On Wednesday night I am offering an Introduction to Preaching night at Theology House. I am realising that on the one hand I want to simplify preaching as much as possible so that the training is not confusing and on the other hand as I think about what the key ingredients are in the preparation and performance of a sermon I find there are many aspects to be considered!
Here are two quick ideas:
(1) There are three stages to a good sermon: first Preparation and last Performance with the second stage being the Transition between Preparation and Performance. The trap we often fall into is failing to get the second stage right.
(2) A good sermon delivers a message thus the key question in preparing a sermon is, What is my message?
Tuesday, August 30, 2011
Monday, August 15, 2011
What are we confirming in Confirmation?
Looking like an ordination without robes and a baptism without water, confirmation is an intriguing mix of ceremonies. It involves those being confirmed saying things about faith and commitment which are similar if not the same as said at a baptism. But no water is involved. It involves the bishop laying her hands on the candidates and praying for the Spirit of God to strengthen them with “gifts of grace”. But no one is ordained as a deacon or priest – no one becomes a “Rev”!
In other words there are two sides to the coin of confirmation. On one side faith and commitment are confirmed through the candidates stating what they believe and what they will do as followers of Christ. On the other side the work of the God’s Spirit which was begun within the candidates at their baptism is confirmed through the bishop laying her hands on them. In each case, the profession of faith (e.g. 1 Timothy 6:12) and the laying on of hands (e.g. 2 Timothy 1:6) are ancient Christian actions which are carried on as a living tradition in the practice of our faith.
If that deals with the question of ‘What are we confirming in confirmation?’ what about the question, ‘Who is confirmed?’ The answer to that question is anyone who wishes to make a public profession of their faith and commitment to God and to be strengthened in God’s service through the laying on of hands by their bishop. Many then want to ask ‘What age can people be confirmed?’ Some churches confirm very young people. For several decades now the wisdom of our Anglican church is that we think young adulthood is the appropriate earliest age to be confirmed (without defining that to a specific number of years). Anyone of any age beyond that is most welcome for confirmation.
What do you think? That is three hundred or so words for a small article in a parish magazine.
In other words there are two sides to the coin of confirmation. On one side faith and commitment are confirmed through the candidates stating what they believe and what they will do as followers of Christ. On the other side the work of the God’s Spirit which was begun within the candidates at their baptism is confirmed through the bishop laying her hands on them. In each case, the profession of faith (e.g. 1 Timothy 6:12) and the laying on of hands (e.g. 2 Timothy 1:6) are ancient Christian actions which are carried on as a living tradition in the practice of our faith.
If that deals with the question of ‘What are we confirming in confirmation?’ what about the question, ‘Who is confirmed?’ The answer to that question is anyone who wishes to make a public profession of their faith and commitment to God and to be strengthened in God’s service through the laying on of hands by their bishop. Many then want to ask ‘What age can people be confirmed?’ Some churches confirm very young people. For several decades now the wisdom of our Anglican church is that we think young adulthood is the appropriate earliest age to be confirmed (without defining that to a specific number of years). Anyone of any age beyond that is most welcome for confirmation.
What do you think? That is three hundred or so words for a small article in a parish magazine.
Sunday, August 14, 2011
The Ms of Mary
Am preaching on Mary today at a 'matronal' festival. These "m"s emerge from my preparation as being associated with Mary:
Mediator, Model, Moral Standard, Mother of Jesus, Magnifier of God.
Not all these words, I will suggest, should apply to the reality of Mary's contribution to the gospel and to salvation.
There is another "m" which is then important to consider: Mary's God is the God of Mercy.
Mediator, Model, Moral Standard, Mother of Jesus, Magnifier of God.
Not all these words, I will suggest, should apply to the reality of Mary's contribution to the gospel and to salvation.
There is another "m" which is then important to consider: Mary's God is the God of Mercy.
Sunday, August 7, 2011
Get a projector
Quite a lot of paper is involved in quite a few services these days (I am finding): newssheet, servicesheet, hymnsheet, and perhaps an additional sheet of paper promoting something or providing the music for a special song. All understandable. All individually helpful but together ... could they be just a little confusing?
There is an alternative available in many instances, but, acknowledged, not in all places. A laptop-and-projector can cut down considerably on the bits of paper required to run a modern service. They are complicated to run (yes) and things can go wrong (not too often). But they sure do simplify things if projection can take place in our churches or halls.
There is an alternative available in many instances, but, acknowledged, not in all places. A laptop-and-projector can cut down considerably on the bits of paper required to run a modern service. They are complicated to run (yes) and things can go wrong (not too often). But they sure do simplify things if projection can take place in our churches or halls.
Monday, July 18, 2011
The Uniqueness of Sermons?
Are sermons unique in our world today? Where else do we have opportunity for one person to expect a group to listen to a talk and, conversely, for a group to gather willingly to submit to the thoughts and ideas of one person? OK - I see those answers coming: Rotary dinners, school prize-givings. But are they not single focused? We would expect the speaker to concentrate on (say) their area of specialty or the immediate context ('the school and its successful past year'). In a sermon the preacher is free to range widely, from heaven to earth, around the globe, from subject to subject. Jesus is Lord of all, so his Word potentially on any given Sunday may speak to any topic under the sun.
The sermons I heard yesterday reminded me of another aspect of sermons, which, again, is possibly unique today: the preacher has opportunity to explore a range of possibilities in how her or his context is communicated. Literary flourishes, rhetorical strategies, tonal changes, theory and testimony, principles and pragmatics. As a listener we may have the experience of hearing the simple truths of the gospel expressed in the richest of imaginative language and illustrated by profoundly deep stories.
The sermons I heard yesterday reminded me of another aspect of sermons, which, again, is possibly unique today: the preacher has opportunity to explore a range of possibilities in how her or his context is communicated. Literary flourishes, rhetorical strategies, tonal changes, theory and testimony, principles and pragmatics. As a listener we may have the experience of hearing the simple truths of the gospel expressed in the richest of imaginative language and illustrated by profoundly deep stories.
Monday, July 4, 2011
Neither Policeman Nor Examiner
I quite enjoy visiting church services in the Diocese of Christchurch which I have not been to before. It gives me an opportunity to experience for myself what is happening 'on the ground' in terms of content, structure, length, and leadership of services. It also keeps my eyes open to the diversity of services on offer across the Diocese.
One thing I am conscious of is that my presence in a service will be interpreted as some kind of inspection, perhaps as a 'liturgical policeman' (warrants for arrest issued afterwards if a word is out of place) or a 'worship examiner' (marks out of 10 given for the performance). No!! I go to experience, to understand why the service is done in the way it is (as best I can), and to be continually challenged in my role as a trainer and educator.
Yesterday I was at three services in three different parishes, only one of which involved me in a role (preacher and presider, as it happened). All three were different. Each was well put together and each had an integrity to it, honed out of different parish histories. Each reflected different worshipping traditions within the Anglican church. In the course of the day I experienced three different kinds of church music, each, to my mind, representing different generational tastes.
Funny thing, the age profiles of each service corresponded to the music genre present in the service.
In sum: if you want to grow a youth service, get a bass guitar.
One thing I am conscious of is that my presence in a service will be interpreted as some kind of inspection, perhaps as a 'liturgical policeman' (warrants for arrest issued afterwards if a word is out of place) or a 'worship examiner' (marks out of 10 given for the performance). No!! I go to experience, to understand why the service is done in the way it is (as best I can), and to be continually challenged in my role as a trainer and educator.
Yesterday I was at three services in three different parishes, only one of which involved me in a role (preacher and presider, as it happened). All three were different. Each was well put together and each had an integrity to it, honed out of different parish histories. Each reflected different worshipping traditions within the Anglican church. In the course of the day I experienced three different kinds of church music, each, to my mind, representing different generational tastes.
Funny thing, the age profiles of each service corresponded to the music genre present in the service.
In sum: if you want to grow a youth service, get a bass guitar.
Friday, June 24, 2011
Gospel notes for Sunday 3rd July 2011
Yesterday I delivered some material to one of our archdeaconries on the gospel reading (RCL) for Sunday 3rd July. It may be of interest to you, especially if you are preparing a sermon for that day. The context here is Christchurch city, battered and bruised as it is.
11:16 “To what should I compare this generation? They are like children sitting in the marketplaces who call out to one another,
11:17 ‘We played the flute for you, yet you did not dance; we wailed in mourning, yet you did not weep.’
11:18 For John came neither eating nor drinking, and they say, ‘He has a demon!’
11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, a glutton and a drunk, a friend of tax collectors and sinners!’ But wisdom is vindicated by her deeds.”
[Deuteronomy 21:20, ‘They shall say to the elders of his town, “This son of ours is stubborn and rebellious. He will not obey us. He is a glutton and a drunkard”.’ Matthew’s Greek for ‘glutton and drunk’ is not same as Septuagint for ‘glutton and drunkard.]
11:25 At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed them to little children.
11:26 Yes, Father, for this was your gracious will (lit. ‘for so it pleased you well’).
11:27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him.
11:28 Come to me, all you who are weary and burdened, and I will give you rest.
11:29 Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.
11:30 For my yoke is easy to bear, and my load is not hard to carry.”
(NET: http://bible.org/netbible/ )
This passage is very difficult (e.g. around meaning of ‘wisdom’, how wisdom is acquired, Johannine character of 11:25-27, play on rabbinical and Christian discipleship in 11:28-30, meaning of ‘rest’ (is it our ‘peace and tranquillity while snoozing in the sun on a sunny January holiday’?). Suggest looking up a good commentary. Theology House has a few.
One difficulty is presented by the lectionary itself: why has 11:20-24 been omitted? Looks like a case of “difficult passage, better leave it out.” This kind of thing is ‘rough justice’ on the theological ability of the biblical writer. In this case Matthew connects 11:16-19 with 20-24 via the theme of works: God’s sending of Jesus into the world is ‘wisdom’ which is justified by its deeds or works (ergon); these works include mighty or powerful works (dynameis) of Jesus, so powerful that people should be repenting. What are our congregations missing by not hearing the whole passage?
Matthew the theologian works some authentic Jesus material differently to Luke (compare with Luke 7:31-35; 10:12-15; 10:21-22; and no comparable passage for Matthew 11:28-30), his skill and thematic interests as a theologian being betrayed by his sequencing of material and words which constitute the glue joining sections together.
Another theme worked through by Matthew is sonship. In the first passage Jesus the Son of Man speaks of himself being derided by ‘this generation’. But the language is reminiscent of Deuteronomy 21:20, in a passage about how parents are to deal with a wayward son. Ironically, whether ‘the Son of Man’ or ‘the Son of God’, Jesus is not recognised as such. In fact the opposite: he is derided with the language used of a bad son. Bad sons are recognised by their bad deeds. The generation of Jesus do not see the deeds of Jesus for what they are: deeds proving God’s wisdom is true. Rightly, Jesus the good Son addresses God as Father (11:25, 26, 27).
Wisdom is another theme Matthew is concerned with (11:19, 25, 29). Is wisdom – true, divine wisdom – received through revelation or through rabbinical learning? Revelation seems paramount, not only setting aside learning through study with rabbis (the ‘wise and intelligent’) but also judging the inanities of the crowds making their populist judgments of John the Baptist and of Jesus. Yet at the end of the passage, Jesus’ yoke is a rabbinical image: his disciples will learn from him, like other rabbis’ disciples. However Jesus continues to set himself apart: he is gentle and humble, his yoke is light and his load is easy to bear. But that means that ...
‘rest’ here is not refreshment and recreation, rather it is the result of effective learning from the true Wisdom: their souls will not be heavy burdened and weary from the demands of the Law but enjoying the peace of a mind which knows God’s will. Note the contrast between the light yoke of Jesus and the heavy demands of the Pharisees in the next chapter, Matthew 12.
Eugene Peterson’s The Message captures this understanding of ‘rest’ well in this translation:
“Are you tired? Worn out? Burned out on religion? Come to me. Get away with me and you’ll recover your life. I’ll show you how to take a real rest. Walk with me and work with me – watch how I do it. Learn the unforced rhythms of grace. I won’t lay anything heavy or ill-fitting on you. Keep company with me and you’ll learn to live freely and lightly.” (Matthew 11:28-30).
Which brings us back to sonship. When Jesus bids his disciples to take his yoke which is to walk closely beside him and learn from him what relationship is immediately behind this relationship? The Father – Son relationship described in 11:27. As the Son has been yoked to the Father, yielding complete knowledge, so disciples will know the Son and thus the Father (all of which is much expanded on in John’s Gospel).
All very interesting (with much more untouched here) but what is our message going to be when we preach on this reading?
What single theme might our words on July 3rd cohere around in a tight, focused message? There are several themes here.
From this passage what application(s) could we make to our communities around us, battered and bruised as we are?
My suggested answers to these questions
(1) Is Christchurch a city under judgement? Whether we take a view on the earthquakes themselves being acts of judgement, we are a city being tested for what makes us tick, what our allegiances are, and where our deepest values lie. There are some signs of more people coming to church. Are people turning to Christ in repentance and faith? Is there a vague upturn of religiosity and sentiment?
(2) Jesus is the centre. Every part of this passage (including the omitted passage in 11:20-24) turns on Jesus. Jesus is always looking for those who belong to him, who understand him, who come to him because he is the way, the truth and the life.
(3) The pressure of the earthquakes is immense. The challenges for many are overwhelming. We have lost our familiar treasures. Yet Jesus offers the incomparable treasure of knowing the Father through the Son (in the power of the Spirit). It is all that matters.
(4) +Kelvin Wright (http://vendr.blogspot.com/2011/06/empties.html ): empty church buildings in Otago and Southland as testimony to a former way of doing things. Our ‘core business’ is personal transformation. Those buildings were once important to that ‘business’. Now they are not. But the ‘core business’ remains the same. What do we need to do to ‘grow the business’ in today’s environment?
Matthew 11:16-19, 25-30 (Gospel for Sunday 3rd July, 2011)
11:16 “To what should I compare this generation? They are like children sitting in the marketplaces who call out to one another,
11:17 ‘We played the flute for you, yet you did not dance; we wailed in mourning, yet you did not weep.’
11:18 For John came neither eating nor drinking, and they say, ‘He has a demon!’
11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, a glutton and a drunk, a friend of tax collectors and sinners!’ But wisdom is vindicated by her deeds.”
[Deuteronomy 21:20, ‘They shall say to the elders of his town, “This son of ours is stubborn and rebellious. He will not obey us. He is a glutton and a drunkard”.’ Matthew’s Greek for ‘glutton and drunk’ is not same as Septuagint for ‘glutton and drunkard.]
11:25 At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed them to little children.
11:26 Yes, Father, for this was your gracious will (lit. ‘for so it pleased you well’).
11:27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him.
11:28 Come to me, all you who are weary and burdened, and I will give you rest.
11:29 Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.
11:30 For my yoke is easy to bear, and my load is not hard to carry.”
(NET: http://bible.org/netbible/ )
This passage is very difficult (e.g. around meaning of ‘wisdom’, how wisdom is acquired, Johannine character of 11:25-27, play on rabbinical and Christian discipleship in 11:28-30, meaning of ‘rest’ (is it our ‘peace and tranquillity while snoozing in the sun on a sunny January holiday’?). Suggest looking up a good commentary. Theology House has a few.
One difficulty is presented by the lectionary itself: why has 11:20-24 been omitted? Looks like a case of “difficult passage, better leave it out.” This kind of thing is ‘rough justice’ on the theological ability of the biblical writer. In this case Matthew connects 11:16-19 with 20-24 via the theme of works: God’s sending of Jesus into the world is ‘wisdom’ which is justified by its deeds or works (ergon); these works include mighty or powerful works (dynameis) of Jesus, so powerful that people should be repenting. What are our congregations missing by not hearing the whole passage?
Matthew the theologian works some authentic Jesus material differently to Luke (compare with Luke 7:31-35; 10:12-15; 10:21-22; and no comparable passage for Matthew 11:28-30), his skill and thematic interests as a theologian being betrayed by his sequencing of material and words which constitute the glue joining sections together.
Another theme worked through by Matthew is sonship. In the first passage Jesus the Son of Man speaks of himself being derided by ‘this generation’. But the language is reminiscent of Deuteronomy 21:20, in a passage about how parents are to deal with a wayward son. Ironically, whether ‘the Son of Man’ or ‘the Son of God’, Jesus is not recognised as such. In fact the opposite: he is derided with the language used of a bad son. Bad sons are recognised by their bad deeds. The generation of Jesus do not see the deeds of Jesus for what they are: deeds proving God’s wisdom is true. Rightly, Jesus the good Son addresses God as Father (11:25, 26, 27).
Wisdom is another theme Matthew is concerned with (11:19, 25, 29). Is wisdom – true, divine wisdom – received through revelation or through rabbinical learning? Revelation seems paramount, not only setting aside learning through study with rabbis (the ‘wise and intelligent’) but also judging the inanities of the crowds making their populist judgments of John the Baptist and of Jesus. Yet at the end of the passage, Jesus’ yoke is a rabbinical image: his disciples will learn from him, like other rabbis’ disciples. However Jesus continues to set himself apart: he is gentle and humble, his yoke is light and his load is easy to bear. But that means that ...
‘rest’ here is not refreshment and recreation, rather it is the result of effective learning from the true Wisdom: their souls will not be heavy burdened and weary from the demands of the Law but enjoying the peace of a mind which knows God’s will. Note the contrast between the light yoke of Jesus and the heavy demands of the Pharisees in the next chapter, Matthew 12.
Eugene Peterson’s The Message captures this understanding of ‘rest’ well in this translation:
“Are you tired? Worn out? Burned out on religion? Come to me. Get away with me and you’ll recover your life. I’ll show you how to take a real rest. Walk with me and work with me – watch how I do it. Learn the unforced rhythms of grace. I won’t lay anything heavy or ill-fitting on you. Keep company with me and you’ll learn to live freely and lightly.” (Matthew 11:28-30).
Which brings us back to sonship. When Jesus bids his disciples to take his yoke which is to walk closely beside him and learn from him what relationship is immediately behind this relationship? The Father – Son relationship described in 11:27. As the Son has been yoked to the Father, yielding complete knowledge, so disciples will know the Son and thus the Father (all of which is much expanded on in John’s Gospel).
All very interesting (with much more untouched here) but what is our message going to be when we preach on this reading?
What single theme might our words on July 3rd cohere around in a tight, focused message? There are several themes here.
From this passage what application(s) could we make to our communities around us, battered and bruised as we are?
My suggested answers to these questions
(1) Is Christchurch a city under judgement? Whether we take a view on the earthquakes themselves being acts of judgement, we are a city being tested for what makes us tick, what our allegiances are, and where our deepest values lie. There are some signs of more people coming to church. Are people turning to Christ in repentance and faith? Is there a vague upturn of religiosity and sentiment?
(2) Jesus is the centre. Every part of this passage (including the omitted passage in 11:20-24) turns on Jesus. Jesus is always looking for those who belong to him, who understand him, who come to him because he is the way, the truth and the life.
(3) The pressure of the earthquakes is immense. The challenges for many are overwhelming. We have lost our familiar treasures. Yet Jesus offers the incomparable treasure of knowing the Father through the Son (in the power of the Spirit). It is all that matters.
(4) +Kelvin Wright (http://vendr.blogspot.com/2011/06/empties.html ): empty church buildings in Otago and Southland as testimony to a former way of doing things. Our ‘core business’ is personal transformation. Those buildings were once important to that ‘business’. Now they are not. But the ‘core business’ remains the same. What do we need to do to ‘grow the business’ in today’s environment?
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