From time to time we include book reviews of new preaching resources on Wesleyan Sermons. Scott Donahue, a Wesleyan Master of Divinity student at Princeton Theological Seminary, has offered the below review on a new work by Dr. Sally Brown and Dr. Luke Powery. I recently led a panel reviewing their work at the Academy of Homiletics and was thrilled at the spiritually formative nature of the book. Scott is right, far too many preaching texts assume such central practices as prayer when considering the task of preaching. This work speaks a needed prophetic word in that direction and others. I not only join Scott in recommending the work, I have put it on my required reading list for masters students in the School of Theology and Ministry. I hope you will pick up a copy. ~ Dave Ward
Book Review of:
Ways of the Word: Learning to Preach for Your Time and Place by Sally A. Brown and Luke A. Powery
Sally Brown and Luke Powery combine their diverse and immense homiletical expertise in Ways of the Word: Learning to Preach for Your Time and Place. Both authors are professors at well-respected institutions (Duke University and Princeton Theological Seminary) and have years of practical preaching experience. Powery grew up in a Pilgrim Holiness congregation and then worked in multiple theological traditions. Brown was formed in and teaches in primarily Reformed contexts. By writing from their shared and distinct perspectives, the book is intentionally ecumenical and offers diverse perspectives. Their goal in writing together was to be informed from multiple vantage points across ages, genders, ethnicities, and denominations. Each writer contributed individual chapters, while offering comments within the chapters that they did not write. Rather than argue for one particular method, form, and theory, the authors describe the best practices in each area and contend that preachers need to be well versed to be effective over time.
The first two chapters are devoted to understanding the Holy Spirit’s role in preaching. The authors contend that preaching is primarily driven by the Holy Spirit. Wesleyans should find the Spirit centered approach refreshing and congruent with our theological world view, in addition to appreciating the Christocentric method. The dynamic approach to preaching is summed up by their assertion that preaching “is more verb than noun.” That is, the sermon and the response to it are fundamentally dynamic. The authors balance the spiritual aspects of preaching by discussing the human elements of preaching, such as rhetoric. Effective preaching is a combination of the Spirit’s presence, faithfulness to the Word, and effective communication.
Chapter three reveals the importance of prayer in every part of the sermon practice. The internal work of prayer, study, and preparation are crucial to effective preaching. Along with these weekly practices, specifically set aside for preaching, is the preacher’s character. The congregation must trust the preacher and in order for there to be trust, they should witness the preacher’s character outside of the pulpit. Just as parishioners listen and respond to the words of a sermon, the preacher must listen and respond to the Word through prayer. The focus on prayer is an excellent addition to a preaching text, because despite prayer’s integral role in the sermon process, it is often neglected or underrepresented.
The fourth chapter highlights preaching as a form of worship and a spiritual practice. A goal of worship is to uncover God’s redemptive work in our world and give thanks. To that end, preaching must touch the mind and hearts of believers. Preaching cannot be purely cognitive (of the mind) because effective preaching not only educates but calls for a response. Holistic preaching reaches body, soul, and mind. The chapter contains a brief sketch of worship in the Bible and in Christian history in order to understand the modern centrality of preaching as worship. Brown challenges the reader to reflect on the purpose of worship and how sermons can contribute to worship. The notion is challenging because the reverse is often practiced. Preachers tend to think that worship enhances the sermon, as opposed to the sermon enhancing worship. Her corrective is welcome and necessary.
In chapters five and six the authors write about the preacher as interpreter of life and of scripture. The task of preaching calls for engagement with Holy Scripture and our 21st century lives. Brown’s emphasis on being specific to the needs of the individual congregation is well received, even though it means more work and intentionality for the preacher. The chapters on hermeneutics, how humans interpret, are the most technical and complex in the book. Yet, the chapters offer great insight and balance the rigor with illustrative material. For some, the specific discussion and implications may seem too academic, but those looking for homiletical theory to better understand the practice of preaching will not be disappointed.
The book touches on familiar ground with Powery’s utilization of the Wesleyan Quadrilateral as an approach to good hermeneutics. Beyond using scripture, tradition, reason, and experience as lenses through which the preacher sees the world, the Wesleyan Quadrilateral informs and gives depth to sermons. It also asks the preacher to consider the experiences and traditions of the local community they are preaching, in addition to reflecting on the preacher’s own experiences and contexts that are brought public because of the privilege of the pulpit. In other words, how do our race, ethnicity, gender, class, and age influence the message we preach? Ways of the Word assists the reader in becoming more self-aware so that the Holy Spirit can intentionally utilize our experience for the betterment of the congregation.
Chapter seven describes deductive and inductive sermon forms, which is technical and advanced. The chapter provides an excellent framework for the novice or experienced reader. Along with other chapters, chapter seven is best grasped by the preacher willing to reflect on his or her own style. In order to grow, preachers should keep Ways of the Word in one hand, copies of their sermons in the other, and their congregation in mind. The book provides the necessary tools and frameworks for comprehensive growth but such growth takes intentionality and time.
The eighth chapter provides practical advice and reflection on the preacher’s body in the pulpit including voice, tone, gestures, and stance. Chapter nine offers a reflection on the use of technology in preaching. Both of these practical chapters contain theological rationale and insights into their topics. The final chapter pushes preachers to think about the stages of faith within their congregation. The needs of a new Christian are different from the needs of an unbeliever or a lifelong believer. The chapter contains ten useful strategies to preaching that enable Christian formation. Each has merit and when used appropriately enhances the preacher and sermons.
The book explores preaching in the context of the 21st century, both secular and ecclesial. One of the strengths of Ways of the Word is its synthesis and readability of modern homiletical theory. The authors utilize a variety of sources and often give comprehensive lists that help readers better understand their own views, while introducing them to the greater homiletical milieu. Each chapter ends with questions for reflection, methods of growth, and a list of sources for further reading. The book contains elements of Reformed theology and non-Wesleyan views, yet the purpose is not to indoctrinate but to expand. In fact, I find some of the Reformed comments and approaches to be an effective challenge to preaching that reduces faith to moral pietism and the “do more” mentality. One of the main benefits a Wesleyan pastor would receive from this book is its diverse perspective that invites the reader to think cross-denominationally about the most effective preaching practices and methods.
I would recommend this text to those who want to increase their existing knowledge of preaching. Brown and Powery offer an advanced preaching text that balances homiletical theory with preaching practice. The frameworks given are coupled with practical implications such that the reader will discover himself or herself within the text and uncover tools to enhance his or her preaching. The book does not offer simple steps to better preaching or easy correctives to poor preaching. Ways of the Word is driven by its strong content and desire to expand its reader’s knowledge. Wesleyan preachers would likely find themselves in the pages of the book and leave with a greater sense of self-awareness, a better understanding of why they preach a certain way, and methodologies to improve systematically.
Preachers 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:
Do not forget that your greatest sermon may be the one you preach “on the side.”
Preacher: Kathy Resel-Chambliss
Sermon Title: “Full or Flat”
Original Sermon Link: here
Pastor Kathy Resel-Chambliss is the Awaken Pastor at Kentwood Community Church. She preached a sermon recently as a part of their series called “Momentum,” which focused on the early church in the book of Acts. She is a pastor who preaches with practical, passionate clarity.
1) Pastor Kathy brings us into the Scriptural journey. The transition from introduction to scripture reading is a familiar one to free church traditions like ours. Many traditions have the scripture read before the sermon. There are plenty of Wesleyan churches who follow that liturgical pattern. The average church however includes the scripture reading within the sermon with standard words indicating that moment like these: “If you have your phone or your bible with you, go ahead and pull that out. Our reading today is found in _______.”
The pastor in that moment has implicitly invited the congregation to join the reading of the Word, but Pastor Kathy takes the extra step and makes the invitation explicit. “Won’t you join me?” she asks. Then three times throughout the rest of the sermon when she returns to the text, each time she uses the same commanding word— “listen.” She draws us in to the journey and then asks us to stay with her as she moves through the text. Many congregations desire a sermon that not only preaches something that is biblical, but shows them the connections with the text the preacher is making. Looping back to scripture multiple times both increases the preacher’s authority and models the preacher’s hermeneutic.
2) Pastor Kathy draws us into the capital “C” Church. The Gospel is more than about what the individual can get out of it, and it is even more than about what is happening in our own church. It is helpful , even necessary to remind our people week-by-week that the Church is much bigger than our immediate context. We have brothers and sisters in the faith all over the world who are living for Christ, many of whom are persecuted for their faith, as in Pastor Kathy’s story. A gospel that does not keep the world in view is a gospel that is out of perspective. Certainly one of the most common themes of the New Testament is the use of spiritual authority to remind the church of Christians suffering in other places and cultures
3) This sermon is visual, intellectual, and emotional — One of the ways pastor Kathy accomplishes this is with contrasts so common to good preaching: good and evil, light and dark, holy and unholy. If we are not careful to make those contrasts clear and explicitly, they become hard to see and apply in our day-to-day lives. Pastor Kathy does a great job of making the contrast between “full and flat” very clear. She does this in three ways: she tells a story about her bike, in which we feel for her the contrast between riding with full tires and flat tires. As a visual tool, she places two boards on opposite sides of the stage, one saying “flat” and one saying “full.” She then outlines descriptors of these two ideas and puts them in her sermon notes for all to see from the screen (another visual tool), and she points out the contrast between full and flat characters in the biblical text. She’s helped us understand this with our eyes, with our emotions, and with our intellect.
So what can we do to give our sermons this practical, passionate clarity that she exhibits?
Watch your “This is the Word” words.
If you’ve been in ministry for a little while, maybe you’ve settled into a bit of a rhythm with the words you say when it comes time to read Scripture. Many pastors settle on a certain phrase that they may change a little bit from week to week but stays primarily the same. There’s nothing wrong with having rhythms;. Still if you do say the same words from week to week, make them intentional. Whether you realize it or not, you are theologically shaping your congregation’s minds in regard to the corporate reading of the Word by the words you choose to say in those moments. Make them purposeful. Take time out of your sermon prep this week to craft that phrase.
How do you connect your church to the global Church?
Perhaps your church is well connected to the global Church and other churches in the community; perhaps this is an area where you have a lot of room to grow. Regardless of where you are at on that spectrum, ask yourself this question: how, in this preaching series, can I connect our church to the global Church that has spanned two thousand years and is in so many corners of today’s world? Can I connect what we’re discussing to another period in Church history? Can I tell a story about something another church is doing really well to spur my people on to good deeds?
In your next sermon’s key content, how will you deliver it in ways that make sense for the emotions, the intellect, and the eyes?
Remember that old writing adage? Perhaps you learned it in school. “Show, don’t tell.” Show your people what good is. Show them what evil is, do not just tell them. Make it imagistic so they can see it, put in in stories so they can feel it, and understand it. Talk about what it looks like for someone to live in goodness and to live in wickedness. Write it. Sing it. Display it. Narrate it. In doing this, you are not beating a dead horse. Instead, you are conveying contrast from Scripture in a variety of ways so that their whole person can understand— their eyes, their intellect, and their emotions.
A 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.
Doug 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.
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
Preachers 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?
Be 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.
Preaching well is tiring. Preaching well again and again is exhausting. Preaching well again and again every week for years, well that’s a recipe for a growing church…and preaching fatigue.
Most pastoral conferences and theological classes put self-care for the minister and ministry fatigue in a leadership discussion or a pastoral care discussion. Yet every pastor who preaches each week knows that one of the primary sources of fatigue is preaching. The proverbial “studies show” statement by pastors is that an hour of preaching equals eight hours of work in the office. I have never been able to find that “study.” Boy do I wish I could (put it in the comments if you have it.)
We do not need the study to verify what we already experience. When we are done preaching two or three services back to back, we are exhausted. Most of us reading this article have at one time or another preached the three service (even five service) weekend along with the board devotional, the funeral homily, the wedding homily, and taught the discipleship group lesson all in one week. We realize that is fatiguing. And we often take extra time after especially heavy weeks. But the sneaky fatigue is the fatigue of normal ministry weeks stacked up on normal ministry weeks relieved only by normal vacation.
Instead of spending time harping on the problem. We decided we would give you a long list of ideas that you can apply to give back to your soul. Some of them will be obviously spiritual. Others, are only recognized as spiritual if we rename them. Still we believe all of them to be spiritually healthy if pursued for the right reasons.
Here’s a challenge: for the sake of your preaching, do one thing to add back to your soul every day. You have been taking out, put something back in. Here are some give back ideas:
I remember the first time I preached over 8000 feet above sea level. I am a passionate preacher and my challenge is to tone myself down, not ramp myself up. This seems to be even more true when I am in front of adolescents or young adults, which at that time in my life was every week. It was the first time I ran out of breath in a sermon. I had to pause, and breath. The clear lesson I learned was that my lungs were not up to the capacity required for the strain. I was in “good enough” shape. But I was not in good shape. I had gained 20 pounds in seven years. No one would likely notice the state, since I was a fence rail when I graduated college. Still, my trajectory was wrong. My exercise routine had gone from 5 days a week plus weekend adventures to 3 days a week without much adventure. During my heavy preaching season when I was preaching twenty times a month the 3 day a week routine almost completely went by the wayside. The real kicker was the emotional state the physical lack put into my life. Preaching seemed less meaningful. Questions about my call emerged that had not been there before. In spite of what should have been enjoyable and fulfilling ministry fruit, I was disheartened. Obviously things were out of balance.
Have you ever been somewhere similar? Have you stayed in that place for an extended time?
65% of the United States population is overweight. 21% aren’t just overweight they are obese. That’s a problem for the congregation. What about clergy? 71% of pastors are overweight and 30% of them are obese according to this study by Pew. It cannot be the donut hour and potluck practice alone. There is more at play and every pastor and preacher knows it.
When you preach in front of 500 people, some of them want to spend more time with you. 15 minutes after the service is not enough time to see them all. Emails and cell phones and social media all make the pastor more accessible to those larger-than-used-to-be-normal congregations. So, the result? They want to eat with you. I remember eating dinner at a parishioners home or restaurant with a parishioner every single night of the week one particular month in my ministry. We rebalanced and re-boundaried so that we at least got one night a week for our family and one night a week for rest. Still that’s 5 out of 7 nights eating at a level that is unusual for the parishioner we are with. They are rolling out the red carpet for their pastor after all, and they don’t do this every week. We do it every other day.
That is not all of the obesity-for-pastors equation. Emotions require management and our coping tool is often food. When our preaching is good it communicates to our congregation that we understand the difficulty of life in a fallen world. We even have hope to offer that is different than helps and hints for hurting people. We have truly good news. Our beloved church attenders also want to have conflict with us and have us help them settle their own conflicts. Congregants contact you for suicides and spiritual crises as well as vocation decisions and recovery from abuse.That means we bear more burden on average than pastors did in the 1950s when they were the least often diagnosed with any disease in any category. Now, pastors often struggle more than the rest of the population. Part of the reason for that is the increasing size of congregations and the resulting increasing burden for pastoral care or conflict management. Along with that increased burden, clergy status has decreased in society. The intangible support we receive has decreased.
No wonder many pastors show signs of addiction to food. Do not be too discouraged. The General Social Survey at the University of Chicago consistently showed over 18 years that clergy were the single most satisfied profession in the country. We love what we do. It does take a toll though.
Obesity is just one marker of physical well being. Blood pressure, blood sugar, energy level, optimism, confident self-image and more are parts of it as well. Most of us should drink more water, take more reflective breaks during the day, take a walk after lunch, or push for a sabbatical or longer vacation.
I would hate to spend this entire article on the well being of the pastor moralizing you on why you should be better. You know what you need. The question is how? We’re preachers after all, that’s the question we are trained to ask.
If you were able to get the relational support and inner motivation to regain a level of health and energy that you haven’t had for quite some time, it would affect everything including your preaching. Some of us would have more energy to play with our kids. Others would have more energy after work for our spouses. Others would pursue life dreams and adventures we thought were out of reach. But all of us would have more credibility to preach on issues we couldn’t preach about before. Hopefully we would preach with good news, that Jesus Christ and our abiding in him and Christian community is the best way to manage stress or negative emotions.
We could preach with gospel orientation that a healthy life can be a happy life and that is a holy thought. What’s stopping you?
Preacher: Heather Semple is the Lead Pastor at Red Cedar Church in Rice Lake, WI.
Sermon Title: David – The Giant Killer
Sermon link: https://vimeo.com/182491895
Red Cedar, a Wesleyan congregation in Rice Lake Wisconsin, recently launched a series called “The Making of a Giant-Killer.” In this first sermon of the series, You will have to listen to the sermon itself to gain a clearer understanding of her views on “Giant-Killer Training.” It is certainly a well known phrase and concept, but shared in pastor Heather’s unique edgy style. If you feel you can agree “our giants loom” even in your own life, this sermon might be as much for you as much or more than this review.
Once you have heard the sermon, you will agree that Pastor Heather does several things that make her a uniquely gifted communicator. We will phrase what we liked about the sermon as reminders to each of us:
1) Seek to be natural, authoritative, and humble.
Have you ever caught yourself putting on a different voice when you step up to the pulpit? A very natural and easy going preaching student of mine came up to the pulpit a few weeks ago and started with “Isn’t it good to be in the house of the Lord?” with a sanctimonious nod to each section of the room and a repetition of “Amen…Amen” in a stain glass voice. It’s as if the preacher is trying to wear a jacket that doesn’t fit. It may make you feel a little more comfortable but everyone looking at you knows that something is off. Yet t it is deceptively easy to do. Heather preaches with confidence and a natural, easy presence that signals a humility couched neither in shame nor falsehood. While each of these are vital to preaching, they aren’t concepts you work at so much as someone you become. You can, perhaps, develop a more natural stage presence over time, but humble authority is something that comes from the life within. It comes from knowing that you are secure in your identity as a child of God while always remembering that you speak in Christ’s authority and not your own. Pastor Heather Semple’s presence in the pulpit is natural, authoritative, and humble. Some preachers are one, fewer are two, and the best are all three.
2) Seek to make scripture tangible, and therefore living
Anyone can tell you what Scripture says, but a preacher helps bring these words feel alive in a way that matches what they describe. Heather’s sermon from the story of David and Goliath first become tangible when she describes her own experience in visiting the Valley of Elah. You can imagine in your mind what it looks like this large valley between two cliffs. A good storyteller helps their reader (or listener) picture the scene for themselves. Heather takes it a step further and brings a stone out when she talks about the stones that David pulled from the river. As she holds it out you can almost feel its texture in your hand. To make the most startling feature of the story more concrete she shows us a 9 foot tall giant via a cardboard silhouette.The listener can see with her own eyes how tall and intimidating Goliath might have been. It is a concrete and tangible picture of how our giants loom over us now. Helping listeners see the Bible with their own eyes makes the story become more real. Help your listeners see, hear, taste, smell, and touch at the very least with their imaginations if not in actuality.
3) Preach into the realities of the listeners
It’s possible to preach a sermon that doesn’t quite seem married to your context, as if it lacks connection with parishioners. This is after all, the regular complaint of listeners. Pastor Heather avoids this in several ways. One of which is done by speaking about the life of a man in her circles whom she had gone to visit that week. This man recently landed in jail and expressed (in similar terms) that he felt he had giants he could not defeat. I should note here that she protects his name by not sharing it and by not sharing why he went to jail. You can tell that Heather knows her context; this is not a pastor who prepares only from within the four walls of her study. She knows her people and speaks into their reality. The practicing of Christian faith (whatever you do for the least of these) does not have to be separated from the writing of sermons. And the visiting of our people, even those who cannot come on Sunday, is often the best thing we can do for a sermon. Leave the study once you know the passage. Take it with you to the prison or the nursing home or the soccer field or the middle school cafeteria. Then watch the sermon unfold before you.
This week, only one of the following action steps has anything to do with “technique.” So perhaps, they will be even more helpful than our action steps sometimes are. Technique will help our preaching to be sure. There are better forms of practice, those that help our souls as well:
Dave Ward with Elyse Garverick
Over the next few months we will post a series of articles on Wesleyan Sermons that cover side issues to preaching. The series “On the Side” will cover money, health, compassion fatigue and more. Usually we cover topics like theory and method for more faithful and more effective preaching. We will still cover those with sermon reviews every other week. We want to talk about the things that exist around preaching that effect preachers. After all, everything that affects a preacher eventually affects preaching. Today, let’s talk about money.
Actually to be more specific, let’s talk about the preacher’s money, her salary primarily.
Much of the data I want to share with you today comes from the 2016-2017 Compensation Handbook for Church Staff by Richard R. Hammar. Check it out sometime, it may help you feel more equipped to decide salary, budgets, compensation, benefits and everything else that goes into that, or to negotiate at your next yearly review with your own supervisor. My international friends I hope will forgive me for focusing on the North American conference. It is where I live, and the conference that sponsors this site.
Here are a few thoughts you might want to chew on that you already know:
1) The two biggest factors in changing a pastor’s pay package are church setting and worship attendance.
A pastor in a suburb of a large city makes 21% more than a pastor in a farm setting. Many will way that the cost of living is cheaper. But the reality is that a comparison of some random suburban settings versus farm towns reveals the following cost differences:
None of the major expenses costs 21% less, and groceries even ends up costing more. So there isn’t the same level of cost savings as salary decrease. As far as worship attendance goes for preaching, it may make sense. Some believe a larger church requires a sharper, more focused, more broadly appealing preacher to maintain a larger and more diverse church body than a smaller church. You could argue though that you need a better preacher to grow a small church than you do to only maintain a large church. You need a strong salmon to swim upstream. However, we feel about those factors, they are the facts. Larger churches and suburban churches in big cities pay the best.
2) Preaching pastors make more than non-preaching pastors.
Senior Pastors and Associate Pastors make significantly more than their colleagues in other areas. Part of the reason is preaching. Churches simply pay more for the people they hear from the most. Is preaching more important than Christian Education? Certainly not. That’s from a preaching pastor, guest preacher, and preaching professor. It’s simply not more important than the deep ongoing discipleship of the mind, heart and lives of church goers. Again, sticking to the facts it certainly pays more in North America. Given that most people fear public speaking more than dying, maybe the emphasis is in the right place.
Youth pastors, whose ministry is more typically associated with preaching than children pastors, also make more. 20% more than children pastors on average. Part of that reason may be lack of ordination. Ordination always garners a higher average salary and many children pastors mistakenly avoid getting ordained. Preaching takes a toll, but on average the church compensates for that. The old wisdom is that one hour of preaching requires the same expenditure of energy as 8 hours in an office. If you preach half an hour in two services you’ve put in quite a full day. If we were worldly in our thinking, we would suggest that if you want to get paid more you should work on your preaching. Instead, the worker is worth her hire and preaching takes a toll…so we do not muzzle the ox.
3) The biggest difference in pastoral pay is the church’s revenue
If a church brings in under 250k per year the average base salary plus housing is $42,872. That is in keeping with the median single earner salary of the country. Household income averages $55,775 which includes two-wage families (deptofnumbers.com/income/us). If a church brings in more than $1 million a year (something like 800 people on average in Sunday morning attendance) the average base salary plus housing is $71,999. It really did add up to “71,999” by the way, I didn’t monkey with that curiously sales-like fact. That’s a 67.9% increase in pay. If the church is increasing numerically, the pastor is increasing in income. If the church is shrinking, the pastor’s budget is decreasing on average. That is not a statement of value on our part from this site, simply a reporting of facts and trends.
Apparently we are not completely muzzling the oxen that is treading the grain. However, we might ask what happens if the oxen is treading just has hard as another oxen but the farmer doesn’t make as much (for any reason) should they get paid that much less?
Now here are two things you might not have known:
1) Education makes a huge pay difference.
The average senior pastor who gets a masters degree receives 12% more in total compensation than the average pastor with a bachelors. Read that again. If you don’t have your masters, think about what 12% would equate to. The average pastor with their doctorate (PhD or DMin is not divided in the study) makes 10.3% more than the masters. Doctorates typically cost less to receive than masters, especially the behemoth Master of Divinity degree versus the rather small Doctorate of Ministry degree. Perhaps this is a shameless plug for education. I don’t work for Wesley Seminary but they should thank me. I tell my own students who are finishing our Mdiv equivalent masters program that it was one of the best ministry decisions they ever made. A masters trained pastor is on-average better equipped and will therefore be better paid. More importantly, the goal is that they will better serve souls. And the cost of the degree will pay itself off in 2.5 years for the masters, 2 years for the doctorate if the church raises the salary accordingly (and we should). Feel free to print this for your board before, during, and after your degree.
Pastors used to be among the best educated persons in town. They were respected as such. We’ve lost something now that pastors are often among the lowest level of educated persons in town. There is great danger in allowing pastors to remain relatively uneducated. If pastors cannot tell Plato from play dough, or have an intelligent conversation about the difference between open theism and arminianism they should not expect to get paid as well as professionals who know their field.
2) Senior pastors take the biggest cut in tough times.
Between 2013 and 2015 senior pastors took an average pay cut of $19,470. That’s a huge pay cut to any family budget. Associate Pastors took a $3,233 increase. That’s right, associate pastors took a pay raise while senior pastors took a massive pay cut. Other areas in the church budget weren’t necessarily increased. Full time administrative assistants took about a $400 cut during that period and worship pastors took about a $900 cut on average. Some of that may have been reduced hours in hourly positions. Now matter the reason for the reduction, all of that pales in comparison to the senior pastors who cut their pay by a significant percentage, and a big chunk of yearly change. While giving to charitable causes has increased, year-2013-giving to churches by percentage reached Great Depression levels. Who took the hit? Senior pastors.
Perhaps this is noble. The senior pastors look at their staff and make a tough call. They are the leader, they make the sacrifice (servant leader model.) Or perhaps they make a strategic call, the senior pastor has no desire to leave, but the staff might go elsewhere if their pay is cut. Who knows, but thank you to all you senior pastors who quietly told the board to cut your pay. Thank you from every staff person who doesn’t even realize that their pay raise or smaller pay cut was primarily funded by your personal pay.
We need to ask questions about this though. Over time, preaching will continue to take it’s toll. The weekly production of content will continue to drain the soul. Have we allowed the oxen to muzzle itself? Should we do that? Is it best for the kingdom long haul? District superintendents, board chairs, and lay leaders of all stripes need to consider that question carefully. Maybe it is not in the church’s long term best interest to let pastors play the martyr with their pay. How many of their children will play Jonah because they remembered Mom and Dad whispering tensely at the table about the “lower giving” and the need to “cut the family vacation again?”
I will leave those questions aside and talk to you, the preacher. You’re the one reading this and give some unsolicited advice.
1) Make preaching your priority growth goal.
Preaching is the central growth engine of the church. Evangelistic preaching that not only seeks to bring people to Christ, but train people in how to lead people to Christ is one of our primary roles. And actually, the church has let us know they will pay us more if we do it better (all other things equal). It is worth pouring your time into improving your preaching week by week…for the kingdom’s sake and your family’s finances sake. You might think that corrupts the character of preaching. I do not. Neither did Paul. He was happy with little, but he was also content with much. He was willing to be bi-vocational, but he stopped that immediately when the pay was sufficient to preach full time. I think good pay for growth of the kingdom actually puts the incentive in the right place. If more people are following Christ and giving generously as a result of a pastor’s labor we should pay her more. Does that mean the pastor may make more than the plumber or factory foreman who sits on the board? Perhaps. “Worthy of double honor” comes to mind. They may make less than the business person who sits right beside them. Should we tell the business person to make less money simply so they can be equal to the plumber? Of course not. Board members need to set their own personal egos and personal budgets to the side when they walk into the board room. If they cannot do that, they should step down from the board.
2) Find out what pay is reasonable, and accept it.
If you get the 2016-2017 compensation handbook you’ll be able to do a salary and compensation worksheet that looks at your church income, your church location, your church size, your (or your pastor’s) educational level, pastoral years of experience, and the pastoral position to decide on a reasonable salary scale. If you are the pastor in question, do not feel greedy for accepting it. They will need to replace you one day after all, and the budget should be built to do so. Do not feel underpaid if you are within it. It’s tempting to look wistfully at the boats, houses, cars, and clothes our wealthier congregation members have and think “it must be nice.” If we do that, contentment is leaking out of our souls. A worker is worth his hire, and you are worth a reasonable pay. However, do not keep seeking more than what is reasonable. Instead, work hard at what you have been given (Proverbs 12:11). Take joy in the work itself (Ecclesiastes. 3:22). Seek first the kingdom, and do not be surprised or resistant when all these other things get added back to you. Do not be too impatient when they have not yet been added back. We are citizens looking for another city.
For the Wesleyan-Arminian movement:
These things may not be the heart of preaching, but they do deeply affect the preacher. And no matter what our theology of preaching may be, the state of the preacher affects the state of preaching.