Review: Practicing The Preaching Life
Who among us has not heard (or preached!) sermons that were exegetically accurate, homiletically correct, thoughtfully applied and adequately delivered, yet which still seemed to fall flat? All the essential pieces are in place, yet there is a sense that some intangible quality (Authenticity? Credibility? Wisdom?) is missing. David Ward, Professor of Homiletics and Practical Theology at Indiana Wesleyan University, addresses this problem with the principled assertion that “preaching is more about life than it is about skills.”
ACT III: Redemption
Regardless of the sermon form you are using, the part of the sermon you need to plan most carefully is the end. This is the moment of highest intensity, the time for decision, the point at which the truth of the sermon comes either to a triumphant climax or a tired fizzle. It is time to “land the plane” and if you do not have a checklist to follow, you may well find yourself circling the runway (or just flying out to sea) until you run out of gas and sputter to a crash landing.
I find it best to have a clear sequence to follow when planning the end of the sermon. This is as true for a story-shaped sermon as it is for a deductive one. Here is the sequence I recommend for Act III:
Homiletical Conclusions
Homiletical Conclusions are the last stop before we begin the actual work of shaping the sermon. As a matter of fact, we could say that the Homiletical Conclusions mark the starting point for building the sermon.
Act II: Quest
Act II is the quiet, persistent workhorse of the three-act plot. Act I grabs attention, introduces conflict and makes promises about where the sermon will lead. Act III gets the thrill of a climactic gospel turn and resolution. Act II inherits the expectations of Act I and carries the longest stretch of the narrative while laying the groundwork for the grand revelation of Act III. It is like a dutiful middle child, living in the shadow of the highly successful older brother while deferring attention and resources to the darling younger sister.
The work of Act II may not be as glamorous, but it is just as essential to the transformation we seek in the story-shaped sermon. It has several important jobs to do.
The Application Question
No sermon is complete that does not apply the truth of the biblical text to life. No gospel-driven theological reflection is complete that does not ask the Application Question.
As we seek the gospel-driven path from text to sermon, we have so far explored three questions. The fourth and final question provides a fitting culmination of all of these by applying the message in light of the gospel as well as the biblical metanarrative: How does this text invite us into God’s Story?
Act I: Fall
This is the job of Act I in a narrative sermon: to create interest through urgency by placing us in a story where the message really matters. How do you accomplish this? Here are four steps for stirring interest through urgency.
The Redemption Question
If we preach an entire sermon and never mention the Christ, can we claim that it is a Christian sermon? I have come to a firm conviction that our preaching should always, ultimately, be about Jesus. Surprisingly, this conviction is not necessarily shared by all Christian preachers.
Focus, Tension, Discovery
Before we begin to plot our story-shaped sermon, there are three preliminary items we need to define. Consider these to be narrative “add-on’s” to our Homiletical Conclusions. Taking aim in these areas before you begin will save time and establish clarity from the start.
These three components will help you establish the focus of the sermon, the tension of the sermon, and the moment of discovery that will help you get to the sermon climax in the end.
The Brokenness Question
As preachers, whether our objective is to evangelize the lost, to encourage the struggling, to comfort the suffering, or to disciple the growing, the path towards an experience of the gospel will always pass through an awareness of our own brokenness. Most often, this is where it will begin.
The Sermon in Three Acts
“Plot” is the sequence of events through which a story moves. Aristotle saw two fundamental movements common to all plots: the complication and the dénouement. (Poetics, XVIII) Contemporary fiction writers expand the list to five events. It is no coincidence that these correspond almost precisely to the five movements described by Lowry as the “homiletical plot.” (The Homiletical Plot: The Sermon as Narrative Art Form. Louisville: Westminster John Knox Press, 2001, 27-87) They are time-honored and universal—prominent in all narrative genres and media, from simple storytelling, to literature, to the silver screen. Film makers arrange these five movements into three acts.
The Story Question
I have sought to make a case for “Big Story” preaching. If we are to make disciples who are faithful to the gospel in today’s world, we should lay the foundations of identity, worldview, mission and community by weaving the biblical metanarrative into everything we do. For us preachers, this begins with deliberately including in our sermon process a moment to expand the “story around the text” to include the entire Canon.
Exegetical Conclusions
Once you have studied the literary and historical context of the passage, considered its genre and form, analyzed its structure, defined its words, and verified your findings through some good research, you are ready to summarize your conclusions in some straightforward statements about the text’s meaning in its original setting.
Gospel-Driven Theological Reflection
One of the greatest challenges of biblical preaching is blazing the trail from the ancient text to the contemporary world. Once you have diligently studied the historical and literary context, examined and analyzed the text itself, verified and amplified your thinking through some good research and come to some solid exegetical conclusions about what the text meant, how do you take the next step to determine what the text means for your particular group of hearers?
Commentary Study for Sermon Preparation
Once you have done your own work on the text, there is real value in going to some trusted biblical commentaries to add the insights of others to your study. Here are three major purposes for this reference study, and some tips for doing it well.
Conclusion: Preaching to Create Culture
I have attempted to explore an alternative to “warfare” as the paradigm for cultural engagement in preaching. My premise is that the church can have its most powerful impact on culture not by fighting it, ignoring it, or even merely conversing with it, but by presenting it with an alternative—a culture that embodies God’s truth in consistent practice. I contend that a key player in this process must be the preacher who intentionally and carefully constructs a culture that reflects truth both in its patterns of meaning and its strategies for action.
Word Study for Sermon Preparation
How do we address the problem of words? This is an ongoing and daunting challenge for anyone who wishes to preach the Scriptures faithfully. As with any other challenge in our path from text to sermon, it helps to have a process. Such a process is the subject of this post. Here are eight steps I have found helpful.
Preaching On Money, Part 4
Now we come to our third “Big Story” question regarding our relationship to the material world: How does Jesus redeem this area of our lives? How does the gospel change our perspective and our practice when it comes to money? Specifically, since we are searching for sermon “seeds,” we are interested in finding specific biblical passages that will help us answer this question.
Praxis: Our Way of Being in the World
While “praxis” may come last in our thought process and discussion of cultural architecture, it comes first in the perception of those who will observe and experience our culture. We have explored the significance of our story, our world view answers and our symbols, to ensure that our praxis stands on firm, coherent and consistent footing. We do this because the world that watches us reads the entire process in reverse, from practice to meaning.
Sample Analysis: Narrative
I have suggested a path towards analyzing the “structure” of a biblical narrative by focusing on setting, characters, and plot. Let’s try this out by analyzing a story that you may have never considered preaching a sermon from – the sordid tale of Judah and Tamar in Genesis 38. Our tendency might be to pass this one by as too steamy for a general audience, and maybe not even that important. It appears oddly inserted in the middle of the Joseph story as something of a detour that may be best ignored. Think again. On careful analysis, it may be one of the most important stories in this part of Genesis.
Meaning Made Visible: Symbols
Symbols embody the meaning of story and world view in a tangible way, making them visible in the life of a community. There is no culture without symbols, and preachers who would take on the task of cultural architecture must also explore and define the symbolic world of the culture in which they live, and the culture they wish to create.