Thursday, September 13, 2007
Wednesday, July 18, 2007
Cruciform Preaching, Hugh McCord
The word "cruciform" is new to this octogenarian, but I am glad to learn what it means: "cross-shaped," a word that points to the pain and indignity and shame that Jesus endured because, said Paul, he "loved me and gave himself for me" (Galations 2:20, NIV).
One can say that Paul defined cruciform preaching as he wrote, "God forbid that I should glory, save in the cross of our Lord Jesus Christ" (Galations 6:14). "Christ and him crucified" (1 Corinthians 2:2) was all that Paul preached, and all that he wrote about in 13 books. But included in his cruciform preaching was a fiery threat toward those who "do not obey the gospel" (2 Thessalonians 2:7-9). If cruciform preaching is limited to Calvary, all people will be saved, for, " by the grace of God," Jesus died "for every man" (Hebrews 2:9). Since "many," said Jesus, are on "the road that leads to destruction" (Matthew 7:13), cruciform preaching by itself is not enough.
A well-intended preacher thinks "the core" of the gospel, the four gospels, are more important than the rest of the New Testament. Indeed the four gospels are indispensable, but God did not think they were enough; his New Testament consists of 27 books. It is not complimentary for an uninspired man to minimize 23 inspired books, Acts to Revelation. It is shocking to read that the 23 books, Acts-Revelation, are simply "the shadow of the reflection of a ham sandwich," the ham sandwich being Matthew-John.
The core of a apple is indispensable, but useless without the flesh. Kirk Caselman not only does cruciform preaching, but also he preaches the rest of the New Testament. He knows the importance of the core of an apple and the core of the gospel, and he also knows the importance of the flesh of an apple and the flesh of Christianity, namely, "sound doctrine" (healthful teaching, hugies didaskalia, 2 Timothy 4:3) as found in all 27 books of the New Testament. He writes,
While we are preaching THE CORE GOSPEL, and becoming THE CRUCIFORM CHURCH, we must still identify "false prophets" (Matthew 7:21-23) and straighten out what was left unfinished and appoint elders in every town (Titus 1:5)!
We need, Kirk says, "THE WHOLE WILL OF GOD".
The apostle who wrote that nothing was in his preaching but Christ and him crucified also wrote that all that he wrote in his 13 books "are the commandments of the Lord" (1 Corinthians 14:37). It is not possible to preach Christ and him crucified without preaching the commands of Christ: "If you love me," he said, "you will keep my commandments" (John 14:15). He who "does not keep his commandments is a liar" (1 John 2:4).
If one only uses the four gospels to tell sinners what to do to be saved, he could please everybody by listing five different plans of salvation: (1) faith only (Luke 7:50); (2) faith of associates (Mark 2:5); (3) charity and restitution (Luke 19:1-10); (4) prayer only (Luke 23:43); and (5) faith and baptism (Mark 16:16).
If we do not go beyond the four gospels, we wind up with a do-nothing, powerless group, being told to "tarry in the city of Jerusalem until you are endued with power from on high" (Luke 24:49).
As important as is cruciform preaching (and may no man minimize that "core"), it is but a prologue to Christianity. Everything in the four gospels was prior to the "beginning" of Christianity (Luke 24:49; Acts 11:15). Some ten or more important principles that God wants me to know he did not put in the four gospels, but only in Acts through Revelation.
1. WHAT NAME IS AUTHORITATIVE. If one only gets instruction from the four gospels he will not do anything "in the name of the Lord Jesus" (Colossians 3:17). Instead, he will do everything in the name of Yahweh (Exodus 3:15; Matthew 6:9). Jesus reminded his apostles that during the three years of training his own name was not authoritative: "Until now you have not asked anything in my name" (John 16:24).
Then, in anticipation of the "beginning" (May 28, A.D. 30, Pentecost Day, Acts 2) of his new covenant, he prepared the apostles for the change from Yahweh’s name to his own name: "ask and you will receive" (John 16:24). Accordingly, they did nothing in Jesus’ name until what he called the "beginning" (Luke 24:47). On the day of the beginning, sinners were commanded to "repent and be baptized, every one of you, in the name of Jesus Christ" (Acts 2:38). This was the first time that the name of Jesus was authoritative, and its authority continues to this day (Colossians 3:17), a fact not true if Acts through Revelation are ignored.
2. THE ESTABLISHMENT OF THE CHURCH. In the prologue (Matthew through John) we learn that Jesus promised to build his church, but even after he had been raised from the dead he had not done it. If one does not utilize Acts-Revelation he would never know that the Lord did build his church, his beloved bride for whom he died (Acts 2:47; 5:11; 20:28; Ephesians 5:23). Since he will return to save his church, I want to know everything he had said about it in all 27 books of the New Testament.
3. THE COMING OF THE KINGDOM. In the prologue (Matthew-John) one learns that the kingdom was "at hand" (Mark 1:15), that it would come before the apostles died (Mark 9:1). But on crucifixion day (April 7) it was yet in the future (Mark 15:43), and on his ascension day (May 18) Jesus told the apostles "to wait for the promise" of "the power" that would accompany the coming of the kingdom (Acts 1:4-8). Ten days later, May 28, the kingdom came with power, and was spoken of as "the church" (Acts 2:1-4, 47; 5:11). How we do need Acts-Revelation!
4. THE KING. If one only reads the four gospels he will not see Jesus crowned as king. When some tried by force to make him a king, he walked away "into a mountain alone" (John 6:15). He relieved Pilate when he told him that, though he was born to be a king, his kingdom would not be "of this world" (John 18:36). After he had died and had come out of the tomb, still he had not been crowned (Acts 1:4-8).
But ten days after his ascension, as he sat at the Father’s right hand, God the Father anointed him "with the oil of gladness" to be King of kings, and Lord of lords, saying to him, "Your throne, O God, is forever and ever (Hebrews 1:8-9; Acts 2:30).
I heard an old preacher use something of human origin (Bible chapter divisions) to bring home what the Bible teaches about the kingdom and the church. He exclaimed, "Daniel 2, Isaiah 2, Acts 2," emphasizing that Daniel 2 tells about the coming kingdom, Isaiah 2 tells about the coming church, and Acts 2 tells about the fulfillment of both predictions.
5. THE HIGH PRIEST. All Christians rejoice that Jesus now is their high priest, who "is able to save forever those who draw near to God through him, since he always lives to make intercession for them" (Hebrews 7:25). But on the earth in the time of the four gospels he was not allowed to be a priest (Hebrews 7:14). On ascension day, as he went into heaven, he still was not a priest. But on May 28, ten days later, at the same time he was crowned king he was anointed to be our high priest (Hebrews 5:5-6).
6. CHRISTIANS ARE PRIEST. Never from the four gospels would one learn that all Christians, male and female, are priests (1 Peter 2:5, 9). But since Pentecost they are privileged to draw near with boldness to the throne of grace (Hebrews 4:16).
7. THE NAME CHRISTIAN. Jesus’ disciples, destined to be called Christians by "the mouth of the Lord" (Isaiah 62:2), did not receive that meaningful name until the church was integrated at Antioch (Acts 11:26), long after the time of the four gospels. Now they are privileged to "glorify God in this name" (1 Peter 4:16).
8. NO SACRED DAYS. If we do not look beyond the four gospels we will observe the sabbath day, as did Jesus (Luke 4:16). But Christians learn that they are forbidden to keep the sabbath day sacred (Colossians 2:16); Galations 4:10:11).
Moreover, Christians have no sacred day (cf. Romans 14:5-6). The first day of the week in not more sacred than any other, but the Lord wants Christians on that day to break bread and to lay by in store a contribution (Acts 20:7; 1 Corinthians 16:1-2). Though all days are the Lord’s, Jesus arose from the dead on the first day of the week, and so apparently John called Sunday "the Lord’s day" by way of special memory (Revelation 1:10).
9. CHURCH ORGANIZATION. Without Acts-Revelation the church might have a universal bishop or district superintendents or majority rule. But since an apostle has left an example of "elders" in "every church" (Acts 14:23), people who respect the Lord do not try to improve on the apostolic practice.
10. THE GIFT OF THE HOLY SPIRIT. As an indwelling guest the Holy Spirit "was not" given while Jesus was on the earth (John 7:39). But after his glorification in heaven as King of kings, he authorized the apostles to promise the gift of the Holy Spirit to all who obeyed the gospel (Acts 2:38; 5:32). Without Acts-Revelation one would not know of this heavenly gift.
One can say that Paul defined cruciform preaching as he wrote, "God forbid that I should glory, save in the cross of our Lord Jesus Christ" (Galations 6:14). "Christ and him crucified" (1 Corinthians 2:2) was all that Paul preached, and all that he wrote about in 13 books. But included in his cruciform preaching was a fiery threat toward those who "do not obey the gospel" (2 Thessalonians 2:7-9). If cruciform preaching is limited to Calvary, all people will be saved, for, " by the grace of God," Jesus died "for every man" (Hebrews 2:9). Since "many," said Jesus, are on "the road that leads to destruction" (Matthew 7:13), cruciform preaching by itself is not enough.
A well-intended preacher thinks "the core" of the gospel, the four gospels, are more important than the rest of the New Testament. Indeed the four gospels are indispensable, but God did not think they were enough; his New Testament consists of 27 books. It is not complimentary for an uninspired man to minimize 23 inspired books, Acts to Revelation. It is shocking to read that the 23 books, Acts-Revelation, are simply "the shadow of the reflection of a ham sandwich," the ham sandwich being Matthew-John.
The core of a apple is indispensable, but useless without the flesh. Kirk Caselman not only does cruciform preaching, but also he preaches the rest of the New Testament. He knows the importance of the core of an apple and the core of the gospel, and he also knows the importance of the flesh of an apple and the flesh of Christianity, namely, "sound doctrine" (healthful teaching, hugies didaskalia, 2 Timothy 4:3) as found in all 27 books of the New Testament. He writes,
While we are preaching THE CORE GOSPEL, and becoming THE CRUCIFORM CHURCH, we must still identify "false prophets" (Matthew 7:21-23) and straighten out what was left unfinished and appoint elders in every town (Titus 1:5)!
We need, Kirk says, "THE WHOLE WILL OF GOD".
The apostle who wrote that nothing was in his preaching but Christ and him crucified also wrote that all that he wrote in his 13 books "are the commandments of the Lord" (1 Corinthians 14:37). It is not possible to preach Christ and him crucified without preaching the commands of Christ: "If you love me," he said, "you will keep my commandments" (John 14:15). He who "does not keep his commandments is a liar" (1 John 2:4).
If one only uses the four gospels to tell sinners what to do to be saved, he could please everybody by listing five different plans of salvation: (1) faith only (Luke 7:50); (2) faith of associates (Mark 2:5); (3) charity and restitution (Luke 19:1-10); (4) prayer only (Luke 23:43); and (5) faith and baptism (Mark 16:16).
If we do not go beyond the four gospels, we wind up with a do-nothing, powerless group, being told to "tarry in the city of Jerusalem until you are endued with power from on high" (Luke 24:49).
As important as is cruciform preaching (and may no man minimize that "core"), it is but a prologue to Christianity. Everything in the four gospels was prior to the "beginning" of Christianity (Luke 24:49; Acts 11:15). Some ten or more important principles that God wants me to know he did not put in the four gospels, but only in Acts through Revelation.
1. WHAT NAME IS AUTHORITATIVE. If one only gets instruction from the four gospels he will not do anything "in the name of the Lord Jesus" (Colossians 3:17). Instead, he will do everything in the name of Yahweh (Exodus 3:15; Matthew 6:9). Jesus reminded his apostles that during the three years of training his own name was not authoritative: "Until now you have not asked anything in my name" (John 16:24).
Then, in anticipation of the "beginning" (May 28, A.D. 30, Pentecost Day, Acts 2) of his new covenant, he prepared the apostles for the change from Yahweh’s name to his own name: "ask and you will receive" (John 16:24). Accordingly, they did nothing in Jesus’ name until what he called the "beginning" (Luke 24:47). On the day of the beginning, sinners were commanded to "repent and be baptized, every one of you, in the name of Jesus Christ" (Acts 2:38). This was the first time that the name of Jesus was authoritative, and its authority continues to this day (Colossians 3:17), a fact not true if Acts through Revelation are ignored.
2. THE ESTABLISHMENT OF THE CHURCH. In the prologue (Matthew through John) we learn that Jesus promised to build his church, but even after he had been raised from the dead he had not done it. If one does not utilize Acts-Revelation he would never know that the Lord did build his church, his beloved bride for whom he died (Acts 2:47; 5:11; 20:28; Ephesians 5:23). Since he will return to save his church, I want to know everything he had said about it in all 27 books of the New Testament.
3. THE COMING OF THE KINGDOM. In the prologue (Matthew-John) one learns that the kingdom was "at hand" (Mark 1:15), that it would come before the apostles died (Mark 9:1). But on crucifixion day (April 7) it was yet in the future (Mark 15:43), and on his ascension day (May 18) Jesus told the apostles "to wait for the promise" of "the power" that would accompany the coming of the kingdom (Acts 1:4-8). Ten days later, May 28, the kingdom came with power, and was spoken of as "the church" (Acts 2:1-4, 47; 5:11). How we do need Acts-Revelation!
4. THE KING. If one only reads the four gospels he will not see Jesus crowned as king. When some tried by force to make him a king, he walked away "into a mountain alone" (John 6:15). He relieved Pilate when he told him that, though he was born to be a king, his kingdom would not be "of this world" (John 18:36). After he had died and had come out of the tomb, still he had not been crowned (Acts 1:4-8).
But ten days after his ascension, as he sat at the Father’s right hand, God the Father anointed him "with the oil of gladness" to be King of kings, and Lord of lords, saying to him, "Your throne, O God, is forever and ever (Hebrews 1:8-9; Acts 2:30).
I heard an old preacher use something of human origin (Bible chapter divisions) to bring home what the Bible teaches about the kingdom and the church. He exclaimed, "Daniel 2, Isaiah 2, Acts 2," emphasizing that Daniel 2 tells about the coming kingdom, Isaiah 2 tells about the coming church, and Acts 2 tells about the fulfillment of both predictions.
5. THE HIGH PRIEST. All Christians rejoice that Jesus now is their high priest, who "is able to save forever those who draw near to God through him, since he always lives to make intercession for them" (Hebrews 7:25). But on the earth in the time of the four gospels he was not allowed to be a priest (Hebrews 7:14). On ascension day, as he went into heaven, he still was not a priest. But on May 28, ten days later, at the same time he was crowned king he was anointed to be our high priest (Hebrews 5:5-6).
6. CHRISTIANS ARE PRIEST. Never from the four gospels would one learn that all Christians, male and female, are priests (1 Peter 2:5, 9). But since Pentecost they are privileged to draw near with boldness to the throne of grace (Hebrews 4:16).
7. THE NAME CHRISTIAN. Jesus’ disciples, destined to be called Christians by "the mouth of the Lord" (Isaiah 62:2), did not receive that meaningful name until the church was integrated at Antioch (Acts 11:26), long after the time of the four gospels. Now they are privileged to "glorify God in this name" (1 Peter 4:16).
8. NO SACRED DAYS. If we do not look beyond the four gospels we will observe the sabbath day, as did Jesus (Luke 4:16). But Christians learn that they are forbidden to keep the sabbath day sacred (Colossians 2:16); Galations 4:10:11).
Moreover, Christians have no sacred day (cf. Romans 14:5-6). The first day of the week in not more sacred than any other, but the Lord wants Christians on that day to break bread and to lay by in store a contribution (Acts 20:7; 1 Corinthians 16:1-2). Though all days are the Lord’s, Jesus arose from the dead on the first day of the week, and so apparently John called Sunday "the Lord’s day" by way of special memory (Revelation 1:10).
9. CHURCH ORGANIZATION. Without Acts-Revelation the church might have a universal bishop or district superintendents or majority rule. But since an apostle has left an example of "elders" in "every church" (Acts 14:23), people who respect the Lord do not try to improve on the apostolic practice.
10. THE GIFT OF THE HOLY SPIRIT. As an indwelling guest the Holy Spirit "was not" given while Jesus was on the earth (John 7:39). But after his glorification in heaven as King of kings, he authorized the apostles to promise the gift of the Holy Spirit to all who obeyed the gospel (Acts 2:38; 5:32). Without Acts-Revelation one would not know of this heavenly gift.
Tuesday, March 13, 2007
45 years and counting!!
Today I attended a funeral of the dad of a good friend of mine. A real good friend. I met Randy in my driveway in 1962. That is about 45 years ago. At that time, we would never have guessed that we would have continued in relationship for this long.
There were 4 of us altogether. All lived on Oak Ridge St in Richmond, VA. We called ourselves the Oak Ridge Boys. We did so much together. Good Stuff, Bad Stuff - we went through jokes together, girls together, sports together and just about anything else together.
In the early days, we did not have a spiritual life together. We were just guys trying to get all we could out of life. Then one by one we began to encounter Jesus Christ. It took along time from 1972 to about 1980. But the Lord drew each of us to himself.
Now so many years later. We all walk with Jesus, and our wives. We are in leadership in 4 different churches and many different ministries. And we seek to stand with Jesus and with each other whatever it takes. Now the next stage: We stand with each other in the dark days of dealing with the losses of our parents and the transitions of our families. Several of us are now grandparents (not me). And we are beginning to think about the next steps.
Thanks Randy & Boys - you encourage me to stand with you as you stand with Jesus.
There were 4 of us altogether. All lived on Oak Ridge St in Richmond, VA. We called ourselves the Oak Ridge Boys. We did so much together. Good Stuff, Bad Stuff - we went through jokes together, girls together, sports together and just about anything else together.
In the early days, we did not have a spiritual life together. We were just guys trying to get all we could out of life. Then one by one we began to encounter Jesus Christ. It took along time from 1972 to about 1980. But the Lord drew each of us to himself.
Now so many years later. We all walk with Jesus, and our wives. We are in leadership in 4 different churches and many different ministries. And we seek to stand with Jesus and with each other whatever it takes. Now the next stage: We stand with each other in the dark days of dealing with the losses of our parents and the transitions of our families. Several of us are now grandparents (not me). And we are beginning to think about the next steps.
Thanks Randy & Boys - you encourage me to stand with you as you stand with Jesus.
Tuesday, January 30, 2007
angry
What Can I Pray When I'm Angry?
by Terry Gooding
* Lord God, I pray that I will become wise and learn to hold back my temper. "A fool gives full vent to his anger, but a wise man keeps himself under control" (Prov. 29:11).
* Help me not go to bed with anger in my heart. "Do not let the sun go down while you are still angry" (Eph. 4:26).
* Cause me to put aside anger and wrath from my life. "But now you must rid yourselves of all such things as these: anger, rage . . . " (Col. 3:8).
* Teach me to be a person who is understanding and slow to anger. "A patient man has great understanding, but a quick-tempered man displays folly" (Prov. 14:29).
* Give me strength to turn away from anger and seek the righteousness of God. "For man's anger does not bring about the righteous life that God desires" (Jas. 1:20).
* Help me not to be the kind of person who causes conflict. "An angry man stirs up dissension, and a hot-tempered one commits many sins" (Prov. 29:22).
* Guide me so that my anger will not become sin. "In your anger do not sin" (Eph. 4:26).
* Show me how to be careful of my words so that I do not stir up anger in other people. "A harsh word stirs up anger" (Prov. 15:1).
* Teach me not to hold anger in my heart. "Do not be quickly provoked in your spirit, for anger resides in the lap of fools" (Eccl. 7:9).
(Reprinted from Pray!'s online archives, Issue #28 January/Februry 2002.)
by Terry Gooding
* Lord God, I pray that I will become wise and learn to hold back my temper. "A fool gives full vent to his anger, but a wise man keeps himself under control" (Prov. 29:11).
* Help me not go to bed with anger in my heart. "Do not let the sun go down while you are still angry" (Eph. 4:26).
* Cause me to put aside anger and wrath from my life. "But now you must rid yourselves of all such things as these: anger, rage . . . " (Col. 3:8).
* Teach me to be a person who is understanding and slow to anger. "A patient man has great understanding, but a quick-tempered man displays folly" (Prov. 14:29).
* Give me strength to turn away from anger and seek the righteousness of God. "For man's anger does not bring about the righteous life that God desires" (Jas. 1:20).
* Help me not to be the kind of person who causes conflict. "An angry man stirs up dissension, and a hot-tempered one commits many sins" (Prov. 29:22).
* Guide me so that my anger will not become sin. "In your anger do not sin" (Eph. 4:26).
* Show me how to be careful of my words so that I do not stir up anger in other people. "A harsh word stirs up anger" (Prov. 15:1).
* Teach me not to hold anger in my heart. "Do not be quickly provoked in your spirit, for anger resides in the lap of fools" (Eccl. 7:9).
(Reprinted from Pray!'s online archives, Issue #28 January/Februry 2002.)
Friday, January 12, 2007
Ten propositions on preaching
Ten propositions on preaching
by Kim Fabricius
1. What is a sermon? Wrong question. A sermon is not a what but a who. A sermon is Jesus Christ expectorate. You eat the book; it is sweet in the mouth but bitter in the stomach (Rev. 10:9-11); you spit out the Word and spray the congregation. When grace hits the mark, it always begins with an unpleasant recoil.
2. A sermon starts in silence. Before a preacher preaches, she must not preach, she must listen; and when she does preach, it is only because she has to preach. God gave us one mouth and two ears—and the preacher must use them in that proportion.
3. Sermon preparation is primarily the preparation of the preacher, not of the preached. The preparation of the sermon itself will only be as rigorous as the askesis of the preacher. Pray for the presence of the Holy Spirit—and then work like stink. If the Holy Spirit hasn’t been with the preacher in the study, he’s not going to accompany the lazy bastard into the pulpit.
4. Context, context, context. A text without a context is a pretext. The context of scripture, of course, but also the contemporary context—the Bible in one hand, the broadsheet in the other. The clash of two worlds: scriptura probat mundum.
5. Relevance? Blow relevance! It is God who determines relevance. Who wants to hear about relevance? For example, the forgiveness of sins, the whole of the gospel, is relevant—but not because, as the world thinks, the forgiver finds inner healing, but because the guilty one is a sufferer in need of acceptance and embrace. When relevance rules, the tail of the world wags the dog of the church.
6. The gospel itself is not “Repent and be forgiven”—that is sheer legalism—but “You are forgiven, and therefore now free to repent.” Even pagans say, “If you’re sorry, I’ll forgive you.” More to the evangelical point, how can we repent of sin when sin is only known as sin forgiven, when we can only know ourselves as sinners in the light of grace?
7. Technique? Skills? Voice coaching? Forget about them. A sermon is not oratory, a sermon is sui generis. Besides, all theological speech is broken speech. Moses had a stammer, and Paul was embarrassingly inelegant. Smooth tongues are often forked. What has been called “word-care,” however, is a different matter: the practice of word-care is crucial. Literature, particularly poetry, is the school of word-care. Remember: you are responsible for every word you preach.
8. And the latest technology? Woe unto “techies”! Technically, Richard Lischer observes that “when the brain is asked to multi-task by listening and watching at the same time, it always quits listening.” Substantively, if the medium is the message, how can the medium of IT—icon of postmodern power—square with the word of the cross? Lischer provides a thought-experiment: “What would Martin Luther King’s ‘I Have a Dream’ speech look like in PowerPoint?”
9. Your congregation: know it, live it, love it. This is the perichoresis of preacher and community, and it must lie at the heart of every sermon. If you don’t laugh and weep with your people, you’ve got no right to expect them to hear you preach.
10. Finally, preach like there is no tomorrow—because there isn’t: in the sermon tomorrow is already today. Homiletics is eschatology. On the other hand, if you haven’t struck oil within twenty minutes, stop boring!
by Kim Fabricius
1. What is a sermon? Wrong question. A sermon is not a what but a who. A sermon is Jesus Christ expectorate. You eat the book; it is sweet in the mouth but bitter in the stomach (Rev. 10:9-11); you spit out the Word and spray the congregation. When grace hits the mark, it always begins with an unpleasant recoil.
2. A sermon starts in silence. Before a preacher preaches, she must not preach, she must listen; and when she does preach, it is only because she has to preach. God gave us one mouth and two ears—and the preacher must use them in that proportion.
3. Sermon preparation is primarily the preparation of the preacher, not of the preached. The preparation of the sermon itself will only be as rigorous as the askesis of the preacher. Pray for the presence of the Holy Spirit—and then work like stink. If the Holy Spirit hasn’t been with the preacher in the study, he’s not going to accompany the lazy bastard into the pulpit.
4. Context, context, context. A text without a context is a pretext. The context of scripture, of course, but also the contemporary context—the Bible in one hand, the broadsheet in the other. The clash of two worlds: scriptura probat mundum.
5. Relevance? Blow relevance! It is God who determines relevance. Who wants to hear about relevance? For example, the forgiveness of sins, the whole of the gospel, is relevant—but not because, as the world thinks, the forgiver finds inner healing, but because the guilty one is a sufferer in need of acceptance and embrace. When relevance rules, the tail of the world wags the dog of the church.
6. The gospel itself is not “Repent and be forgiven”—that is sheer legalism—but “You are forgiven, and therefore now free to repent.” Even pagans say, “If you’re sorry, I’ll forgive you.” More to the evangelical point, how can we repent of sin when sin is only known as sin forgiven, when we can only know ourselves as sinners in the light of grace?
7. Technique? Skills? Voice coaching? Forget about them. A sermon is not oratory, a sermon is sui generis. Besides, all theological speech is broken speech. Moses had a stammer, and Paul was embarrassingly inelegant. Smooth tongues are often forked. What has been called “word-care,” however, is a different matter: the practice of word-care is crucial. Literature, particularly poetry, is the school of word-care. Remember: you are responsible for every word you preach.
8. And the latest technology? Woe unto “techies”! Technically, Richard Lischer observes that “when the brain is asked to multi-task by listening and watching at the same time, it always quits listening.” Substantively, if the medium is the message, how can the medium of IT—icon of postmodern power—square with the word of the cross? Lischer provides a thought-experiment: “What would Martin Luther King’s ‘I Have a Dream’ speech look like in PowerPoint?”
9. Your congregation: know it, live it, love it. This is the perichoresis of preacher and community, and it must lie at the heart of every sermon. If you don’t laugh and weep with your people, you’ve got no right to expect them to hear you preach.
10. Finally, preach like there is no tomorrow—because there isn’t: in the sermon tomorrow is already today. Homiletics is eschatology. On the other hand, if you haven’t struck oil within twenty minutes, stop boring!
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