• Six Points for Preachers

    I’m scheduled to attend a conference on preaching soon so inevitably I’m thinking about how preaching works and about how to extend my homiletic repertoire.

    Someone asked me a good question yesterday – “How did you improve as a preacher”. It is a good question because it is affirming and something that all preachers should be able to have a go at answering. (It was asked of me incidentaly by someone who has never heard me).

    I remember long ago during my curacy, one of my training rectors (I got through more than most) saying after one of my sermons “That was good, you’re going to be an excellent preacher one day”. What was intended to be a compliment made me fizzing mad. I wanted to be excellent than (and maybe even thought I was).

    I wasn’t, but I know I’ve got better.

    Which leads me to six things that I think have helped me:

    1 – Accepting that there is always more to learn. When you think you’ve got preaching sussed, you are a long way from even beginning to get better. Everyone can improve. Learning to learn is a learnable skill.

    2 – Putting it online. I’ve got better as a preacher since I started putting sermons online. Why? Well, for two reasons – firstly, because I listen to myself preach when I’ve made a recording and that allows me to reflect on what worked and what didn’t. Secondly because I know who might listen – people who taught me; people who are close enough to me to be honest with me; people who are apt to criticise me. I preach not only for those sitting in church but for all the rest who might be listening along – including the angels. It may be that those who are most help in learning how to preach are those whose opinions you value the most and those whose opinions you value the least. Listen to both.

    3 – Learning to fail boldly. To preach is to risk. Accept it and know that sometimes what you hoped for won’t work. Experiment. Play.You don’t have to fit it all into one sermon and you are not going to be 100% right all of the time so why pretend?

    4 – Trying to learn what makes people smile. That is different in different places. People usually like it when you tell stories about yourself. But be careful for local variations. I was recently in a place where someone said “Don’t try self deprecatory humour here. if you do they’ll say, ‘Oh, you’re not that bad’ and give you a self-help book.”

    5 – Knowing that people like it when you give something of yourself. Yes, preaching, like blogging, is a striptease. Don’t show them everything. But know that if you don’t show them anything they may go away disappointed. Reveal yourself. That’s what God has given you and in the bizarre economy of the Kingdom of God your own feeble experience of God may be the pearl of great price. But only if you keep sharing.

    6 – Realising that people need to be told that God loves them. And told again. And told again.

4 responses to “To be an Episcopalian is not to be respectable”

  1. Eamonn Avatar

    Superb take on this difficult story from Matthew, and the other stories of Jonathan Daniels and Robin Angus. Thank you.

  2. Philip Almond Avatar

    But Mark records Jesus as saying, ‘Permit first to be satisfied the children;for it is not good to take the bread of the children and to the dogs to throw[it]’. That word ‘first’ tells us that Jesus already knows that there will be a ‘second’, that his ministry will extend beyond the lost sheep of the house of Israel.

    These words of Jesus also suggest that ‘I was not sent except to the lost sheep of [the] house of Israel’ refers to this phase of his ministry.

    Also, if the following incidents were earlier in time than the incident of the healing of the woman’s daughter, your

    ‘In that moment, she seems to know his mission to save the whole world considerably better than he did. And she changes him. He thinks again’.

    is disproved.

    Luke’s account (chapter 4) of the visit to Nazareth, because Jesus’ reference to Naaman and the widow of Sidon suggest that he was aware that his mission, like that of Elijah and Elisha, would extend beyond the covenant people.
    Matthew’s account (chapter 8) of the healing of the centurion’s servant, giving rise to Jesus’ ‘And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth’.
    Jesus’ explanation (Matthew 13) of the parable of the tares of the field: the one sowing the good seed is the Son of man; the field is the world (my emphasis); the good seed are the sons of the kingdom; the tares are the sons of the evil one.

    What are your reasons for being sure that these three events are later in time than the healing of the woman’s daughter?

  3. Martin Reynolds Avatar
    Martin Reynolds

    We do not live for the poor, we do not live with the poor, we do not identify with the poor.
    We wear silk vestment adorn ourselves with elegant titles and eat at the best tables and are welcome in the highest corridors of power.

  4. Sarah Lawton Avatar
    Sarah Lawton

    Kelvin, thank you for your email today pointing back to this sermon. I appreciate your pointing to Jonathan Myrick Daniels, who was a friend of my parents. My mother always felt she had a part in his death, I think, because she was one of the organizers of the seminary group that responded to the Rev. Dr. King’s call for church leaders to go to Selma, and it was she who persuaded Jon to go. One of her last acts on this Earth was to help put his name on our Church’s calendar (first reading, General Convention 1991). But then, we are baptized into Christ and therefore each other, which is I think what you are saying in this sermon. That means we are implicated in the ills of this world but also share in Jon’s martyrdom. We live in the hope of resurrection but the way there is through the utter scandal of the cross. Jon in his latter months of life rejected theologies of complacency and also self-righteousness as he committed himself to a ministry of presence.

    Martin Reynolds, there is no question our particular church tradition has some history with money and power. My own little congregation identifies strongly with the poor, the folks sleeping rough right outside our doors, and the immigrant families of our neighborhood. Our Sunday services can be a little chaotic as a consequence of the varieties of folks in various states of mind who come on a Sunday, but our spiritual life as a congregation is pretty good; it honestly feels like a gift to be there in the communion circle. We’re a longtime LGBT congregation, so I think it’s part of who we are to have economic diversity and also a rejection of traditional social masks. We’re also deeply rooted in prayer, which is how we got through worst of the AIDS years and all the funerals.

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