In the only letter we have from Jesus’ brother Jude, we find a passionate warning against false teachers who were invading and beguiling the church. Jude writes scathingly of them. After he describes and dismisses them, he turns in verse 20 to contrast the true Christians, and true leaders of the church, with these unspiritual men.
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McDill, Wayne. The 12 Essential Skills for Great Preaching. Nashville, TN: Broadman & Holman, 1994. 290 pp.
Introduction
With a desire to provide a “skills development approach” for training in the art and science of preaching, Dr. Wayne McDill pens a volume that aims to “identify and strengthen the specific skills needed for more effective sermon preparation” (ix). McDill serves as professor of preaching at the Southeastern Baptist Theological Seminary in Wake Forest, North Carolina. He has over forty years of experience as a pastor, denominational leader, and a teacher of homiletics and is the author of numerous books, including Evangelism in a Tangled World, Becoming Who You Are, Making Friends for Christ, and The Message.
McDill contends that there are twelve essential skills to help preachers provide more and better content in their sermons. While he observes that God calls and His preachers, we have the responsibility to develop these specific skills through “discipline, hard work, and a commitment to clear thinking and Bible-based sermons” (15). He notes that:
This book is designed with a self-improvement format, a do-it-yourself approach which will let you concentrate on your own skills, at your own pace, and in the areas you see need to be strengthened (7).
Summary
McDill presents the first skill for great preaching in that the preacher must “get the text in view” by way of observation (17). With this skill, he desires to “recogniz[e] and not[e] details in the wording of the text and their significance for its meaning” through the means of structural diagramming via inductive Bible study (43). The second skill is “seeing what is there [through] recognizing and noting details in the wording of the text and their significance in the meaning (42).
The next skill is in “asking the right questions … for the best research to interpret the writer’s meaning” — also known as hermeneutics (59, 61). The challenge here lies in trying to know what someone’s intentions are when they are so far removed by historical, literary, and theological distance (63-64). One these questions are answered, the preacher moves to the next step which is “naming the textual idea” (80). Here, the preacher discovers “the writer’s idea in the text and designat[es] it with precise terminology” (83). Once accomplished, the next step is to touch human needs by “tracing from theological concepts in the text to corresponding needs in contemporary hearers” (102).
After this step is executed in the interpretation stages, the time comes to bridge from text to sermon (121) followed by the writing of the sermon divisions which “clearly state the teachings of the text on its subject” (139). Next is the step of planning the sermon design which determines “the arrangement of sermon materials for the most effective communication” (159) followed by the development of sermon ideas which will aid in the “understanding, acceptance, and response of the hearer” (182). The next step in this area of understanding and acceptance is in “exploring natural analogies … for illustrating sermon ideas” for, as McDill notes, “a concept does not impact our thinking unless we can see it” (203). Along this line of thinking, the next skill deals with “drawing pictures, telling stories” in an imaginative and creative way to bring biblical and contemporary stories to life in the mind of the listener (223).
Finally, the culminates all the steps thus far into this final step which aims to “[conform] every aspect of sermon design to the aim of a faith response in the hearer” (244) for it is the “only appropriate response to God and His Word” (258).
Critical Evaluation
As stated earlier, McDill’s purpose in writing this book consists of “identify[ing] and strengthen[ing] the specific skills needed for more effective sermon preparation” (ix). By focusing on the content of the sermon, he succeeds for the most part in making a user-friendly volume that deserves a place on every pastor’s bookshelf.
What immediately strikes the reader’s cursory glance of this work is the layout. McDill deserves praise for achieving his goal of presenting a “self-improvement format [and] a do-it-yourself approach” (7). Each chapter contains a sentence that clearly and succinctly tells the “skill [McDill hopes] to develop with this exercise” (83). Each chapter also contains easily identifiable headings and subheadings, a box or boxes containing key definitions, guidelines for each exercise, a chapter summary, study questions, and examples of how to implement each exercise. He helps the preacher in his studies who is pressed for time. McDill’s layout allows the preacher a quick reference guide as needed.
Another appealing aspect of this work is its practical nature. This is not a theoretical book on homiletical philosophy but a basic ‘how-to’ manual for preachers to work their own pace (11). He notes that “just because you think you understand something doesn’t mean you can do it. Practice is the only way to master a skill, even in sermon preparation” (4). McDill takes the preacher step-by-step through each of the skills he presents. As mentioned just previously, each chapter contains a segment guiding the reader through an exercise for each skill (32, 52, 73, 90, 114, 131, 146, 171, 193, 215, 235, 257). In these segments, the author certainly practices what he preaches in that not only does he tell the reader what each skill entails, he also helps the reader apply it step-by-step from the ground up . This portion is so helpful for the young preacher finding himself overwhelmed with the thought of sermon preparation. McDill figuratively takes the young preacher by the hand and guides him carefully through each process.
A highly commended chapter ib this work is Chapter Ten, “Exploring Natural Analogies” (201). A ‘natural analogy’ takes a “relationship, circumstance, event, or other factor” in the natural realm and parallels it with a theological concept (207). McDill notes that an “incarnational (in human form) principle must guide us today as se seek, through preaching, to be channels of God’s ongoing revelation” (203-204). He rightly notes that we must “look for analogies that will help your hearer understand the idea” (211) and are grounded in our respective “arenas of life” (216). This skill is vital in connecting with our contemporary audiences and is the same style of preaching that Jesus often used with the common people with His use of parables, which took a common situation, event, or person’s position and used it to instill a heavenly truth.
Two weaknesses are found in this work. The most noticeable is the title. This reviewer finds the title a bit presumptuous, as if acquiring and applying these twelve skills will automatically make one’s preaching ‘great.’ For McDill, great content equals great preaching and clearly his focus is on fleshing out the content of the Scriptures in “the skills necessary to sermon preparation” (10). The title implies this would be a more comprehensive approach to sermon preparation and delivery in the whole realm of preaching. Instead, he minimizes the effect of delivery in favor of content alone.
The delivery style is not the critical factor in what we recognize as great preaching. Great delivery without effective content is often only “sound and fury, signifying nothing.” On the other hand, striking content is of real interest to the hearer, even if the delivery is weak. (10).
Yet again, the title of the book implies preaching and delivery is part of the preaching process. Plus, the Scriptural accounts of the preachers and prophets indicate that the content and the way they communicated that content was part of the message. The Apostle Paul notes that:
My speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit of power, that your faith might not rest in the wisdom of men but in the power of God (1 Corinthians 2:4-5, ESV).
The point here that Paul makes is that content alone does not a message make, but it is how the message crafts the speaker’s heart and thus persuades passionately through the Spirit. McDill seems to miss this point completely. A better title would be “The 12 Essential Skills for Great Sermon Preparation.”
Conclusion
After reading this work in its entirety, I would highly recommend this work to someone looking for a manual on sermon preparation. Even though the title is misleading, once the preacher enters into the contents of the book and sees the helpful way McDill fleshes out these various skills, he will be thankful for having such a wonderful volume in his hands.
I would recommend using this volume as a tune-up to specific areas of your preaching preparation that need work rather than trying to work from the beginning to the end of this book, for that would take a large amount of time. Absorbing this book little-by-little, however, will certainly transform your sermon preparation and your congregation will thank you all the more for this transformation.
McDill, Wayne. The 12 Essential Skills for Great Preaching. Nashville, TN: Broadman & Holman, 1994. 290 pp.
Introduction
With a desire to provide a “skills development approach” for training in the art and science of preaching, Dr. Wayne McDill pens a volume that aims to “identify and strengthen the specific skills needed for more effective sermon preparation” (ix). McDill serves as professor of preaching at the Southeastern Baptist Theological Seminary in Wake Forest, North Carolina. He has over forty years of experience as a pastor, denominational leader, and a teacher of homiletics and is the author of numerous books, including Evangelism in a Tangled World, Becoming Who You Are, Making Friends for Christ, and The Message.
McDill contends that there are twelve essential skills to help preachers provide more and better content in their sermons. While he observes that God calls and His preachers, we have the responsibility to develop these specific skills through “discipline, hard work, and a commitment to clear thinking and Bible-based sermons” (15). He notes that:
This book is designed with a self-improvement format, a do-it-yourself approach which will let you concentrate on your own skills, at your own pace, and in the areas you see need to be strengthened (7).
Summary
McDill presents the first skill for great preaching in that the preacher must “get the text in view” by way of observation (17). With this skill, he desires to “recogniz[e] and not[e] details in the wording of the text and their significance for its meaning” through the means of structural diagramming via inductive Bible study (43). The second skill is “seeing what is there [through] recognizing and noting details in the wording of the text and their significance in the meaning (42).
The next skill is in “asking the right questions … for the best research to interpret the writer’s meaning” — also known as hermeneutics (59, 61). The challenge here lies in trying to know what someone’s intentions are when they are so far removed by historical, literary, and theological distance (63-64). One these questions are answered, the preacher moves to the next step which is “naming the textual idea” (80). Here, the preacher discovers “the writer’s idea in the text and designat[es] it with precise terminology” (83). Once accomplished, the next step is to touch human needs by “tracing from theological concepts in the text to corresponding needs in contemporary hearers” (102).
After this step is executed in the interpretation stages, the time comes to bridge from text to sermon (121) followed by the writing of the sermon divisions which “clearly state the teachings of the text on its subject” (139). Next is the step of planning the sermon design which determines “the arrangement of sermon materials for the most effective communication” (159) followed by the development of sermon ideas which will aid in the “understanding, acceptance, and response of the hearer” (182). The next step in this area of understanding and acceptance is in “exploring natural analogies … for illustrating sermon ideas” for, as McDill notes, “a concept does not impact our thinking unless we can see it” (203). Along this line of thinking, the next skill deals with “drawing pictures, telling stories” in an imaginative and creative way to bring biblical and contemporary stories to life in the mind of the listener (223).
Finally, the culminates all the steps thus far into this final step which aims to “[conform] every aspect of sermon design to the aim of a faith response in the hearer” (244) for it is the “only appropriate response to God and His Word” (258).
Critical Evaluation
As stated earlier, McDill’s purpose in writing this book consists of “identify[ing] and strengthen[ing] the specific skills needed for more effective sermon preparation” (ix). By focusing on the content of the sermon, he succeeds for the most part in making a user-friendly volume that deserves a place on every pastor’s bookshelf.
What immediately strikes the reader’s cursory glance of this work is the layout. McDill deserves praise for achieving his goal of presenting a “self-improvement format [and] a do-it-yourself approach” (7). Each chapter contains a sentence that clearly and succinctly tells the “skill [McDill hopes] to develop with this exercise” (83). Each chapter also contains easily identifiable headings and subheadings, a box or boxes containing key definitions, guidelines for each exercise, a chapter summary, study questions, and examples of how to implement each exercise. He helps the preacher in his studies who is pressed for time. McDill’s layout allows the preacher a quick reference guide as needed.
Another appealing aspect of this work is its practical nature. This is not a theoretical book on homiletical philosophy but a basic ‘how-to’ manual for preachers to work their own pace (11). He notes that “just because you think you understand something doesn’t mean you can do it. Practice is the only way to master a skill, even in sermon preparation” (4). McDill takes the preacher step-by-step through each of the skills he presents. As mentioned just previously, each chapter contains a segment guiding the reader through an exercise for each skill (32, 52, 73, 90, 114, 131, 146, 171, 193, 215, 235, 257). In these segments, the author certainly practices what he preaches in that not only does he tell the reader what each skill entails, he also helps the reader apply it step-by-step from the ground up . This portion is so helpful for the young preacher finding himself overwhelmed with the thought of sermon preparation. McDill figuratively takes the young preacher by the hand and guides him carefully through each process.
A highly commended chapter ib this work is Chapter Ten, “Exploring Natural Analogies” (201). A ‘natural analogy’ takes a “relationship, circumstance, event, or other factor” in the natural realm and parallels it with a theological concept (207). McDill notes that an “incarnational (in human form) principle must guide us today as se seek, through preaching, to be channels of God’s ongoing revelation” (203-204). He rightly notes that we must “look for analogies that will help your hearer understand the idea” (211) and are grounded in our respective “arenas of life” (216). This skill is vital in connecting with our contemporary audiences and is the same style of preaching that Jesus often used with the common people with His use of parables, which took a common situation, event, or person’s position and used it to instill a heavenly truth.
Two weaknesses are found in this work. The most noticeable is the title. This reviewer finds the title a bit presumptuous, as if acquiring and applying these twelve skills will automatically make one’s preaching ‘great.’ For McDill, great content equals great preaching and clearly his focus is on fleshing out the content of the Scriptures in “the skills necessary to sermon preparation” (10). The title implies this would be a more comprehensive approach to sermon preparation and delivery in the whole realm of preaching. Instead, he minimizes the effect of delivery in favor of content alone.
The delivery style is not the critical factor in what we recognize as great preaching. Great delivery without effective content is often only “sound and fury, signifying nothing.” On the other hand, striking content is of real interest to the hearer, even if the delivery is weak. (10).
Yet again, the title of the book implies preaching and delivery is part of the preaching process. Plus, the Scriptural accounts of the preachers and prophets indicate that the content and the way they communicated that content was part of the message. The Apostle Paul notes that:
My speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit of power, that your faith might not rest in the wisdom of men but in the power of God (1 Corinthians 2:4-5, ESV).
The point here that Paul makes is that content alone does not a message make, but it is how the message crafts the speaker’s heart and thus persuades passionately through the Spirit. McDill seems to miss this point completely. A better title would be “The 12 Essential Skills for Great Sermon Preparation.”
Conclusion
After reading this work in its entirety, I would highly recommend this work to someone looking for a manual on sermon preparation. Even though the title is misleading, once the preacher enters into the contents of the book and sees the helpful way McDill fleshes out these various skills, he will be thankful for having such a wonderful volume in his hands.
I would recommend using this volume as a tune-up to specific areas of your preaching preparation that need work rather than trying to work from the beginning to the end of this book, for that would take a large amount of time. Absorbing this book little-by-little, however, will certainly transform your sermon preparation and your congregation will thank you all the more for this transformation.
Gladwell, Malcolm. Blink: The Power of Thinking Without Thinking. Little, Brown and Company: New York, 2005. $25.95.
Introduction
Malcolm Gladwell serves as the staff writer for The New Yorker and formerly served as the business science writer for The Washington Post from 1987 to 1996.. In 2005 he was named one of Time Magazine's 100 Most Influential People. His previous book, "The Tipping Point: How Little Things Make a Big Difference," (2000) along with this volume under review were number one New York Times bestsellers. He graduated from the University of Toronto, Trinity College, with a degree in history.[1]
Gladwell notes that this book about “the first two seconds of looking … a single glance” — also known as a “thin slice” (10, 23). He defines a ‘thin slice’ as “refer[ring] to the ability of our unconscious to find patterns in situations and behavior based on very narrow slices of experience” (23). He notes that thin-slicing “is a central part of being human” (43). Gladwell’s aim in this work is to show not just the “power of the glance” but also “when our instincts betray us” (14) and how we may educate and control those snap judgments (15).
Summary
In the Introduction, entitled “The Statue that Didn’t Look Right,” curators of a new museum almost purchased a statue with which, after much research, they felt comfortable. Yet, two experts immediately felt this statue was a fake — and they were correct, even though they did no research like the curators. Gladwell uses this initial example to springboard the discussion as to why the ‘blink’ of these two experts was correct.
In Chapter One, entitled “The Theory of Thin Slices: How a Little Bit of Knowledge Goes a Long Way,” Gladwell takes the reader to “The Love Lab” at the University of Washington where John Gottman examines a couple for fifteen minutes to determine the nature of their relationship and communication skills and whether the marriage will last — with a 95 percent accuracy level (23). In Chapter Two, entitled “The Locked Door: The Secret Life of Snap Decisions,” Gladwell notes that “snap judgments are … enormously quick: they rely on the thinnest slices of experience. But they are also unconscious” (50). This chapter outlines how well we immediately act and think are “a lotmore susceptible to outside influences than we realize” (58).
In chapter Three, entitled “The Warren Harding Error: Why We Fall for Tall, Dark, and Handsome Men,” Gladwell shows the readers the “dark side of rapid cognition” (76) by putting forth the example of Warren Harding, an unintelligent man “vague and ambivalent on policy,” became the twenty-ninth president of the United States. (73-74). Often our unconscious attitudes “may be utterly incompatible with our stated values” (85). In Chapter Four, entitled “Paul Van Riper’s big Victory: Creating Structure for Spontaneity,” Gladwell shows that rapid cognition under “fast-moving, high stress conditions … is a function of training and rules and rehearsal” (114). Gladwell notes that good decisions rely on both “deliberate and instinctive thinking” and must be reduced “to its simplest elements (141).
In Chapter Five, entitled Kenna’s Dilemma: The Right — and Wrong — Way to Ask People What They Want,” Gladwell deals with the issue of when a product (whether the music and Kenna or the Coke/Pepsi taste tests of the 1980s) tests one way initially but another way when fully experienced and absorbed. The last chapter, entitled “Seven Seconds in the Bronx,” Gladwell outlines mistakes that people often make with rapid cognition such as false first impressions or judgments (194) or believing one person knows what another is thinking (197), convinced that the face and the expressions therein are “an equal partner in the emotional process” (208).
Critical Evaluation
Gladwell offers a volume to help the reader understand the way people often think without thinking. He presents some compelling evidence from across a broad spectrum of events and situations as he makes his case for the merits and perils of the ‘blink’ — and succeeds at the task. His desire is to show how our ‘blink,’ or our initial reactions are far more accurate than most give credit for — yet they are not infallible. Gladwell comes from a journalistic background of dealing solely with research and observation of the contemporary issues in our society. He does not write this with any sort of evident Christian worldview, yet the preacher and pastor learn a great deal from this work! Preachers would do well to proclaim to their listeners the benefits and the costs of every doctrine and principle they preach.
Among the most noticeable strengths in this work is how easily readable this is. This work appeals to a wide cross-section of people regardless of their age or education. Gladwell’s flow of writing should be studied, mastered, and retooled each individual preacher desiring to communicate in an easily understandable way. Each of Gladwell’s chapter title catches the attention of the reader and fills them with great anticipation. Chapter titles such as “The Theory of Thin Slices” and “The Warren Harding Error” put rather difficult concepts of rapid cognition in an easily digestible package. Preachers who preach on such difficult concepts such as the doctrine of election, the Trinity, propitiation, justification, sanctification, redemption, etc., need to demonstrate Gladwell’s creativity in presenting these challenging doctrines that are conveyed using everyday, familiar, and easily-grasped pictures. Preachers have the greatest master of this type of teaching in our Lord Jesus Himself who continually used parables about everyday occurrences to convey a spiritual truth. The challenge is great, but the benefits are too numerous to ignore.
Aiding in this writing style, Gladwell included many engaging illustrations to support each of the claims he makes. The opening illustration in the Introduction with the art gallery ready to purchase the fake kouros provided that ‘hook’ that all too many authors fail to give. He provided many illustrations appealing to a wide range of tastes. Every preacher must learn this lesson. Gladwell clearly did his homework in finding examples and instances to support his theory of the ‘blink’ and his understanding of the merits and perils of rapid cognition.
For example, he draws illustrations from history and politics (“The Warren Harding Error”) (72). He draws also from the 1980’s culture (Coca Cola’s response to the Pepsi® Challenge taste tests) (155). He appeals to scientists and all who enjoy hard data in the scientific studies such as Gottman’s “Love Lab” (14) the red and blue deck of cards test from the University of Iowa (8). He even draws from the arena of sports (48-49), classical music and prejudice (245), and even war strategy (99). Gladwell’s ingeniously drew from all parts of our culture’s interests and history that makes great strides in appealing to a great cross-section of our society. Preachers desiring to communicate their God-given message must model what Gladwell demonstrates in using illustrations to retain the listener’s interest.
Gladwell’s work can also teach preachers much about prejudging those whom we come across. In Chapter Four (“The Warren Harding Error”), Gladwell shares about a car salesman whose high ability of rapid cognition helped him realize the old adage was true: “Never judge a book by its cover” (91). Whether a car salesman or a police officer who is wrongly suspicious of someone simply by their ‘look’ (191), or a woman trombonist whom the Munich Philharmonic conductor was convinced could not play with the needed strength (245), or a Japanese violinist believed to lack the emotive tools necessary to play European classical music (246-247) — Gladwell unwittingly teaches a biblical lesson from James 2:1: “My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory.” Preachers must treat not just fellow Christians but all people with the love of Christ and recall that they are made in God’s image with all types of backgrounds and baggage. Even preachers struggle with rapid cognition through their particular backgrounds, so it is crucial for them to understand the situation of each person before coming to particular conclusions.
With the strengths come weaknesses. Gladwell’s writing is quite good, yet he does not give any sort of cohesive thought to how we may trust in these ‘thin slices.’ What steps can one take? Is there any cogent theory on the matter? Gladwell would have done well to us the concluding chapter in this book to help tie the information he gave into one coherent, holistic theory of rapid cognition. Instead, he simply gives one more example of how reliable our rapid cognition can be if we but keep our prejudices and preconceptions out of the process.
Conclusion
After reading through this work twice, I would certainly convey and absorb its contents — yet given the nature of my calling as a pastor and some of the coarse language contained in this work, I would be hesitant to recommend reading this work for my parishioners to read. I would commend this work to mature pastors to demonstrate the power of illustration and the usefulness of making a passage of Scripture interesting, enlightening, and engaging.
[1] http://www.gladwell.com/bio.html : Internet. Downloaded 22 May 2006.
Gladwell, Malcolm. Blink: The Power of Thinking Without Thinking. Little, Brown and Company: New York, 2005. $25.95.
Introduction
Malcolm Gladwell serves as the staff writer for The New Yorker and formerly served as the business science writer for The Washington Post from 1987 to 1996.. In 2005 he was named one of Time Magazine's 100 Most Influential People. His previous book, "The Tipping Point: How Little Things Make a Big Difference," (2000) along with this volume under review were number one New York Times bestsellers. He graduated from the University of Toronto, Trinity College, with a degree in history.[1]
Gladwell notes that this book about “the first two seconds of looking … a single glance” — also known as a “thin slice” (10, 23). He defines a ‘thin slice’ as “refer[ring] to the ability of our unconscious to find patterns in situations and behavior based on very narrow slices of experience” (23). He notes that thin-slicing “is a central part of being human” (43). Gladwell’s aim in this work is to show not just the “power of the glance” but also “when our instincts betray us” (14) and how we may educate and control those snap judgments (15).
Summary
In the Introduction, entitled “The Statue that Didn’t Look Right,” curators of a new museum almost purchased a statue with which, after much research, they felt comfortable. Yet, two experts immediately felt this statue was a fake — and they were correct, even though they did no research like the curators. Gladwell uses this initial example to springboard the discussion as to why the ‘blink’ of these two experts was correct.
In Chapter One, entitled “The Theory of Thin Slices: How a Little Bit of Knowledge Goes a Long Way,” Gladwell takes the reader to “The Love Lab” at the University of Washington where John Gottman examines a couple for fifteen minutes to determine the nature of their relationship and communication skills and whether the marriage will last — with a 95 percent accuracy level (23). In Chapter Two, entitled “The Locked Door: The Secret Life of Snap Decisions,” Gladwell notes that “snap judgments are … enormously quick: they rely on the thinnest slices of experience. But they are also unconscious” (50). This chapter outlines how well we immediately act and think are “a lotmore susceptible to outside influences than we realize” (58).
In chapter Three, entitled “The Warren Harding Error: Why We Fall for Tall, Dark, and Handsome Men,” Gladwell shows the readers the “dark side of rapid cognition” (76) by putting forth the example of Warren Harding, an unintelligent man “vague and ambivalent on policy,” became the twenty-ninth president of the United States. (73-74). Often our unconscious attitudes “may be utterly incompatible with our stated values” (85). In Chapter Four, entitled “Paul Van Riper’s big Victory: Creating Structure for Spontaneity,” Gladwell shows that rapid cognition under “fast-moving, high stress conditions … is a function of training and rules and rehearsal” (114). Gladwell notes that good decisions rely on both “deliberate and instinctive thinking” and must be reduced “to its simplest elements (141).
In Chapter Five, entitled Kenna’s Dilemma: The Right — and Wrong — Way to Ask People What They Want,” Gladwell deals with the issue of when a product (whether the music and Kenna or the Coke/Pepsi taste tests of the 1980s) tests one way initially but another way when fully experienced and absorbed. The last chapter, entitled “Seven Seconds in the Bronx,” Gladwell outlines mistakes that people often make with rapid cognition such as false first impressions or judgments (194) or believing one person knows what another is thinking (197), convinced that the face and the expressions therein are “an equal partner in the emotional process” (208).
Critical Evaluation
Gladwell offers a volume to help the reader understand the way people often think without thinking. He presents some compelling evidence from across a broad spectrum of events and situations as he makes his case for the merits and perils of the ‘blink’ — and succeeds at the task. His desire is to show how our ‘blink,’ or our initial reactions are far more accurate than most give credit for — yet they are not infallible. Gladwell comes from a journalistic background of dealing solely with research and observation of the contemporary issues in our society. He does not write this with any sort of evident Christian worldview, yet the preacher and pastor learn a great deal from this work! Preachers would do well to proclaim to their listeners the benefits and the costs of every doctrine and principle they preach.
Among the most noticeable strengths in this work is how easily readable this is. This work appeals to a wide cross-section of people regardless of their age or education. Gladwell’s flow of writing should be studied, mastered, and retooled each individual preacher desiring to communicate in an easily understandable way. Each of Gladwell’s chapter title catches the attention of the reader and fills them with great anticipation. Chapter titles such as “The Theory of Thin Slices” and “The Warren Harding Error” put rather difficult concepts of rapid cognition in an easily digestible package. Preachers who preach on such difficult concepts such as the doctrine of election, the Trinity, propitiation, justification, sanctification, redemption, etc., need to demonstrate Gladwell’s creativity in presenting these challenging doctrines that are conveyed using everyday, familiar, and easily-grasped pictures. Preachers have the greatest master of this type of teaching in our Lord Jesus Himself who continually used parables about everyday occurrences to convey a spiritual truth. The challenge is great, but the benefits are too numerous to ignore.
Aiding in this writing style, Gladwell included many engaging illustrations to support each of the claims he makes. The opening illustration in the Introduction with the art gallery ready to purchase the fake kouros provided that ‘hook’ that all too many authors fail to give. He provided many illustrations appealing to a wide range of tastes. Every preacher must learn this lesson. Gladwell clearly did his homework in finding examples and instances to support his theory of the ‘blink’ and his understanding of the merits and perils of rapid cognition.
For example, he draws illustrations from history and politics (“The Warren Harding Error”) (72). He draws also from the 1980’s culture (Coca Cola’s response to the Pepsi® Challenge taste tests) (155). He appeals to scientists and all who enjoy hard data in the scientific studies such as Gottman’s “Love Lab” (14) the red and blue deck of cards test from the University of Iowa (8). He even draws from the arena of sports (48-49), classical music and prejudice (245), and even war strategy (99). Gladwell’s ingeniously drew from all parts of our culture’s interests and history that makes great strides in appealing to a great cross-section of our society. Preachers desiring to communicate their God-given message must model what Gladwell demonstrates in using illustrations to retain the listener’s interest.
Gladwell’s work can also teach preachers much about prejudging those whom we come across. In Chapter Four (“The Warren Harding Error”), Gladwell shares about a car salesman whose high ability of rapid cognition helped him realize the old adage was true: “Never judge a book by its cover” (91). Whether a car salesman or a police officer who is wrongly suspicious of someone simply by their ‘look’ (191), or a woman trombonist whom the Munich Philharmonic conductor was convinced could not play with the needed strength (245), or a Japanese violinist believed to lack the emotive tools necessary to play European classical music (246-247) — Gladwell unwittingly teaches a biblical lesson from James 2:1: “My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory.” Preachers must treat not just fellow Christians but all people with the love of Christ and recall that they are made in God’s image with all types of backgrounds and baggage. Even preachers struggle with rapid cognition through their particular backgrounds, so it is crucial for them to understand the situation of each person before coming to particular conclusions.
With the strengths come weaknesses. Gladwell’s writing is quite good, yet he does not give any sort of cohesive thought to how we may trust in these ‘thin slices.’ What steps can one take? Is there any cogent theory on the matter? Gladwell would have done well to us the concluding chapter in this book to help tie the information he gave into one coherent, holistic theory of rapid cognition. Instead, he simply gives one more example of how reliable our rapid cognition can be if we but keep our prejudices and preconceptions out of the process.
Conclusion
After reading through this work twice, I would certainly convey and absorb its contents — yet given the nature of my calling as a pastor and some of the coarse language contained in this work, I would be hesitant to recommend reading this work for my parishioners to read. I would commend this work to mature pastors to demonstrate the power of illustration and the usefulness of making a passage of Scripture interesting, enlightening, and engaging.
[1] http://www.gladwell.com/bio.html : Internet. Downloaded 22 May 2006.
Click here to read a very probing article about our motives for short-term missions (thanks to John Divito of The Reformed Baptist Thinker blog).
A missionary in France told of a little French girl who became a believer. Although she had been blind from birth, she knew how to read Braille. Someone gave her the gospel of Mark in Braille, and she loved it so much that she eventually developed calluses on her fingers from reading it so often. Those calluses meant she no longer could read.
Hoping to make her fingers more sensitive, she peeled the skin from the end of her fingers. But instead her fingers became permanently scarred. Believing she would never read again, she bent down to give the pages of God's Word a farewell kiss. As she did, she soon realized that her lips were more sensitive than her fingers. She then learned how to read God's Word with her lips.
by Robert Reymond
“The problem in our day, which gives rise to highly questionable church growth methods, is twofold:
On the one hand, we are seeing a waning confidence in the message of the gospel. Even the evangelical church shows signs of losing confidence in the convincing and converting power of the gospel message. That is why increasing numbers of churches prefer sermons on family life and psychological health. We are being overtaken by what Os Guinness calls the managerial and therapeutic revolutions. The winning message, it seems, is the one that helps people to solve their temporal problems, improves their self-esteem and makes them feel good about themselves. In such a cultural climate, preaching on the law, sin and repentance, and the cross has all but disappeared, even in evangelical churches. The church has become “user friendly,” “consumer oriented,” and as a result evangelical churches are being inundated with “cheap grace” (Bonhoeffer). Today’s “gospel” is all too often a gospel without cost, without repentance, without commitment, without discipleship, and thus “another gospel” and accordingly no gospel at all, all traceable to the fact that this is how too many people today have come to believe that the church must be grown.
On the other hand, we are seeing a waning confidence in preaching as the means by which the gospel is to be spread. As a result, preaching is giving way in evangelical churches to multimedia presentations, drama, dance, “sharing times,” sermonettes, and “how to” devotionals. Preaching is being viewed increasingly as outdated and ineffective. Business techniques like telemarketing are now popular with the church growth movement. Churches so infected also look to the multiplication of programs to effect their growth. They sponsor conferences and seminars on every conceivable topic under the sun; they subdivide their congregations down into marrieds and singles, single parents and divorced, “thirty-something” and “twenty-something,” teens, unemployed, the child-abused and the chemically dependent, attempting to arrange programs for them all. And once a person joins such a church, conventional wisdom has it, the church and the minister must meet his every felt need. Accordingly, ministers have become managers, facilitators, and motivators—everything but heralds of the whole counsel of God—and this all because they have lost confidence in the preaching of God’s Word as the primary means for the growth of the church and the individual Christian.
What is the answer? A restored confidence in the Reformed doctrine of the sovereignty of God in salvation!”
— Robert L. Reymond, in A New Systematic Theology of the Christian Faith
(I posted this on my blog for pastors and preachers, but wanted to share this with the readership at this blog as well. Pray for your pastors, y'all!)
At our recent Reform & Resurge Conference in Seattle, my good friend Pastor Darrin Patrick from The Journey in Saint Louis spoke frankly of the burden that pastoral ministry is. I have pushed myself to the edge and over the edge of burnout throughout my nearly ten years in vocational ministry. Subsequently, I have been doing a great deal of research that I am compiling in hopes of not only improving my own life but also the lives of the leaders at Mars Hill Church and the churches in our Acts 29 Network. As a leader I commonly set the pace of ministry for those under me, which can lead to wholesale burnout of others if I don’t learn this lesson and teach it to others. The following points that I pray are helpful are some brief thoughts from what God has been teaching me as of late. Lastly, the fact that at least twenty-two separate organizations exist in the U.S. solely to deal with pre- and post-pastoral burnout indicate that this is a widespread problem that has only been identified and researched since the 1950s.
To read the rest of this article (and you must), click here.
At our recent Reform & Resurge Conference in Seattle, my good friend Pastor Darrin Patrick from The Journey in Saint Louis spoke frankly of the burden that pastoral ministry is. I have pushed myself to the edge and over the edge of burnout throughout my nearly ten years in vocational ministry. Subsequently, I have been doing a great deal of research that I am compiling in hopes of not only improving my own life but also the lives of the leaders at Mars Hill Church and the churches in our Acts 29 Network. As a leader I commonly set the pace of ministry for those under me, which can lead to wholesale burnout of others if I don’t learn this lesson and teach it to others. The following points that I pray are helpful are some brief thoughts from what God has been teaching me as of late. Lastly, the fact that at least twenty-two separate organizations exist in the U.S. solely to deal with pre- and post-pastoral burnout indicate that this is a widespread problem that has only been identified and researched since the 1950s.
To read the rest of this article (and you must), click here.
LOUISVILLE, Ky. (BP)–Preachers must escort their hearers into the presence of God by submitting to God’s inspired Word and proclaiming it to His church, preaching professor Robert Smith said during Southern Baptist Theological Seminary’s Power in the Pulpit Conference.
Smith, of Beeson Divinity School in Birmingham, Ala., said preachers serve as exegetical escorts for their congregations by presenting God’s Word in an understandable way.
“The exegetical escort is an individual who serves in the Lord’s service by taking this Word of God and exegeting it, expounding upon it, dissecting it and saying what it says,” Smith said.
“The exegetical escort is designed to embrace the text of Scripture in order to usher the hearers into the presence of God for the purpose of transformation.”
Smith, a former preaching professor at Southern, was one of three speakers at the annual conference, along with Southern Seminary President R. Albert Mohler Jr. and professor of Christian preaching Hershael York. More than 200 pastors attended the event.
Preaching will always elicit a response, Smith said, noting that the Gospel herald can expect one of two responses.
“God’s Word will not go out and come back void; it will accomplish that for which it was sent,” Smith said. “Sometimes people will respond in rebellion and sometimes in reception. The Word will draw people or it will drive people away.”
Many modern preachers mistakenly value style more than substance, Smith noted. He cited Augustine’s four books on Christian doctrine, “On Christian Teaching,” where the first 75 percent of the material focuses on doctrine, while only the last quarter is devoted to style in presentation.
“What we do is turn it around. [If we wrote the book,] we would deal with style in the first three sections and substance in the last one,” he said. “Substance must be considered primarily and style secondarily.”
Another problem with contemporary preaching is the eclipse of the cross, Smith said.
“We have so much cross-less preaching. Don’t we understand that there is no salvation outside of the cross of Christ?” Smith asked. “It was necessary for Christ first to suffer the cross and then enter into glory. That is what the reformers taught. The theology of the cross [comes] before the theology of glory. Today, we want to wipe out the cross and quickly move to glory.”
Smith also said that many preachers dilute grace in their preaching.
“We start off by preaching salvation by grace and, before we know it, we are preaching sanctification by works,” he said. “Anytime we add anything to grace we are diluting grace. I am justified by grace, sanctified by grace, adopted by grace and I’m going to be glorified by grace. It is grace plus nothing.”
Smith said it is the preacher’s role to be like Philip in Acts 8 guiding the Ethiopian eunuch through Scripture and explaining what he did not understand.
“[Sometimes] the text is closed and the preacher has to open it,” Smith said. “My job is to be an exegete. I am supposed to help people see what they can’t see.”
Mohler, in his message during the mid-March conference, noted there are church buildings on virtually every street corner in America but few expository preachers and the remedy for this shortage is a generation of ministers who will proclaim the changeless truth of the Gospel to a culture that views nothing as changeless.
“We are now in big trouble because as you look across this country, you can find on almost every block a church — that is, a building,” Mohler said. “You can find bricks and stone, and you can find steeples and organs, and you can find pulpits and all the rest.
“But you do not find preaching — at least as the church of the Lord Jesus Christ has understood preaching for nearly 20 centuries — in far too many of these churches. And I think it’s because it’s getting harder [to preach].”
Preaching from James 5:7-8, Mohler urged preachers to have patience as they wait for their ministry to bear fruit in listeners’ lives.
“The one thing we may forget that is indispensable to our preaching is patience,” Mohler said. “And the one thing our people do not even know to expect as a matter of our preaching is patience.”
Often preachers become frustrated because every sermon does not appear to change lives instantly, he said.
Biblical preaching is further complicated by the fact that postmodern Americans find it strange to take instruction for modern life out of an ancient book, Mohler said.
“We show up and say, ‘This ancient book is going to tell us how to order our lives today.’ And that sounds extremely strange to a world that isn’t ready to hear an authoritative word from an ancient source,” he said.
But preachers must teach the Bible week-in and week-out because faithfulness to God’s Word over time will yield eternal results, Mohler noted.
“Be strong,” he said. “Be patient. Strengthen your hearts, for the coming of the Lord is near. How long do we have to be patient? Until the Lord comes. But take heart. The Lord’s coming is near.”
York exhorted conference attendees to preach faithfully even during life’s most difficult times. Drawing on the example of Ezekiel, York said effective ministers often learn to trust God through trials.
“It’s easy to serve the God who will give you your best life now,” he said. “That’s the God we want. That’s the God we create. That’s not the God we serve. How do you serve a God who causes what you have always regarded as the worst-case scenario in your life?
“Dear brothers, I tell you, you’ve got to preach the Word even in the midst of your worst-case scenario.”
During difficult times, the preacher should think about God’s call on his life as motivation to continue proclaiming the Bible, York said.
“Commitment to preach really is a function of your calling,” he said. “If you have a light regard for your calling, if you’re not very certain that God’s really called you, if you feel like you’re just trying this out to see how it works, you will wash out at the first sign of trouble. If you have a light regard for your calling, you’ll have a light regard for your preaching.”
Christians take two different tracks when dealing with all things dealing with The DaVinci Code. Some say, "We should not support it! It's wrong and we need to tell people it's wrong." Others say, "Read the book, watch the movie, and know what you're dealing with so you can engage the culture in a dialogue."
I confess, I'm in the second track and my mindset was vindicate in Great Clips of Frankfort, of all places. Long overdue for a haircut and conducting some business in Frankfort today, I had a few minutes and stopped for a haircut. I sat down in the chair and the worker asked me, "So, did you go to the movies this weekend?" I said, "No, time wouldn't permit. Why?" She then started peppering me with information about The DaVinci Code. She was hearing all sorts of things about it and said, "You know, it made me question the what I had been taught."
Thankfully, I was able to answer some of her questions and put her mind to rest for the time being. Yet, if I was that someone who said, "I'm a Christian and I just think that it's wrong and you shouldn't go see the movie because it's wrong," you may shut down the conversation before it even begins. Yet, I was able to reassure her about the trustworthiness of the Scriptures, the fact that church has not been hiding everything under the sun, and that Jesus is who the Bible says He is, etc.
This movie is heresy, yes. But it is also an opportunity to engage the culture in a conversation and to steer that conversation to the glories of Christ.
1 Peter 3:15-16
But in your hearts regard Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; [16] yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame.
Christians take two different tracks when dealing with all things dealing with The DaVinci Code. Some say, "We should not support it! It's wrong and we need to tell people it's wrong." Others say, "Read the book, watch the movie, and know what you're dealing with so you can engage the culture in a dialogue."
I confess, I'm in the second track and my mindset was vindicate in Great Clips of Frankfort, of all places. Long overdue for a haircut and conducting some business in Frankfort today, I had a few minutes and stopped for a haircut. I sat down in the chair and the worker asked me, "So, did you go to the movies this weekend?" I said, "No, time wouldn't permit. Why?" She then started peppering me with information about The DaVinci Code. She was hearing all sorts of things about it and said, "You know, it made me question the what I had been taught."
Thankfully, I was able to answer some of her questions and put her mind to rest for the time being. Yet, if I was that someone who said, "I'm a Christian and I just think that it's wrong and you shouldn't go see the movie because it's wrong," you may shut down the conversation before it even begins. Yet, I was able to reassure her about the trustworthiness of the Scriptures, the fact that church has not been hiding everything under the sun, and that Jesus is who the Bible says He is, etc.
This movie is heresy, yes. But it is also an opportunity to engage the culture in a conversation and to steer that conversation to the glories of Christ.
1 Peter 3:15-16
But in your hearts regard Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; [16] yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame.
Here is the sermon I preached to our graduates (and the rest of the congregation, for that matter) during our Graduate Recognition Sunday here at our church. It’s based on Galatians 5:16-25.
Here in Lexington, KY, an awful accident took place when a wall from a parking garage crushed Stephanie Hufnagel. The car that hit the wall caused that slab of concrete to fall, thereby crushing Stephanie and her 8-month-old unborn baby.
Why would God allow that to happen? The son of one of our members asked that question. Here are some of my answers:
Just some thoughts.
His throne is the pulpit; he stands in Christ’s stead; his message is the word of God; around him are immortal souls; the Saviour, unseen, is beside him; the Holy Spirit broods over the congregation; angels gaze upon the scene, and heaven and hell await the issue. What associations, and what a vast responsibility.
(Matthew Simpson, Lectures on Preaching. Phillips & Hunt, New York, 1879. p. 98. Quoted by John Stott in Between Two Worlds: The Art of Preaching in the Twentieth Century. Published by Eerdmans, Grand Rapids, MI. 1982.)
In the April 17 USA Today, Notre Dame law professor Richard Garnett argues that it is not the place of government to determine what is or is not appropriate in terms of political speech in the pulpit. He writes: "the First Amendment does not constrain — in fact, it protects — 'political' preaching and faith-filled activism. Yes, our Constitution preserves a healthy separation between the institutions of religion and government. This wise arrangement protects individual freedom and civil society by preventing the state from directing, co-opting or controlling the church. It imposes no limits, though, on conversations among religious believers — whether on Sunday morning, around the water cooler, or at the dinner table — about the implications of their faith for the controversies of the day. Our First Amendment protects religious freedom, individual conscience and church independence from government interference; it requires neither a faith-free public square nor politics-free sermons.
"Even if the Constitution does not presume to tell ministers to stick to parables, is it bad citizenship, or just plain bad manners, for ministers to confuse our 'public' role as citizens and voters with our supposedly 'private' religious lives and beliefs? No. Religious faith makes claims, for better or worse, that push the believer inexorably toward charitable and conscientious engagement in 'public life.' To the extent that religion purports to provide insight into human nature and relations, it necessarily speaks to politics. We best respect each other through honest dialogue by making arguments that reflect our beliefs, not by censoring ourselves or insisting that religious believers translate their commitments into focus-group jargon or cost-benefit analysis.
"True, there is the matter of the tax laws. Churches have, for centuries, for the most part been immune from taxes imposed by secular authority. Accordingly, the United States has long exempted corporations organized and operated exclusively for religious purposes from federal taxation. This exemption, however, comes at a price: Like other tax-exempt charitable organizations, religious communities may not engage in activities and expression that are regarded by government as excessively political (or, perhaps, as insufficiently religious).
"It is the regulation of the churches' expression, and not their expression itself, that should raise constitutional red flags. Religious institutions are not above the law, but a government that respects the separation of church and state should be extremely wary of telling churches and religious believers whether they are being appropriately "religious" or excessively "political" or partisan. Churches and congregants, not bureaucrats and courts, must define the perimeter of religion's challenges. It should not be for the state to label as electioneering, endorsement, or lobbying what a religious community considers evangelism, worship or witness.
"Of course, there are good reasons — religious reasons — for clergy to be cautious and prudent when addressing campaigns, issues and candidates.
"Reasonable people with shared religious commitments still can disagree about many, even most, policy and political matters. It compromises religion to not only confine its messages to the Sabbath but also to pretend that it speaks clearly to every policy question. A hasty endorsement, or a clumsy or uncharitable political charge, has no place in a house of worship or during a time of prayer — not because religion does not speak to politics, but because it is about more, and is more important, than politics." (Click here to read the full article)
(From PreachingNow, Vol. 5, no. 17. May 16, 2006 — http://www.preaching.com )
In the April 17 USA Today, Notre Dame law professor Richard Garnett argues that it is not the place of government to determine what is or is not appropriate in terms of political speech in the pulpit. He writes: "the First Amendment does not constrain — in fact, it protects — 'political' preaching and faith-filled activism. Yes, our Constitution preserves a healthy separation between the institutions of religion and government. This wise arrangement protects individual freedom and civil society by preventing the state from directing, co-opting or controlling the church. It imposes no limits, though, on conversations among religious believers — whether on Sunday morning, around the water cooler, or at the dinner table — about the implications of their faith for the controversies of the day. Our First Amendment protects religious freedom, individual conscience and church independence from government interference; it requires neither a faith-free public square nor politics-free sermons.
"Even if the Constitution does not presume to tell ministers to stick to parables, is it bad citizenship, or just plain bad manners, for ministers to confuse our 'public' role as citizens and voters with our supposedly 'private' religious lives and beliefs? No. Religious faith makes claims, for better or worse, that push the believer inexorably toward charitable and conscientious engagement in 'public life.' To the extent that religion purports to provide insight into human nature and relations, it necessarily speaks to politics. We best respect each other through honest dialogue by making arguments that reflect our beliefs, not by censoring ourselves or insisting that religious believers translate their commitments into focus-group jargon or cost-benefit analysis.
"True, there is the matter of the tax laws. Churches have, for centuries, for the most part been immune from taxes imposed by secular authority. Accordingly, the United States has long exempted corporations organized and operated exclusively for religious purposes from federal taxation. This exemption, however, comes at a price: Like other tax-exempt charitable organizations, religious communities may not engage in activities and expression that are regarded by government as excessively political (or, perhaps, as insufficiently religious).
"It is the regulation of the churches' expression, and not their expression itself, that should raise constitutional red flags. Religious institutions are not above the law, but a government that respects the separation of church and state should be extremely wary of telling churches and religious believers whether they are being appropriately "religious" or excessively "political" or partisan. Churches and congregants, not bureaucrats and courts, must define the perimeter of religion's challenges. It should not be for the state to label as electioneering, endorsement, or lobbying what a religious community considers evangelism, worship or witness.
"Of course, there are good reasons — religious reasons — for clergy to be cautious and prudent when addressing campaigns, issues and candidates.
"Reasonable people with shared religious commitments still can disagree about many, even most, policy and political matters. It compromises religion to not only confine its messages to the Sabbath but also to pretend that it speaks clearly to every policy question. A hasty endorsement, or a clumsy or uncharitable political charge, has no place in a house of worship or during a time of prayer — not because religion does not speak to politics, but because it is about more, and is more important, than politics." (Click here to read the full article)
(From PreachingNow, Vol. 5, no. 17. May 16, 2006 — http://www.preaching.com )
It was Sunday evening and Harry Ironside had preached five times that day. He was weary, and on the way home his wife asked a question to which he responded with irritation. Immediately he felt conviction, and apologized to his wife. Saying: “Forgive me, I am quite tired. Remember, I have preached five times today.”
To which his wife responded, “Yes, dear, I know. But remember, I have had to listen to you five times today!” (Moody Monthly)
In the April 17 USA Today, Notre Dame law professor Richard Garnett argues that it is not the place of government to determine what is or is not appropriate in terms of political speech in the pulpit. He writes: “the First Amendment does not constrain — in fact, it protects — ‘political’ preaching and faith-filled activism. Yes, our Constitution preserves a healthy separation between the institutions of religion and government. This wise arrangement protects individual freedom and civil society by preventing the state from directing, co-opting or controlling the church. It imposes no limits, though, on conversations among religious believers — whether on Sunday morning, around the water cooler, or at the dinner table — about the implications of their faith for the controversies of the day. Our First Amendment protects religious freedom, individual conscience and church independence from government interference; it requires neither a faith-free public square nor politics-free sermons.
“Even if the Constitution does not presume to tell ministers to stick to parables, is it bad citizenship, or just plain bad manners, for ministers to confuse our ‘public’ role as citizens and voters with our supposedly ‘private’ religious lives and beliefs? No. Religious faith makes claims, for better or worse, that push the believer inexorably toward charitable and conscientious engagement in ‘public life.’ To the extent that religion purports to provide insight into human nature and relations, it necessarily speaks to politics. We best respect each other through honest dialogue by making arguments that reflect our beliefs, not by censoring ourselves or insisting that religious believers translate their commitments into focus-group jargon or cost-benefit analysis.
“True, there is the matter of the tax laws. Churches have, for centuries, for the most part been immune from taxes imposed by secular authority. Accordingly, the United States has long exempted corporations organized and operated exclusively for religious purposes from federal taxation. This exemption, however, comes at a price: Like other tax-exempt charitable organizations, religious communities may not engage in activities and expression that are regarded by government as excessively political (or, perhaps, as insufficiently religious).
“It is the regulation of the churches’ expression, and not their expression itself, that should raise constitutional red flags. Religious institutions are not above the law, but a government that respects the separation of church and state should be extremely wary of telling churches and religious believers whether they are being appropriately “religious” or excessively “political” or partisan. Churches and congregants, not bureaucrats and courts, must define the perimeter of religion’s challenges. It should not be for the state to label as electioneering, endorsement, or lobbying what a religious community considers evangelism, worship or witness.
“Of course, there are good reasons — religious reasons — for clergy to be cautious and prudent when addressing campaigns, issues and candidates.
“Reasonable people with shared religious commitments still can disagree about many, even most, policy and political matters. It compromises religion to not only confine its messages to the Sabbath but also to pretend that it speaks clearly to every policy question. A hasty endorsement, or a clumsy or uncharitable political charge, has no place in a house of worship or during a time of prayer — not because religion does not speak to politics, but because it is about more, and is more important, than politics.” (Click here to read the full article)
(From PreachingNow, Vol. 5, no. 17. May 16, 2006 — http://www.preaching.com )
From The Barna Update: May 15, 2006
A survey we completed this week shows that among the tens of millions of people who have read the bestseller, The Da Vinci Code, from cover to cover, the book has influenced their thinking – but it has not necessarily changed their religious views so much as it has confirmed what they already believed prior to reading the book. The long-awaited movie adaptation of the book releases later this week amidst considerable controversy and counter-marketing efforts by Christians.
To find out more about the impact of the book and the likely popularity and impact of the movie, click here to read the article.
Have a problem with Dan Brown's theological proclamations in his runaway bestseller in The DaVinci Code? Listen to Michael Horton's interview with Western Michigan University's history professor Paul Meier. Learn why Maier says that if Dan Brown submitted a paper with research of the quality of the research he did in his book, he would have flunked his class.
(NOTE: This interview will be up through May 20th, so be sure and listen to it this week or you can download the mp3 for three or subscribe to the Podcast if you have iTunes which you can download for free.)
Wayne McDill in his work “The 12 Essential Skills for Great Preaching” made this rather curious quote:
The delivery style is not the critical factor in what we recognize as great preaching. Great delivery without effective content is often only “sound and fury, signifying nothing.” On the other hand, striking content is of real interest to the hearer, even if the delivery is weak (p. 10).
Then I turn around and read from Hershael York’s and Bert Decker’s book, “Preaching With Bold Assurance” this paragraph:
If we want our hearers to feel compelled to apply the truth, they need to hear the truth presented in a compelling manner. We must not content ourselves with content alone, but we must also preach to the audience in a way that connects with their lives (p.6)
So what do you think? Does great content alone automatically make great preaching? Is obtaining a good delivery helpful? I happen to think so, but maybe you have some thoughts as well.
That's right. If you have a degree and specialized training in a specific area that would be well-suited for the workplace, but you are one who chooses to be a stay-at-home mom, you are a threat to our civilization. At least, that's what feminist thinker Linda Hirshman believes.
How utterly absurd! And so agrees Paul Brewster who contributed this recent article to Baptist Press. Have a very happy Mother's Day. Moms are a blessing and a gift from God.
… and your church will get the U-haul if you do not recognize mothers on Mother’s Day!
At least, that’s what I’ve been told.
Mother’s Day is a very special day in our church. We take time to honor the oldest (or should I say, the most seasoned) mom and the mom with the most children. A sermon usually commences on the subjects of the glory of God in the gifts of mothers. After the invitation time, we have a Parent-Child Dedication to honor all the new babies and the children who have not yet been dedicated by their parents to the Lord.
What do you do for Mother’s Day? Do you feel compelled to preach a sermon dealing with Moms? Do you honor moms in the way I’ve outlined above? I’d like to hear your thoughts.
I’ll post some conclusions I’ve come to on Monday.
Probably more trouble is caused in the Christian life by an inadequate view of this doctrine than any other. When the child of God loses his sense of peace with God, finds his concern for others dried up, or generally finds his sense of the sheer goodness & grace of God diminished, it is from this fountain that he has ceased to drink. Conversely, if we can gain a solid grounding here, we have the foundation for a life of peace and joy.
Sinclair Ferguson, The Christian Life: A Doctrinal Introduction Banner of Truth Trust: Edinburgh, Scotland. Reprint 2005. p. 80.
(Thanks to Mark Combs for sending this along.)
John Divito posted an excellent quote in his blog that I pray all of you at my church and elsewhere would read and heed. The next Billy Graham? I'm scared.
For two weeks out of the year, my church permits me to go to other churches to conduct revival services either in preaching or music. And I'm excited about the opportunities God has in store this coming October.
I have been asked to preach at a Sovereign Grace Bible Conference at the Means Baptist Church in Menifee County, KY, on October 15-18 of this year. Pastor Joey Rogers, a dear Reformed brother who pastors this church in our association, requested that I would preach a series of five sermons on the topic of the Holy Spirit. I am excited about this, not only because I have the chance to be at this dear church but also it will make me concentrate on what the Scriptures have to say about the Holy Spirit.
John Owen once said, "In Old Testament times, the people of God neglected God the Father. In New Testament times, they neglected the Son. Here in the church age, they neglect the Holy Spirit." I believe there is much false teaching about the work of the Holy Spirit in our day that grieves Him even as they try to exalt Him.
I covet your prayers so that I would rightly represent the true teaching of the Holy Spirit in relation to creation, conviction, conversion, consecration, and counseling. And if there are any works on the Holy Spirit you'd recommend, please leave your recommendations in the comments section of this entry.
Thank you in advance.
I have been asked to preach at a Sovereign Grace Bible Conference at the Means Baptist Church in Menifee County, KY, on October 15-18 of this year. Pastor Joey Rogers, a dear Reformed brother who pastors this church in our association, requested that I would preach a series of five sermons on the topic of the Holy Spirit. I am excited about this, not only because I have the chance to be at this dear church but also it will make me concentrate on what the Scriptures have to say about the Holy Spirit.
John Owen once said, “In Old Testament times, the people of God neglected God the Father. In New Testament times, they neglected the Son. Here in the church age, they neglect the Holy Spirit.” I believe there is much false teaching about the work of the Holy Spirit in our day that grieves Him even as they try to exalt Him.
I covet your prayers so that I would rightly represent the true teaching of the Holy Spirit in relation to creation, conviction, conversion, consecration, and counseling. And if there are any works on the Holy Spirit you’d recommend, please leave your recommendations in the comments section of this entry.
Thank you in advance.
I have been asked to preach at a Sovereign Grace Bible Conference at the Means Baptist Church in Menifee County, KY, on October 15-18 of this year. Pastor Joey Rogers, a dear Reformed brother who pastors this church in our association, requested that I would preach a series of five sermons on the topic of the Holy Spirit. I am excited about this, not only because I have the chance to be at this dear church but also it will make me concentrate on what the Scriptures have to say about the Holy Spirit.
John Owen once said, “In Old Testament times, the people of God neglected God the Father. In New Testament times, they neglected the Son. Here in the church age, they neglect the Holy Spirit.” I believe there is much false teaching about the work of the Holy Spirit in our day that grieves Him even as they try to exalt Him.
I covet your prayers so that I would rightly represent the true teaching of the Holy Spirit in relation to creation, conviction, conversion, consecration, and counseling. And if there are any works on the Holy Spirit you’d recommend, please leave your recommendations in the comments section of this entry.
Thank you in advance.
The Discipleship Journal's E-newsletter sent along a nice little article called "Time Trials: A Mother's Guide to Spiritual Sanity." I feel that it might be helpful for a lot of your moms out there pressed for time to engage in spiritual devotions.
What do some of you plan to do for Mother's Day, whether in your worship service or personally with the mommas in your life?
The Discipleship Journal's E-newsletter sent along a nice little article called "Time Trials: A Mother's Guide to Spiritual Sanity." I feel that it might be helpful for a lot of your moms out there pressed for time to engage in spiritual devotions.
What do some of you plan to do for Mother's Day, whether in your worship service or personally with the mommas in your life?
It's sad that such a godly minister of the Gospel in such a wonderful country as Trinidad can become so corrupted so easily.
Seriously, this is my friend, Pastor Roddie Taylor, from Trinidad who received this as a gift. But I just had to jump in and remind everyone where I stand!
How nice it is to have fun with our brothers and sisters in Christ.
Here at Boone's Creek Baptist Church, we celebrated Senior Adult Sunday. Here's the audio sermon from this past Sunday. I am 34 years old and approached this sermon with much trepidation because I am far away from that age demographic. But I'm thankful that the Word of God addresses these issues and God really used it to encourage our seasoned saints. His Word is power! Praise be to the Lord!
May this be the day we expect to encounter God in His Word, amongst His people, for His glory and for our good.
May this be a day where we worship, not simply attend a worship service.
May this be a day when songs are song not simply because of a beautiful melody line, not simply to display our deftness and singing harmony, and not because these are songs we've always sung — but because they rightly communicate our worship to the Lord Jesus and strengthen the saints.
May the fellowship we have with the saints of God not simply be a time to catch up on the week's happenings, sports scores, race results, or the latest 'dirt,' but may we be ones who cherish the brotherhood of Jesus.
May the money we give during the offering not simply be given to help the church maintain their business endeavors nor simply but as an act of obedience and worship.
May the preaching not be simply to address felt needs or simply to bring light hearted comedy, but to proclaim as a herald the Good News and as one who is captive to the Word of God.
May this be the day we expect to encounter God in His Word, amongst His people, for His glory and for our good.
May this be a day where we worship, not simply attend a worship service.
May this be a day when songs are song not simply because of a beautiful melody line, not simply to display our deftness and singing harmony, and not because these are songs we've always sung — but because they rightly communicate our worship to the Lord Jesus and strengthen the saints.
May the fellowship we have with the saints of God not simply be a time to catch up on the week's happenings, sports scores, race results, or the latest 'dirt,' but may we be ones who cherish the brotherhood of Jesus.
May the money we give during the offering not simply be given to help the church maintain their business endeavors nor simply but as an act of obedience and worship.
May the preaching not be simply to address felt needs or simply to bring light hearted comedy, but to proclaim as a herald the Good News and as one who is captive to the Word of God.
Here at Boone’s Creek Baptist Church, we celebrated Senior Adult Sunday. Here’s the audio sermon from this past Sunday. I am 34 years old and approached this sermon with much trepidation because I am far away from that age demographic. But I’m thankful that the Word of God addresses these issues and God really used it to encourage our seasoned saints. His Word is power! Praise be to the Lord!
I know this is making its way around the blogosphere — and for good reason! This is really one of the funniest but telling videos on the church I’ve seen.
I just came across an article for preachers entitled, “Using the Right Words: Insider Language Excludes People.”
Here are the two opening paragraphs:
In most sermons for Christians, or any Christian magazine, there are usually very many jargon words and phrases. We feel comfortable with them! Using them makes us feel that we belong! In prayer too, we love to use these words, as humorist Jim Watkins demonstrates.
Here are just a few:
“born again, salvation, saved, sinner, new birth, Savior, justification, Holy Spirit, testimony, evangelical, assurance, redeemed, redemption, saved, mission, outreach, repentance, witness, confess, found the Lord, have a burden.” This is the language we must unlearn and stop using (highlighting mine), if we are to communicate effectively with non-Christians! They are ‘insider terms’ which exclude the typical unchurched person. We must learn to get inside their heads!
He notes that we should even stop using the words like sin, repentance, and faith. What do you all think? I think it is misguided. The Scriptures communicate this verbage for a reason. Plus, whenever you come on to a new job, there are new technical terms you are to pick up in order to understand how thinks function. Should Christianity be any different?
I welcome your comments.
Expository preaching is the contemporization of the central proposition of the biblical text that is derived from proper methods of interpretation and declared through effective means of communication to inform minds, to instruct hearts, and influence behavior toward godliness.
[From Preparing Expository Sermons: A Seven-Step Method For Biblical Preaching. Copyright (c) 1995, 2001. Baker Books: Grand Rapids, MI. p. 19.]
So what do you think? Is this definition comprehensive enough?
Expository preaching is the contemporization of the central proposition of the biblical text that is derived from proper methods of interpretation and declared through effective means of communication to inform minds, to instruct hearts, and influence behavior toward godliness.
[From Preparing Expository Sermons: A Seven-Step Method For Biblical Preaching. Copyright (c) 1995, 2001. Baker Books: Grand Rapids, MI. p. 19.]
So what do you think? Is this definition comprehensive enough?
As some of you may know, I have a very strong bond to the country of Trinidad & Tobago and long to see that country be a light in the Caribbean for Christ. I cannot explain the burden or the passion for the Trinidadian peoples except to say that God has placed it there and has since I first went to Trinidad back in 1996.
I have been asked to come back and to help lead and organize a Family Life Conference in San Fernando (the second largest city in Trinidad) sometime in late January. I have been to Trinidad three times in the last three years and God has really blessed mine and our times together greatly. In some ways, I feel as if I am a missionary to that wonderful country and that there is so much that still needs to be done. I do not believe that God is through with me yet down there.
I am asking you to make this a matter of prayer. When I did the Six Marks of a Godly Leader Conference this past January, the best received Mark was the Leader's Primary Concern — that is, his family. The situation of the family is in dire straits (much like it is here in the States). And the people there are so hungry and open to hearing what God has to say about this in His Word.
Will you make this a matter of prayer? We could conceivably have over 300 people at this event. I have asked two of my friends to consider joining me and helping with ministering to the youth down there as well. We minister daily here and pray for God to bear fruit — but the cry comes as it did in Acts 16:9: "Come over to Trinidad & Tobago and help us."
Thank you in advance for your prayers.
As some of you may know, I have a very strong bond to the country of Trinidad & Tobago and long to see that country be a light in the Caribbean for Christ. I cannot explain the burden or the passion for the Trinidadian peoples except to say that God has placed it there and has since I first went to Trinidad back in 1996.
I have been asked to come back and to help lead and organize a Family Life Conference in San Fernando (the second largest city in Trinidad) sometime in late January. I have been to Trinidad three times in the last three years and God has really blessed mine and our times together greatly. In some ways, I feel as if I am a missionary to that wonderful country and that there is so much that still needs to be done. I do not believe that God is through with me yet down there.
I am asking you to make this a matter of prayer. When I did the Six Marks of a Godly Leader Conference this past January, the best received Mark was the Leader's Primary Concern — that is, his family. The situation of the family is in dire straits (much like it is here in the States). And the people there are so hungry and open to hearing what God has to say about this in His Word.
Will you make this a matter of prayer? We could conceivably have over 300 people at this event. I have asked two of my friends to consider joining me and helping with ministering to the youth down there as well. We minister daily here and pray for God to bear fruit — but the cry comes as it did in Acts 16:9: "Come over to Trinidad & Tobago and help us."
Thank you in advance for your prayers.
Together for the Gospel Conference
Louisville, Kentucky
April 27, 2006
There are four parts to this message. First, I will reflect on the kind of preaching that I long to see God raise up in our day: the kind that is shaped by the weight of the glory of God. Second, I will try to portray the glory of God which affects preaching this way. Third, I will offer my biblical understanding of how people waken to this glory and are changed by it. Finally, I will explain how all of this calls for a kind of preaching that I call expository exultation.
To read the rest of this incredible address, click on the blog entry’s title.
This year marked the 250th anniversary of the birth of Wolfgang Amadeus Mozart (he was born on January 27). Many composers' styles 'speak' to me in various ways. For instance, J.S. Bach (1685-1750) helps restore order to my world amidst the chaos of the day. Claude Debussy's (1862-1918) impressionistic music takes me away on an ethereal carpet ride. (The first time I listened to 'Prelude to the Afternoon of a Faun,' as a freshman music major at Palm Beach Atlantic College, I remember that being the first time I 'saw' a story unfolding simply from a piece of music.)
Mozart brought a lightness and a versatility to music that contrasted greatly from the mechanical, calculated style of the Baroque era of Bach's time. Mozart's music defined the "classical era" of the late 1700s and certainly paved the way for the music of Ludwig van Beethoven (1770-1827). To this day, the only music to which I can read and study without being distracted is Mozart's. And to this day, his Requiem (K. 626) is my favorite classical work.
I recommend a nice article by Stuart Isacoff of the Wall Street Journal entitled "The Perils of Child Prodigies."
So anyways, what composers to you enjoy?
A silly fly!
(Gleanings from the Inner Life of Ruth Bryan)
I have just seen a silly fly, sporting heedlessly close to a spider's web, and most likely it would soon have sported into it–and have become fast entangled in the snare. But a friendly hand swept away the spider's network, and thus removed the danger; while the heedless, helpless fly, was equally unconscious of both the danger and the preservation.
Ah! then, I thought, perhaps it is thus often with me! In an unseen snare I had been almost heedlessly caught. But the seeing eye, loving heart, and powerful arm of Jesus are mine! He beholds the intended mischief, defeats the wily worker, sweeps away the entangling thread–and thus preserves me from disaster!All praise be Yours, dear Lord, for known and unknown mercies and deliverances! Oh, may I never knowingly sport on the edge of sin–or trifle with temptation.
"Though I walk in the midst of trouble, You preserve my life . . . with Your right hand You save me!" Psalm 138:7
(Distributed by Grace Gems.)
A four-year-old Indian boy reportedly ran over 40 miles as thousands cheered him on. Click here to read more!
A four-year-old Indian boy reportedly ran over 40 miles as thousands cheered him on. Click here to read more!
Yesterday on May 1st, approximately one million illegal immigrant workers played hooky from work to take the streets in protest of upcoming legislation that will make illegal immigration a felony. In support of this, citizens in other countries boycotted American establishments such as Wal-Mart and McDonald's to show support.
There really are two ways that I need to approach this issue. First, as a citizen of this country. I've stated before in other blogs that illegal immigration is just that … illegal. And if a law is broken, then prosecution must commence … otherwise, the rule of law would be abliterated. The fact that non-citizens, who have no rights or voting privileges to leverage Congress to abide by their wishes, are taking the streets to protest seems (to me) a problem more grave than them simply wanting "rights." What if things do not go the way they want? Is it entirely outside the realm of possibility that a civil war could be brewing when we try to enforce their removal back to their country of citizenship? I shudder to think about this. But if something is illegal, it is illegal. The penalty for that crime must be meted out.
But as a minister of the Gospel, they are made in God's image and must be brought the sweet message of salvation concerning God's creation, our rebellion, God provision for our sin through the death and resurrection of Christ, and then our responding to Him by faith.
Romans 13:1-2 tells us: "Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. [2] Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment."
Clearly, God has given the authorities to keep order and we are commended to be subject to their authority. In this, we can still minister but also stay true to the laws that we as citizens of the United States have sworn to uphold.
May there be a swift and correct end to this issue. But let us not miss telling them about the cross of Christ and how they may be citizens of heaven (Philippians 3:20-21). That is the more pressing need at the moment — you can be a citizen of the Kingdom and a true adopted son of the Father. Shouldn't that mean more?
Let's get that Word out!
From Homiletical Logistix to Him We Proclaim — welcome to the new and updated website dedicated to helping and encouraging all those who proclaim the Gospel of Jesus Christ. Also, it will be a good outlet for me to post quotes and recommend books that I read in preparation for my DMin seminars in Expository Preaching from Southern Seminary.
I look forward to ministering with you!
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