Preacher: Craig Rees
Sermon Title: Divine Intelligence (link to video)
Craig Rees is the lead pastor at Central Wesleyan Church. In a series called Impoverished (their Lent series), he speaks about Divine Intelligence as the intelligence of God beyond human understanding, and yet given to us by God. Craig is a great communicator. Here are a few things we can learn form him.
When it’s beneficial, talk about the original language.
As preachers, we should look at the original languages with whatever capacity we have been able to acquire. Things can and do (literally) get lost in translation. This does not mean, however, that we need to explicitly talk about it every week. Greek and Hebrew are not the worlds in which our congregations live. However, doing so from time to time can be eye-opening, as it is in this passage. When the rich young ruler asks Jesus, “What do I still lack?,” the word lack implies a certain kind of impoverishment. It can be translated, “to suffer need,” and implies missing out on what is vital. In a word: impoverished. That’s a much stronger word and more loudly calls attention to the reality at hand; this man though rich and religious is empty. That strong disconnect is better realized through the tone of language that Craig discovered in the Greek. Often the tone of the Greek or Hebrew is what is lost in the word-for-word or thought-for-thought translations we have in our versions. For those without strong language capacity, use free sites like biblehub.com to access the alternate meanings, and perhaps most importantly, connotations or feelings connected to the original words.
Use creative audience participation.
In a metaphor about the changing lens that Scripture can give us, Pastor Craig Rees simulates a virtual reality scenario and asks an audience member to come up to participate in this with him. This served to give the audience a visible and engaging example about the worlds we hide ourselves away in, compared with the augmented reality glasses that kept us in the real world but changed how we looked at it. This demonstration would have taken time and careful preparation to make this happen. This metaphor was one that not only served the sermon, but was one the audience could (and likely would) take with them—it was memorable and engaging.
Call them higher.
People respond to the level to which they are called. Craig Rees does not shy away from calling his congregation to big things. Calling people to greater spiritual responsibility and engagement can result in powerful eternal dividends. Sometimes we hesitate to ask people for a big response, afraid that we’ll scare them away. Perhaps that will be the case with some, but for many others the opposite will occur. They will dig in and take the challenge you give them. Who knows? They might even exceed it, and God may use it beyond what you can imagine. That sounds like God, doesn’t it? One of the things Craig Rees challenged his congregation to a fast, one of the spiritual disciplines we like to often ignore. This, however, could prove to be powerful in the life of his congregation.
To grow in your sermon development, try these few tips:
“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)
As 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!
One 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.
Mark 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.
Preacher: Ken Nash
Sermon Title: Own Your Story
Original Sermon Link: hashtageverydaymatters.com
It is difficult to talk about pain well, much less preach about it. Hamburg Wesleyan’s relatively new lead pastor, Ken Nash, navigates this sermon with grace placing it within a larger context of the series “Every Day Matters.” Mixing video, social media, live presentation, and more this series shows a lot of relevant cultural connection points while staying rooted in the deeper wisdom of ancient Christian thought. For this particular sermon, here are a few things Ken does well.
Ken’s gestures add to the sermon.
When preaching, you might find it easy to move your hands around more than a little, especially in moments of excitement. You should ask, are your gestures purposeful? Or do they simply give your hands something to do? Have your gestures become more of a distraction for people than a helpful preaching tool? Ken Nash, for significant words or phrases uses his hand gestures as a tool to of emphasis or clarification and keeps the audience engaged without overly distracting unnecessary movement.
He tells one story that isn’t his own, as well as one personal story.
In general, we know that it is good to try to use as many stories as we possibly can that are not our own. We look for related stories from history, film, literature. These stories remind us (and our congregation) that the Gospel is not all wrapped up in us, and certainly not focused primarily on the preacher. It is worth noting, however, that on a Sunday on which he preached specifically about pain, he told two stories. One was not his own, and one was a personal story.
Before you went into ministry, did you ever imagine that your preacher surely had his/her life all put together? That surely they did not deal with the same things you did, and if they did then they certainly went about it in a way that was much more holy and unattainable? It’s not hard to place preachers on unhealthy pedestals. Pastor Ken displayed healthy vulnerability by sharing a piece of his own story, reminding us that he’s a real person who has seen real suffering. Moments like this show what could be a great harvest.
He allows them time to sit.
While much of this sermon is for those who have already walked through fire and come out on the other side (and he asks them to minister to others as they own their story), Pastor Ken Nash acknowledges that there is another group in the audience. There are those who still walk through deep hurt. He doesn’t demand that they move immediately forward, telling them that they should do as the rest of the congregation ought to. He asks them to take time to sit and be comforted by God. This is absolutely essential for those in the congregation who are still suffering. In doing so, he shows his pastoral heart in preaching. When preaching about pain, make it clear that the next step isn’t always “do,” but sometimes simply, “rest.”
Here are three things we can do (one in general, and two related to preaching specifically about suffering) to follow Pastor Ken’s preaching example.
Mark your movements.
“Stopping.” “Ever-changing laws.” “Oppressed.” You can probably imagine in your mind what gestures Pastor Ken might have used to make these words and phrases come to life. Before you print off your sermon outline/manuscript this week, ask yourself this: What are 5 key words from your sermon this Sunday that you could place gestures with to help you make your point and make it more engaging for your audience? Perhaps when you have begun to do this well, you can begin to mark other body movements— movement across the stage, kneeling down. What gestures can you add that will best help make your point? If you’re unsure, practice in front of a mirror and look for any sign of inauthenticity, overly dramatic flair, or awkward uncertainty.
Tell Two Stories
Of course you will not fully understand every circumstance that the people in your congregation are dealing with. You may not yet know what it is like to lose a parent, or to have a wayward child, but you have faced other struggles that God has brought you through. The next time you preach on pain or suffering, allow yourself to share a moment of healthy vulnerability. Let your congregation know that you have experienced pain and tell them how God brought you through it. This is a golden opportunity that can swing wide the door for further opportunities to have meaningful conversations with people about their own struggles. When people know you have been through suffering, they will be more likely to trust you with their own. Be careful that you do not share a minor suffering and imply that you therefore understand major sufferings. This can back fire in very hurtful ways. Also be careful not to share things that would make those closest to you uncomfortable in appropriately. There are some things we experience that we might be willing to share, but that those who experienced them with us are not.
Don’t skip ahead.
When preaching on pain, do not skip to the end of their story. Ken Nash acknowledges that while this is a passage talking about comforting others from the comfort we have received, that some people aren’t ready for that stage yet; the wound might still be present. He suggests to his congregation that if they are still in a place of deep hurt, that they seek comfort. He talks about what to do when they do receive healing, and how they use their struggles in the Kingdom. But Pastor Ken is sensitive to the struggle. His entire time of response is not for those who have received comfort and are now able to minister. Instead, that time is for those who are still suffering, and he asks them to come forward and receive comfort. You can’t skip to the end of the story. When preaching on pain, implore people to walk through it and receive comfort from God.
Preaching 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.
Lament, 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:
[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.
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.