In a world that seems to cry “boring!” every time the preacher rises to the pulpit, what hope remains for the art and discipline of preaching? Does the preaching ministry have a future in the Salvation Amy? Perhaps preachers themselves are among those tempted to offer the most immediate response: “Of course preaching has a future! We're The Salvation Army; we exist to preach the Gospel of Jesus Christ. We are convinced that God's Word has something to say that can truly make a difference in the hearts and lives of our people. We believe in the preaching ministry.”
While this answer may initially sound quite satisfying, how might people in our pews respond? How are they receiving our homiletic efforts? A few years ago I listened to a layperson speaking at a preaching conference. He was there primarily to lead the introductory worship prior to the presenting preacher. In between the songs and prayers, he offered some words of wisdom that had a profound impact upon my own preaching perspective. He talked about going to church every Sunday, yearning to encounter the living God, longing to hear some hopeful word that would change his life. He talked about his struggle to sort out what preachers today were saying and how real life connections were to be made. He spoke about going away Sunday after Sunday, mostly disappointed, having simply endured the sermon and having no clue what the point of the message really was.
This pew-sitter's perspective does not exist in isolation. Preaching is hard work. Effective preaching is even harder. This is not a new insight for the Church. Anthony Trollope in his 1857 work Barchester Towers certainly thought so when he suggested: “There is no greater hardship inflicted on humankind than the necessity of listening to sermons. No one can rid themselves of the preaching clergyman. He is the bore of the age.” Yet, so much more is desired, wrote Trollope: “That we may be able to leave the house of God without that anxious longing for escape, which is the common consequence of most sermons.”
How are we to respond to these tensions? Is weak preaching a widespread problem in The Salvation Army? Is the preacher solely responsible? Is the problem circumstantial, as today's preachers struggle to sort through the burden of their administrative and pastoral duties? Even with the very best of intentions, the days of the week pass quickly and the doing of ministry crowds out opportunity for the kind of in-depth study, exegesis and theological thinking that all sermons require. How do we sort it all out? How do we discern our level of effectiveness? How do we ensure preaching has a strong viable future in The Salvation Army?
Here are six convictions that guide us.
Preaching is a high and holy calling. There is a great danger that postmodern preachers may quickly lose sight of this truth. Preaching has been God's communication plan from the beginning of time―first, through the prophets, second, through his Son and, finally, through his Spirit. John Wycliffe (1329-1384), noted pre-Reformation preacher, once said: “The highest service to which one could attain is to preach the word of God.” When preachers rise to the pulpit, they stand to represent the voice of God in that time and space. The preacher's spoken words become God's words. What preacher hasn't felt the burden of this responsibility and the weightiness that comes in trying to make sure we get it right! The danger is that emerging styles of worship are challenging the place of biblical proclamation. Postmodernists would prefer not to listen to sermons but to move among interactive stations using visual displays and pre-recorded music. As Vineyard Pastor Don Best suggests in his book Exploring the Worship Spectrum, “proclamation is reduced to speculation, role playing or self-help therapy.” While these forms of worship may bring a refreshing approach to the gathered community, they cannot replace the need for biblical proclamation and a preacher who stands in God's authority, seeking to be faithful to his/her calling.
Preaching is a biblical task. All sermons begin with Scripture, preferably one single text that will dominate the preaching event. Many preachers today, however, seem to prefer a more topical approach. This seems indicative of the training we have given over the last 20 to 30 years. Preachers choose a subject before preaching and then work to find a text that will support their ideas. Very rarely is a depth of true biblical exegesis achieved because the preacher works with a scope that is simply too broad. This issue is further challenged by the age of technology in which we now live, as preachers often find themselves drawn to Internet sermons or books by inspirational Christian writers to help shape their own Sunday message. These become the catalyst for the sermon when our own creative abilities seem dry or used up. If we are not careful, it is someone else's work that ends up dominating the sermon, rather than the preacher's own deliberate wrestling with a chosen text. How do we turn this tide? Perhaps it is more about the preacher's confidence to actually locate a sermon within one designated biblical passage. We must trust our creative energies within the homiletic process and our own ability to hear God's message through the one text alone. In this way, we will achieve stronger biblical preaching.
Preaching is a creative task. A few years ago, one of my students came bounding into my office at the Training College with a pressing announcement. “It's happened!” she said. “I've given birth. Time of arrival: 6:30 a.m!” As I struggled to sort out what was being communicated, I quickly realized this student was celebrating the fact that she had finished her first sermon. Enthusiasm and energy gave testimony to a creative process that had obviously been at work in this preacher's study. She had allowed herself to think deeply about her text, imagining it from many different perspectives. Just as new parents play with potential names for their unborn child, this student had explored numerous ways of naming what she saw in her passage. She had struggled with how she might deliver these truths and, when that final moment of revelation arrived, this student had given birth to a creative work. Her sermon had not only been born on the pages of her manuscript but it had been formed in her heart. She was more than ready for proclamation. The challenge remains for all preachers to ensure adequate time and space is given to dream and imagine our sermons. In so doing, we honour the Spirit's creative process in our work.
Effective preaching is essential to the life and vitality of any congregation. Since the inception of our Movement, the pulpit has been a rallying point for Salvationists. It is from the pulpit that we have heard and understood God's requirements for our lives. We've been challenged by our own sinfulness and our consciences have been awakened toward our mission to serve suffering humanity. Effective preaching has helped congregations forge identity, values and priorities for ministry. Effective preaching has also helped congregations move beyond situations where there has been deep hurt or pain. As preachers extend corporate pastoral care from the pulpit, congregations find ways to move forward because the voice of God is spoken into their immediate situation. Collectively the Body of Christ takes ownership of that message and the life and vitality of the congregation is further shaped in and through the preaching moment.
Preaching still has the power to change the world. We know this to be true because God is still at work in our world today. God has not abandoned his people. He is still speaking; still bringing healing and hope, still pouring out his grace and love on a hurting world. These are the truths that can change our world, for these truths represent the power to change human lives. A few years ago, I had the privilege of attending the Festival of Homiletics, a conference of over 1,000 preachers from across North America. I wondered initially what new insights I would gain about preaching. In the end it wasn't about a theory or a homiletic technique, or even a new way to do preaching. Only a single statement: “There is still hope for the world and it is found in the Gospel of Jesus Christ.”
And so, preacher … this coming Sunday as you stand to deliver “your baby,” take strength from what has been formed in you through those long hours of study and preparation. Remember what it is you believe about preaching and what you believe will show up in your sermon.
Major Julie Slous is corps officer at Winnipeg's Heritage Park Temple. She also serves as adjunct faculty at the College for Officer Training. In May 2009, Julie completed her doctoral studies in biblical preaching. Her thesis work centred on “Preaching a Disturbing Gospel─The Homiletic of The Salvation Army for Postmodern Times.” When not studying and writing, personal hobbies include reading, cooking, musical composition and, of course, listening to sermons! Married to Brian, she has three children.
General William Booth of The Salvation Army decided in 1882 that the practice of the ordinances of water Baptism should be discontinued. It is hard for people not to feel that omitting Christ's "standing orders" to baptize in water is an act of insubordination to the Commander-in-Chief.