Category Archives: pastoral preaching

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Assisting our “Silent Learners”: Augustine on Preaching

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Some of Our Listeners may Be Silent, but They Are Thinking.

I wrote recently that I finally read Augustine’s classic little paperback, On Christian Doctrine (translated by Robertson). Augustine provides a look at one challenge of the traditional, monologue sermon. He instructs his students,

“In a conversation anyone may ask questions. But where all are silent that one may be heard and all are intent upon him, it is neither customary nor proper that anyone inquire about what he does not understand. For this reason the teacher should be especially careful to assist the silent learner. [emphasis added]” (p. 134)

You can see that, in Augustine’s day, preachers didn’t engage in dialogue with their listeners. In his era, all were “silent that one may be heard and all are intent upon him.” Probably your preaching resembles that too. You preach and your parishioners listen without asking questions about what they don’t understand.

Here are some things to think about as you develop this week’s sermon(s) that will help you “to assist the silent learner”:

  1. As you study your preaching portion, make a list of all the questions you have of this text.
  2. Try to anticipate the kinds of questions that someone who has not studied as much as you might ask of that text.
  3. Try also to anticipate the disagreements they may have with you as you preach. One homiletician called these push-backs, contrapuntals (I knew you’d like that word!).
  4. During the sermon, ask your listeners questions in such a way that they know you expect them to answer. Even if you don’t expect them or necessarily want them to answer, still ask a question sincerely to help them think with you. I say that because, through the years, I’ve seen more than one preaching ask their congregants a question in such a way they knew he really didn’t expect an answer.

Our typical monologue-method on Sunday mornings presents some real problems for communicating biblical truth. Through the years I’ve found a conversational style to be more effective than the one-way method. Most of my listeners are used to monologue sermons, but appreciate the conversation.

If you find that you fit into Augustine’s mode of preaching, may our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you carefully assist your silent learners.

Randal

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Confusion or Clarity? A Brief Word From Augustine

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Augustine was very sure he was being clear! I am not always so sure!! You?

Last week I finished reading Augustine’s classic little paperback, On Christian Doctrine (translated by Robertson). I had seen it quoted so many times through the years and figured it was about time.

Early on in the book, Augustine baldly stated:

“I am not to blame because they do not understand.” (p. 3)

If I remember correctly, Augustine took a job teaching rhetoric in order to pay the bills. So, he was well-trained in communication. Evidently, he knew how to be crystal clear when he taught Scripture. And he was confident in his abilities.

His statement reminded me of the importance of being clear. It’s more important that being interesting or clever. As much as I value preaching with accuracy, what is accuracy without clarity?

Augustine got me thinking about what enhances clarity. Here are some things to consider as you prepare to preach this week:

  1. Exchange your informational sermons titles (I am assuming your titles provide statements) for transformational titles (ones that hint at application or response even before the sermon begins).
  2. Similar to #1 is to clearly state the primary worship responses to your Text. As I have written before, you might complete this sentence: “We worship this morning by_____________.” This is another way of talking about sermon application. When you insert this sentence into the opening minutes of your sermon introduction, your listeners are clear about how to worship during the sermon.
  3. Whether you use formal outline points or not, make sure to create clear transitions from thought-block to thought-block. Everyone should hear how the parts fit together so the sermon doesn’t fragment in their minds.
  4. I find it’s easy not to be clear with defining key terms. I am trying to make sure my sermon manuscript has one robust sentence for any word that requires careful evaluation. The lexicons are still my favorite source for concise definitions in context.
  5. I need to practice this more: follow up a lengthy quote, with something like, “Now, what D. A. Carson is saying is, ___________________.” That gives listeners two opportunities to hear the content.
  6. Finally, be clear about the Gospel, how Christ-crucified makes it possible for us to put the Scripture into practice (the worship response in #2 above).

Maybe, after all that, I can say with Augustine, “I am not to blame because they do not understand.” And may our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21), because of our sermon clarity.

Randal

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How the Condition of your Listeners and Christ-Centered Preaching Affect the Mood of Judgment Texts

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The Mood of the Sermon Matches the Mood of the Scripture, except when…

This past Sunday I had the privilege of preaching through Matthew 11:20-24. It is a judgment text with no good news in it. Speaking to two cities that saw Jesus do “mighty works,” He states that

“it will be more bearable on the day of judgment for Tyre and Sidon than for you” (v. 22).

And then Jesus says to the third city: “You will be brought down to Hades” (v. 23) and “I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you.”

A most depressing segment of Matthew’s Gospel, to be sure. The mood of such Scripture is somber to say the least and the mood of the sermon should match this. And it does for much of the exposition.

However, two things alter that mood.

First, the condition of my listeners meant that there is cause for celebration. Many of my listeners could offer thanks to God for the fact that they had done what the three cities and their inhabitants didn’t do. Many of them–probably most of them–had repented at some point when they heard the Gospel.

Second, the fact that Christ is our Judge means that we can be comforted by the thought of the “day of judgment.” I was able to say to our congregants:

“Your Judge was judged for our sin so that He could one day be our Judge at the Judgment. Just think that your Judge will be your Redeemer, the One who gave His life for you! Imagine how He will rule your case!”

Again, what is, by and large, a most somber, judgment text now contains an element of celebration when we consider the results of God judging His Son on the cross for sinners. No more fear of judgment day. Only praise for the righteousness of Christ credited to our account!

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you consider how the Gospel affects the mood of even judgment texts.

Randal

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Why Jonathan Edwards Was So Concerned About Identifying Genuine Faith and Why We Should Too

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“Edwards…offers every sort of professing Christian some important guidelines for assessing the authenticity of faith.” (Marsden, p. 103)

If you have read some of my earlier material you know I learn a lot from the preaching of Jonathan Edwards. It’s because he thinks at a level I never will. But it’s also because, despite hundreds of years separating us, our ministry contexts are similar.

Marsden makes this clear in, An Infinite Fountain of Light, and the chapter, Edwards and the Churches That Whitefield Built.

That shared context began with the likes of George Whitefield. Marsden reminds us, “The evangelists who succeed best are those who can attract the largest audiences. Think Billy Graham, for instance. This, plus the “populist-based versions” (p. 99) of the Gospel meant that churches were attended by those who professed faith in Christ, but who may not be genuinely saved.

Marsden writes, “Edwards spent almost his whole life wrestling with the question of how to tell the difference between authentic Christian experience and its imitations: self-delusion and hypocrisy.” (p. 104)

[If you haven’t read it, you might consider Edwards’s, A Treatise Concerning Religious Affections.]

I will go further in to this next time, but for now I wanted to ask you to consider your ministry context.

One of the scariest things I heard as a young pastor-in-training was something Chuck Swindoll said about his ministry in Fullerton, CA. I will never forget him saying that the longer he pastored, the more he believed that less and less of his people were saved.

It’s probably a good idea for you and me to keep this in mind as we preach and teach God’s Word. You may have noticed how much Scripture challenges the reader to make their calling and election sure (to quote from one place). One of my personal goals is to preach in such a way that there are no surprises at the Judgment for my faith-family.

May our Lord received glory in the church and in Christ Jesus (Ephesians 3:21) as you follow Edwards’s example of making sure your listeners know that their faith is genuine.

Randal

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How to Apply Part of Jesus’s High Priestly Prayer

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How to Locate the Worship Response to Jesus’s Prayer

Happy New Year to you!

Usually, at the start of each year I create a mini-series on some aspect of being a part of a local church. This year I am spending four Sundays on our four core values. Calvary Bible Church is:

  • biblically-shaped (we stand on God’s unchanging Word in an ever-changing world)
  • worshipful (we offer Him all that we are because of all that He is)
  • Disciple-making (we are new creations going to our neighbors and nations)
  • faith-family (we have been adopted by the Father, so we live and love like family)

But, that’s not important right now. What is is that this past Sunday we focused on being biblically-shaped from Jesus’s prayer in John 17:14-19: “Sanctify them in the truth…”

Preaching that text gave me an excellent opportunity to teach our congregants how God intends for them to worship Him through Jesus’s prayer. It is a unique aspect of theological interpretation. How is an ancient prayer of Jesus intended to function for the church?

The answer lies in God’s desire that His people would hear Jesus pray and then ask themselves,

“Am I experiencing a walk with God that Jesus prayed about?”

To use the brief excerpt above, Jesus asks His Father to sanctify His disciples in the truth. By implication our worship response is to make sure by the grace of God that we are being sanctified by the truth of God’s Word. This helps answer one of the most important theological questions about this prayer: does God automatically answer this prayer of Jesus or does it take a response from Jesus’s disciples?

Pretty simple.

You will run into this regularly. There are no imperatives in Jesus’s prayer: He says things to God and asks things of God, all intended for use in church. This approach is necessary for any attempts to worship with texts such as Pauline benedictions or prayers.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you preach and teach such Scripture that describe experiences intended for all God’s people.

Randal

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The Attitudes that Affect the Way We Respond to God’s Word

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Things that get in the way of applying life to the Bible

In my last post I began summarizing some of the things I’m learning from Marsden’s, An Infinite Fountain of Light. In the book he highlights a number of ways in which Jonathan Edwards is relevant for our day. Much of Edwards’s enduring value stems from the similarities between our listeners and those in the eighteenth century.

Here are some excerpts that help us know what is in the air we breathe:

“the autonomous individual is the fundamental unity of society” (p. 33). Which explains why it is very difficult to get a local church to think about community or to even think that the church is important enough to commit to.

“the God within” (p. 33). Virtually everyone in our society has been trained to think that listening to their own voice or following their own heart is the way to success. Each weekend you and I give them another word, a Word from God that is outside of themselves.

“the privatization of meaning” (p. 33). This is a spinoff from the one above. People in our day are ditching parents or a close knit group of neighbors or spiritual community and opting to discover their own meaning. Again, on Sundays we confront them with God’s Word and His meaning, but it’s not easy because deep down they believe they are the final authority on meaning.

That’s only three of them, but they are big ones that we face. What’s fascinating is to read how all this started with someone like Benjamin Franklin (remember, he and Edwards are contemporaries). Marsden points out one huge difference between their society and ours: they believed that there was some kind of transcendent basis for their values; our society does not.

This kind of analysis reminds me that when I am preaching, listeners are hearing God’s Word in the context of their cultural values. These attitudes always affect the way people interact with God’s revelation. As you head into this Christmas week and prepare to teach and preach on Christmas Eve, keep this in mind. See if your Scripture speaks directly to these attitudes and may our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Learning 21st Century Characteristics From 18th Century, Jonathan Edwards?!? Who Knew?!?

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A Look at What’s in the Heart of all of Us

Over my recent vacation I was able to order a few new books and finished George Marsden’s, An Infinite Fountain of Light: Jonathan Edwards for the Twenty-First Century. If you’ve been reading my blog for a while you know how much I love reading Edwards. Marsden’s book offers something unique: a look at the abiding influence of Edwards because of how similar today’s mindset is to Edwards’s. I didn’t expect that. I certainly didn’t expect that the similarity is due to the influence of Ben Franklin’s thinking.

I read this kind of material to continue learning about the kinds of listeners I preach to (and the kind of man I am). When we preach God’s Word, what kinds of influences affect the way we fight for faith and righteousness?

How about this list?

  • ever-increasing technology
  • aggressive market capitalism
  • celebration of self
  • trying to balance liberty and equality
  • materialism
  • permissive sensuality
  • nationalism

Sound familiar?

If you enjoy history, you’ll appreciate Marsden’s work on Edwards and Franklin. If you enjoy thinking about preaching to your listeners, you’ll benefit from keeping these cultural characteristics in mind. They influence all of us; they’re in the air we breathe. And Marsden suggests that all of this 18th century “semi-Christian or cultural Protestant” outlook continues today.

If he’s correct, this means that many of our listeners each Sunday believe in God but are most concerned with their own personal flourishing.

And if you have teenagers in your church, here’s their “most typical religious outlook…even those who had been reared in traditionalist Christian churches… ‘moralistic therapeutic deism.’ They tended to believe that there was a benevolent , mostly distant God who wanted people to be good and who might be called on in times of sickness or crisis for help and comfort. At the same time they believed in developing one’s now self-identity.” (p. 26, Marsden quoting Christian Smith’s, Soul Searching: The Spiritual Lives of American Teenagers)

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you and I continue to exegete our listeners while expositing sacred Scripture.

Randal

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Why We Preach With Confidence

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We preach in an environment where God is already at work!

If you’re ever discouraged in your preaching and teaching of God’s Word, John Webster provides a strong dose of encouragement. In his book, The Domain of the Word: Scripture and Theological Reason, Webster writes,

“But in acting as the ambassador of the Word, the preacher enters a situation which already lies within the economy of reconciliation, in which the Word is antecedently present and active….The preacher…faces a situation in which the Word has already addressed and continues to address the church, and does not need somehow by homiletic exertions to generate and present the Word’s meaningfulness. the preacher speaks on Christ’s behalf; the question of whether Christ is himself present and effectual is one which–in the realm of the resurrection and exaltation of the Son–has already been settled and which the preacher can safely leave behind.” (p. 26)

I purchased this book in order to continue to explore the theological interpretation of Scripture, but was pleasantly surprised to see sections like this on the relationship between God, preaching, and the church.

Be encouraged in your ministry because you preach and teach in an environment where God is already at work. We do have work to do in preparing clear words from God from His Word, but the hardest work of God bringing creatures back in fellowship with Himself is something He’s already doing when the sermon/lesson begins.

And that’s why our Lord receives glory in the church and in Christ Jesus each Sunday (Ephesians 3:21)!

Randal

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Learning About How Meaning Is Made For Biblical Preaching

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Discover how meaning is made before asking what the meaning is.

Last week I had the privilege of teaching the Ph.D. course BIB909, Old Testament Hermeneutics and Theology, for LBC|Capital Seminary & Graduate School. One of the concepts we discussed during residency days in Greenbelt, MD was how meaning is made in a pericope.

It is not a familiar topic, especially when worded that way. It comes from the world of literary studies.

In my own practice I always discover how meaning is made in my selected preaching portion before attempting to discover what the meaning is. This allows me to allow the biblical author to show me what he means to say.

In many cases this means beginning with the passage’s structure. In a narrative, for instance, trace the storyline of the text (setting, rising action, climax, and conclusion). This is how theology is communicated. This is how meaning is made. This shows the interrelationship between the many ideas in a narrative. This helps you know what idea is prominent and which are subordinate.

In other cases, such as didactic texts, you are tracing the flow of thought or argument of a paragraph. This provides the logical relationship between sentences and paragraphs. This is how theology is communicated. This is how meaning is made. Again, this shows the interrelationship between the many ideas in the argument. This helps you know what idea is prominent and which are subordinate.

In both case above, you will have to investigate further. You will have to ask how various elements in your preaching portion mean something to your readers. Here’s an example from Matthew 10:1-15, my text for this coming Sunday, Lord willing.

In a text like this, Jesus’s instructions to the Twelve somehow instruct us in how to make disciples.

That’s it.

You’ll have to decide how much of the details transfer to our day, but as far as how meaning is made, you’ve got it. There’s authority, specific instructions on what to do, including how to handle rejection and what that means for those who do that.

It’s your turn. If you’re preaching Sunday and if you didn’t do this already, take a moment and analyze how meaning is made in your preaching portion. And may our Lord receive glory in the church and in Christ Jesus through your Spirit-guided efforts! (Ephesians 3:21)

Randal

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Preaching For Life-Change: A Guest Post From Dr. Roger Raymer

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Our First Reunion Since The Late 80’s!

I am writing this from Puebla, Mexico. Michele and I have the privilege of visiting with veteran missionaries, Bryan and Lori Smith. Bryan invited us to come and speak to their annual Intermission Conference. What a surprise to hear that a guy named, Roger Raymer, was also here! Roger was part of the Pastoral Ministries department at Dallas Theological Seminary while I was attending in the mid to late 80’s. We had a great reunion together. He graciously agreed to write a guest post for me.

First, a little about Roger. He he earned a ThM degree from Dallas Theological Seminary and a DMin from Gordon-Conwell Theological Seminary. For more than 30 years Roger served as a senior pastor and as an adjunct faculty member at Dallas Theological Seminary. Currently, Roger and his wife Judy serve with Avant Ministries providing pastoral care for missionaries in Mexico and at Rio Grande Bible College in south Texas. Roger also continues to teach in the Doctor of Ministry degree program at Dallas Theological Seminary.

Now, Roger’s guest post:

Preaching is daunting. We stand before our congregations preaching the Word of God by the power of the Spirit to change lives. I know that I cannot do that through imparting biblical facts alone. It is helpful to remind myself of the principles of persuasive rhetoric. Aristotle’s “pathos, logos and ethos” are truly “old school” but essential to communicate persuasively. The more modern terms are emotional, intellectual and ethical proof.

We use intellectual proof to convince our listeners of the accuracy of our interpretation through exegetical evidence and the logical argument of the text. Our congregations buy what we are saying intellectually.

Pastors have a high degree of credibility or ethical proof. Our personal integrity, education, and pastoral care cause our congregations to trust us and believe us.  

Where we often fall short is in the crucial area of emotional proof. Pastors in the non-charismatic, evangelical tradition have tended to avoid almost any form of emotion in worship and preaching.  However, emotion is not foreign to the biblical text. The Old Testament prophets voiced powerful emotions to touch hearts. We should touch the hearts of our congregations as well.

Emotional proof is more than tears and laughter. “Pathos” appeals to one’s hopes and aspirations through vivid word pictures of the positive consequences of obeying God’s Word. We touch hearts when we relive real emotion as we share a personal experience or illustration that affects us emotionally. If we tell a story with real emotion in our voice our listeners will be moved emotionally as well.

Why is this important? Usually, individuals will not base a life changing decision on information or logical facts alone. Intellectual understanding will move someone toward a decision but it often takes emotional proof for life change to take place.

Clearly, spiritual growth is the work of the Spirit. Our responsibility is to provide the rhetorical elements that the Spirit can use to change lives. After all, that is our goal – to change lives.