12 • resources

The sermon is dead. Long live the sermon

RichaRd littledale

Faith matters

LAST week we established that boredom in preaching was a serious threat to the health of the Church. Furthermore, having heard Mike Graves’ question about why preaching is ‘killing the ministers’, we tried to identify some of those nasty little preaching demons who skulk around the pulpit and the study. The trouble is that even having sent them packing, there are still plenty of opponents lining up to take a pot shot at the preacher. These may range from theologians and even church members, on the inside, to philosophers and social commentators on the outside. However, before we spiral off into a terminal nosedive, let’s determine right at the outset that rumours of the sermon’s death are greatly exaggerated. The sermon itself is not dead, although the bad one ought to be (a subject we shall tackle on subsequent occasions). Some theologians, even within the Christian tradition,

challenge the role of the sermon in the post-modern age. They find themselves convinced by the post-modern challenge to an overarching metanarrative, and fight shy of expository biblical preaching as we have always understood it. They see it as an unseemly imposition of one worldview upon another. What they appear to forget is that most preaching takes place within a consensual faith community. In other words, those who listen to preaching on a Sunday in church have already expressed a willingness to espouse that worldview, even by crossing the church’s threshold. This does not mean that the preacher’s language should be doctrinaire or arrogant, but it does mean that she or he need not be afraid to speak from a distinctively Christian point of view. Others challenge preaching on educational grounds. They point to the schools and colleges where the desks are no longer in straight rows, and where learning

takes place in discussion more often than through monologue teaching. They are right to do so. That said, there are two grounds on which their arguments should be challenged. Firstly, we would want to be sure that preaching is an act of teaching – whereas some might wish to describe it more as exhortation – like a rallying cry. Secondly, where it is seen as teaching, there are often occasions when the most efficient way to impart a key set of ideas to a diverse group of people is precisely through the monologue format. One prepares, many pray, one speaks and all learn – or at least, that is the theory. People who feel that preaching is upstaged by the quality graphics and advanced technology of the mass media need to revisit the power of the human voice. It is not by accident that the world was created through God’s speech. As part of that creation, human beings are wired in such a way that our minds are entangled and our hearts captured by the compelling sound of the human voice. Whether this is Neil Armstrong describing his ‘one small step’, Colonel Tim Collins urging his Irish Guards in Iraq to remember that ‘if you are ferocious in battle remember to be magnanimous in victory’ or the simple words ‘I love you’ – this is the way we are put together. Made in the image of

THE BapTisT TimEsThursday, January 17, 2008

Picture:Flickr

Compelling - Despite the threats facing preaching today, the sound of the human voice is still able to capture people’s hearts and minds

God, we are so designed that we respond at a profound level to the sound of the human voice. Speech may be supplemented by quality graphics, but it need never be supplanted by them. Other critics, particularly in the light of religious hatred legislation, challenge our right to preach at all. To do this is surely to misread both the Government’s legislation and our calling. We can preach challenging, theologically honest and intellectually provocative sermons without transgressing the law. The only alternative to inflammatory preaching need not be bland preaching. As Christians we should lead the way in respect for those of different backgrounds, but that does not mean that our preaching is

dumbed down or watered down. If the current religious climate makes us careful rather than cautious about what we say, it can only be a good thing, surely? The other group of opponents faced by the preacher are much closer to home. They are the people who actually listen to your sermon – or at least those who hear it. On occasions they may well criticise the preaching, either openly or in private. There could be numerous reasons for this. They may criticise the preaching because it was poorly prepared and sloppily delivered. They may feel that it was either so firmly rooted in the Biblical world that it could not reach the one in which we live, or vice versa. They may find that it did not touch on their particular concerns on this particular

occasion and therefore dismiss it as irrelevant. However, it is equally possible that they may criticise your sermon precisely because it was incisive, challenging and relevant. As every preacher from Jeremiah to Jesus and beyond has discovered, preaching the right word can be a dangerous business. If preaching is under threat let us name its opponents and face them head on. This is far better than hiding from them behind the pulpit, or hiding the pulpit altogether.

The Revd Richard Littledale is pastor of Teddington Baptist Church, Middlesex. He is the author of Stale Bread? Refreshing the Preaching Ministry

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THE BAPTIST TIMES Thursday, January 17, 2008

LENT COURSE • 13

The Lord’s prayer - praying it, meaning it, living it

A five-part course for Lent By Canon John Young

QUOTATIONS

WEEK 1

Our Father ‘THE LORD’S Prayer.’ In fact it isn’t. The prayer which we call the Lord’s Prayer is our prayer - not his. The Lord’s own prayer is found in John 17 and we are painfully aware that one heartfelt petition has not yet been answered: ‘May they be brought to complete unity...’ (verse 23). Luke shows Jesus to be a man of prayer. And like all Jews at that time, Jesus’ disciples were men of prayer too. But his was praying with a difference. They could see this very clearly. So they made their famous request, ‘Lord, teach us to pray’ (Luke 11: 1). In response, Jesus gave them this prayer. He didn’t give them a technique. He didn’t give them a rationale. He gave them a short prayer. These words are a pattern for our praying. And for our living, too. In this course we shall explore their significance for us today – as individuals, as churches and as communities.

Prayer has a direction

Jesus constantly encourages his hearers to think of God as ‘our heavenly Father’. God is not an impersonal ‘Force’. He is Jesus’ Father - and our Father, too. Like all good fathers, he offers unconditional love and guidance. Then he sets us free to make our own choices – dangerous, but vital if we are to flourish. A bishop observed a Buddhist monk meditating. Afterwards, the bishop said, ‘Isn’t it wonderful that we are both people who believe in prayer?’ ‘I am no one, praying to nobody, for nothing,’ was the chilling reply. (Source: Marcus Braybrooke). Christian prayer is very different. The Bible does not encourage us to empty our minds and focus on ‘nothingness’. Instead, it invites us to fill our minds with a multitude of images. Foremost among these is ‘Our Father in heaven’. Much is made of the experience of children with absent fathers, or abusive fathers. Rightly so, for these are harsh realities for too many children. The treasure trove of Bible images is very helpful

DR DAVID HOPE: This year’s course is on the Lord’s Prayer. There’s no more vital theme. The quality of our church life will be greatly enhanced if we respond to the challenge to pray it, to mean it - and to live it.

MARGARET SENTAMU: I’m quite comfortable with saying, ‘Our Father’, perhaps much happier than saying, ‘Our Mother’, but I’ve enjoyed both versions of motherhood and fatherhood.

DR DAVID WILKINSON: I think sometimes as Christians we take prayer too much for granted ... actually a degree of seriousness that I see in some of my Jewish and Muslim friends wouldn’t come amiss in my own prayer life at times.

here. We are encouraged to move from one mental picture to another, as we meditate on the reality and mystery which is God. If one image doesn’t work for us, then we can try another – and another... The Bible offers us a cascade of word pictures. Jesus rejoiced in these riches. But for him the dominant image was of God as a tender, loving Father. Yes, God is concerned with the big events in world history. At the same time, the God to whom Jesus directs our gaze also cares about the smaller matters which make up our individual lives and mean so much to us. He is as involved with our cuts and bruises - and with our treats and delights - as with our careers and our marriages. The implications of this are spelt out in Peter’s first letter: ‘Cast all your cares upon him, for he cares for you’ (1 Peter 5: 7). For some, this is wonderful good news. They have a deep personal relationship with God. They do indeed ‘take it to the Lord in prayer’ – whatever ‘it’ might be. For them, praying is living and living is praying. They talk with the Lord throughout the day – seeking guidance, offering thanks, praying for those in need... But others struggle to believe that he loves each of us as individuals. As one man put it, ‘God has a universe to run. He can’t possibly be concerned about little me and my requests.’

God as Mother In reality, of course, mothers do most of the day-to-day caring, as the Scriptures readily agree. Whether we should address God as Mother has become a hot potato with the advent of feminist theology. In fact, there is a long and honourable tradition of praying to God as our mother. It is caught by Jesus when he compares himself to a mother hen (Luke 13: 34). Centuries before that we find something similar in the prophet Isaiah (Isaiah 66: 13). So Anselm (Archbishop of Canterbury 1093-1109) was not being controversial when he wrote, ‘Jesus...you are gentle with us as a mother with her children.’ The key provided in the Bible is rich variety and wide choice. We are encouraged by Jesus to pray to ‘our Father in heaven’. But he also directs us to the many other titles and images which are woven into the tapestry of Scripture.

Prayer has implications

The Old Testament prophets waged war on false religion. James in the New Testament does the same. False religion is simply defined. It is religion which stops on the lips. As we pray, so must we act. Prayer is

not a question of persuading God to do our will. Rather it involves opening our hearts to allow God to do his will through us. But this is a big topic and deserves a full session of its own.

QUESTIONS FOR GROUPS BIBLE READING: Luke 11.1-13

1. ‘Harold be thy name... lead us not into Thames Station.’ Do you think it matters that the old words can be confusing for children? Should we use and teach the traditional and/or modern form of the prayer? 2. Describe some of the places and situations in which you have said the Lord’s Prayer? What memories does this evoke for you? 3. What do you think it might have been about Jesus at prayer which prompted the disciples’ request, ‘Lord, teach us to pray’? 4. Describe someone who, through teaching or example, has taught you about the Christian life in general and prayer in particular. 5. Does the idea of God as ‘Father’ work well for you? What about the word picture of God as ‘Mother’? Which other images of God and Jesus are important for you when facing life’s ups and downs? Why? 6. In contrast to Muslims and Jews, many Christians (especially British Christians?)

are embarrassed about praying. But you are among friends! Share with group members your own approach to - and any difficulties with - praying. Invite others to comment. 7. If someone asked you to teach them how to pray, how would you set about it? Would the Lord’s Prayer feature in your guidance? If so, why and how? 8. Read Matthew 7: 7-12. Share your experiences (both positive and negative) of ‘answers to prayer’.

9. Read James 1: 22-27. ‘As we pray so must we live.’ Prayer and worship have implications for life. Reflect on what these might be for you in the coming week – and the coming year. 10. If prayer and action are linked so closely, can you see ‘the point’ of purely contemplative religious orders? 11. Read 1 Peter 5: 7. Do you talk to the Lord through the day – or do you keep prayer for special times and/or big issues?

What do you feel about the man who thought that God can’t be concerned with the details of our lives? 12. Raise any points from this article or the course CD/ audiotape which haven’t been covered in your discussion, but which you find interesting.

There is a BOOKLET and CD or AUDIOTAPE to accompany these notes. The CD/audiotape contains five 14-minute radio-style starters for group discussion featuring Canon Margaret Sentamu, Bishop Kenneth Stevenson, Dr David Wilkinson and Dr Elaine Storkey. Dr David Hope introduces the course. Booklet: £3.50 (£2.75 each for orders of five or more) CD: £10.95 (£8.95 each for two or more) Audiotape: £8.95 (£6.95 each for five or more) Transcript of CD/audiotape: £4.95 (£2.95 each for two or more) Credit/debit cards accepted. Secure online ordering at www. yorkcourses.co.uk Cheques with order to: ‘York Courses’, PO Box 343 York YO19 5YB Tel: 01904 466516 Fax: 01904 630577 email:bt@yorkcourses. co.uk

John Young is a Canon Emeritus of York Minster. He has written twenty books/booklets, including The Case Against Christ and Teach Yourself Christianity (Hodder). His work is in several languages, including Chinese, Russian and Korean.

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