Category Archives: communication

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How to Sweeten Your Sermon With A Little C.R.E.A.M. (Part 1 Contrast)

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Lord willing, this Wednesday and Thursday (April 15 and 16, 2015) I will enjoy the privilege of teaching PAS 513 Advanced Homiletics for Lancaster Bible College’s graduate school. Besides spending time making sure we preach with accuracy, I am planning to spend some time making sure we preach with an effective style. I’m especially interested in the aspects of a preacher’s style that deal with word-choice.

My plan is to introduce the students to Humes’ C.R.E.A.M. concept. Years ago I learned of this approach while reading Humes’ book, The Sir Winston Method. In that book Humes records the results of his research into the communication method of Sir Winston Churchill.

The Sir Winston Method: The Five Secrets of Speaking the Language of Leadership

C.R.E.A.M. is one way for preachers to work on their words. It’s a way for us to create quotable quotes or packaged persuasion. It’s about finding just the right way to say what God is saying in our preaching portions. It’s about using language in the power of the Spirit to drive home God’s message.

C.R.E.A.M. stands for:

Contrast

Rhyme

Echo

Alliteration

Metaphor

Let’s start with “C” and using contrast. The old preacher, Vance Havner once said, “Too many of our services start at 11 sharp and then end at 12 dull.”

An ad for the Radisson Plaza Hotel said, “Modern convenience. Historic charm.”

A county-western song contained the phrase, “the city put the country back in me.”

Yesterday during our current in-between-book-studies series, Well-Versed, I preached on Romans 8:28-30 which says, “And we know that for those who love God all things work together for good.” My first thought block in the sermon was defining the kind of person who could claim that promise. It’s the person who loves God. It was easy to work the contrast between being a God-lover and a God-hater: “All things work together for bad for those that hate God.”

Before Sunday, see if you can create contrasts to communicate key concepts in your sermon.

Preach well for God’s reputation in the Church and in Christ Jesus (Ephesians 3:21).

Randal

P.S. If you enjoy reading some history about an important figure in world history and gaining some insights into effective communication, you’ll enjoy Humes’ book. It’s certainly one of my top five non-Christian books on communication.

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Anticipate Push Back (part 8 of What We Do to the Bible to Create Sermons)

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Our preaching portions routinely contain truth that causes an allergic reaction in some of our listeners. So preachers will spend some time during sermon preparation anticipating push back. During delivery of the sermon we will actually talk to our listeners who have this reaction.

For instance, in Luke 13:34 Jesus says, “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!”

Jesus is describing how He feels when we don’t let Him save/sanctify us. But, it’s extremely difficult for us to think that we are as bad as the inhabitants of Jerusalem. In order for this teaching to have full impact, it’s important to anticipate and address this push back: “Surely, we’re not as evil as those people were!”

Another example of the same concept is in Luke 19:14 “But his citizens hated him and sent a delegation after him, saying ‘We do not want this man to reign over us.'” It’s tough to think that such an extreme emotion is a part of our carnality. Our blatant disobedience and, seemingly less offensive, delayed obedience is equal to the hatred that ultimately crucified our Savior.

If you read Buttrick’s massive, Homiletic, he refers to this as a contrapuntal. It describes those minutes in the sermon when we talk to our listeners about their disagreement with what God is saying. He argues that if we do not address the possible push back, those listeners stop listening. Talking to them about their thoughts is one way to keep them listening to God’s Word.

Before Sunday, see if you can anticipate potential push back that will occur as your congregants hear God’s Word.

Preach well for the sake of God’s reputation in the Church and in the world.

Randal

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One Sure Way To Communicate More Clearly

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This is the fifth post in a series that explores what we do to the Bible to create a sermon. When I listen to sermons I sometimes ask, “What’s that preacher doing at this moment? How is he preaching?”

If you listen to or read a sermon manuscript, you’ll probably see the preacher restating something. The preacher spends much time in the sermon saying the same thing with different words. Preachers will often repeat themselves too. So may this post should be retitled, Two Sure Ways To Communicate More Clearly. Those two ways would be repetition and restatement.

Repetition and restatement add clarity to any sermon when they are used at key…

  • terms
  • concepts
  • outline points
  • applications

So, for instance, while preaching on Luke 17:1-6, you might use repetition and restatement for the following:

“Temptations” (v. 1): enticements, lures

“Pay attention to yourselves” (v. 3): “Watch out for yourselves.” “Stay alert.”

“…you must forgive him” (v. 4): “…the issue is no longer an issue; you must let it go.”

Or, if point #2 in the sermon is: Handling someone else’s sin (vv. 3-6), you might want to restate the point with something like, “How are we supposed to act when someone else sins against us?”

I realize this concept of restatement is not difficult. But, before Sunday, locate the places in your sermon manuscript (you do write out your sermon, right?) where restatement can help you communicate more clearly. Then, your sermon will be as easy to understand as some destinations are to find: “You can’t miss it.”

Preach well for sake of God’s reputation in the Church and in the world.

Randal

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What Do You Do to the Bible to Create a Sermon?

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After completing a very busy spring of teaching preaching at Lancaster Bible College’s Graduate School and Gordon-Conwell Theological Seminary’s Doctor of Ministry program (Preaching the Literary Forms of the Bible and From Study to Pulpit tracks), I came to the realization that I need to do a better job teaching how expository sermons are created. During one residency we created a slide that listed some of the things preachers do to the Bible to create sermons (elementary rhetorical analysis). Over the next several weeks, I’ll introduce some of these operations and maybe we can continue to expand the list.

First, preachers explain key terms and phrases. I’ve started with this one because explanation may take up more minutes in a sermon than anything else. It’s the bread and butter of expository preaching.  Here are some things to consider when you hit those places in your sermon development where you attempt to make Scripture clear.

  • Make sure you explain it to yourself. McGrath wrote of C. S. Lewis, “He was good at explaining complex ideas to others, because he had first explained them to himself” (C. S. Lewis: A Life, p. 166). I catch myself often knowing a word, but not really knowing it well. Can you think of some biblical terms congregants are familiar with, but probably don’t really know well?
  • Wear out your dictionary/thesaurus. Not a day goes by when I don’t rely on this tool to help me gain clarity. After I’m satisfied with Hebrew and Greek meaning, I usually go searching for synonyms that add clarity.
  • Try two explanations: one for the scholar and one for the layperson. I find this exercise helps me understand Scripture better, plus the two definitions potentially reach more listeners.
  • Reword commentator’s definitions. Even when you’re attempting the scholar’s explanation, you might still benefit from rewording what the world-class scholar provides.

Preach well for the sake of God’s reputation in the Church and in the world.

Randal

 

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What Kind of Questions Are You Asking This Sunday?

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I just completed three weeks of learning with some excellent Doctor of Ministry students. One of the things I was watching for during their in-class sermons was the kind of connection they were making with their listeners, one of which was me.

More than once, a question was asked in such a way that did not get any reaction from any listener. In other words, the preacher asked a question, but was not wanting or expecting an answer. They asked the question while looking down and did not wait for any response. They quickly moved on to the next statement in their sermon.

I strongly believe that asking the right questions in the right way is one of a preacher’s most important rhetorical devices. So many good things can happen pastorally when we take time to bring our listeners along with the right question asked in the right way (the right way meaning, asking the question in such a way that your listeners know you want them to think and answer quickly).

Last weekend I preached James 5:13-18. One scholar reminded me that James asks over 20 questions in 5 chapters, a lot of questions for that little letter. When you’re studying James, take a look at the kinds of questions he asks. One thing I learned is that James was aiming for an immediate response. For instance, in James 2:4, after telling us not to show partiality, he asks, “have you not then made distinctions among yourselves and become judges with evil thoughts?” Yikes! We want the Holy Spirit to do just as much convicting during our preaching as was happening when James was first heard. Asking the right question in the right way may be one way to achieve that goal.

So, how many and what kind of questions are you asking this Sunday?

Preach well for the sake of His reputation in the Church and in the world.

Randal

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How To Balance Saint-Sanctifying, Seeker-Sensitive Preaching (part 6)

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In this series, I’m summarizing some of the things effective preachers do to hit both outsiders (unbelievers) and insiders (saints who entered the building with ears to hear) with an insider-directed message (cf. 1 Corinthians 14:24-25 for an example). These are ways in which men like Jonathan Edwards, D. Martyn Lloyd-Jones, and Tim Keller (of Redeemer Presb’ in NYC) reach both audiences.

So far we’ve noted the following effective rhetorical devices:

  1. Categorizing your listeners according to their spiritual condition
  2. Searching the hearts with probing questions
  3. Motivating listeners through both love for God and fear of God
  4. Attack the sin behind the sins

Today’s tip is: Speak the thoughts and reasoning of sinners (both the justified and unjustified)

In describing Edwards’ approach, Carrick highlights the need to try to put your finger on “the secret language” of the hearts of our listeners (The Preaching of Jonathan Edwards, p. 302). This involves trying to figure out what the non-Christian and Christian might be thinking about the particular theology being communicated.

Apart from Keller’s unique, Christ-centered hermeneutic/homiletic, the one thing I’ve benefited from from Keller’s approach is his ability to articulate how his listeners are thinking about the preaching portion. This involves, of course, reading and listening to commentaries about our culture (newspaper, news reports, magazines, books, films). It involves listening to what people are saying whenever they declare their thoughts about life.

Carrick described Edwards as having “an incisive knowledge of the human heart” (p. 269). Add to that the ability to put words in our listener’s mouths, the things they should be saying. It’s an effective combination that helps “unmask the man.”

I must admit that this is the one area I’ve had to work on the most and am still working on. I find it much easier to exegete the Text than the pew. I’ve also found that the more I study my own depraved heart, the easier it is for me to speak the secret language of the hearts of my congregants.

Preach well for sake of God’s reputation in the Church and in the world.

Randal

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What do you do in the first hour of sermon preparation?

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One of the many pluses of attending the annual meetings of the Evangelical Homiletics Society meetings is the opportunity in between meetings to sit with excellent pastor/homileticians. One of them is Lee Eclov, author of Pastoral Graces. We were talking about the importance of answering this question: What do you do in the first hour of sermon preparation? We both felt that question revealed much about a pastor’s method.

I’ve provided a screenshot of what I do every Monday morning. I begin by getting the big picture of the preaching portion’s logic (how the author has chosen to communicate theology). In the example above, I’ve identified 10 thought-blocks that will be explored in the sermon, plus the final “gospel” section with which I close out every sermon (how Christ-crucified creates the desire and capacity for the Believer to do what God is commanding).

I believe this may be one of the most important actions of an expositor. I call it pre-exegesis, but that might not be accurate. Before doing any real study of the passage, I want to capture the logic or structure of the theology. It helps me see early on how sermon time on Sunday might be divided (will I divide the time evenly among the ten or eleven thought-blocks or give more time to some?).

While conducting a preaching workshop a few weeks ago, I realized again how often pastors begin their sermon preparation by straying from the logic of the Text. When that occurs, it’s difficult to relay God’s message from the passage. It’s not that you won’t be biblical, but, rather, you won’t be biblical enough.

I realize you’re busy, but I wouldn’t mind reading a brief summary of what you do in your first hour of study (I’m assuming that you are praying some kind of, “Open my eyes that I may behold wondrous things out of Your law” type prayer).

Preach well for the sake of God’s reputation in the Church/world.

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Try Giving Jesus’ Parable A New Name

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Familiarity with a preaching portion can sometimes hinder communication. This is especially true with some of Jesus’ famous parables. Luke 10:25-37 records the parable of the Good Samaritan.

You probably already knew this, but near the end of my workweek I realized that the adjective, good, did not occur in this parable. Jesus does say in verse 33, “…when [the Samaritan] saw him, he had compassion.” The lawyer admits in verse 37 that the Samaritan was the “one who showed…mercy.”

So, at the beginning of the teaching time, I gave the faith-family as assignment. I asked them while we were studying the parable to attempt to rename it. I asked them to help me remember this when we concluded the sermon so we could hear their attempts.

In this case, it’s an important assignment. Jesus ends the parable with: “You go, and do likewise.” Go and be good is a bit broad, a bit vague. When we rename the parable from The Good Samaritan to something like The Compassionate Neighbor, we help everyone move a little closer to specific acts of worshipful obedience.

You can think of other familiar sections of Scripture that could use some renaming. Lord willing, we’ll see another example in the months to come when I tackle Luke 15 and the parable of the Prodigal Son. You’ve heard it said that familiarity breeds contempt, but I say to you that familiarity breeds ambiguity.

Any time I’ve tried this renaming exercise, I’ve always found that it enhanced communication. It’s a simple, yet effective way to add to your exegesis and theological analysis.

Preach for the glory of God!

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Becoming a Moody Preacher

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A moody person is someone who is given to changes of mood.  Because the mood of the sermon needs to match the mood of the Scripture, preachers end up being moody.  I confess a bit of resistance to this thought.  I am a fairly even-keeled-kind-of-guy, not given to mood swings.  However, listen to how drastically the mood changes from Romans 16:16 to Romans 16:17.  Greeting one another with a holy kiss sounds very welcoming.  Watching out for those who cause division sounds very threatening.  The mood of the preacher should probably match the mood of the passage.  Your personality may cause you to lean more naturally in one direction, but be open to being a moody preacher.

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The Relationship Factor in Pastoral Preaching

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Which do you love more, the preaching or the people?  Yesterday Michele and I enjoyed the rare opportunity to worship with another faith-family.  The pastor, Lanny Kilgore, is a good friend of mine and a very good shepherd.  What struck me about seeing him preach was how much he enjoyed the parishioners during the sermon.  I could tell that he loved them as much as he loved preaching.  In his book, Preaching & Preachers, Lloyd-Jones quotes Anglican preacher, Richard Cecil: “To love to preach is one thing, to love those to whom we preach quite another” (p. 105). Sometimes when I hear sermons, I get the impression that the sermon would sound the same and the preacher would preach the same even if nobody was listening.  The people really didn’t matter to the preacher, but only the sermon mattered.  Ask yourself how much the presence of listeners affects your delivery.  May our Lord give us a heart that loves His people as much as we love the proclamation of His Word.