Search This Web Site:

Tag: Preaching

  • Preachers, Pastors, and CEOs

    Preachers, Pastors, and CEOs

    How did the clergy role manage to develop from preacher to pastor to CEO? And, is this a good thing?

    John & Charles Wesley
    John & Charles Wesley

    The early Methodists, clearly saw the preaching role as of foremost importance. John Wesley was a preacher. Yes, he was certainly an organizer as well, but preaching was foremost. He traveled on horseback all over England preaching — often several times a day. Charles Wesley was a preacher.  Adam Clarke was a preacher — his commentary on the entire Bible was a side project. All his learning was in the service of preaching.

    Yes, the early Methodists believed in the value of “visiting house to house” but it’s clear from the way they talk about it, that they meant teaching from house to house — including the instruction of children. It was an extension of the preaching role.

    The early Methodist preachers in this country were evangelists, who rarely stayed in one place for long. The leadership and (what we think of as) pastoral roles had to be fulfilled by lay leaders and class leaders and others in the local church. The task of preaching was too important — the circuit riding preacher needed to be on the move, spreading the Word to new people.

    Older churches in the revivalistic model had Sunday morning services, Sunday evening services and midweek prayer services. Then there were revival meetings — often twice a year — and camp meeting in the summer.

    But, somewhere along the line, clergy developed from being primarily preachers to being primarily pastors. The emphasis shifted from spreading the Word to tending the flock. Someone more knowledgeable than I might be able to say when this shift began and why.

    But, here the focus shifts. It’s not about winning new people, or deepening the commitment and knowledge of the church people — it is taking care of the people you have. The emphasis now turns to meeting the needs of people — the church that does it the best has the best ministry. Attention turns inward.

    It’s not that preachers can’t be pastors or pastors can’t be preachers — the issue is which role is uppermost. Which is most important? I remember an otherwise a very fine United Methodist bishop exhorting the clergy at Annual Confereence that people would forgive them their poor sermons if they truly demonstrated that they loved them. (And in my cynicism I mentally replied: “Well, you’ve never been to my house. I guess I can forgive you nothing.”) In this paradigm preaching is not important — the clergy person needs to be an excellent care-giver — and this is what will strengthen the church.

    But, then the focus shifted again as people said that clergy needed to be primarily leaders. Now the insights began to come from the business world. Preacher / Pastors, now needed to be trained in organizational management. This, it was claimed, was the great deficiency in Seminary training — no classes in leadership!

    Now the uppermost image was the Chief Executive Officer. The clergy person was a leader, teaching others to lead. The clergy had been reading the wrong books. The books that would be most helpful to them would be the same books that were most helpful in the business world.

    And the expectations are now piled up on each other — preacher, pastor, CEO. I have read some people who say that this is the most challenging era in which to serve in the ordained ministry — the expectations are too high, and too complex. How likely is it that one person will be gifted and effective in all these areas? And, which is most important?

    Maybe now that so many churches are declining and dying — and so few young people are (quite understandably) going into ordained ministry — it is time to take a new look at this. Has the church been killing itself? Yes. Of course, it has — there is simply no one else to blame.

    Maybe a newer, more missional, paradigm will arise — maybe it already has. I’d like tho think so. And as the old sinks under the weight of its growing expectations and plummeting effectiveness — maybe some people will remember again how important it is to tell the story of Jesus in compelling and life changing ways. Maybe they will find the ways to do it. Maybe something good will arise out of the rubble of the failing church.

  • Keep the Focus on Jesus!

    Keep the Focus on Jesus!

    When I was just starting out in Christian pastoral ministry (long ago) I was drawn to the writings of Paul for preaching material. It read more like theology to me — it seemed more about ideas and morality — and seemed a better fit for the needs of a three-point sermon outline. I could simply draw from Paul’s writings my point #1, point #2 and so forth. All my points were Biblical (from my perspective at the time) since they each had a verse or a phrase from one of Paul’s letters attached to them.

    What I was missing was that all these assertions Paul makes, all the apparently abstract theology and moralizing, was, in truth, reflection on the life, death and resurrection of Jesus — working out its implications for first century believers. The Epistles must take us back to the Gospels — or else, we are just not getting it. The Gospel message we need to communicate is the story of Jesus.

    (more…)
  • Adam Clarke’s Advice to a Young Preacher

    Adam Clarke’s Advice to a Young Preacher

    Adam Clarke (1760–1832)

    This is one of several items I re-blog every once in a while. And, here’s why. It illustrates one of the huge gulfs between contemporary Methodism and the original Methodism that arose under the leadership of John Wesley. Methodism originally combined: serious Biblical study, impassioned preaching, a personal experience of faith, a serious discipline for spiritual formation and the service of God in the world.

    This is from a letter by Adam Clarke to a young man contemplating the ministry. Readers will find this advice a bit (ehem!) challenging. Actually, I think it is good advice myself, though I’d (of course) update the reference works, and have to acknowledge I’m quite a bit more “rusty” on biblical languages (and thus much more reliant on secondary sources) than I wish I were.

    First (after the divider rule) I quote Adam Clarke at length. Then (after the next divider) I give some reflection on why I think these remarks are important. (I’ve done some re-formatting. I found this letter in a brief biography of Adam Clarke’s life which had been written by his son-in-law, Samuel Dunn and included in a compendium of Clarke’s writings called Christian Theology.)


    “I would lay down two maxims for your conduct:

    1. Never forget any thing you have learned, especially in language, science, history, chronology, antiquities, and theology.
    2. Improve in every thing you have learned, and acquire what you never had, especially whatever may be useful to you in the work of the ministry.

    “As to your making or composing sermons, I have no good opinion of it.

    “Get a thorough knowledge of your subject: understand your text in all its connection and bearings, and then go into the pulpit depending on the Spirit of God to give you power to explain and illustrate to the people those general and particular views which you have already taken of your subject, and which you conscientiously believe to be correct and according to the word of God. But get nothing by heart to speak there, else even your memory will contribute to keep you in perpetual bondage. No man was ever a successful preacher who did not discuss his subject from his own judgment and experience. The reciters of sermons may be popular; but God scarcely ever employs them to convert sinners, or build up saints in their most holy faith. I do not recommend in this case a blind reliance upon God; taking a text which you do not know how to handle, and depending upon God to give you something to say. He will not be thus employed. Go into the pulpit with your understanding full of light, and your heart full of God; and his Spirit will help you, and then you will find a wonderful assemblage of ideas coming in to your assistance; and you will feel the benefit of the doctrine of association, of which the reciters and memory men can make no use. The finest, the best, and the most impressive thoughts are obtained in the pulpit when the preacher enters it with the preparation mentioned above.

    “As to Hebrew, I advise you to learn it with the points. Dr. C. Bayley’s Hebrew Grammar is one of the best; as it has several analyzed portions of the Hebrew text in it, which are a great help to learners. And Parkhurst’s Hebrew Lexicon exceeds all that ever went before it. It gives the ideal meaning of the roots without which who can understand the Hebrew language? Get your verbs and nouns so well fixed in your memory that you shall be able to tell the conjugation, mood, tense, person, and number of every word; and thus you will feel that you tread on sure ground as you proceed. Genesis is the simplest book to begin with; and although the Psalms are highly poetic, and it is not well for a man to begin to acquire a knowledge of any language by beginning with the highest poetic production in it; yet the short hemstitch form of the verses, and the powerful experimental religion which the Psalms inculcate, render them comparatively easy to him who has the life of God in his soul. BYTHNER’S Lyra-Prophetica, in which all the Psalms are analyzed, is a great help; but the roots should be sought for in Parkhurst. Mr. Bell has published a good Greek grammar in English; so have several others. The Greek, like the Hebrew, depends so much on its verbs, their formation and power, that, to make any thing successfully out, you must thoroughly acquaint yourself with them in all their conjugations, &c. It is no mean labor to acquire these; for, in the above, even one regular verb will occur upward of eight hundred different times! Mr. Dawson has published a lexicon for the Greek Testament, in which you may find any word that occurs, with the mood, tense, &c. Any of the later editions of Schrevelius will answer your end. Read carefully Prideaux’ History. The editions prior to 1725 are good for little; none since that period has been much improved, if any thing. “Acquaint yourself with British history. Read few sermons, they will do you little good; those of Mr. Wesley excepted. The Lives of holy men will be profitable to you.

    “Live in the divine life; walk in the divine life, Live for the salvation of men.”

    — Adam Clarke, “Clarke in the Pulpit and in Prayer.”


    Before I go any further, let me add one quick note: it seems likely to me that Clarke emphasizes studies in Hebrew in this passage because it could be assumed that this young man already knew Greek and Latin — education being a bit different in those days than it is now. Nowadays, no such assumption can be made, and the study of ancient Greek should be emphasized first.

    But, here’s why I think this is good advice:

    (1.) Content must take precedence over form. Preaching has become empty and boring for lack of fresh content, fresh insight arising from the preacher’s immersion in the Scriptures and the life of prayer. The absolute first rule of public speaking (to my mind) is: have something to say. No amount of borrowed illustrations or quickie sermon helps will make up for this deficiency. Training in Homiletics cannot help if there is no deep insight from Scripture and prayer and life.

    I agree that not everyone will be an Adam Clarke. And, his advice is quite off-putting in that way. Not all of us (certainly including myself) will achieve the command of ancient languages that Clarke achieved. No, not everyone is going to develop the passion for ancient languages that he had. On the other hand, bear in mind, that this man was one of Wesley’s local preachers! He was not a scholar working in a secluded University. He was engaged in ministry and preaching. And, look what he produced! Reading should be wide. All knowledge — granted it is legitimate knowledge — is relevant to the preacher’s task.

    (2.) The absolute second rule of public speaking (to my mind) is: speak with passion and enthusiasm. You have to care. You have to think that what you have to say is important. It needs to show that you do. Preachers can only become preachers through deep, sustained Bible Study and prayer. All other knowledge they can gain is bound to be of benefit.

    (3.) My third rule would be this: Live the life of faith. Then, you can talk about it. As Clarke says: ““Live in the divine life; walk in the divine life, Live for the salvation of [others].” But, you can never be a preacher by studying preaching. The preacher must preach from the overflow.

    Well, that’s my opinion, anyway.

  • The Infrastructure of the Wesleyan Revival

    The Infrastructure of the Wesleyan Revival

    John Wesley (1703 –1791) preaching outdoors

    The original Methodist revival was a movement intended to produce “real Christians,” that is, Christians who would actually live out the faith they professed. In my opinion: we are in desperate need of such a thing today.

    In the Methodist revival, the means used to achieve this goal were:

    1. a message of experienced religion & holiness which drew heavily from the Bible,
    2. large praise and preaching gatherings (the Societies),
    3. small accountability groups (the classes, bands & select societies),
    4. works of service and mercy (generally: addressing the needs of the poor or imprisoned).

    This was not intended to produce “Church Growth” or some such thing, it was intended to produce Christians who visibly and noticeably loved God with all their heart, mind, soul and strength and their neighbors as themselves. What can be learned by this evangelistic & discipleship strategy for our day?

    (more…)
  • Pannenberg: The Cross & Resurrection

    Pannenberg: The Cross & Resurrection

    Wolfhart Pannenberg (1928–2014).

    The resurrection effectively reversed the charges against Jesus and confirmed his mission. We thus see that if he had saved his life at the cost of his proclaiming the divine lordship, he would have actually made himself independent of God and put himself in equality with him. ‘Whoever would save his life will lose it’ (Mark 8:35 par.). This was true of Jesus himself. He could not be the Son of God by an unlimited duration of his finite existence. No finite being can be one with God in infinite reality. Only as he let his creaturely existence be consumed in service to his mission could Jesus as a creature be one with God. As he did not cling to his life but chose to accept the ambivalence that his mission meant for his person, with all its consequences, he showed himself, from the standpoint of he Easter event, to be obedient to his mission (Rom. 5:19, Heb. 5:8). This obedience led him into the situation of extreme separation from God and His immortality, into the dereliction of the cross. The remoteness from God on the cross was the climax of his self-distinction from the Father. Rightly then, we may say that the crucifixion was integral to his earthly existence.

    — Wolfhart Pannenberg, Systematic Theology, Volume 2. (1991) pp. 374, 375.

    So, what does this mean for us?

    The cross gives meaning to the resurrection, the resurrection gives meaning to the cross. Each is incomplete without the other.

    When we say Jesus was one with God we say this on the basis that Jesus fulfilled his whole mission — including death and resurrection. It is in this sense alone that Jesus was truly both fully human and fully God. Without the Cross we cannot make such a claim about Jesus. The Cross is integral to the message. “Although he was a Son, he learned obedience through what he suffered; and having been made perfect, he became the source of eternal salvation for all who obey him….” (Heb 5:8,9 NRSV)

    I think this fact reminds us that preaching the Gospel has to emphasize actually telling the story of Jesus more than teaching ideas derived from the story. It is the life, death and resurrection of Jesus that constitutes the Gospel. If part of it is left out, other parts lose their true significance as well. The theological claims that Christians make can only be asserted on the basis of the whole story.

    So, the preacher needs to ask: am I telling the whole story or just parts of it? Or: am I just giving advice, teaching some ideas, venting my frustrations, and never telling the story at all?

    Moral advice, good ideas, criticism of the world’s ideas and trends, political programs — all these things do not amount to the Gospel of Christ. We need to ever learn anew what it means to “tell the old, old story” to our current generation.

    It s wrong to suppose that people are too shallow and self-absorbed to hear it. Someone is always out there to complain that people today are too vacuous, ignorant, or unspiritual. Yes, people are exploring sexuality and gender in ways previous generations did not. Yes, there is sexual promiscuity. There are trends that have arisen in the realm of technology and the internet that are troubling.

    It doesn’t mean people are stupid or have lost the spiritual hunger for meaning and connection that is naturally constitutive of human nature. Sexual promiscuity and high intelligence often go together. Sexual searching and spiritual searching are not totally unrelated — one can substitute for the other.

    Yes, some young people are not satisfied with traditional answers. But, they are asking questions. And some may want serious and well-considered answers. Prevenient grace means that God’s Spirit is striving with even the most apparently unlikely people.

    Let’s learn to tell the story of Jesus in ways that are engaging, fresh, and faithful.