott Wilson’s Four Page of the Sermon is a good choice. Eugene Lowery’s the Homiletical Plot is another example of a method that places an emphasis on grace and the Gospel.[iii] Our own Lenny Luchetti speaks of the importance of making God the subject of the sermon in Preaching Essentials.[iv]

Whether you use one of these or other books like them, or simply take the time to reexamine your preaching and its focus, you’ll find that preaching that concentrates on grace and makes God the subject of the sermon will result in God’s empowerment and encouragement in those you preach to.


 

[i] Paul Scott Wilson, The Four Pages of the Sermon: A Guide to Biblical Preaching (Nashville: Abingdon Press, 1999), 21.

[ii] Wilson, 21.

[iii] Eugene L. Lowry, The Homiletical Plot: The Sermon as Narrative Art Form (Louisville: Westminster/John Knox Press, 2001).

[iv] Lenny Luchetti, Preaching Essentials: A Practical Guide (Indianapolis: Wesleyan Publishing House, 2012).


MarkProfilePicMark Schnell has been an ordained minister in the Wesleyan Church since 1994 and has served in various roles in churches in Michigan, Indiana and the eastern shore of Maryland. He is currently finishing his doctorate in homiletics and regularly serves as an adjunct professor of homiletics and proclamation at Indiana Wesleyan University and Wesley Seminary. He’s been married to Sharie for over twenty-four years and is Dad to Kate (12) and CJ (6).

Preaching and the Ministry of Remembrance | Mark Schnell

“So I will always remind you of these things, even though you know them and are firmly established in the truth you now have.  I think it is right to refresh your memory as long as I live in the tent of this body, because I know that I will soon put it aside, as our Lord Jesus Christ has made clear to me. And I will make every effort to see that after my departure you will always be able to remember these things.”
2 Peter 1:12-15 (NIV)

Remember ImageAs a preacher and as a teacher of preachers I affirm that preaching has many important functions within the body of Christ. At its best it follows the challenge of the Apostle Paul as he instructs preachers to correct, rebuke and encourage those they preach to. The best kind of preaching also inspires people to realize and embrace their worth and equality as image bearers of God. The best preaching challenges systems of injustice and oppression. And, of course, the most significant function of preaching throughout the history of the church is the message of salvation — to share the truth of the Gospel — a new life that only comes through the sacrifice, resurrection and indwelling of the Savior Jesus Christ. A beautiful reality of preaching is that this latter function (salvation) inspires and empowers the former functions as well (justice, encouragement, teaching, etc.).

Lives can be transformed because of Christ. Because of him there is hope for today and tomorrow. Racism and oppression must end because we all have equal worth and are equal recipients of the love and sacrifice of Christ. And because of Christ and the indwelling power of the Holy Spirit, we no longer have to remain captive to old ways of thinking and living. The best preaching embodies all of these functions and shares the message of the Gospel boldly.

A function of preaching that isn’t spoken of as often, though, is the ministry of remembrance. Almost all preachers will have the privilege at times to preach the message of Christ to people that do not yet believe in him. We call them the unchurched, non-believers, the unsaved. Some preachers even have the daunting but joyfully important task of preaching almost solely to people like this. The reality, though, is that most local church preachers will do the majority of their preaching to believers. You know, we call them the saints, the saved, the regular attenders.

It is easy to look at regularly attending believers and get caught up wondering what we’re going to tell them each week. What can we possibly say that they haven’t heard before? Some of the folks we preach to have heard hundreds of sermons, some of them have been hearing them for longer than we’ve been alive! How are we going to come up with a new word to speak to these folks? If you’ve found yourself wondering things like this my next sentence ought to make your day. You don’t have to!

Power of Remembrance in Preaching Quote boxOne of the powerful functions of preaching is reminding people what they already know. Finding new ways to express timeless truths can be a very good thing, but fretting about what truth to share is a needless burden. Most people can relate to the practice of hungrily opening a refrigerator door time after time as though between trips it might miraculously fill itself. But carrying the burden of what truth to preach is like opening a fully stocked fridge and then closing the door only to complain about not having anything to eat. The great news for us preachers is that God has provided all the source material we need in his Word. The fridge is full!

A preacher’s ministry of remembrance speaks words of truth to people that may have heard those same words a hundred times before. While that may sound redundant at best and boring at worst, life is not a static thing. We forget what we know when times are tough. A man dying of thirst forgets what it feels like to have cool water sliding down his throat. A person plodding through a Midwestern winter might forget what it feels like to bury their toes into a warm, sandy beach. A person being abused by a family member can be reminded through the preaching ministry of remembrance that they have ultimate worth in God’s eyes. They can be reminded that they are not alone, both spiritually and physically, because of the local church body. When someone is wondering how they will put food on the table or pay the rent, they can be reminded that God sees them and cares for all their needs. Then on the flipside, those in the church can be reminded that they are often the avenue of God’s provision for those around them.

We all know it: sometimes life can seem more than we can bear. Sometimes the things people know, even the things they’ve built their lives on, are forgotten in the fog of loss and adversity. Sometimes they can’t see the forest of God’s love and care for the trees of pain and trouble. So, the ministry of remembrance shares truth that never grows old or stale. It cuts through the fog of pain and discouragement with the light of God’s active presence. It pulls people out of the bog of complacency and empowers them for action. The ministry of remembrance can be one of your most important roles as a preacher of the Gospel.

But there is another benefit to the preaching ministry of remembrance. When my father died suddenly at age 56, I was devastated. My world was completely rocked. In the darkness of those days I needed to be reminded again and again that I was not alone, that God knew my pain and that I would see my father again.  I was the pastor of a local church and had no one else to preach to me. However, as I faithfully preached the Gospel to my church, that same Gospel was uncovering what I already knew but had become hidden in the midst of my grief. My own words were speaking to me week after week. No, check that. God was speaking to me through my own preaching! “I am here. I know your pain. You are not alone. I will bring you through.”

As I was engaging in the ministry of remembrance to my church through the Gospel, God was speaking through that same Gospel and refreshing my memory. The simple fact is this — the truth that you preach that refreshes the memories of your people will often be the very words you need to hear more than anyone else. The line between preacher and listener dissolves in the ministry of remembrance through the power of the Gospel. Through another of God’s great mysteries we can be both speaker and listener at the same time.  There are many functions of preaching, but in the preaching ministry of remembrance you can both practice and receive the Gospel at the same time.


MarkProfilePicMark Schnell has been an ordained minister in the Wesleyan Church since 1994 and has served as a youth pastor, worship leader, associate pastor, and solo pastor in churches ranging from 30 to over 1500. He earned two graduate degrees from Gordon Conwell Theological Seminary and is currently working on his doctorate at Emmanuel College in the University of Toronto focusing in homiletics. He’s passionate about preaching and equipping women and men to be faithful and effective preachers of the Word of God, as well as, preaching the transforming message of the Gospel as often as he can. Mark is regular serves as an adjunct professor of homiletics and proclamation at Indiana Wesleyan University and Wesley Seminary.

He’s blessed beyond measure to be husband to Sharie for over twenty-four years and Dad to Kate and CJ. Those three continually teach him more about God’s love and grace and help to sharpen him more into the image of Christ.

Preaching Good Grief

wide emotional rangePreaching is powerful. It reaches into our souls and speaks to every human emotion when it is going well. Though this will not be true of every preaching ministry some preachers avoid touching on grief and despair except for in funeral sermons. Perhaps this is because the preacher faces enough grief and despair week to week that they want to uplift and encourage instead. Compassion fatigue can so wear down a preacher that even discussing grief is too much for them to bear again. For other preachers a level of fear of getting it wrong or a lack of comfort in talking about these topics drives the dodging of lament. Others simply want to lead their congregations in optimistic faith, in triumphant hope, and make church an experience of celebration first and foremost. Whatever the reason may be, avoiding the breadth of human emotions can create a gulf between the preacher and the congregation.

The problem is partly one of approach. Preachers often offer sermons focused on future hope, which address a deep spiritual need, but is not holistic. There is a serious need for hope that is focused in the present. The world we live in creates an environment of despair, and preachers must offer hope of God’s present hope and love, in addition to future oriented hope. Preaching focused on hope centered on God’s presence in the midst of suffering addresses the immediate need of individuals’ suffering.

A second common mistake for preachers is inadequately addressing the normality of human emotions and their roots. Hope-centered preaching should not rush to optimism without adequately addressing pain. Preaching that ignores or merely mentions suffering inadequately is unfaithful to the biblical witness and can even be harmful if it is the pattern week after week.  If preachers refuse to process grief and despair from the pulpit, then hope is robbed of its fullest expression. Hope without lament after all is in danger of being labeled naïve or out of touch. Of course, no preacher should ever drive his or her church to hopelessness, but frequently congregants are already in the valley. The loss of a job, the death of a loved one, PTSD, or a child addicted to drugs are all common situations that need to be addressed. Preaching must meet people where they are. Congregants need to be more than just heard and understood from the pulpit, they need to have their experiences and struggles expressed. Preaching is effective when congregants feel that they and their problems are understood because being heard and understood by someone who also gives voice to their struggles meets spiritual and psychological needs that can provide hope in the present.

suffering is personalLament, anger, and despair are all natural emotions. Some traditions of preaching tend to imply that we should not feel them even if it is not said explicitly. This creates a stark double standard of emotional expectations and a false dichotomy of faith. Rarely addressing these human emotions from the pulpit subconsciously invalidates their existence and creates an existential conflict between the body and soul. Moreover, it ignores the holistic biblical witness. Jesus wept at the loss of a loved one (John 11:35). He became angry with the money-changers (Matt 21:12). Jesus fell into despair on the cross when he felt forsaken by God (Matt 27:46). He lamented over the fate of Jerusalem (Matt 23:37). The life of Christ validates our feelings and reveals the need to address them. The powerful emotions of grief, anger, loss, discouragement, frustration, and even disillusionment can be seen as normal experience for faithful humans. Instead of seeking control over them or treating them as problems, what if we validated and guided these emotions? It takes more faith to remain steadfast in the midst of enduring pain than ignoring or denying that pain exists. In order for preaching to reach people, it must practically address what they are feeling. Christ, as fully God and fully human, understands our emotions and connects with us on a personal level, as preaching should.

Often preachers rely on the arch of God’s redemptive plan to offer hope. Comments like “this too will pass,” “it will all be worked out when we get to heaven,” and “God has a plan” are helpful for reflecting on suffering in the long run, but they do little to address immediate needs. All of these comments are solution-oriented. They imagine a time in which the problem and pain no longer exist, but in the meantime, the problem still exists. Surely preaching can offer something more than the imperative to wait to those in pain? In order to address the immediate needs, preaching should be problem oriented too. Problem oriented preaching seriously admits the reality of pain and authentically processes emotions. If the pulpit abdicates its role in addressing pain, preachers cannot expect to meet the congregation’s needs. I am not advocating for less hope but for hope that balances the redemption to come with God’s presence now. God is present with us within suffering, not just at the end of suffering. God has something for us in the middle of pain and loss, not just “someday.”

Preachers and their sermons must be “non-anxious.” A non-anxious presence is the ability to explore, process, and empathize without becoming anxious.[i] Being a non-anxious presence requires self-awareness and reliance on God. It has the faith to maintain calm in the midst of storms and to guide others through the storm without waving the existence of the storm away. Christ can say “Peace be still” and the storm ceases. Preachers do not have this power. In many ways we preach to those who, like it or not, will have to ride out a storm, sometimes to the bitter end.

What is it about the 23rd Psalm that speaks to us in times of distress? The psalm does not promise that we will never face difficult times; the psalm does not even promise that difficult times will end. So, how is it that in the valley of the shadow of death someone could find comfort? The answer is simply “I will fear no evil for you are with me” (Ps 23:4 emphasis added). The most comforting passage of scripture offers solace because it promises God’s presence, even in the midst of suffering and despair. Pain and suffering are real, are a normal part of the human experience, and their effects are potent. The psalm promises that in the midst of despair and darkness we are not alone; it is hope for the present that acknowledges pain. God’s presence is hope that can always be offered.

The seriousness and depth of the traumas we face cannot be fully explored in a sermon. A sermon cannot replace pastoral counseling even when the primary focus is appropriately pastoral care. I remember two specific times when the sermon’s main focus was pastoral care—the Sunday after 9/11 and the chapel following the suicide of a college classmate. The collective needs of the community were so great in each of these situations that doing anything but address the trauma would have been harmful. In these times, the homiletical task is not to solve or fix trauma. The task is to address the pain and offer hope, hope that is here now and hope that is to come. If congregants feel that the preacher understands them and is able to address their spiritual needs, they are more likely to seek pastoral counseling.[ii] The light of hope is brightest when it shines despite the darkness of despair, not merely at the end of the proverbial tunnel.

Until preaching addresses the present need for hope rooted in God’s presence and grapples with the breadth of human emotions, a congregation’s needs will not be met. People have the need to be heard and understood. Preaching can address that need by exploring and validating negative emotions explicitly and in depth before hastening to hope. Sally Brown and Luke Powery say that “preachers are those who dare to dance on the graves of despair.”[iii] Dancing prematurely is offensive. Suggesting others dance without grieving or lamenting is counter productive. We dare to dance because we know the faithfulness of God’s presence in the present. Preachers can better understand their role by becoming more comfortable with emotions, especially their own as it comes to death, loss, meaninglessness, and other forms of despair. When a person has been heard and understood, they are more receptive to hope and aware of God’s love. Articulating that hearing and understanding takes practice and careful forethought. At times what not to say in relation to grief and loss is as important as what to say.

Preaching is always contextual, and our hope-centered preaching needs to attend to that context. Each congregation is unique with distinctive needs. Leonora Tisdale convincingly argues that preachers have the task of exegeting scripture and their congregations. This means that preachers need to study their congregations. She reminds her readers that the central message of the Gospel always remains the same, but the identity and needs of the congregation should impact the message. Preachers need to consider how race, ethnicity, gender, age,[iv] and the emotional needs of the congregation impact the sermons receptiveness, timeliness, and appropriateness.

Preachers can choose to speak of life in ideals, of the life as it ought to be or will be one day. Sometimes that is exactly what needs to be said; on the other hand, we must speak of life as it is. With all its struggles and adversities, rooted in the reality of the world we live in. The Bible offers a holistic message to body, mind, and soul; thus, preaching should do the same. When death and suffering are ignored or understated, our people are ill-equipped when they come.

By Scott Donahue-Martens


Questions for you to ponder:

  • When in the next three months does a sermon topic or text emerge that addresses loss, grief, pain, despair, suffering, or other sources of human lament?
  • How can you listen well to those going through these storms between now and then?
  • What are your own anxieties related to exploring those topics and how can you work towards a “non-anxious” internal world?


[i] Edwin H. Friedman, Generation to Generation: Family process in Church and Synagogue, (New York: Guilford Press, 2011).

[ii] Preachers must be careful not to break confidentiality or make a public display of another’s pain.

[iii] Brown, Sally A., and Luke A. Powery, Ways of the Word: Learning to Preach for your Time and Place, (Minneapolis: Fortress, 2016), x.

[iv] Leonora T. Tisdale, Preaching as Local Theology and Folk Art, (Minneapolis: Fortress Press), 1997.

On the Side: Words for Your Family

header_imagePreachers are not often very good matches for the stereotypes. “Preachers are lovers of words” I have heard it said so many times. Yet I have learned that many of us grow weary of words. We do not want to hear any more, and we do not want to speak any more of them. After a days work spading out words from the hard soil of truth, gathering words in baskets of leftovers from counselees, and picking out words from a lineup in meetings we may not feel like “people of the word” at home. We neither want to think deeply about which words to use, nor do we want to hear a blather of words spread like too much frosting on too little cake in every room. A little quiet might be more in order.

Our families if we have them, and close companions if we do not, deserve the careful attention to words we offer others. Have you noticed how many rituals we have to “prepare for the day” or “get the day started well” in terms of the working day? Coffee or tea to jump start our energy and help us at least act like we enjoy people. Quiet solitude for at least a few minutes poring over a passage for our soul. Planning out the day with lists lettered and numbered by importance and urgency. Professional but un-rushed greetings and pleasantries to give each person a human touch. All of these things set us up for “the day.”

A friend of mine got in the habit when his kids were young of saying “back to job #1” as he left the ministry offices each day. Whether the sappy sentimentalists want to admit it or not, there’s truth to that with two year olds. They are a job some days. A blessed one, but a job. I like the sentiment that it is “job #1” though. So, that’s the first word for your family. Consider it job #1. If you don’t like calling it a “job” it might be because your theology of work is out of whack. Give it seriousness. Find meaning within it. And find ways to set up rituals of preparedness for it. Should you take five minutes for silent reflection before going home? Would there be worth in making a prioritized list for connection and time spent with people who are closest to you? What if you did devotions every now and then just before leaving work? How about this: what if you helped those you live with discern a vision for life together that was compelling and Christ-centered? You do it at work after all. Don’t turn home into an office. Don’t turn children into staff. Don’t turn your house into a narcissistic extension of ego. That’s not the idea, but perhaps considering it’s work meaningful, and it’s engagement worthwhile would be a good “word” for us.

Now for a few words we might use with those we are closest with:

  1. If it’s important to you, it’s important to me. This little phrase has the power within it to undercut arguments, pull debates up short, and sacrifice or preserve sacred cows at the proper time. I am not sure these words should ever be the sermon our family hears from us, “That’s what is important to you, not to me.” There is truth in that statement of course. Civility is the restraint of truth for the purpose of respect and deference to another. The use of truth “bluntly” is the definition of rudeness and the end of loving words unless permission has been given. How many times might an argument be ended well with this sermonette based on principles of love “Well I love you so if it’s important to you, it’s important to me.” Your child’s middle school band concert is probably not important to you. It is important to him. So it becomes important to you, even if they cannot even “warm up” well. It is important to you insofar as it is important to him. Your spouse’s desire to eat out tonight is important to you. It may not be your desire, but if it is important to them it is important to you. The tradition of the family you would like to discard, might become important to you when you look in the eyes of your child and say, “dear, if it is important to you then it is important to me.” Now that doesn’t mean what is important to you loses importance. It simply means both desires are on the table with significance, no one’s feelings or dreams are discarded easily. And every person is important, so their feelings, thoughts, wishes, and fears become important as a result.
  2. You are fun to be with. Many pastors kids (just like any kid in general) get the feeling that time spent with them is a duty, not a joy. There are days when this is true. We do sometimes force ourselves to give quality time to those we love. That is an act of love. Of course, the success of that act of love is directly dependent on how well they sense that our time with them is enjoyable. That’s the rub. If we force ourselves to be with those we love, but do not force ourselves to enjoy it we have missed the point and wasted the effort. It might be better to take a break from our closest relationships from time to time than to always be with them and guilt them for it. We do have power over our emotional world. It is not absolute power, and we shouldn’t “knuckle under.” Instead, make the conscious choice to focus on the person not the activity, the beauty not the difficulty, the moment rather than what else could be done. And then…make yourself say often with a smile, eye contact, and a sincere heart “You are so fun to be with. Thanks for spending time with me.” Exchange this with “I like you” (which is different than obligatory love after all) every once in a while and watch your loved ones flower under that spring rain of words.
  1. I’ve never met anyone quite like you. As with any word, the delivery can mismatch the content and therefore destroy the message. This is true of this phrase as much as any other. But imagine if you grew up knowing you were the first priority, that what you thought was important was important, and that you were a fun person to be with. Wouldn’t that have made a great difference for most of us? Now add to that a sense that your life was a unique life. Not in an egotistical or self-centered way, but in a beloved and treasured way. There was something about you that no other person brought into your loved ones lives. That is a gift worth giving those you love. And it is worth giving because it is patently true! I’ve never known a person quite like anyone else. Now I have met plenty of people who seem just like other people of the same type. They fly across the novels of our lives like stock characters we recognize. “She’s a Margie Younghunt” or “He’s an Ethan Crawley” or “There go the Gatsbys” or “He has become Theron Ware.” The truth is though, they only seem that way until I know them. The beauty of all of those characters is they are so well developed that we find so many people identifying with them…without being them. Once we come to know someone they never seem quite like anyone else we have ever met. If they do, we do not know them yet. Some time soon, shake your head as you smile and laugh. Then say to the person you are with, “I have never met anyone quite like you” while you look them in the eye with truth in your heart. Then celebrate God in them as you do and your prayers of celebration will meet your words of celebration giving you deep satisfied joy.
  1. I am proud of you. It’s one thing to put up with someone, it’s another to like them. It’s one thing to like a person, it’s another thing to like them for things you don’t like others. It’s one thing to find a person unique, it’s another thing to want others to know about them, connect you with them, and to know that you take joy in being connected with them. When it isn’t a mechanism to encourage performance or finally give long-withheld approval, “I am proud of you” communicates these things. I love you, I like you, I enjoy you, I want others to connect me with you, and I hope they do. It is approval bathed in relational connection. It is love you want the world to see. Have you read the “One Minute Manager?” If you have, then you know the value of catching people doing something right. Catch your closest relationships doing something right. Then let them know in a way that doesn’t sound like a “supervisor” checking in that you are proud to know them, proud to love them, proud to be connected with them.
  1. I didn’t know that. Preachers teach. We often fail to learn. That’s a dangerous combination don’t you think? Abraham Lincoln is credited with saying “Every man is in some way smarter than me, and in that I can learn from him.” If that great president and intuitive leader could make such a sweeping claim surely so can we. Preacher deal in “indicatives and imperatives” all the time. The is and ought of our world often makes others feel intimidated, small, insignificant, and insecure. After all, owning both is and ought is like having a monopoly on truth. When we give words to our limits, give refrain to our ignorance,
  1. I am sorry, I was wrong. Gut check: When was the last time you said something like this to someone in your innermost circle of relationships (think Christmas morning or wedding party relationship). If it’s been a while, it might be time to dust off the old humility garment and wear it as the outfit for the day. I remember asking someone once to think of one thing they could say they were sorry for in the last thirty years. It was a long, awkward, painful silence. In that silence, I realized brokenness ran so deep it had fractured their core. They were not able to see the narcissistic incurvatus in se that became painfully obvious to those involved. There was nothing they were sorry for. Nothing they saw as wrong. That would be understandable in a conversation, or in a moment, or in a season, or even in an issue at large. However, for thirty years of life with the person in question they could not think of a single wrong, not one apology. I hope and pray that is not true of you. Look for something this week. Be it large or be it small, confess your weakness and own it all. Say “I am sorry, I was wrong.” Then leave it there. The sacrifice of personal pride out of love for another is important. Otherwise our “I am proud of you” moments will leave a sour taste in our loved one’s mouths. They will begin to reinterpret that as simply “I am proud.”
  1. Create your own. These mantras for our closest relationships are actually born out of theological reflection on God and our fallenness. They are not merely self help or psychological babble. God makes what is important to us (and very small these things must seem to Him) important to him. He asks us to pray after all. God enjoys us, “for the joy set before him….” God takes pride in us we know since the rest of the creation receives a “good” and we receive a “very good.” Each one of us is “fearfully and wonderfully made” and Augustine says we are loved as though “there were only of us to love” in the heart of God. And the Godness of God teaches us that only God is the one who has no apologies to make. Even sinless beings like the Cherubim cover themselves in the presence of God and declare the perfection of his Holiness compared to them, “Holy, Holy, Holy.” So certainly we can say were are sorry. These are theological truths brought into practical words for our loved ones. Create your own now. Reflect deeply and do not come to conclusions easily, about the way God loves differently and more beautifully then we do. Then seek to love like that. We do not learn what it means for God to be “Father” by being parents. Heaven forbid! We learn how to be parents by witnessing the radically different way God is parent to us. We do not learn what it means to be “friends of God” because we are friends. God preserve us! We learn to be better friends by seeking to align our loves with God’s. Mediate on the Word of God, then seek to live out that word as a living word among those you love most.

Do not forget that your greatest sermon may be the one you preach “on the side.”

On the Side: Prayer-Filled Life

header_imageA few weeks back preaching fatigue was the focus of the series. The suggestion list was rather intentionally human. It is not that we should start with the human, or that human things matter most, or that we can presume prayer is happening in the lives of preachers. We simply did not want to turn prayer into mechanism you use instead of a life to live.

I remember sitting at Doug’s kitchen table. I am a coffee guy, strong and black. He liked tea. Slowly brewed. Carefully served. The table was small and round. The kitchen simple and not exactly uncluttered. I had preached an evening service following our morning service. Doug was the pastor, I was the guest. He shared with me his story of burn out, spiritual dryness, and turning to spiritual direction for guidance and recovery during a sabbatical. He completely changed his life of prayer,  he said. He did not emphasize changing his “ways” of praying. He changed his life of prayer. He slowly sipped his tea. His words were measured and calm. His demeanor relaxed. Something about sitting with him and listening to him describe the change from spiritual desert to peace-filled streams of prayer inspired me.

prayer-walkDoug had something I did not have: a peace-filled life of prayer. My prayer life was strong and edgy like my coffee. But unlike my coffee, it didn’t restore me and I did not look forward to it. It was driven. It tired me rather than rejuvenated me. It felt repetitive. At times it was manipulative.

I read some books Doug recommended. But mostly, I sought the life Doug reflected. I think preachers lose a great deal of solace when their prayer life is primarily about asking God to do things. That includes asking God to tell us what to say.

Here are some ways of praying I have discovered along the way as I sought to follow the path Doug found. Don’t use them to make preaching better. Pursue them if you think life will be better. They will affect your preaching, but from the side.

  1. Prayers of Presence – Brother Lawrence is of course the patron saint of this concept. His only aim was to attend to the presence of God as much as possible in every moment of the day. He did not even want to “lift so much as a straw from the ground” except insomuch as he was moved by love. His peaceful presence, godly spirit, and way of being in life drew many to see him as a preeminent example of a different way of living. The different way of living primarily attended to the presence of God. Try this in your life and you will find greater peace moment by moment, hour by hour than you have likely ever experienced before. When the sun glances off your cheek, let the warmth of the love of God sink into your soul. Take the wind as a reminder of the Spirit moving all around you in ways you cannot see or feel. When rain falls, remember your baptism or the lavish love of God. As you are doing dishes remember Christ’s cleansing work. When you stop at a light, stop and remember God’s goodness in your life. This one simple experiment, seeking to remember God as much as possible, may be the most life-giving thing anyone could ever offer you. Pray the presence of God.
  1. Prayers of Enjoyment – Celebration is not just a sung-worship thing. Our lives are intended to be doxological in every wrinkle and in every tucked away corner. As I write this I am on a writing weekend getaway my wife gave me out of great love. I am sitting listening to the waves of a lake hit the shore driven by wind blowing about 5 to 10 knots. The October sun is still coaxing the grass to send down roots, and the crickets have not given up on summer. Each of these things are beautiful gifts from God, not the least of which is the love of my dearest friend who supports my work and my soul at the same time. These are from God, are to be enjoyed, and give great occasion for thankfulness. That’s just this moment. There was the pleasure of a favorite fruit bar earlier, the glimpse of a family out on a stroll, and the memory of God’s forgiveness of my worst sins. Stop for a moment. Look around in celebration of the goodness of God. You may not have small whitecaps streaming up to riprap and late fall butterflies dancing in front of your view. But there is beauty. Who in your life is God using lately to give you good gifts that touch your soul? When we pay attention to the presence of God, we can also celebrate the goodness of God. We can hold onto that goodness, savor it, and let it sink down into our soul. Pollyana has become the icon for super sappy sentimentality. Still, she was right in a way. The glad verses get short shrift from we preachers still to this day. The earth, though fallen still bears the glorious dust of God’s goodness.
  1. Prayers of Release – Breathing prayers seek to draw up the goodness of the first two ways of praying into rhythmic intentional movements we can practice in set aside times of prayer. The goal of course is for more and more of our moments of the day to be filled with prayers of presence and prayers of celebration without set aside time. It is the working person’s joy to find work a means of prayer. Breathing prayer has three movements attached to breathing in, holding, breathing out. The first is recognizing God’s presence as you breath in. The second is enjoying God’s presence as you hold. The third is the releasing movement. You release your anxieties to God. The distractions that come into prayer are often the anxieties we have not yet released. It is a difficult release to surrender to the notion that God is God. We are not. That is more painful than we think. Our anxieties are miniature household idols, tiny attempts at controlling our world. We cannot let go of them, so they have a great hold on us. Anxiety is the enemy of spiritual formation. Angst chokes the soul, cuts off the oxygen of surrender, and deafens the heart to the nudges of God. Prayers of release do not even have to have words. Simply breathing them out in a mindset of release can be powerful. Our groanings and sighs are musical to God.
  1. Prayers of Lament – We do not allow ourselves to grieve in America for long. Monday someone dies. In eight days our cultural rhythms are over, our rituals done, and our official grieving past. Prayers of presence and celebration and release do not need to number our prayers of grief and lament. Perhaps our preaching carries more tones of anger with it because we have not yet fully grieved a dozen wounds we bear. So we cover those wounds over with the heavy cloth of righteous indignation at things which have little connection to our grief, except by way of distraction. What sadness casts a shadow over your chest? Spend time holding it, like a stillborn child, between you and God. Pass it back and forth. Share your tears with him, and let him share his grief with you. We have a great high priest who knew death and loss. Where was Joseph after the move back to Nazareth? When did he disappear? What wounds must he have carried over being someone’s “natural son” as the British used to say.
  1. Prayers of Improvisation – There are so many ways to commune with God it would be silly to list them all. The key concept Doug opened for me in new ways that night over his kitchen table was that there were so many, and they each bore unique gifts. Isaiah chastises the people of God for allowing their worship of God to be “made up only of rules taught by men.” I do love to ask people what meaningful ways of worship they have discovered that no one taught them to do. From fall-peak road trips listening to Rich Mullins CD’s to prayer-versation where you seek to hear God through what your friends say each day i learn beautiful new ways to pray and worship from others. It’s the improvisation in the moment that seems to me the sign that someone has found a life of prayer, not just ways of praying. As they narrate the inner life they have discovered I hear moments of sheer freedom in knowing and being known, loving and being loved, listening and being heard by God.

The life of prayer is “on the side” only insofar as it should not be corrupted by preaching’s desperation for help in professional tasks “right now.” There are times to cry out for help in dependance to be sure. God does not despise it. Yet if that is the focus of our prayer life, asking for this and begging for that, we have missed something —the beautiful dance of life with God.

by Dave Ward

 

On the Side: Confession

header_imagePreachers sin. He who claims to be without sin is a liar. Yet preachers do not want to go on sinning, for then Christ is not in us. This dialectic in 1st John is a perennially difficult one. Wesleyan categories of sin help us greatly in discussing it. Yet the truth is, many preachers this week intentionally and willfully sinned. It may not be something for which they would be judged. It might have been as simple as choosing to eat an entire bag of potato chips even though they had promised God to fast. Or it might have been an intentional sideways stare when the eyes should have returned home. Or, it might have been a very slight action meant to harm an “enemy” whose actions wounded the preacher. Preachers are after all very human.

The challenge is preachers pour their lives into their church. Their friendships are wrapped up in their church most often. Their accountability partners attend their church. Their connection with those people carry dual relationships that are unavoidable but would make every professional counselor cringe. Perhaps that’s why preachers seem to err on one side or the other in their preaching. They are too invulnerable, too “fixed”, too put together and never “in the flesh” of struggle or failure. Or they are too vulnerable, too “messed up”, too falling apart and use the pulpit as a confessional booth.

It is difficult to preach with freedom, with joy, with a tone and sense of the truly truly good news when sin rots your conscience on the side. The extra burden of a burlap bag of sin chafes the holder, and burdens the bearer. Do you have an extra load? Does it weigh on your, chafe you as you preach? Do you wish you could find someone safe, someone who would not destroy you or judge you?

spiritual-directionBe honest. If you hear his voice do not harden your heart as they did at Meribah. The point is not to feel shame, but to admit the shame you already feel. The goal is not to beat yourself up more, but to recognize the bruises of self-condemnation that are tender to the touch. Do you need to answer yes to those questions?

If so, the sin may be “on the side” and not directly related to your preaching, but the effects are no longer on the side. They are in the center. What affects the preacher affects the preaching. There is no way around that. Frederick Beuchner states preaching is “truth poured through personality.” There are problems with that definition, but there are benefits. It helps us remember that God does allow us to flavor his water with what is in the vessel.

  1. Make use of confidential counseling. If your sack is unbearable, the contents unnameable, the darkness seemingly unquenchable a normal friendship with vulnerability and honesty may not do. Call this number 1.877.REV.CARE (1-877-738-2273) where you are assured of confidentiality and your confessions will not be made known to anyone else. Stop the slide of your soul in to pits and traps you cannot escape alone.
  1. Find a spiritual director. The difference between a spiritual director and a mentor is significant. A mentor guides you in how to be effective, or wisdom for living, or even formative feedback for self improvement. A director listens. A director reflects what is heard. A director asks questions that open doors and windows but do not shove you through them. A director is a safe place, with a compassionate presence, whose main job is to point out the gracious goodness of God and it’s concrete markers in your life. They are confidential, they are safe, they are a gift. Find one near you and take the time to meet. (Find a spiritual director list for you to vet here: http://www.sdiworld.org/maps/?map=seekfind).
  1. Get a real accountability partner. This may mean either firing or confronting the one you have. Accountability is not the silver bullet we make it out to be. It is only as good as we make it. If you cannot speak honestly with your accountability partner you have the wrong one. If they are not speaking honestly, vulnerably with you, you need to discern if that can change. Press yourself to confess more, directly, and without justification. There is something very powerful about someone saying “your sins are forgiven” in the flesh. Even when we know God is forgiving, it is very difficult to release shame until someone else is forgiving too. This might be for our own good. If we do not confess it, we will often repeat it. Confession is the rumble strip on the side of the road. For many, without the rumble strips we would drive right into the abyss. If not this time, the next.
  1. Be wise. There is a foolhardy naiveté in some young ministers (and some old) who would confess any moment of poor judgment to anyone. Year ago I had a district superintendent admit “Dave, I wouldn’t confess to me.” The pulpit is not our place to air dirty laundry or do our own personal counseling. We do need a place, but the pulpit is not it. Neither are most of our professional relationships. In a professionalized society with a professionalized ministry we have to recognize a few realities that were not there in the 1600s. They bear blessings and curses of course. Regardless, it simply “is” this way. Proverbs also reminds us to “avoid a man who talks too much.” We have no need to confess our foibles, fears, and failures to blabber mouths.
  1. Find faces of grace. Foster Christy was a preacher in a ministry I served. He is a wonderfully gracious, humor-filled, and down to earth Christ follower. His phrase that i have used many times is “look for a face of grace.” If the old saw is true, “after 40 every one is responsible for their face” then the face traces the tendencies of the soul. A soul bent on judgment and harsh discipline can show that at times. Yet, the face does not always show it. I’ve tended to think of that metaphor now as simply that, a metaphor. There are faces that have seemed kind when I met them who turned out to be unnecessarily destructive of others’ lives. There is a time for accountability even consequences. Sometimes our sin receives the grace of lost privileges and lost duties. At the same time, there are times when a person rescues those who could have been destroyed. Those who rescue those staggering toward slaughter are praised in scripture. Seek those. Stay close to those. Get their guidance and help. Do what they say and refuse to keep sin a secret you alone bear.