Thoughts on Preaching from Regina, SK

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Currently browsing thread: Thoughts on Preaching from Regina, SK Petersen Jun 29, 2009 08:48:03

Thoughts on Preaching from Regina, SK
Petersen email Posted on: Jun 29, 2009 08:48:03	1. Theology is personal. We preach to and for ourselves. 2. We need to preach the Law as accusation, not as friendly advice or wisdom. 3. We need to preach the Gospel as though it is the last word the hearers will ever hear. 4. Our preaching needs to sing, to put words of praise into the mouths of the people. 5. We need to be less self-aware, more bold, confident. 6. Our preaching needs to be liturgical. 1. Preaching that is not dogmatic, is not theological, is not textual, is just a motivational speaking or story-telling. The preacher who does not live his theology, who does not preach from his own pain and joy, in the midst of his own temptation and comfort, is only a philosopher. 2. The offices of the Law are not ours to control or manipulate. Sometimes the Law restrains our flesh with threats. Sometimes the Law instructs the concrete man and shows him what is good, how he was designed to live. But what the Law always does, no matter our purpose or intent, is accuse, condemn, and kill. That is its chief office. We should preach the Law as Law and not corrupt it with pseudo-niceness. 3. The Gospel is the power of God unto salvation. It is our purpose and goal in preaching. We preach for conversion – even to the Baptized. We should preach as dying men to dying men. We should take the risk that it be misunderstood as libertine. 4. Preaching is also doxology. It confesses for the people. It expresses their fears and desires and also their joy. It is not always adversarial. 5. Our authority comes not from our own merits or skills but from the Word of the Lord that has placed us into this Office. If we believed this (and who, on this side of glory really does?) we would not draw attention to ourselves or fake humility. Our hearers actually want us to preach, to proclaim God's Word with boldness. Do not mistake the pulpit for a classroom or the sermon for academics. So also, hear these comforting words from Luther for preachers: "Therefore we must not doubt that the Holy Spirit dwells in us; but we must be sure and acknowledge that we are, as Paul says; “a temple of the Holy Spirit” (1 Cor. 6:19). For if someone experiences love toward the Word, and if he enjoys hearing, speaking, thinking, lecturing, and writing about Christ, he should know that this is not a work of human will or reason but a gift of the Holy Spirit. For it is impossible for these things to happen without the Holy Spirit . . . Those in whom there is some glow and yearning for the Word should acknowledge with gratitude that this feeling has been infused into them by the Holy Spirit. For we are not born with this feeling; nor can we be instructed to acquire it by any laws. It is the right hand of the Most High, pure and simple, that has changed us (Ps. 77:10). Therefore when we are glad to hear the proclamation about Christ, the Son of God, who was made man for us and subjected Himself to the Law to redeem us, then with and through that proclamation God surely sends the Holy Spirit into our hearts. Therefore it is extremely profitable to the pious to know that they have the Holy Spirit. (AE 26: 376-7)" "Therefore anyone who exercises a position of authority in the church or in the government should believe for a certainty that his office is pleasing to God. But he would never be able to believe this if he did not have the Holy Spirit. But you say: 'I have no doubt that this office is pleasing to God, since it is a divine ordinance. But I do have doubts about my person and whether it is pleasing to Him.' Here one must seek the help of theology, which is chiefly concerned with making us certain that not only the office occupied by the person but the person himself is pleasing to God. For it is the person who was baptized, who believes in Christ, who was cleansed of all sins by His blood, who lives in the fellowship of the church, who not only loves the pure doctrine of the Word but takes great pleasure in its propagation and in the growth of the number of believers, and who, on the other hand, hates the pope and the fanatical spirits with their wicked doctrine, in accordance with the statement (Ps. 119:113): 'I hate double-minded men, but I love Thy Law.' Therefore we should believe for a certainty that not only our office but also our person is pleasing to God. Whatever our person says, does, or thinks in private is pleasing to God, not indeed on our account but on account of Christ, whom we believe to have been born under the Law for us. Now we are most certain that Christ is pleasing to God and that He is holy. To the extent that Christ is pleasing to God and that we cling to Him, to that extent we, too, are pleasing to God and holy. And although sin still clings to our flesh and we still fall every day, still grace is more abundant and more powerful than sin. For the mercy and the truth of the Lord reign over us forever. Therefore sin is unable to frighten us or to make us doubt the grace of God that is in us. Christ, that mighty giant, has abolished the Law, condemned sin, and destroyed death and every evil. So long as He is at the right hand of God interceding for us, we cannot have any doubts about the grace of God toward us. (AE 26:378)" 6. Liturgical preaching is preaching based in the/a lectionary. More centrally, it leads from lectern to altar, from baptism/absolution to the Supper. Liturgical preaching understands the sermon as one of the propers, that is, part of the day's liturgy, and thus is centered in the Supper. Liturgical preaching connects and relates God's gifts (Baptism, Absolution, prayer, the Holy Communion, the Office of the Holy Ministry, Holy Marriage, etc.) to one another while also seeing all doctrine as coming from the Person and Work of Christ, as demonstrated in the Church Year. (Thanks to Rev. Rick Stuckwisch for the major flushing-out of this idea).

Thoughts on Preaching from Regina, SK

Petersen
email
Posted on:
Jun 29, 2009 08:48:03

1. Theology is personal. We preach to and for ourselves.

2. We need to preach the Law as accusation, not as friendly advice or wisdom.

3. We need to preach the Gospel as though it is the last word the hearers will ever hear.

4. Our preaching needs to sing, to put words of praise into the mouths of the people.

5. We need to be less self-aware, more bold, confident.

6. Our preaching needs to be liturgical.

1. Preaching that is not dogmatic, is not theological, is not textual, is just a motivational speaking or story-telling. The preacher who does not live his theology, who does not preach from his own pain and joy, in the midst of his own temptation and comfort, is only a philosopher.

2. The offices of the Law are not ours to control or manipulate. Sometimes the Law restrains our flesh with threats. Sometimes the Law instructs the concrete man and shows him what is good, how he was designed to live. But what the Law always does, no matter our purpose or intent, is accuse, condemn, and kill. That is its chief office. We should preach the Law as Law and not corrupt it with pseudo-niceness.

3. The Gospel is the power of God unto salvation. It is our purpose and goal in preaching. We preach for conversion – even to the Baptized. We should preach as dying men to dying men. We should take the risk that it be misunderstood as libertine.

4. Preaching is also doxology. It confesses for the people. It expresses their fears and desires and also their joy. It is not always adversarial.

5. Our authority comes not from our own merits or skills but from the Word of the Lord that has placed us into this Office. If we believed this (and who, on this side of glory really does?) we would not draw attention to ourselves or fake humility. Our hearers actually want us to preach, to proclaim God's Word with boldness. Do not mistake the pulpit for a classroom or the sermon for academics.

So also, hear these comforting words from Luther for preachers:

"Therefore we must not doubt that the Holy Spirit dwells in us; but we must be sure and acknowledge that we are, as Paul says; “a temple of the Holy Spirit” (1 Cor. 6:19). For if someone experiences love toward the Word, and if he enjoys hearing, speaking, thinking, lecturing, and writing about Christ, he should know that this is not a work of human will or reason but a gift of the Holy Spirit. For it is impossible for these things to happen without the Holy Spirit . . . Those in whom there is some glow and yearning for the Word should acknowledge with gratitude that this feeling has been infused into them by the Holy Spirit. For we are not born with this feeling; nor can we be instructed to acquire it by any laws. It is the right hand of the Most High, pure and simple, that has changed us (Ps. 77:10). Therefore when we are glad to hear the proclamation about Christ, the Son of God, who was made man for us and subjected Himself to the Law to redeem us, then with and through that proclamation God surely sends the Holy Spirit into our hearts. Therefore it is extremely profitable to the pious to know that they have the Holy Spirit. (AE 26: 376-7)"

"Therefore anyone who exercises a position of authority in the church or in the government should believe for a certainty that his office is pleasing to God. But he would never be able to believe this if he did not have the Holy Spirit. But you say: 'I have no doubt that this office is pleasing to God, since it is a divine ordinance. But I do have doubts about my person and whether it is pleasing to Him.' Here one must seek the help of theology, which is chiefly concerned with making us certain that not only the office occupied by the person but the person himself is pleasing to God. For it is the person who was baptized, who believes in Christ, who was cleansed of all sins by His blood, who lives in the fellowship of the church, who not only loves the pure doctrine of the Word but takes great pleasure in its propagation and in the growth of the number of believers, and who, on the other hand, hates the pope and the fanatical spirits with their wicked doctrine, in accordance with the statement (Ps. 119:113): 'I hate double-minded men, but I love Thy Law.'
Therefore we should believe for a certainty that not only our office but also our person is pleasing to God. Whatever our person says, does, or thinks in private is pleasing to God, not indeed on our account but on account of Christ, whom we believe to have been born under the Law for us. Now we are most certain that Christ is pleasing to God and that He is holy. To the extent that Christ is pleasing to God and that we cling to Him, to that extent we, too, are pleasing to God and holy. And although sin still clings to our flesh and we still fall every day, still grace is more abundant and more powerful than sin. For the mercy and the truth of the Lord reign over us forever. Therefore sin is unable to frighten us or to make us doubt the grace of God that is in us. Christ, that mighty giant, has abolished the Law, condemned sin, and destroyed death and every evil. So long as He is at the right hand of God interceding for us, we cannot have any doubts about the grace of God toward us. (AE 26:378)"

6. Liturgical preaching is preaching based in the/a lectionary. More centrally, it leads from lectern to altar, from baptism/absolution to the Supper. Liturgical preaching understands the sermon as one of the propers, that is, part of the day's liturgy, and thus is centered in the Supper. Liturgical preaching connects and relates God's gifts (Baptism, Absolution, prayer, the Holy Communion, the Office of the Holy Ministry, Holy Marriage, etc.) to one another while also seeing all doctrine as coming from the Person and Work of Christ, as demonstrated in the Church Year. (Thanks to Rev. Rick Stuckwisch for the major flushing-out of this idea).

Comments...

Jul 08, 2009 09:15:04 Re: Thoughts on Preaching from Regina, SK - Pr. Lovett
Thanks for the words. They are encouraging.
I do have a question or topic of discussion, or whatever you want to call it. It's two-fold and maybe a little unorganized.
What of preparation? I want to say (and do say) that the sermon is prepared by life for life. That is, we watch, dialogue, work, play, and live with those to whom we preach. Even if it's not our parishoners on a day to day basis, it is mankind. But still, there's a window every Sunday morning (or perhaps a couple of windows throughout the week) that we have the floor. Unrivaled; uncontested. The floor is ours. What do we say? How do we say it?
I suppose I'll answer my own question: the answer lies in a life-long pursuit of Christ in the Word. We will stand before kings and know what to say because the Spirit has told us what to say: "Jesus is Lord."
I guess I'm reacting to the idea (perceived or real) that preparing a sermon is like writing a paper. It's not. Dare I say that sometimes manuscripts are detrimental? Maybe notes are better. Chances are, neither is better or worse than the other as long as the preacher is pursuing Christ.
The second part of the two-fold internal dialogue I have now made external is this: is preaching at the Mass different than preaching at the Daily Offices? Obviously preaching preaches the Risen Christ, the Crucified One, but do the Daily Offices lend themselves to a more didactic sermon than the Mass?
What are your thoughts (or another's)?
- Jul 08, 2009 09:19:23 Re: Thoughts on Preaching from Regina, SK - Pr. Lovett
  Should've read the other post before I commented. Ah, well.
  As a follow-up, though: the Treasury is beautiful because it gives the preacher daily readings of other preachers/theologians, which will build the preacher's vocabulary, rhetoric, and overall sense of direction. And, of course, it is hard to improve on the language of the psalms.

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