PART I: INTRODUCTION TO THEIMPORTANCE OF PREACHING

ONE: THE ROLE OFPREACHING IN THE CHURCH MINISTRY

1.1 Preaching is the generating source of Christian faith. Paul says about their interrelation, “Faith comes by hearing” (Rom 10.17). Preaching is an event in which God acts and the preacher, inspired by the Holy Spirit, conveys the message of truth and grace, to teach and to edify, so that the hearers of the divine words may reach a fuller spiritual life useful in communal service and individual salvation.

Homiletics, or the art of preaching, is a critical discipline, which understands and uses homily (talk, conversation, or effective preaching) as a type of meaningful discourse. We may use the “archer-target” metaphor to describe the function of preaching. A successful preaching can be compared to a purposeful archer who sends an arrow to the target. The archer’s (The preacher’s) arrows (sermon) carry God’s Word to the target (listener) with the effect of changing the listener’s beliefs or behavior for conversion or edification.

1.2 Abundant testimonies in the scripture bear witness to the efficacy of the spoken word. The sacred writings consist largely, if not wholly, of reports of traditions long transmitted orally before having been committed to writing, or of materials written primarily to read aloud to a congregation:

Example 1: The Book of Deuteronomy is essentially intended for every man, woman and child in Israel: “And these words which I command you this day shall be upon your heart; and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise...” (Deut 6.5-9).

With comparatively long sentences, a stock vocabulary, frequent use of synonym and a passionate hortatory tone, the Book of Deuteronomy stands out as a homily intended for religious instruction and education. A prominent use of an “1-Thou” mode of address, including its central law code, is cast in the form of a three-part discourse (1.1-4.43; 4.44-29.1; 29.2-30.10) given in the plains of Moab by Moses to Israel on the eve of the people’s historical entry into Canaan.

Example 2: King Solomon’s Speech at the Dedication of the Temple (I Kgs 8.14-66): King Solomon is described as standing before the Ark of Covenant and the whole congregation. As a fulfillment of the promise given in 2 Samuel 7 11- 17 the building of the Temple shows God’s will for the Davidic dynasty, and the holy attributes of God in dealing with His people.

In this dedicatory speech, Solomon emphasizes the nature of “conditional blessing” and the transcendence of God. The dedication of the Temple for the glory of God is related to divine initiative and human responsibility. God keeps covenant and shows steadfast love. He is ready to forgive the sins of those who are genuinely repentant, while instructing the people of Israel and the nations about the right and good way in which they should walk. He will grant rain and good harvest, and finally, while delivering them out of pestilence and natural disasters, He will guarantee His people victory over the enemy.

The key point is that the people of Israel must fear God all the days that they live in the land given by God.

Example 3: The Lord Jesus own ministry was primarily one of preaching, working side by side with divine power (Matt 4.17, Mark 1.38; Isa 61.1; Luke 4.18; Matt 9.35-3 7).In His ministry, Jesus Christ demonstrates a compelling personality, the voice of prophecy, and the power of the Holy Spirit. The form and techniques of his teaching combine simplicity and artistry. Simple, because He speaks about the plain truth about God, His messianic mission, and the ethical and

moral norms for the Kingdom and Righteousness of God. Sophisticated, because Jesus’ teaching can be studied at a great length from perspectives of rhetorical art.

Jesus Christ uses such forms as simile, metaphor, irony, paradox, and parable to capture the attention of his followers and to reveal the profound spiritual realities. Let us take the parables, which comprise more than one-third of Jesus’ recorded teaching, as an example. He uses parabolic figures and stories to present an envisioned life of moral action and spiritual growth in the face of the Gospel of the Kingdom of God.

In the parable of the sower, that “a man went out to sow” thus charts four kinds of “heart soil”--hardness, superficiality, puzzlement, and commitment. How much the “seeds”, i.e., the divine words (Luke 8.11; I Pet 1.23), can become productive and fruitful depends upon the hearers’ faith and obedience. Jesus commends an honest and good heart that brings forth fruit with patience (Luke 8.1 5).

Example 4: The Apostle Paul’s famous speech to the Athenians at Areopagus (Acts 1 7.22-31). Paul’s speech is a model of Christian preaching to people who have no contact with the Gospel of salvation. In Acts 17, Paul reacts immediately on seeing the ubiquitous idols of the Greek mythological deities. Aware of the Athenians’ ignorance, Paul commends religious consciousness and human piety toward something greater and more overwhelming. But he introduces the true God as Creator and Redeemer as a contrast to the “unknown gods” worshipped by the Greeks. With a natural grace and in prose rhythm, Paul’s speech on the Areopagus teaches people about the falsehood of pantheism and idolatry and about the need to worship the true God.

Paul uses natural theology (i.e., nature manifesting the mighty deeds of God in His dealing with the world and human destiny), cosmology (i.e., origin of the universe as deriving from the creation of God), and Christology (Jesus Christ as the son of God and the Messiah for the salvation of humanity) to prove to the highly intellectual but blindly pious Greeks that Jesus Christ is the key to salvation.

1.3 For the sustained life of the church and her mission to the world, Jesus Christ commanded His disciples to preach the gospel of the Kingdom (Matt 24.14, 26.13, 28.18-20; Luke 24.44-49; Acts 1.8; Eph 2.13-17). After the Lord Jesus’ Ascension, preaching was an important element in the apostolic ministry (Mark 3.14, Matt 10.5-7; Mark 16.15,20; Acts 5.42; 8.25, 40). Paul’s letters point out the supreme value of preaching. To the apostle, preaching is to please God (1Cor 1.21; Gal 1.15-16) and to remind the believers of the divine law and moral obligation (1Cor 9.16; Rom 10.13-15; 1Tim 2.7; 2 Tim 4.2).

Since the Lord Jesus Christ is the pioneer and finisher of our salvation (Heb 12.2), the workers of God and members of the true community of faith should carry out the kerygmatic proclamation of God’s salvation in the end-time. Through the proper use of preaching, one establishes relationships between God and man, the church and the world. Goals for the church ministry and humanitarian concerns are identified, developed, and expressed. For this reason, a sermon may be viewed as a dynamic, ongoing, complex communication process.

1.4 From time to time, people have confronted bad sermons. What follows are just a few examples of faulty or faltering sermons followed by indications of underlying causes of failure and possible remedies.

1.4.1 The preacher uses too many scriptures without organic connections, jumping from one point to another incoherently. While quoting scriptures, the preacher may fail to give persuasive argumentation relevant to the main theme of the message.

Reason: This may be caused by a lack of training in expository preaching and a misconception of “explaining scripture with scripture” without paying enough attention to methods of

development and logical connections among the scriptures.

1 .4.2 Sermons are too analytic and contain too many complex ideas that the congregation can neither understand nor absorb. They are too mechanical, propositional, and impersonal. They lack illustrations from daily life and fail to give guidance to commitment and action.

Reason: There are two problems in this regard. One, preachers unduly assume that lay members have a greater knowledge of biblical and theological lore and language than they actually do. As a result, preachers fail to explain, illustrate, clarify, or elaborate various vita/points.

The second problem lies in the failure of the preachers to relate their sermons to the faith condition of the congregation. They do speak nothing about what the congregation knows or what sort of spiritual, moral, and scriptural problems have confronted the congregation.

1.4.3 Sermons may have merits in offering “spiritual teaching”, but show limited learning or research in linguistic, textual, historical, theological aspects of the Bible. Sophisticated audiences with special educational background may sometimes find that the preachers talk about topics about which they do not quite feel at home.

Reason:The preachers do not press on becoming more knowledgeable in the exegetical method, history, and theology of the Bible. People may be sluggards or extremists so as to be hostile to secular learning; it is advisable that preachers strive to become well-versed in humanities, social sciences, and other learned disciplines.

1.4.4 The preachers deliver the message with a strange and improper pronunciation and weak enunciation. Their grammar and syntax are incorrect, and choice of words is imprecise and misguiding.

Reason: The preachers do not take into consideration fundamental linguistic aspects of a sermon with regards to idiomatic, syntactical, and grammatical points which contribute Sa readable or presentable discourse.

1.4.5 Sermons do not agree with the personality and character of the preachers. The listener may think, “I am not fully convinced, although it is the word of God. I know how the speaker behaves in his private life.”

Reason: Words and deeds do not match. This sort of discrepancy is detrimental to the faith of the congregation on the one hand, and the glorious name of the Lord on the other.

1.4.6 Sermons show a high-flown language and pompous style.” Is the speaker speaking from the heart, or acting like a tele-evangelist? Why is he so dogmatic and full of sound and fury at various places? Is he creating a heroic image of himself?”

Reason: The pulpit is mistaken for a political platform, or a performance stage. In the course of preaching, a preacher ought to be concerned with the spiritual matters and things pertaining to the kingdom of God. There is no room for self-interest and vulgar trivialities.

TWO: AN ‘INTERDICT’ FOR THE PREACHERS

As a spokesman of God, a minister must be alerted against profanity, falsehood, greed, self-conceitedness, sexual immorality, and other vices. He must be aware of things listed below:

2.1 One shall never preach false teachings or heresies (1 Tim 1.3, 6.3; 2 Pet 2.1; Gal 1.6-9). Let no human precepts be treated, as the divine will. Worldly things and contradictory instructions should be removed from the sermons (Acts 20.20, 26-27; Ezek 3.17-21; 2 Tim 4.2; Tit 1.13; Mic 3.5-8).

One must be seasoned with wisdom (Matt 10.16) and refute ungodly chatter (Col 2.8; 1 Tim 6.20-21; 2 Pet 2.16-18), myths (1 Tim 1.4; Tit 1.14), or arbitrary rules or regulations (Col 2.16-1 8; Matt 15.9). For the glory of the Name of the Lord, one must preach the spiritual truth and the mystery of the gospel (Col 4.3-4; Eph 6.19; 1 Cor 1.17, 2.1-6). One shall never go beyond the teaching of Jesus Christ (2Jn 9).

2.2 One shall never abuse nor tamper with God’s words (2Cor 4.2; 2Thess 2.3), nor misguide the listeners (Matt 15.14; 23.15-16, 24). None shall alter, modify, change the pure and true words of God (Deut 4.2, 12.32; Prov 30.5-6, 22.18-19), nor become a peddler of God’s words for personal pomp or profit (2Cor 2.17; 1 Tim 6.5).

2.3 With the righteousness of God, a preacher shall never please people (Gal 1.10; 1Thess 2.4-5), nor shall he show partiality (Deut 16.18-20; Ps 82.1-4; Job 32.18-22). He shall never be intimidated by men (Jer 1.7; Gal 2.11-14, 5.7-12), but learn from the undaunted prophets and men of faith in the Bible. He must always demonstrate compassion, humility and justice (Mic 6.8).

2.4 A preacher shall never use the pulpit as a podium for criticism, curses or counterclaims (Rom 12.14-21; 1Cor 4.12-13; Luke 9.51 56), except for the demonstration of the Holy Spirit under unusual circumstances (Acts 5.1-11; 13.6-11). The pulpit is the place where God’s love, mercy, and holiness shine through the heart of every listener.

THREE: WHO IS COMMANDED TO PREACH?

3.1 God calls His church in general and His ministers in particular to preach His Word. Those who are sent by the Holy Spirit must fulfill this great commission (Jn 17.18; Matt 28.19-20) by preaching the gospel of the Kingdom accompanied by miracles and signs. Through the authority and power of the Spirit and the Gospel truth, they are to retain or release sins and administer sacraments (Jn 20.21-23; He 2.3,4; Rom 15.18; Luke 24.47-49).

3.2 Every true Christian has a mission. He or she must join the rank and file of the ministers of the Word of God in teaching, healing, helping and guiding people to the salvation of the Lord Jesus Christ by the divine power (2 Tim 4.2). Be a good comrade-in-faith with other fellow workers of God.

FOUR: PREACHING AS COMMUNICA TION

The preacher occupies a central position in the communication process. Preaching is more than a branch of oratorical rhetoric. It is rather a spiritual event in which the minister proclaims the will and the word of God.

4.1 A minister closes the gap between what the Bible offers and what the people spiritually need. He is to heal, to exhort, to edify (2 Tim 3.16; Rom 15.4).

4.1.1 He proclaims the love and mighty acts of God for man’s salvation (Col 1.18-24; Mark 5.19).

4.1.2 He makes possible the listener’s personal encounter with Christ in truth and spirit (Jn 4.5-26; Acts 8.26-39; Col 1.23, 2:6-7).

4.1.3 He teaches the congregation the spiritual truth and the process of divine education in holiness and righteousness required of the chosen people (2 Tim 2.15; Deut 4.10; Eph 5.26-27; Rev 21.1-3)

4.1.4 He sustains the faith, hope and love of the congregation, and helps them lead a life worthy of the Lord (Cot 1.9-12; Eph 4.21-24 2 Pet 1.3-11).

4.2 Communication Levels in the Preaching Ministry: Preaching is an interpersonal communication between the divine and the human world, and the divine words and believers’ life on the one hand, and between the minister and the whole congregation on the other. It implies a process of internal and external message.

4.2.1. The interpersonal communication involves the minister’s pattern of perception -- how he observes, evaluates, and attaches meaning to ideas, events, and experiences in the divine commission. A preacher must be a holy vessel of God, a serious Bible student, and a compassionate lover of humanity. Otherwise, he will be blindly leading the congregation.

Preaching always reminds the minister of the channel of communication between God and himself (Jer 1.4-10, Isa 6.1-8). A close divine-human relation is exemplified by Daniel and his three friends. Keen and devout in religious sensibility, they constantly prayed for revelation and proclamation of His will (Dan 2.17-30; 1.8, 17).

4.2.2. Preaching in its second level involves interaction between persons. The interpersonal communication is either a shared experience in the common Christian context, or informal introduction of the saving grace to heathens or ignorant Christians.

Interpersonal communication occurs even in adverse circumstances. See how Jesus informally addressed to the Samaritan woman about the living water (Jn 4.7-26) or how he enlightens the two disciples on the way to Emmaus (Luke 24.13-34). Philip the evangelist delivered the message in a similar way to the Ethiopian eunuch about the salvation of the Lord Jesus as a fulfillment of lsaianic prophecy concerning the Suffering Servant (Acts 8.26-40; Isa 53 .4-10).

4.2.3. Organizational communication is the third level of communication. It is either 1) small-group

communication in the Bible studies group, family service, campus fellowship, or 2) a highly structured congregational worship. Through structured activity the organizational communication accomplishes the intended purposes of fellowship and communal benefits. Preaching is a vital part of worship services, sacraments, evangelical services, or theological sessions.

4.2.4. Mass communication is the fourth level of communication, involving the use of radio, television, newspapers, periodicals, Internet, and other media. The public at large receives the message in a different environment like an auditorium, living room, hospital, or in a car. In this way, formal mass communication can become informal and interpersonal. Despite the tendency for people to abuse the media for profit or on personal grounds, persuasion delivered by the mass communication has potential to reach more broadly than a structured congregation setting.

4.2.5. In all wisdom the preacher exhorts and teaches people so that they may be presented fully and maturely to Christ (Col 1.28). Hearing of the word of God must be followed by a continued attention to the listeners until they are firmly rooted in the Lord Jesus Christ.

4.2.5.1 The minister and the church board must know the names of the visitors and truth seekers who have participated in worship and church activities, their addresses, and their material and spiritual needs. The church should update the records of their addresses, telephone numbers, and other related information.

4.2.5.2 One should make special prayers and supplications, make telephone contacts, and schedule visitations.

4.2.4.2.5.3 The church should provide up-to-date gospel tracts, journals, and other forms of evangelism and

spiritual food to those who have participated in the preaching communication sessions.

4.2.5.4 Occasional correspondence and continued invitation to church services should occur, and, if possible, Bible study should be extended to the homes of the friends and visitors who show keeninterest in search for the words of truth.

F1VE: THE INDISPENSABLE POWER OF THE HOLY SPIR1T

5.1 Preaching must by all means derive from the power of the Holy Spirit. “It was revealed to them that they were not serving themselves but you, in the things which have now been announced to you by those who preached the good news to you through the Holy Spirit sent from heaven” (1 Pet 1.12; 4.11). For this reason, preachers must be filled with the Holy Spirit (Jn 3.34) and speak the word of God with “the wisdom and Holy Spirit” (Acts 6.10; 4.8’ Eph 1.17, 18—).

5.2 The Lord Jesus had commanded the disciples to wait for the promise of the Father before they went out to preach. They received the Holy Spirit on the day of Pentecost (Acts 1.5-8; 2.1-13, 33). With the guidance of the Holy Spirit, the early Christians extended the ministry of the Kingdom of God from Jerusalem, Judaea, Samaria, Syria, Asia Minor to the Mediterranean world. Like the apostolic times, our church has for the past decades received the same ecclesial and spiritual experience in the ministry of the Kingdom of God. We must persist in the Gospel truth and receiving mighty works of the Holy Spirit.

The apostolic experience reveals that preaching had to depend upon the power of the Holy Spirit--the Spirit of truth, who bears witness to the Lord Jesus (Jn 15.26) and empowers the disciples to testify for Jesus Christ (cf. Matt 10.18-20; Luke 12.11-12; 21.14-15; Acts 4.18-21,29-31).

5.3 It is important for present-day ministers and believers to rely on the power of the Holy Spirit, It is the Holy Spirit who “wilt be with your mouth, and teach you what you shall speak” (Exod 4.10-1 7). Divine work is done “not by might, nor by power, but by my Spirit” (Zech 4.6), for the kingdom of God does not consist in talk but in the power of God (1Cor 4.20)

SIX: BIBLE STUDIES AND THE WORKERS OF GOD

6.1 The infinite source of power for the workers of God comes from the Holy Spirit and from the Bible (Eph 6:13-19, 17; Heb 4.12). In addition to the guidance of the Holy Spirit (Jn 16.13), a preacher must study, comprehend, and absorb the words of God thoroughly and effectively (Rev 10.8-11; 2 Tim 3.1 5-1 7). Before teaching others, he himself must be firmly grounded in the power and wisdom of God (1Cor 2.1-5; 1.17,24; 12.4-11; 2Tim 1.9-14).

Along with the spiritual gifts and talents he received from the Lord, the preacher must be familiar with the Bible, its background, and other related aspects of Biblical theology.

6.2 In reading the Bible, the preacher must ask the following questions concerning a basic understanding of the text:

6.2.1 “What is in the text?’ or its related historical question of” What has happened?’ deals with the substance of the biblical texts, including:

6.2.1.1 The place and time of the action, whether indicated in the text or not;

6.2.1.2. The characterization and function of the people who appear in the text and possibly the way in which they are characterized by the narrator;

6.2.1.3 The cause, purpose, and impact of actions in the passage;

6.2.1.4 Any additional information or specific comments introduced by the text;

6.2.1.5 Connections between the people, event or story in the passage and the broader course of action in the book as a whole.

6.2.2 The second question the preacher would ask is an intellectual and emotive one: “What does the text tell me?’ This question evokes a sense of immediacy. As a source of enlightenment, the text should be construed as a personal relation between the reader and the text. The “me” refers not only to the preacher himself but also the congregation as a whole.

6.2.3 The next question is inevitably a moral and ethical one:“What must I do?” Of course, this question is a divine and moral imperative. With a view to refreshing one’s spirit, teaching the right course of life, and admonishing and warning against possible spiritual crises and moral maladies, one must seek for the infinite source of divine wisdom and power from the Bible. Our human response in relation to the divine demands is always needed (Luke 11.28; Matt 7.4-26), in order that the hearers or readers of the divine words are able to glorify God, benefit humanity, and save themselves (Matt 22.37-40; 7.21-23).

6.3 Exegesis: Exegesis is a critical interpretation or explanation of Scripture. It opens up the books and systematically explains their meaning (cf. Luke 24.35; Acts 15.1 2-14). If a passage is not obvious in its meaning nor simple in its structure and content, it require special attention to lexicons (etymons or words), grammatical and syntactical structure, and its related literary, historical, and theological context.

6.3.1 Exegesis starts with the aids of philology. The actual, precise sense is determined by linguistic knowledge (Hebrew, Aramaic, Greek) deriving from practical knowledge or dictionaries, grammars, and concordances. Study of old translations may also help.

6.3.2. From words and sentences one moves to the literary context of the Scripture. It is useful to know the literary genre or form the author used. Is it narrative, prophecy, poetry, history, fiction, apocalyptic, or a parable? Is it hyperbolic or literal? Who is the author and did the book make use of previously existing materials? To what audience was the book addressed and what purpose was it supposed to fulfill? Did historical events influence the writing and what is the context within which the author states something? Can one find out the discernible structure, rhetorical devices, and other literary features of the text? These few questions have to do with the meaning of the message on the one hand, and the intention and style of the author on the other.

6.4 Hermeneutics: One has now moved from the text to interpretation or exposition. This is called hermeneia. Hermeneutics seeks to establish the principles, methods, and rules needed in the interpretation of written texts. Just as the Old Testament reveals a continuing effort to reinterpret the nature and will of God, the nature of humanity, the Covenant, the Lord Jesus Christ also uses rabbinic rules of interpretation and reinterprets the Mosaic Law (cf. Matt 5-7). Notably, the apostle Paul uses typology to expound the Exodus event in Chapter 10 of the First Corinthians,

referring to manna as the spiritual food and water coming from the rock as Christ.

Hermeneutics helps us answer the following questions:

6.4.1 What qualifies a writing to be considered Holy Scripture?

6.4.2 How do we distinguish eternal truth from ancient Hebrew folklore or first-century Christian customs?

6.4.3 Is there a unifying message in the Bible, or assortments of disconnected messages (as in Proverbs or prophetic books)?

6.4.4 What is the relation of the Old Testament to the New Testament, and of the Gospels to the Epistles? How can we understand Scripture from 1) the literal/historical level, 2) allegorical, symbolic, or parabolic level, 3) moral or tropological levels, or 4) anagogical level pointing to an idealized, heavenly interpretation of the events or figures in the Bible?

6.5 Application: It is very important to apply the timeless word of God to present needs. The listeners have not received the revelation until they know, not just what the Bible says, but what it says to them.

6.5.1 Many a sermon presents a colorful exegetical performance, and then quits. Thus a congregation may go home with a new understanding about what went on in Corinth or Philippi, but with no new understanding about themselves. The preacher may assume that the implications are obvious -- but are they?

6.5.2 The preacher has to apply the authoritative message of God in so vivid modern terms that the hearers will relate the words of God to their individual lives. As a result, the words of God will broaden a person’s vision, enrich his spiritual life, and create a new person in Christ.

SEVEN: TYPES OF SERMONS

After prolonged prayer and constant meditation upon the words of God and the need and occasion of the congregation, a minister may decide upon any of the following categories for sermon preparation:

7.1 Expository Sermons: This kind of sermon derives its main points or leading subheadings under each main point from particular paragraph, a chapter, or a book of the Bible. This method includes an exegesis of the passage and a look into central characters, locale, time, main action, and specific theological significance. After the explanation, a sufficient elaboration and spiritual teaching and persuasion as an application must be given.

Example: Jacob at the Yabbok Landing (Genesis 32.22-28).

7.1.1 Introduction: Jacob’s wrestling with the angel of the Lord presents a lesson of fortitude, teaching one how to be persistent in prayer and supplication for deliverance/blessing at a critical moment.

7.1.2 Main Body: Exposition of the Passage.

7.1.2.1 Background: A historical introduction to the patriarchal history, the Abrahamic Covenant, highlighting the land of Canaan and the descendants (Gen 12.1-3; 13.14-1 7; 15.1-7; 17.1-8; 22.11-18), and the relationship between Esau and Jacob.

7.1.2.2 Explanation: Clarify such key words as 1) “Mahanaim”: Why are there two companies of angels (Ps 91 .11-1 5; 2 Kg 6.18)? Why does God want to protect Jacob? (Gen 28.10-22); 2) the meaning of the heavenly ladder and the divine promise (Gen 28.10-1 7), and especially how

“Bethel” signifies the gateway to heaven and the “house of God”. 3) Jacob and the family of Laban (Gen 29-31) The wrestling at Yabbok (Gen 32.24-27) shows Jacob’s physical prowess (Gen 29.10, 31.38-40) and God’s intention to delimit Himself (cf. Php 2.6-9) in the tug-of-war to test Jacob’s complete trust in God.

The changing of the name of Jacob to “Israel” (Gen 32.29-32) means the divine initiative in making Jacob prevail.

Finally, the aetiological significance of the locale named “Peniel” (Gen 32:30). In this place, Jacob has seen the “face of God” and gained a new insight into his historical mission and personal blessing. He must discard all his vileness as the name of Jacob has formerly indicated (“grabbing the heel, cheating”). As a new person, he has gained blessing and confirmation in God’s covenant with His chosen people.

7.1.3 Application (Teaching): Draw positive teaching from the passage under scrutiny. In Jacob’s wrestling with the angel at Yabbok, the audience first learns the importance of perseverance in faith, of acknowledging the Lord Jesus Christ as the gateway to heaven, and of importunity in prayer and supplication. Especially in asking for the Holy Spirit (Luke 11.5-12, 18.1-8) or for divine healing (Isa 38.1-8), one must show patience and faithful obedience. At the time of crisis in physical ailment and tribulation, one must completely trust God (Ps 37.3; Prov 16.3).

7.2 “Topical” Sermons: A “Topical” sermon bears all the essentials of the “Expository” Sermon, but does not have analytical relation to any particular passage of the Scripture. Whereas an “expository sermon” is an elaboration of a longer passage, the “topical” sermon elaborates a topic that determines the selection of the title.

Example: “Draw Near to God” (Jas 4.8)

7.2.1 Introduction: Speak briefly about a reciprocal relation between teachers and students or among friends (illustration with facts). To gain God’s special favor, this reciprocity needs to apply. How are we to draw near to God?

7.2.2 Main Body: Three points for consideration:

7.2.2.1 Cleansing: some words about the importance of purity and holiness as required of those who want to belong to God (Matt 5.8; Heb 12.14).

Main points can be supported by scriptures: 1) Israelites washed their clothes before God revealed His glory and Law at Sinai (Exod 19.10-11); 2) God told Moses to consecrate Israel before God sent quails for the chosen people (Num 11.18); 3). He who has clean hands and a pure heart may go up to the mountain of God (Ps 15.1-5; 23.3,4).

7.2.2.2 Dwelling in the House of God: brief explanation of where the house of God is (1 Tim 3.15; Eph 2.19); the spiritual blessing and the divine glory suffuse therein. Scriptures: Ps 26.8; 27.4; 65.4; 102.16; Heb 10.25; Eph 5.26, 27.

7.2.2.3. Listening to the words of God: 1) Mary, an exemplary believer, listens to the Lord Jesus’ teaching at his feet and wins commendation (Luke 10.38-42); 2) The word of God is a lamp to the feet (Ps 119.105). Why and how?

7.2.3 Conclusion: Jesus says, “The words which I have spoken to you are both spiritual and life-giving” (Jn 6.63). Why? State it briefly and forcefully as a concluding remark.

7.3 Sermons Deriving from Bible Characters: In this category one can illustrate the strong points

and/or weakness of the character in question. As an extended teaching, one can point out any typological or spiritual significance in the study of this specific character.

Example: Daniel, a Man for All Seasons.

7.3.1 Introduction: Daniel was one of the ancient worthies (cf. Daniel, Noah, and Job, Ezek 14.14). Along with the Virgin Mary, Daniel is called “a person greatly favored by God”(Dan 9.23; 10.11,19). Why?

7.3.2 Main Body: Daniel’s superb Spiritual Qualities.

7.3.2.1 A Perfect Faith: 1) He keeps himself holy and acceptable to God (Dan 1.5, 8-16); 2) In time of crisis, he never forgets to pray and thank God (Dan 2.12-19; 9.2-3); 3) He risks his life to keep his devotion and prayer life (Dan 6.10-23).

7.3.2.2 A Commendable Love and Comradeship: 1) He loves his loves his own people (Dan 9.16 19); 3) He loves his enemy (Dan 2.5, 12-19).

7.3.2.3 An Admirable Moral Character: 1) He consecrates himself to God (Dan 1.8); 2) He is loyal and faithful (Dan 6.4); 3) He glorifies God in everything (Dan 2.28-30; 4.18; 5.17-24; 6.22).

7.3.2.4 An All-Rounded Wisdom: 1) He is well versed in many branches of learning and knowledge (Dan 1.4); 2) He is insightful and perceptive (Dan 1.20). 3) By divine revelation Daniel understands the hidden meaning of dreams and signs (Dan 1.17; 2.19, 31-35; 4.24-27; 5.13-28).

7.3.3 Conclusion: If one has achieved a spiritual status similar to that of Daniel, this person will gain divine favor (Heb 11.6), to be called the children of the heavenly Father (Matt 5.44-48), and know more about God (Col 1.9-12). It is highly advisable that people strive for perfection (2 Cor 13.11).

7.4 Sermons Deriving from Events in Scripture: A historical event in the Bible--The offering of Isaac (Gen 22.1-18), the H Crossing of the Red Sea (Exod 14), the Fighting against Amalek (Exod 17.8-16), or the multiplying of five loaves and two fish (Mail 14.13-21) is a very appropriate subject. First, one may describe the event, search for underlying causes, H study the effects of the event, and then, point out its spiritual and allegorical teachings, if any.

7.5 Sermons for Bible Study Groups: For more sophisticated audiences, in-depth studies on the Bible and presentation of a content that goes beyond the “basics” become a necessity. An effective Bible study leads to an appreciation of the richness and complexity of the Bible. This sort of sermon consists of a reading of a definite passage (or pericope), presenting its background information, analyzing the lexical, textual, historical, and theological levels of the text, and proposing possible applications to contemporary faith condition and church ministry.

PART II: WORKING ON THE SERMON

In the process of sermon preparation, one must understand that pulpit power derives from 1) the Holy Spirit, 2) the speaker’s spiritual level, moral refinement, cultural background, and 3) his proper preparation for worship and fellowship. To deliver a message is to train the preacher himself as well as the congregation to be worthy of God. The primary objective of a sermon is to preach the gospel of the Lord Jesus, to bring people to believe in Him, and to build up the church in love and holiness (Acts 20.26-28; Eph 2.19-22; 4.11-1 3; Rom 14.17).

ONE: PREPARATION FOR THE SERMON

As a preacher, one must pray and think before composing sermons. In choosing a subject that reflects the spiritual and scriptural needs of the congregation, the minister is encouraged to write down a thesis statement comprised of a topic, intent, views and the controlling ideas, and then develop it into a full-fledged message. A few important steps must be taken into consideration:

1.1 The first step in preparing the sermon is committed and in-depth prayer. “Pray without ceasing” (1 Thess 5.17), says the apostle Paul. The Lord teaches in the parable of the Unjust Judge that men ought to pray without fail (Luke 18.1-8). A minister ought to make the sermon preparation itself a state of prayerfulness and contemplation.

1.2 The second step in composing a sermon is a meticulous studying of the scriptures. This step involves: 1) understanding the verse or passage in its context; 2) interpreting it in accordance with its given meaning; 3) expounding it in accordance with the general teaching of the Scripture. It is here that commentaries are an invaluable tool, to which one can critically refer.

1.3 The third step is to make the message relevant to the church ministry and the faith conditions of the congregation. One should make the subject suitable for such a context as a revival, Bible seminar, a wedding or funeral service.

1.4 One should not venture into something one is not so sure of – things concerning the primeval beginning, the realm of the spirits, or prophecies about the definite day and signs of the Second Coming of the Lord. He should not act like a prophet of the end-time who seems to have penetrated into the heavenly secrets. People tend to be weary and suspicious of this of topic.

1.5 The minister determines whether the theme of subject for preaching focuses on showing (demonstration), or telling (moral persuasion, or spiritual enlightenment, exhortation, admonishing, warning, reproof, consolation) or argumentation. The choice of the subject will affect the style of the message.

TWO: FIVE APPROACHES TO SERMON PREPARATION

Having learned the importance of the topic sentence and the important role of the paragraph, the student can now proceed to learn some organizational patterns of the sermon:

2.1 One may wish to employ a “basic” pattern, which can be a Process of Explanation or Cause-Effect, in developing paragraphs that support the topic.

2.1.1 First comes the definition of the key ideas with facts, physical description, example, or personal experience, so that the audience knows what subject is.

2.1.2 Next comes the analysis of the contents of the Bible passage, expanded by interpretation and illustration. Finally, an application is drawn in terms of beliefs or commitment. The analysis should be concise.

2.2 One may use the why and how approach as the statement or the proposition of the central issue in question (Why?) and the illustration, approach, or the solution to the issues concerned (How?).

2.2.1 Example 1: The Washing of Regeneration: Why does one have to be baptized? (WHY)

2.2.1.1 For the remission of sins (Acts 2:38; 22.16).

2.2.1.2 For rebirth (Jn 3.5; Tit 3.5).

2.2.1.3 To put on Christ (Gal 3. 27; Rev 5.9-10).

Explain each point with Scripture and actual illustration/testimonies.

2.2.2 How is one baptized? (HOW)

2.2.2.1 Believing in Jesus Christ (Mk 16.16; Acts 8.36-37).

2.2.2.2 Repenting of one’s sins (Acts 2.37-38).

2.2.2.3 Being baptized in the Name of the Lord Jesus (Acts 10.48; 19.5).

2.2.2.4 Being baptized with head bowed/forward (Rom 6.3-5; Jn 19.30; Ps 40.12).

2.2.2.5 Full immersion (Jn 3.23; Acts 8.38; Col 2.12).

2.3 One may use the comparison-contrast method in presenting an argumentation in your paragraph development.

2.3.1 Example 1: Thesis statement – Speaking in tongues is the evidence of receiving the Spirit baptism (Thesis).

2.3.1.1 Antithesis: Common erroneous views: 1) All believers in Christ have the Holy Spirit; 2) Those who have been baptized have the Holy Spirit; 3) All devotees have the Spirit of God.

2.3.1.2 Thesis: To counter the erroneous views, one can prove point by point. 1) Scriptural evidence of glossolalia (speaking in tongues) in the New Testament; 2) Not all believers receive the Holy Spirit (Acts 19. 1-7); 3) Not all baptized members receive the Holy Spirit (Acts 8.15-16); 4) Not all charitable doers receive the Holy Spirit (Acts 10.2, 22, 44-46); 5) Not all devotees necessarily receive the Holy Spirit. (Mt 19.27, Acts 1. 4-5).

2.3.1.3 Testimonies from True Jesus Church or your own personal experience.

2.3.1.4 Proofs from the Bible about speaking in tongues; Acts 2, 10, 19.

2.3.2 Example 2: The all-encompassing benefits of godliness (1 Tim 4.8).

2.3.2.1 Positive case: Joseph and Daniel (scriptures and illustrations).

2.3.2.2 Contraries: 1) Eli’s two sons (1 Sam 2) – illustrate their wickedness and its consequences; 2) Israel in the wilderness (1 Cor 10. 6-10) -–point out the sin they committed and the divine rejection as the consequences.

2.3.2.3 Conclusion: (a new awareness or a warning): What shall we do to please God so that we can be ultimately saved (Heb 3. 12-14; 2. 1-4)?

THREE: OUTLINING THE SERMON

To talk about the structure of a sermon, one has to begin with the outline of the sermon, which presents a series of successive stages comprising individually related parts.

3.1 An outline is a necessary skeleton that gives the body form. It is the container in which the sermon is transported, and its divisions keep the contents from sloshing around. Unless the outline is simple enough to be perceived by the congregation, the message loses much of its usefulness.

3.2 The reasons for a clear outline are compelling:

3.2.1 An outline keeps the preacher on tract and moving toward the goal as he constructs the sermon.

3.2.2 A sermon’s faults can be recognized and corrected when a summary of what it says is visibly spread out.

3.2.3 An outline saves working time and frustrations, and avoids confusing lines of thought. Thought flows can come more freely down the marked channels.

3.2.4 An outline helps in the collecting of material. Whether driving a car or at his desk, the preacher can assemble ideas to fit into the outlined framework in mind and project his notes to the outline.

3.2.5 Only with an outline can the right amount of time be allotted to each portion of a sermon. The outline gives the preacher a plain to follow. He knows what comes next because there is a reason for it. He can speak directly to the congregation without having to keep looking at his notes.

3.2.6 It is much easier to maintain interest in a sermon when its progress can be seen. The preacher’s meaning can be better understood within a coherent design.

3.3 The scheme of notation and indentation is used for an outline or other enumeration. This can be an arrangement with indentation (The Roman I, II, III as the main headings, followed by English alphabets in capitals A, B, C, and Arabic numerals 1, 2, 3, and a, b, c, and i, ii, iii as subordinate subheadings). Take “The Temptation of the Lord Jesus” as an example:

Topic: Jesus Tempted

I. Satan’s TemptationA. Purposes

1. To resist the divine plana. In the Garden of Eden

…2. To cause members to fall

…B. Ways of Temptation

1. Lust of the flesh…a. examples

…II. Jesus’ Victory over Satan

A. Causes of Jesus’ Victory…FOUR: LOGICAL THOUGHT PROCESS IN THE SERMON

In the course of sermon delivery, the preacher should reduce ideas to the simplest terms, 1) by employing as few words as possible in order to communicate his or her ideas clearly, and 2) always taking note of the inner logic as a key to a convincing and persuasive sermon.4.1 The preacher must know how to use inductive reasoning: observe specific facts and generalize

from the facts so as to reach a statement of probable truth (Note that statements not pertaining to

absolute truths express personal convictions or views; they are probable truths).

4.2 He must express the logical nature of his discourse on both necessary and sufficient grounds. The statements or facts must never contravene common sense or logical pattern of human reasoning.

4.2.1 Facts must be accurate. If they are false, the conclusion will be faltering. 4.2.2 Facts must complete. If they are selective, the conclusion will be insufficient.

4.2.3 Facts must be relevant. If they are irrelevant, the conclusion will be weak.

4.2.4 Facts must be unbiased. If they are slanted, the conclusion will be one-sided.

4.3 One must always avoid logical fallacies in reasoning process. Some examples are as follows: 4.3.1 The post-hoc fallacy: Time is the only link between cause and effect. Most people commit such

unsound reasoning:

Example: An ugly old man walked across the street, and I immediately had a headache.

One must not assume that the cause-effect is there, if two things exit in tandem. A black cat running through a person’s courtyard has nothing to do with power failure in that house a few minutes later.

4.3.2 One must not oversimplify by asking: “Is this the only cause?”

Example: Worldly concerns and cares have turned his zeal cool.

It is important to consider all the relevant factors before attributing to causes. A person’s fallen faith could come from a lack of understanding among members, bad sermons, the minister’s character flaw, and various circumstantial of psychological factors.

4.3.3 One’s sermon must be supported by proven evidence, so as to become both sound and convincing.

Example: a dying patient is carried to a weighing scale. Nurses and technicians say that the patient’s soul must have had weight; because the finger of the scale moved the moment he died.

This sheer absurdity is devoid of common sense, scientific or spiritual knowledge. One must always avoid adding fabulous and fantastic coloring to common-sensical statements.

4.4 One must not be too dogmatic. Sermons, which are full of subjective assertions and absolutized truths, will not be appreciated.

Example: All the statesmen, scientists, and military men in the world have declared that the world could come to an end in 2000 A.D.

Reasonable thinking should be presented in a reasonable, but not absolute language. One should guard against the use of words like all, every, never, undoubtedly, certainly, definitely, and absolutely. Inductive reasoning results in probable, but not absolute truth. Even though the divine law and the gospel of truth are constant and valid, one must be aware that he is “paraphrasing” a statement of truth, and that the truth does not have to be harsh and hard-headed.4.5 One must apply techniques of development to the logical flow of the paragraphs in a sermon.

Expository paragraphs contributing to the flow of the sermon must develop organically, so that a

coherent, unified, and complete sermon can be successfully delivered.

4.6 In a homily workshop students are told to combine two dominant rhetorical forms of expository writing in sermons: 1) Exposition (sermon that explains) and 2) Argumentation (sermon that persuades).

4.7 Any rhetorical form that the sermon takes, whether expository or argumentative, can be arranged as follows:

4.7.1 Chronological: According to logic in time. Events, processes, or stories are presented from beginning to end, or in time sequence;

4.7.2 Casual chain: Most cause-effect explanations must move from the first to the second, the third, etc. In the case of causality, move from the cause to the effect.

4.7.3 Spatial: According to logic in space. Descriptions are given from top to bottom, north to south, inside to outside, etc.

4.7.4 Order of importance: From most important to least important point, or vice versa. This is an ascent or descent pattern in preference. Arguments sometimes present the least effective point first and save the most important point for the effect of “end-stress”, as exemplified by Jesus Christ’s parables of the Lost Sheep, Lost Coin, and the Prodigal Son in Luke 15.

4.8 One ought to define before developing and explain before amplifying. 4.8.1 Complicated terms need definition and explanation. Even simple terms can often be confusing.

4.8.2 Unfamiliar or exceptional terms or concepts need explanation, so as to make the message as clear as possible, otherwise the congregation may become frustrated, discontinue their attempts to understand the message and begin to daydream.

4.8.3 The principle of comparison and contrast is essential to clear communication, since understanding comes most often through association – the perception of similarities and differences among ideas, objects, events, and people. Therefore, one should relate new ideas to old ideas; associate the unknown with the known.

4.8.4 Helpful devices for presenting comparisons and contrasts include the use of analogies, such as models, metaphors, similes, and allegories, as well as the use of explanation. (Models are replicas and diagrams designed to represent people, objects, events, or processes, in simplified form).

The simile involves a comparison between two unlike entities by using “as” or “like”, e.g., “human life is like a mist.”

The concrete metaphor relies on a figurative relationship for its comparative strength, e.g., “I am the door”, “I am the good shepherd.”

An allegory identifies several points of likeness and tends to rely on literal relationships, i.e., Abraham’s two sons and the two women in his house stand for two covenants represented by the Mosaic law given at Mount Sinai and the truth and grace given by the Lord Jesus in the New Testament. It is contrast between the earthly temple and the heavenly Jerusalem (Gal 4. 22-27).Allegorical interpretation is a systematic presentation of similarities and/or differences between people, objects, events, and processes.

FIVE: STRUCTURING THE SERMON

A piece of writing or sermon usually comprises three essential parts: 1) The Introduction, 2) Main Body, and 3) Conclusion. Each part is organically integrated to form a coherent whole surrounding the subject presented by the preacher.

The introduction and conclusion are more difficult to compose. Both should be brief. The introduction must be geared to enlist attention immediately. The conclusion, which hearers remember easily, must drive home the message of the sermon. It should challenge a response.

It is important to note that the basic structural unit of the beginning, middle, and the end of the sermon is the paragraph. To talk about structuring the sermon, one must skillfully handle the paragraph as the “sinew” of the composition.

5.1 The Title or Topic: In selecting a topic for a sermon, one should talk about what he or she knows and what will be of interest and of spiritual benefit to the audience.

5.1.1 The topic or title should be brief.

“A newspaper headline should contain no more than four strong words,” and so a good general rule is that no more than ten words should be used for the title.

5.1.2 The topic or title should be attractive and evocative.

5.1.3 The title should be indicative of the content of the sermon.

5.1.4 The title should be related to the needs and interests of the hearers: people come to church for their own sake, for the sake of others, and for the sake of the Lord.

5.2 Topic Sentence and Controlling Ideas: A topic sentence (thesis statement) is usually identifiable in the first sentence(s) of the opening paragraph. The topic sentence is then followed by four to eight sentences that explain or support the controlling ideas expressed in the topic sentence. In support of the thesis statement, one must render the controlling ideas as the main points of the outline.

5.2.1 The controlling ideas develop in the paragraphs following the opening paragraph. They define, explain, clarify and illustrate the thesis statement (topics).

5.2.2 Each paragraph must complete, thorough, and coherent (unified) in terms of a controlling idea fully stated. Two indispensable elements contribute to a unified and coherent paragraph: 1) relevancy – every idea must relate to the topic, and 2) effective order-ideas are arranged in a way that clarifies their logic or their importance. Nothing vital must be omitted.

5.3 The Introduction: The introduction, which is usually rendered into a topic sentence with some qualifying sentences following thereafter, should prepare the listeners for a favorable and intelligent reception of the Scriptural truth which is to be presented. This is necessary even when preceded by the most careful preparation through hymn singing, prayers, and the reading of the Scriptures. To secure attention is not enough; it must be a favorable attention.

A strong opening statement is exceedingly important. Therefore, the introduction would normally unfold after the manner of a chain reaction, with each successive point flowing out of the preceding point.

5.3.1 The introduction should state the thesis, revealing the proposed line of development.

5.3.2 The introduction should make clear to the audience the relevance of the topic to the occasion, the congregation the text, and the thesis.

5.3.3 The introduction should provide a natural transition from the thesis – the topic sentence to the body of the sermon.

5.4 The Body: The Main Points: The body of the sermon is the place where the topic is supported. It is important which techniques would best support the topic or subject of the sermon and which would best convince the audience that the topic or subject of the sermon is valid and persuasive.

5.4.1 The main points should stated as sentences or clauses, concise but complete except where the transitional sentence or the context completes the thought.

5.4.2 The main points should be non-repetitive. Overlapping can be disastrous to memorization and recall. Repetitive or similar points should be grouped under the same subject and edited.

5.4.3 The main points should be mutually adapted as to proportion, unity and sequence. There must be progression, discernible to the audience, leading cumulatively to a strong finish.

5.4.4 The main points should be parallel in form, so far as possible. Parallelism of ideas, expressed in parallel form, is essential to logical and visual memory. If the first point is phrased as a question, the remaining points are questions. The same uniformity of pattern should be sought with reference to phrases, nouns, adjectives, or other parts of speech standing in the position of emphasis in coordinate points.

5.4.5 The sub-points should be, like the main points, 1) complete statements, 2) non-repetitive, 3) mutually adapted, and 4) parallel in form.

5.5 The Illustrations: Tangible representation and analogies help the congregation understand what is abstract and complicated in the sermon. “A picture is worth a thousand words.” The Lord Jesus Christ used parables to illustrate spiritual truths or the mystery of the heavenly kingdom. A sagacious teacher would say, “An experienced speaker can turn ears into eyes.”

5.5.1 Illustration – a poem, a story, or a metaphor makes a sermon interesting and alive.

5.5.2 Just like the parable of the Prodigal Son, illustrations can inspire hope in others or give a warning against bad conduct.

5.5.3 The emotions can be powerfully moved by illustrations. The warmth and fervency that illustrations kindle can soften hard hearts and make rigid temperaments pliable.

5.5.4 But one must note the possible hazards:

5.5.4.1 Sermon illustrations should be as brief as they can be without sacrificing their effect.

5.5.4.2 An illustration that is not plausible and that does not really elucidate the meaning of the sermon should not be used. Do not use any illustration, just because it is interesting, entertaining, or decorative.

5.5.4.3 The mood of the illustration should fit the dignity of the subject.

5.5.4.4 The point of an illustration must be made crystal clear. Some minds do not make connections readily. The surest way to apply an illustration is to tell in advance what it is supposed to show, or to attach a moral to the end – “and so we see…”

5.6 The Conclusion: When Peter, in that powerful sermon at Pentecost, had progressed at a certain point, his hearers were crying out for the conclusion: “What shall we do?” This is the question which a sermon should raise, and which the conclusion should answer.

5.6.1 The conclusion should somehow reflect the proposition or the main points, or both. The conclusion is, in effect, the proposition in reverse.

5.6.2 A concise recapitulation can be powerful conclusion and the value of repetition is not to be lightly regarded.

5.6.3 The conclusion should bring the message to a burning focus. Moses closed one of his powerful appeals with the words, “Therefore choose life, that both you and your descendants may live” (Deut 30.19). Joshua concluded his great farewell address with the words, “Choose you this day whom you will serve…” (Josh 24.15). Jesus concluded his Sermon on the Mount with the parable of two foundations (Matt 7.24-27).

5.6.4 The conclusion should appeal to the individual in a concrete way: either an action or a resolve, a pledge of dedication or rededication to Christ at some clear point, or a response of thanksgiving.

5.6.5 The conclusion should avoid introducing new material, except for some arresting illustration or poem or verse of Scripture, making sure of a strong closing sentence for the final project.

SIX: WRITING OUT THE SERMON

To write out sermons reasonably enable one to develop discourse through accurate word choice, correct sentence structure, orderly and logical sequence of thought, so that its expression is concise and effective. The principles of composition are as follows:

6.1 The paragraph is the unit of composition.

6.2 Statements should be in a positive form.

6.3 Definite, specific, concrete language should be used.6.4 Needless words should be omitted.

6.5 A succession of loose sentence ought to be avoided.

6.6 One ought to write with nouns and verbs.

6.7 One’s thoughts and words ought to be clear, coherent, and complete

6.8 One should always revise and rewrite.

` PART III: WORDS, STYLE, AND THE PREACHER `

ONE: APPROPRIATE DICTION

Ministers can use words for God’s glory and for human benefit. They have to learn to become proficient with this signaling device.

1.1 For the right choice of words one needs to be familiar with distinctive qualities in the language he or she uses. Different words that have nuances of meaning evoke in people different associations. There are tall and skinny words like lily and intellect, fat words like bomb and slobber, feminine words like slipper, peck, and masculine and muscular words like oak, teak, earth, and cask. Words like rocket and piccolo suggest speed. It is said that Oxford is beige and Cambridge is milky.

1.2 The average word has three component parts: sound, denotation, and connotation. It begins as a combination of tones and noises, uttered by the lips, tongue, and throat, for which the written word is a notation. But it is differs from a musical tone or a noise in that it has a meaning attached to it.

1.3 A man is known by the word company he keeps. The words he uses reveal his thoughts and his taste. A speaker is colored by the tint of his words. How a person comes across depends on whether his use of words is inclined to brighten, to growl, to lift up or put others down. One should avoid coarse or uncouth expressions such as nitty-gritty, cool, put your money where your mouth is, it irks me, Gosh, Gee! Daily language should be used in a dignified way.

1.4 The effect of a sermon depends partly on the coloration of the words it uses. The words help create the mood – either good or bad, friendly or hostile.

1.5 One should use the right word/diction. An elephant is an elephant, rather than a mammal, which has two long teeth (tusks) stuck out at the two sides of its mouth, a long nose (trunk), two fan-like flat ears, and a wall-like belly. Every preacher ought to use brisk, evocative words that hit hard. Words that refer to sight, hearing, smell, taste, touch, and movement are forceful.

1.6 It is good to acquire a wide range of vocabulary and to be resourceful in a myriad of subjects.

Bookish and common-sense minds use different logic. Connections that seem obvious to one person will seem unrelated to another. Priorities are different. Ministers use religious terms that are neither understood nor appreciated by most of the people: covenant, redemption, incarnation, reconciliation, consecration, Kingdom. Those who know little of temple sacrifices, Hebrew history, or Paul’s theological conceptions can scarcely understand the common Christian words.

TWO: THE QUALITIES OF GOOD STYLE

Style is the expression of the Self. The German philosopher Schopenhauer (1788-1860) said that style is “a safer index to character even than the face.” If one is pompous, confused, abrasive, or careless, then that person’s style will be too. If a person is warm, direct, and gracious, his or her style will reflect it.

II.1 The words one is fond of are clues to one’s character. There are brash and modest, pugnacious and gentle styles. Flaws in style may reveal flaws in the speaker. It is thus highly important for every preacher to cultivate a gracious, warm, and sincere personality through the acquisition of a better style. But beyond the basic requirement of personality there is still the need for craftsmanship. Techniques will not make a preacher, but a preacher will fare better with them.

II.2 A natural and authentic self-disclosure must develop between the minister and the congregation. The minister/pastor must form a strong sense of trust and loving care for the congregation and

vice versa. The day to day interpersonal relations testify to the need of self-disclosure in all areas of life and ministry (cf. Php 1.3-11, 4.1).

II.3 A good preacher must be a listening preacher. A minister is more than a preacher. He is also an evangelist, a teacher, an administration, a counselor, and a social activist. He meets and attends to people. He listens to people in various contexts of life. By listening to others, a minister acquires information and ideas for upcoming sermons. He is unexpected to convey caring and affirmation to a person in a sick bed and to help an individual, a married couple, or a family by understanding the ups and downs of the people. When a preacher begins to construct the sermon, he must employ personal experiences with others to inform and design the sermon.

II.4 Clarity should be the style of the sermons.

II.4.1 Vagueness or obscurity has to do with unclear thinking from a logically unsound and untrained mind. It can also be caused by prejudice, faulty reasoning, faltering assumptions, grammatical uncertainties and a limited scope of vision.

II.4.2 Muddiness comes from a lack or organized paragraphs in expository writing or preaching. A good paragraph is an assembled module. The series of successive stages shows a good sense of order or structure. A good preacher knows how to develop only one idea in a paragraph at a time.

II.4.3 Loss of emphasis causes vagueness, flatness, and blandness. Th e impact level of one’s sermon at the significant points can be heightened by raising the voice using a different tone, pausing, or utilizing other techniques to captivate the hearers. Reinforcement or underscoring of ideas also helps in developing impact. Displacement from the normal position of a sentence also gives emphasis.

II.4.4 Speaking to absent people makes a weak sermon without a clear objective. People are often tempted to speak to those who are not there – to other ministers, to certain authors of religious books and magazines. They spend time in their mental world. Clear preaching is directed to the people who are in the pews.

II.5 The length of a sermon is critical. A usual length of a sermon is about thirty minutes, but its proper length depends on the expectations and the nature of the sermon.

2.6 The basic appeals in delivering the message can be used in the sermon. They are 1) appeal to universal hunger for truth and spiritual happiness; 2) appeal to curiosity about the mystery of the kingdom of God; 3) appeal to the fear of God and divine urge to do good deeds and to refrain from the evil; 4) appeal to love and the duty of man; and 5) appeal to reason and mind.

2.7 In preaching, one ought always to remember the use of the homiletic devices:

2.7.1 Narrate or affirm the biblical facts, historical background, or current circumstances in a clear and simple language.

2.7.2 The use of the “seven interrogatives” is very important in the elucidation of the passage for the understanding of the congregation: Who or Whom, Which, What, Why, When, Where, How?

2.7.3 Interpret the word of God by description, paraphrase, definition, amplification of the central theme – explain the spiritual with the spiritual (1 Cor 2.13, 2 Tim 2.15). Comparison, contrast, or association of related passages should also be used.

2.7.4 Use logical order from cause to effect, concrete to abstract, the nearby to the far-off, familiar to unfamiliar, or vice versa. Logical reasoning and lucid deliveries make the preaching more

effective and convincing.

THREE: PULPIT MANNERISM

Verbal preaching is the main feature of the communication between God’s message and the people, the preacher and the congregation. Nonverbal communication also plays a decisive role in the effective preaching.

On the pulpit and in the presence of the wide public, the preacher must speak with dignity, warmth, and composure. The central areas of nonverbal communications are voice, body, objects, and environment.

3.1 Voice: Human voice can be used to convey countless subtleties of feeling. People can put more trust in how a statement is enunciated than in words uttered. With a simple Yes, a person is capable of expressing enthusiasm, agreement, interest, acknowledgement, resignation, or defiance, depending on tone and emphasis. The minister’s use of voice can assist in the preaching of the Word or can hinder it.

3.1.1 Voice (paralanguage) consists of voice qualities, vocal characterizers, voice qualifiers, and vocal segragates.

A shrieking or dim-low pitch is annoying, but correct pronunciation and clear enunciation are decisive to people’s easy hearing and instant comprehension.

3.1.1.2 One should utter each syllable distinctively with right intonation and flow, never blurring or slurring the final consonants. It is not appropriate to drop one’s tone at the place where it is a comma, which marks the break of a phrase, or a clause, or a series of sentences.

3.1.2 Speech should be of a natural flow and be rhythmic in “paces of thought.”

3.1.3 One should be able to speak idiomatically and use correct pronunciation, intonation, and pitches.

3.1.4 Moods in various languages are used to express surprise, shock, curiosity, anger and other emotional states. A mood of despair could unwittingly be rendered into a jovial tone.

3.1.5 Improper vocal characterizers are, for example, crying, laughing, yelling, yawning, spitting, and belching. The mood is expressed through proper use of language, but not the act of chiding, mocking, cursing, crying, or any of the above.

3.1.6 Vocal qualifiers: the way in which words and phrases are spoken, e.g., a word like “Hell” may be whispered softly or shouted loudly. A phrase may be crooned, clopped, or drawled.

3.1.7 Vocal segregates: the rhythmic elements that contribute to the flow of speech – “uh”, “um”, “you know”, pauses, and other interruptions of rhythm. But it is wise to use silence as a pause or a transition. Also, a wrong stress in the syllables of a word, or a wrong pause/word split would become unintelligible to many people.

3.1.8 Whenever the speaker needs to say “I” let him say it straight out without such fussy evasions as, “Some have suggested,” or “We might say.”

3.1.9 The voice should be projected with sufficient volume so that the most distant person in the pews can hear, and the people in the front rows would not feel shouted at.

3.2 Body Movement: The Medium of the Body (kinesics): the use of the face (eyes and mouth), hands, head, limbs, and trunk; and the body type.

3.2.1 Body Movement is a communicative instrument capable of conveying a wide range of ideas and feelings.

3.2.2 The face has rich communication potential and is the primary site for the conveyance of emotional states and interpersonal attitudes. The face also provides nonverbal feedback on the behavior of others. The congregation pays a great deal of attention to the message they receive from the face of the preacher. One’s face ought to shine like an angel full of love and beam like the morning sun, although there are moments in which one needs to show solemn, serious, or excited moods in accordance with the content of the message.

3.2.3 Eye contact is the purest form of reciprocity. It is critical to interpersonal communication, binding people together into a sense of solidarity. Look directly into the audience. Do not sweep your eyes like a pendulum or tilt at one side, but look at the congregation evenly. Avoid staring at certain people.

3.2.4 Gestures, as well as words, voice inflection, and eyes provoke meanings in others. Body language, like a second language, supplements verbal-vocal codification.

3.2.4.1 Gestures used in a formal speech are probably more deliberate and purposeful than those used in informal communication.

3.2.4.2 Gestures in preaching need to fit the intent, or purpose, of the sermon. One should not shrug nor pace of the pulpit platform. Feet ought to be straight, with both hands placed naturally at the sides.

3.2.4.3 Gestures should be used sparingly and at appropriate moments.

3.3 Physical Appearance: Physical appearance and dress establish another dimension of body language. Stature, skin color, hair, odor, and clothes are part of the total nonverbal stimuli that influence the way people respond to others. Appearance should be neat, clean, and modest.

3.4 Environment; The final basic area of nonverbal communication is environment (time, space, and physical characteristics).

3.4.1 Time can convey a message (a sermon about the last judgement, which is delivered in hot July and a day after the earthquake, would be heard in a different way in December). The way people respond to a message in the morning can be quite different from the way they respond at midday when they are tired and hungry.

3.4.2 Space involves the study of the use of proximics (space): room design, decoration, or other physical features of the building.

3.4.3 The channel should be clean, tidy, and properly decorated with good seating arrangement, enough lighting, ventilation, acoustic effects, and a band of warm and friendly believers ready to greet and help people.