Here is the link to my latest piece on Theology Mix, in which I add (from experience, I promise you) to another writer/preacher's list of mistakes preachers make. It's one of the few areas in which I think I can speak with confidence.
Showing posts with label Preaching. Show all posts
Showing posts with label Preaching. Show all posts
Mistakes Preachers Make, From an Expert
Here is the link to my latest piece on Theology Mix, in which I add (from experience, I promise you) to another writer/preacher's list of mistakes preachers make. It's one of the few areas in which I think I can speak with confidence.
7 Ways to Make Your Preaching Sound Pretentious
Of course, it got me thinking--a rare experience in itself--and suggested a few ways to make your preaching sound pretentious:
1. Preach about things that aren't an issue for you.
Tell your listeners how simple it is to overcome things you know little or nothing about--or areas in which you long ago experienced victory. Don't let it be known that you have current struggles of any kind.
2. Preach against people who can't defend themselves.
Go ahead and tell your listeners who's got it all wrong--who's a heretic, who's headed for hell, who's worthy of ridicule--because they're not present and can't answer your criticism.
3. Use big words and fancy phrases.
Like "as it were" and "if you will." And "erudite" and "perspicacious." Not to mention frequent references to Hebrew and Greek words.
4. Name drop.
Both my agent and my buddy Rick Warren correctly identify this as a sure-fire way to make your preaching sound pretentious.
5. Don't use self-deprecating humor.
I touched on this recently in a post on using humor in preaching (here), but self-deprecating humor can keep a preacher from taking himself or herself too seriously.
6. Quote yourself.
As I say often, use phrases such as "as I was saying" or "as I like to say." And quote your own book, blog, or previous sermon, as I did in #5, above. See how easy it is?
7. Preach too long.
Some preachers seem to think themselves to be so wise that their listeners should be grateful for an extra, unscheduled fifteen minutes more! But it's not just a matter of "the roast in the oven" (to which preachers still refer with disdain); some people actually bear heavy burdens, juggle busy schedules, and might appreciate a preacher who--believe it or not--respects their time.
So there are seven ways to make your preaching sound pretentious. And I feel like I'm just scratching the surface. What do you say? What are some other ways to be pretentious in the pulpit?
Preaching: The Art of Narrative Exposition
So says Calvin Miller in his book, Preaching: The Art of Narrative Exposition. That statement is a fine example, all by itself, of why I love Calvin Miller and his writing, and why I fully expected to love this book.
In my view, he is among the most creative and insightful preachers of the last fifty years. He "gets it." For example, he says, early in the book, "Preaching remains too captive to 1950 to transform the third millennium." Oh, amen, brother. He says, "Could it be that during the past five decades the world was learning to listen in a new way, while preachers continued talking in the old way?" Preach! He makes the case early on (in "Part I: Analysis: The Exegesis of All Things") for old-but-new ways of preaching--which the book's subtitle refers to as "narrative exposition." He suggests that preachers today must exegete more than the text; they must exegete the preacher, the audience, and more.
In the second and the third sections, he covers "Writing the Sermon" and "Preaching the Sermon," which are excellent. Unfortunately, much of these sections could have been written by many preachers and teachers-of-preaching. I was hoping for more Calvin-Miller-style creativity and insight into preaching that is not captive to 1950.
In an appendix, he gives a fascinating thrill ride through the preaching approaches of today's masters of the craft--people like Haddon W. Robinson, Bryan Chapell, Barbara Brown Taylor, and others.
I hope and pray that everyone who hopes to preach effectively in this third millennium will read, study, and heed Preaching: The Art of Narrative Exposition.
Write the Closing Prayer First
Here's why. Defining what I will be praying for my listeners or asking of them at the sermon's close is one of the best ways I know to define and sharpen the aim of the whole sermon from beginning to end. Knowing where I'm going to end helps me to know how to start and how to proceed. It starts the sermon preparation process "with the end in mind," to cite a familiar phrase.
Do you plan to prompt your listeners to experience new life in Christ as a result of your sermon? Or do you hope that your hearers will reach a new level of commitment by the time the service concludes? Or are you going to ask them to surrender a particular sin or rise up to a specific task? Whatever the case, write the prayer that will close your sermon first and then let it guide the rest of your preparation.
Make 'Em Laugh
Those two preachers' highly effective use of humor reminded me of this recent post from one of the blogs I subscribe to, the Junia Project, comes this post on "5 Reasons Not to Use Gender-Based Jokes in the Pulpit"--you know, jokes about women spending money or men being clueless, that sorta thing. Read it, please. It's an excellent post.
Humor is a must for good preaching. It disarms, engages, and reinforces a good preacher's points. But only good humor. What do I mean by "good humor" (insert ice cream joke here)?
Humor that clarifies (rather than confuses)
I love wordplay. I enjoy humor that makes me think. But some humor can be so "sophisticated" (or obtuse) as to confuse or--even worse--make the listener feel stupid, which is always a failed attempt at humor. Inside jokes (that only someone in your denomination or someone who's been around your church for a while would understand) almost always confuse rather than clarify.
Humor that builds bridges (rather than burning them)
This is why self-deprecating humor is the best. It helps people identify with you. It helps them like you. And, at its best, helps them laugh at themselves because they are a little bit like you.
Humor that unites (rather than dividing)
I once used a metaphor in a message, saying that something was as "rare as a Baptist in a liquor store." I thought it was a safe reference, as most people could appreciate that Baptists don't (or shouldn't) frequent liquor stores. But one woman in the room took offense at the mental image of a Baptist in a liquor store. Upon reflection, I had to admit she was right. I wasn't a Baptist; she was (though attending my church...perhaps until that moment).
Humor that respects (rather than ridicules)
This is another reason self-deprecating humor works. However, even when telling stories on ourselves, there is a limit. "Good" humor in a sermon is that which doesn't ridicule or disrespect anyone--including the preacher, if he or she is the butt of the joke.
Humor that makes the point (rather than the joke) the point
In both of the sermons I heard yesterday, I took notes. And I didn't note the humor, I recorded the excellent points--and supporting scripture and ringing statements--the preacher made. As the Junia Project blog post said, if people talk about your humor on the drive home or around the dinner table, your humor failed; you want them to talk about the life-changing truth you shared, not the momentary laugh they enjoyed.
What do you say, preachers? What have I left out? What would you add? Or subtract? Or improve?
A New and Wondrous Mystery
In what has become a Christmas tradition here on the Desperate Pastor blog, here is the earliest Christmas sermon still extant. It was written and delivered in A.D. 386 by John Chrysostom, the Archbishop of Constantinople: BEHOLD a new and wondrous mystery. My ears resound to the Shepherd’s song, piping no soft melody, but chanting full forth a heavenly hymn. The Angels sing. The Archangels blend their voice in harmony. The Cherubim hymn their joyful praise. The Seraphim exalt His glory. All join to praise this holy feast, beholding the Godhead here on earth, and man in heaven. He Who is above, now for our redemption dwells here below; and he that was lowly is by divine mercy raised.
Bethlehem this day resembles heaven; hearing from the stars the singing of angelic voices; and in place of the sun, enfolds within itself on every side, the Sun of justice. And ask not how: for where God wills, the order of nature yields. For He willed, He had the power, He descended, He redeemed; all things yielded in obedience to God. This day He Who is, is Born; and He Who is, becomes what He was not. For when He was God, He became man; yet not departing from the Godhead that is His. Nor yet by any loss of divinity became He man, nor through increase became He God from man; but being the Word He became flesh, His nature, because of impassability, remaining unchanged.
And so the kings have come, and they have seen the heavenly King that has come upon the earth, not bringing with Him Angels, nor Archangels, nor Thrones, nor Dominations, nor Powers, nor Principalities, but, treading a new and solitary path, He has come forth from a spotless womb.
Since this heavenly birth cannot be described, neither does His coming amongst us in these days permit of too curious scrutiny. Though I know that a Virgin this day gave birth, and I believe that God was begotten before all time, yet the manner of this generation I have learned to venerate in silence and I accept that this is not to be probed too curiously with wordy speech. For with God we look not for the order of nature, but rest our faith in the power of Him who works.
What shall I say to you; what shall I tell you? I behold a Mother who has brought forth; I see a Child come to this light by birth. The manner of His conception I cannot comprehend.
Nature here rested, while the Will of God labored. O ineffable grace! The Only Begotten, Who is before all ages, Who cannot be touched or be perceived, Who is simple, without body, has now put on my body, that is visible and liable to corruption. For what reason? That coming amongst us he may teach us, and teaching, lead us by the hand to the things that men cannot see. For since men believe that the eyes are more trustworthy than the ears, they doubt of that which they do not see, and so He has deigned to show Himself in bodily presence, that He may remove all doubt.
Christ, finding the holy body and soul of the Virgin, builds for Himself a living temple, and as He had willed, formed there a man from the Virgin; and, putting Him on, this day came forth; unashamed of the lowliness of our nature’. For it was to Him no lowering to put on what He Himself had made. Let that handiwork be forever glorified, which became the cloak of its own Creator. For as in the first creation of flesh, man could not be made before the clay had come into His hand, so neither could this corruptible body be glorified, until it had first become the garment of its Maker.
What shall I say! And how shall I describe this Birth to you? For this wonder fills me with astonishment. The Ancient of days has become an infant. He Who sits upon the sublime and heavenly Throne, now lies in a manger. And He Who cannot be touched, Who is simple, without complexity, and incorporeal, now lies subject to the hands of men. He Who has broken the bonds of sinners, is now bound by an infants bands. But He has decreed that ignominy shall become honor, infamy be clothed with glory, and total humiliation the measure of His Goodness.
For this He assumed my body, that I may become capable of His Word; taking my flesh, He gives me His spirit; and so He bestowing and I receiving, He prepares for me the treasure of Life. He takes my flesh, to sanctify me; He gives me His Spirit, that He may save me.
Come, then, let us observe the Feast. Truly wondrous is the whole chronicle of the Nativity. For this day the ancient slavery is ended, the devil confounded, the demons take to flight, the power of death is broken, paradise is unlocked, the curse is taken away, sin is removed from us, error driven out, truth has been brought back, the speech of kindliness diffused, and spreads on every side, a heavenly way of life has been ‘in planted on the earth, angels communicate with men without fear, and men now hold speech with angels.
Why is this? Because God is now on earth, and man in heaven; on every side all things commingle. He became Flesh. He did not become God. He was God. Wherefore He became flesh, so that He Whom heaven did not contain, a manger would this day receive. He was placed in a manger, so that He, by whom all things arc nourished, may receive an infant’s food from His Virgin Mother. So, the Father of all ages, as an infant at the breast, nestles in the virginal arms, that the Magi may more easily see Him. Since this day the Magi too have come, and made a beginning of withstanding tyranny; and the heavens give glory, as the Lord is revealed by a star.
To Him, then, Who out of confusion has wrought a clear path, to Christ, to the Father, and to the Holy Ghost, we offer all praise, now and for ever. Amen.
There's Preaching, and Then There's Preaching!
I love this. I want to go to this church. I want to hear more preaching--and worshiping--like this! Call me crazy, but I love it when God's people have fun...in church, no less!
Whole Truth
“The ‘eye gate’ and the ‘ear gate’ are no longer enough. There must now be as well a smell gate, a taste gate, and a touch gate. Truth is not just for the ears, eyes, hands. Truth is for the whole body” (Leonard Sweet, The Dawn Mistaken for Dusk).
For a related post, see here.
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For a related post, see here.
(Please feel free to share this post with others using the Twitter, Facebook, and other buttons below. You can also subscribe to this blog in your blog reader or enter your email address at top right to receive posts via email)
22 Questions to Ask Every Time You Preach
Do I grab the listener’s attention as soon as I start speaking?
Does the talk start where people are (with their culture, needs, problems, issues, questions)?
Does it avoid assuming any prior knowledge on the part of the listener?
Am I teaching the listener something he or she didn’t already know?
Am I communicating what God says, not my opinions?
Have I offered an elementary (but not condescending) explanation of the text that will help orient even a Bible newbie?
Have I avoided "church" lingo, jargon, inside jokes, and platitudes?
Have I revealed something of myself in the talk without revealing anything inappropriate? (so much the better if it’s vulnerable, self-effacing, and/or winsome)
Do I interact with my listeners in the talk (e.g., mentioning people’s names, asking for responses, etc.)?
Have I included humor?
Have I employed story, metaphor, or meaningful symbolism into the message?
Am I being realistic instead of shallow? Will my listeners believe I understand what they're really going through?
Have I given my audience something memorable to look at (besides text in a Bible or on a screen)?
Have I given my audience something to touch, taste, smell, or do to drive home the main point of the message? (not everyone's learning style is sequential and verbal)
Have I touched (not manipulated) my listener’s emotions?
Is my talk focused enough (instead of rambling)?
Have I played a part in meeting a felt need?
Is the “solution” or response I propose realistic? Life-related? Biblical?
Does the structure of my talk logically lead to the conclusion/application (or have I gone down any rabbit trails)?
Have I left out anything important, crucial?
Have I given clear application for both a seeker and a Christian that answers the question, "OK, what am I supposed to do with this information now/today/this week?”--or even (ideally) helped my listeners actually begin (now, in the sermon itself) to apply the message?
Have I made reference to how my listener can find further help (e.g., prayer counselors, websites, resources, etc.)?
Now, not every sermon will necessarily hit all twenty-two. But this pretty well summarizes what I shoot for every time I preach.
So what questions would you add or subtract? Or revise?
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Giving Blood: A Fresh Paradigm for Preaching
It is fresh, as the subtitle promises. It is thorough. It is creative and entertaining and deep. True to one of his recurring themes (the importance of narrative and metaphor--or, as he coins it, "narraphor"), he structures and spices the book with the metaphor of blood. Preaching, he says, is "a sacrificial act," and the preacher is "someone who gives the blood of Christ to the body of Christ." Artfully switching metaphors in his introduction, he writes:
Preaching is the discipline and craft of turning water into Cana wine and decanting the old, aged-to-perfection Jesus wine into new bottles. Preaching is the primary means whereby the miracle of Cana continues, as Jesus turns our life from water--tasteless, colorless, odorless--into homemade vintage wine, known for its vibrant flavor, vivid sparkle, and alluring aroma.He covers pretty much everything in the book, from why to preach to how to preach (returning to his memorable acrostic, EPIC, to promote experiential, participatory, image-rich, and connective ways of communicating) to overcoming obstacles and more. He includes "interactives" (where he offers rich further possibilities for involvement, exploration, and development) as well as labs, in which he walks the reader through a sermon-building or sermon-giving process. And he does it all with his usual flair for language, humor, and creativity.
Giving Blood is a great book on preaching that I hope and pray will lead to more great preaching. We need it.
Fiction and Preachers
I think he's absolutely right. ESPECIALLY in the twenty-first century, the need has never been greater for pastors who think, speak, and feel with a story-lover's perspective and a story-teller's skills.
Read Eric's post and see if you don't agree.
(photo courtesy of taliesin, via everystockphoto.com)
Our Messy Messiah
THIS is preaching. Funny. Entertaining. Insightful. Creative. Emotional. Powerful.
Chrysostom on Christmas
A Christmas Day tradition here on the Desperate Pastor blog is the following, the earliest Christmas sermon still extant. It was written and delivered in A.D. 386 by John Chrysostom, the Archbishop of Constantinople: BEHOLD a new and wondrous mystery. My ears resound to the Shepherd’s song, piping no soft melody, but chanting full forth a heavenly hymn. The Angels sing. The Archangels blend their voice in harmony. The Cherubim hymn their joyful praise. The Seraphim exalt His glory. All join to praise this holy feast, beholding the Godhead here on earth, and man in heaven. He Who is above, now for our redemption dwells here below; and he that was lowly is by divine mercy raised.
Bethlehem this day resembles heaven; hearing from the stars the singing of angelic voices; and in place of the sun, enfolds within itself on every side, the Sun of justice. And ask not how: for where God wills, the order of nature yields. For He willed, He had the power, He descended, He redeemed; all things yielded in obedience to God. This day He Who is, is Born; and He Who is, becomes what He was not. For when He was God, He became man; yet not departing from the Godhead that is His. Nor yet by any loss of divinity became He man, nor through increase became He God from man; but being the Word He became flesh, His nature, because of impassability, remaining unchanged.
And so the kings have come, and they have seen the heavenly King that has come upon the earth, not bringing with Him Angels, nor Archangels, nor Thrones, nor Dominations, nor Powers, nor Principalities, but, treading a new and solitary path, He has come forth from a spotless womb.
Since this heavenly birth cannot be described, neither does His coming amongst us in these days permit of too curious scrutiny. Though I know that a Virgin this day gave birth, and I believe that God was begotten before all time, yet the manner of this generation I have learned to venerate in silence and I accept that this is not to be probed too curiously with wordy speech. For with God we look not for the order of nature, but rest our faith in the power of Him who works.
What shall I say to you; what shall I tell you? I behold a Mother who has brought forth; I see a Child come to this light by birth. The manner of His conception I cannot comprehend.
Nature here rested, while the Will of God labored. O ineffable grace! The Only Begotten, Who is before all ages, Who cannot be touched or be perceived, Who is simple, without body, has now put on my body, that is visible and liable to corruption. For what reason? That coming amongst us he may teach us, and teaching, lead us by the hand to the things that men cannot see. For since men believe that the eyes are more trustworthy than the ears, they doubt of that which they do not see, and so He has deigned to show Himself in bodily presence, that He may remove all doubt.
Christ, finding the holy body and soul of the Virgin, builds for Himself a living temple, and as He had willed, formed there a man from the Virgin; and, putting Him on, this day came forth; unashamed of the lowliness of our nature’. For it was to Him no lowering to put on what He Himself had made. Let that handiwork be forever glorified, which became the cloak of its own Creator. For as in the first creation of flesh, man could not be made before the clay had come into His hand, so neither could this corruptible body be glorified, until it had first become the garment of its Maker.
What shall I say! And how shall I describe this Birth to you? For this wonder fills me with astonishment. The Ancient of days has become an infant. He Who sits upon the sublime and heavenly Throne, now lies in a manger. And He Who cannot be touched, Who is simple, without complexity, and incorporeal, now lies subject to the hands of men. He Who has broken the bonds of sinners, is now bound by an infants bands. But He has decreed that ignominy shall become honor, infamy be clothed with glory, and total humiliation the measure of His Goodness.
For this He assumed my body, that I may become capable of His Word; taking my flesh, He gives me His spirit; and so He bestowing and I receiving, He prepares for me the treasure of Life. He takes my flesh, to sanctify me; He gives me His Spirit, that He may save me.
Come, then, let us observe the Feast. Truly wondrous is the whole chronicle of the Nativity. For this day the ancient slavery is ended, the devil confounded, the demons take to flight, the power of death is broken, paradise is unlocked, the curse is taken away, sin is removed from us, error driven out, truth has been brought back, the speech of kindliness diffused, and spreads on every side, a heavenly way of life has been ‘in planted on the earth, angels communicate with men without fear, and men now hold speech with angels.
Why is this? Because God is now on earth, and man in heaven; on every side all things commingle. He became Flesh. He did not become God. He was God. Wherefore He became flesh, so that He Whom heaven did not contain, a manger would this day receive. He was placed in a manger, so that He, by whom all things arc nourished, may receive an infant’s food from His Virgin Mother. So, the Father of all ages, as an infant at the breast, nestles in the virginal arms, that the Magi may more easily see Him. Since this day the Magi too have come, and made a beginning of withstanding tyranny; and the heavens give glory, as the Lord is revealed by a star.
To Him, then, Who out of confusion has wrought a clear path, to Christ, to the Father, and to the Holy Ghost, we offer all praise, now and for ever. Amen.
Learning to Read
Fred Craddock has long been among my favorite preachers, and this short sermon may convey why. It is an audio file, so sit back, listen, and hear the word of the Lord:
Learning to Read from Faithkid Zhang on Vimeo.
Learning to Read from Faithkid Zhang on Vimeo.
Beyond "Topical" and "Textual": Ten Types of Creative Sermons
It begins:
Although there are several preaching styles, nearly all sermons these days fall into two broad categories: textual and topical. Given that numbing lack of variety in form, it is no wonder many congregations (and not a few preachers) have grown bored with the sermon as the centerpiece of Protestant worship.To which I can only say, "Oh, amen!" And, read the whole thing.
Perhaps it is time to recover two elements that were once hallmarks of great preaching: imagination and creativity.
The Presenter Manifesto
This slideshow by Eric Feng is distilled wisdom for preachers as well as for anyone who presents content to an audience:
The Only True Preaching
From a recent post by Ray Ortlund on his excellent blog:
The prophets will become wind;
the word is not in them. Jeremiah 5:13
“[The sermons] are the words of one who has felt himself forced to speak by a greater than human power. . . . the tremendous impetus behind the preacher.” [A report of the preaching of Dr. Martyn Lloyd-Jones, recorded in Iain H. Murray, David Martyn Lloyd-Jones, The First Forty Years, 1899-1939 (Edinburgh, 1982), page 144.]
True preaching is more than preaching truth. It is also deeply personal. It rises from within a man. He is fully aware and engaged and intelligent. But he is forced to speak, compelled not by the expectations of others around but by the power of God within.
A man can preach the word, but still the word is not in him. It has not yet become interior to him, experientialized to him, a part of him. Such preaching is mere wind. True preaching is brewed within, as the gospel enters into a man, floods his awareness, rearranges his own interiority, and surges out of him as something divine and yet still his own.
To preach in the power of the Holy Spirit is not to take a good thing and make it even better. Preaching the truth in one’s own strength is destructive (1 Corinthians 1:17). “The word is not in him.” [Jeremiah 5:13] Preaching the gospel in the power of God is the only true preaching. All lesser preaching is sinful and to be repented of.
May the Lord help all of us pastors! May we resolve, God helping us, never again to preach a single sermon without power from on high — and deep within!
11 Things I Wish More Pastors Would Say
1. “I don’t know.”
2. “I’m sorry. I was wrong. Please forgive me.”
3. “What do you think?”
4. “Sometimes I doubt too.”
5. “I need to take a break.”
6. “I need to spend time with my family.”
7. “I’m not exactly sure what this text means, but I’m going to take a stab at it, present some other views, and then we’ll wrestle with it together.”
8. “We don’t have to agree for you to be welcome here.”
9. “This is Christ’s body, broken for you. This is Christ’s blood, shed for you.”
10. “Let’s pray.”
11. “Let’s eat!”
I’m blessed to have had several such pastors in my life, though I realize such humility isn’t a given. The irony, of course, is that saying these things not only liberates a congregation; it also liberates the pastor. Often, the most meaningful and impactful words a pastor can share are spoken away from the pulpit.
Read the original post here.
Do you agree? Disagree? Would you add anything?
Why I Value Practical Preaching
Many preachers today seem to be reasonably adept at exhortation, telling their listeners what they should do, must do, need to do, etc. That is a key element in the preaching task (in fact, exhortation is a gift of the Spirit, according to Romans 12:8). But exhortation alone isn't enough.
Exhortation without identification, inspiration, and application, is unlikely to produce life change in the listener. And, of course, that is the goal (or should be) of all preaching. Let me explain what I mean by each of those terms.
Identification - Preacher, in the first few minutes of your sermon, your listener needs a compelling reason to pay attention, and there is no more compelling reason than for you to identify with his or her need. What John Watson (pen name: Ian MacLaren) wrote is true of church-goers, too: "Everyone you meet is fighting a hard battle." They enter your church with many needs, some of them huge: a faltering marriage, a wayward child, unemployment, a scary diagnosis, etc. The preacher's earliest task is to identify with a person's need in such a way that holds out a promise that he or she may just be better off in some way by the time the preacher concludes.
Inspiration - Another often neglected task in contemporary preaching is inspiration. That is, the preacher neglects to touch my emotions. It is good to smile or laugh, but it is better to feel my eyes water, my heart leap, or my soul shout. I'm not talking about emotionalism, but inspiration. The former is empty, the latter is critical for the preacher who wants to see lives changed.
Application - Finally, preacher, please give your listeners a helpful, practical way to put your exhortation into action. If you preached on loving one's neighbor, challenge me to show that love in some practical way today or this week--perhaps by learning my neighbor's name or mowing a neighbor's lawn. If you preached on prayer, invite me to pray for ten minutes each morning this week. If you preached on baptism, have the baptismal full and ready for a response. Urge an action on me. Give me a tool to live out your message through the coming week. Call it homework. Call it life application. Call it whatever you like, but please don't let me leave church without having at least one answer to the question, "What am I supposed to do with this information--this week? Today, even?"
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